Fetching
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Samh. II, 2, 10,2; cf. M. M., Hist. of Anc. Sansk. Lit. p. 89, Verse 14. Note 1. The VS. reads pari no rudrdsya hetir vrizaktu, pari tveshdsya durmatir aghayék. Vrigy4h is the 3rd pers. sing. in s of the aor. opt. Note 2. Rudra is called sthiradhanvan; see also IV, 4, 5; VIII, 19, 20; X,116, 5; 6; 120,43; 134,2; Maitr. S. II, 9, 9. Verse 15. Note 1. Kekitana, the vocative of the participle. Note 2. Muir seems to translate bodhi, which Sayasa explains by budhyasva, by ‘think of us now.’ The TB. reads havanasrii. [32] Ff 434 VEDIC HYMNS. MANDALA VI, HYMN 74. ASHT7AKA V, ADHYAYA 1, VARGA 18. To Soma AND RupRA. 1. Soma and Rudra, may you maintain your divine dominion, and may the oblations reach you properly. Bringing the seven treasures to every house, be kind to our children and our cattle. 2. Soma and Rudra, draw far away in every direction ! the disease ? which has entered our house. Drive far away Nirvzti?, and may auspicious glories belong to us! 3. Soma and Rudra, bestow all these remedies on our bodies. Tear away and remove from us! whatever evil we have committed, which clings to our bodies. 4. Soma and Rudra, wielding sharp weapons and sharp bolts, kind friends, be gracious unto us here! Deliver us from the snare of Varuza, and guard us, as kind-hearted gods ! NOTES. VI, 74, 4. 435 NOTES. Ascribed to Bhéradvaga Barhaspatya. Verse 2 occurs TS. I, 8, 22, 5; AV. VII, 42,1; verse 3, TS. I, 8, 22, 5; AV. VII, 42, 2. All the four verses, but in a different order (3, 1, 2, 4), in MS. IV, 11, 2; see also Kath. XI, 12. Metre, Trishéubh. This is the only hymn addressed to Soma and Rudra. In the Khandogya Up. III, 7 and 9, the Rudras are said to have Indra, while the Maruts have Soma at their head. It is translated by Geldner and Kaegi. The whole hymn betrays its secondary character ; first by violating the law of decrease, secondly by duals in au before consonants, and thirdly by using a very large number of passages from other hymns. Compare verse 1, pada c, with V, 1, 5, c; verse 2, pada c, with I, 24, 9, c; verse 2, pada d, with VI, 1,12, d. Phrases like verse 1, pada d, s4m nah bhitam dvipdde s4m adtuzpade, occur again and again, with slight modifications; see I, 114, 1; 157, 33° VII, 54,1; X,165,1.- Sumanasydmana also is suspicious. It occurs again in the next hymn, the last of the Mandala, in VII, 33, 14, likewise a suspected hymn, and in the tenth Mazdala, X, 51, 5; 7. Verse 2. Note 1. On vishiéim, see II, 33, 2. Note 2. Amiva has been identified with dvia by Fick, Orient und Occident, III, p. 121. The difficulty is m=n. Note 8. The AV. reads badhethAm dirdm nirritim, the AV. and TS. read parakath kritam Rid énak prd mumuk- tam asmat. Verse 3. Note 1. AV. reads asmat for asmé, and dsat for Asti. Verse 4. . In the Maitr. S. the second half of this verse is, mumukté4m asm4n grasitén abhike pra yakkkatam vrishav4 sdntamAni. Ff2 436 VEDIC HYMNS. MANDALA VII, HYMN 46. ASHTAKA V, ADHYAYA 4, VARGA 13. To Rupra.
2Verse 3. Note 1. AV. reads asmat for asmé, and dsat for Asti. Verse 4. . In the Maitr. S. the second half of this verse is, mumukté4m asm4n grasitén abhike pra yakkkatam vrishav4 sdntamAni. Ff2 436 VEDIC HYMNS. MANDALA VII, HYMN 46. ASHTAKA V, ADHYAYA 4, VARGA 13. To Rupra. 1. Offer ye these songs to Rudra whose bow is strong, whose arrows are swift, the self-dependent! god, the unconquered conqueror, the intelligent, whose weapons are sharp—may he hear us! 2. For, being the Jord!, he looks after what is born on earth; being the universal ruler, he looks after what is born in heaven. Protecting us, come to our protecting doors, be without illness among our people, O Rudra! 3. May that thunderbolt of thine, which, sent from heaven, traverses the earth, pass us by! A thousand medicines are thine, O thou who art freely accessible1; do not hurt us in our kith and kin! 4. Do not strike us, O Rudra, do not forsake us! May we not be in thy way when thou rushest forth furiously. Let us have our altar and a good report among men *—protect ‘as always with your favours ! NOTES. VII, 46, 3. 437 NOTES. Ascribed to Vasishtha. Verse 1 occurs TB. II, 8, 6, 8. Metre, 1-3 Gagati; 4 Trishfubh. Verse 1. Note 1. The TB. has svadh4mne for svadh4vne, midhishe for vedhdse, and srzzotana for srinotu nak. The commentator explains both svadhamne=svakiyasthanayuktdaya, and svadhavne=svadhasabdavafyenannena yuktaya v4. On vedhas, see Bartholomae, K.Z. XXVII, 361; Ludwig, Z. D.M.G. XL, 716. Verse 2. Note 1. Geldner translates kshayeza by ‘from his high seat. The meaning of kshaya in this place seems defined by the parallel expression simr4gyena. Verse 3. Note 1. Svapivata has been variously translated. Grassmann gives Vielbegehrter; Ludwig, des windhauch in schlaf versenkt ; Roth, wohl verstehend, denkend ; Geldner, freundlicher ; Muir, thou who art easy of access, which seems to me the right rendering; cf. sdpayana. It is derived from api+ vat, which occurs six times in the Rig-veda. As a simple verb it means ‘to go near, to attend,’ as a causative, the same, or ‘to bring Thus, VII, 3, 10. api kratum su-#étasam vatema, m obtain wisdom, full of good thoughts. VII, 60, 6. dpi krdtum su-#étasam vdtantah, (the gods) obtaining wisdom, full of good thoughts (for their worshippers). X, 20, 1 (X, 25, 1). bhadram nak api vataya mdanaé, let us obtain a good mind. I, 128, 2. tam yagza-sidham api vataydmasi, we go near to, or we bring near Agni, the performer of the sacrifice. I, 165, 13. manmani—api-vatayantaA, bringing the prayers near, or attending to the prayers. X, 13, 5. pitré putrdsak dpi avivatan vitam, the sons brought the sacrifice to the father. Api-vata would then mean approach, or in a more 438 VEDIC HYMNS.
3I, 165, 13. manmani—api-vatayantaA, bringing the prayers near, or attending to the prayers. X, 13, 5. pitré putrdsak dpi avivatan vitam, the sons brought the sacrifice to the father. Api-vata would then mean approach, or in a more 438 VEDIC HYMNS. spiritual sense, attention, regard, and su-apivata would mean either of easy approach, opposed to durdharsha, or full of kind attention and regard. See Muir, S.T. IV, Pp- 314, note. Bergaigne, III, 306, does not help us much, though he points out where the difficulty lies. The following are the Zend passages in which api-vat occurs, with some notes sent me by Dr. Stein: Apivatahé, Y. 9, 25, 2. p. sg. med. c. Gen. ‘ Hom, du verstehst dich auf rechte Preisspriiche’ d.h. ‘kannst sie wiirdigen;’ apivataité daénaydo mazdayacnéis, V. 9, 2, 47, ‘vertraut mit dem Gesetz ;’ daéndm zarazca dat apaéca aotat, yt. 9, 26: ‘wer das Gesetz lernt und in dasselbe eindringt ;’ verezyética fraca vatéyétd, Y. 35, 6, ‘das richtig erkannte fiihre er aus und theile es mit ;’ Y. 44, 18 scheint apivaiti 1. p. sg. med. in der Bedeutung: ‘in Erfahrung gebracht haben ;’ die Stelle ist indess sehr dunkel. Verse 4. Note 1. A nak bhaga barhishi givasamsé seems a very simple sentence. It has been translated without any misgivings by Grassmann, Ludwig, Geldner and Kaegi and others. Grassmann translates : ‘ Lass lange lebend uns die Streu noch schmiicken.’ Ludwig: ‘Gib uns anteil an dem barhis als verheiszung des lebens.’ Kaegi and Geldner (or Roth): ‘ Verstatt uns Theil an Opfer und an Herrschaft.’ Bergaigne often points to such translations with scorn, but after he has written several pages on the words in question, here on givasamsa, he is indeed very positive that it means ‘ formule qui donne la vie’ (I, p. 306), but what such a ‘formule’ is, and how this meaning fits the whole sentence, he does not tell us. Let us begin with what is clear. A bhaga nak with locative, means ‘appoint us to something,’ i.e. ‘give us something.’ Thus I, 121, 15. 4 nak bhaga géshu, means ‘ divide us, distribute us, appoint us to cows,’ i.e. ‘give us cows as our share. The same expression is used when NOTES. VII, 46, 4. 439 instead of cows or riches, the gods are asked to give long life, glory, or sinlessness. Thus weread, I, 104, 6. s4z tvam na indra stirye sak aps anagdstvé 4 bhaga givasamsé, that is, ‘ Indra, allow us to share and rejoice in the sun, in water, in sinlessness and praise of men.’ X, 45, 10.4 t4m bhaga sausravaséshu, ‘give him, let him share in, good renown.’ When we are once familiar with this phraseology, we cannot doubt that in our passage also we have to translate, ‘let us have our barhis, our homely altar, and good report among men.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Samh. II, 2, 10,2; cf. M. M., Hist. of Anc. Sansk. Lit. p. 89, Verse 14. Note 1. The VS. reads pari no rudrdsya hetir vrizaktu, pari tveshdsya durmatir aghayék. Vrigy4h is the 3rd pers. sing. in s of the aor. opt. Note 2. Rudra is called sthiradhanvan; see also IV, 4, 5; VIII, 19, 20; X,116, 5; 6; 120,43; 134,2; Maitr. S. II, 9, 9. Verse 15. Note 1. Kekitana, the vocative of the participle. Note 2. Muir seems to translate bodhi, which Sayasa explains by budhyasva, by ‘think of us now.’ The TB. reads havanasrii. [32] Ff 434 VEDIC HYMNS. MANDALA VI, HYMN 74. ASHT7AKA V, ADHYAYA 1, VARGA 18. To Soma AND RupRA. 1. Soma and Rudra, may you maintain your divine dominion, and may the oblations reach you properly. Bringing the seven treasures to every house, be kind to our children and our cattle. 2. Soma and Rudra, draw far away in every direction ! the disease ? which has entered our house. Drive far away Nirvzti?, and may auspicious glories belong to us! 3. Soma and Rudra, bestow all these remedies on our bodies. Tear away and remove from us! whatever evil we have committed, which clings to our bodies. 4. Soma and Rudra, wielding sharp weapons and sharp bolts, kind friends, be gracious unto us here! Deliver us from the snare of Varuza, and guard us, as kind-hearted gods ! NOTES. VI, 74, 4. 435 NOTES. Ascribed to Bhéradvaga Barhaspatya. Verse 2 occurs TS. I, 8, 22, 5; AV. VII, 42,1; verse 3, TS. I, 8, 22, 5; AV. VII, 42, 2. All the four verses, but in a different order (3, 1, 2, 4), in MS. IV, 11, 2; see also Kath. XI, 12. Metre, Trishéubh. This is the only hymn addressed to Soma and Rudra. In the Khandogya Up. III, 7 and 9, the Rudras are said to have Indra, while the Maruts have Soma at their head. It is translated by Geldner and Kaegi. The whole hymn betrays its secondary character ; first by violating the law of decrease, secondly by duals in au before consonants, and thirdly by using a very large number of passages from other hymns. Compare verse 1, pada c, with V, 1, 5, c; verse 2, pada c, with I, 24, 9, c; verse 2, pada d, with VI, 1,12, d. Phrases like verse 1, pada d, s4m nah bhitam dvipdde s4m adtuzpade, occur again and again, with slight modifications; see I, 114, 1; 157, 33° VII, 54,1; X,165,1.- Sumanasydmana also is suspicious. It occurs again in the next hymn, the last of the Mandala, in VII, 33, 14, likewise a suspected hymn, and in the tenth Mazdala, X, 51, 5; 7. Verse 2. Note 1. On vishiéim, see II, 33, 2. Note 2. Amiva has been identified with dvia by Fick, Orient und Occident, III, p. 121. The difficulty is m=n. Note 8. The AV. reads badhethAm dirdm nirritim, the AV. and TS. read parakath kritam Rid énak prd mumuk- tam asmat. Verse 3. Note 1. AV. reads asmat for asmé, and dsat for Asti. Verse 4. . In the Maitr. S. the second half of this verse is, mumukté4m asm4n grasitén abhike pra yakkkatam vrishav4 sdntamAni. Ff2 436 VEDIC HYMNS. MANDALA VII, HYMN 46. ASHTAKA V, ADHYAYA 4, VARGA 13. To Rupra.
2Verse 3. Note 1. AV. reads asmat for asmé, and dsat for Asti. Verse 4. . In the Maitr. S. the second half of this verse is, mumukté4m asm4n grasitén abhike pra yakkkatam vrishav4 sdntamAni. Ff2 436 VEDIC HYMNS. MANDALA VII, HYMN 46. ASHTAKA V, ADHYAYA 4, VARGA 13. To Rupra. 1. Offer ye these songs to Rudra whose bow is strong, whose arrows are swift, the self-dependent! god, the unconquered conqueror, the intelligent, whose weapons are sharp—may he hear us! 2. For, being the Jord!, he looks after what is born on earth; being the universal ruler, he looks after what is born in heaven. Protecting us, come to our protecting doors, be without illness among our people, O Rudra! 3. May that thunderbolt of thine, which, sent from heaven, traverses the earth, pass us by! A thousand medicines are thine, O thou who art freely accessible1; do not hurt us in our kith and kin! 4. Do not strike us, O Rudra, do not forsake us! May we not be in thy way when thou rushest forth furiously. Let us have our altar and a good report among men *—protect ‘as always with your favours ! NOTES. VII, 46, 3. 437 NOTES. Ascribed to Vasishtha. Verse 1 occurs TB. II, 8, 6, 8. Metre, 1-3 Gagati; 4 Trishfubh. Verse 1. Note 1. The TB. has svadh4mne for svadh4vne, midhishe for vedhdse, and srzzotana for srinotu nak. The commentator explains both svadhamne=svakiyasthanayuktdaya, and svadhavne=svadhasabdavafyenannena yuktaya v4. On vedhas, see Bartholomae, K.Z. XXVII, 361; Ludwig, Z. D.M.G. XL, 716. Verse 2. Note 1. Geldner translates kshayeza by ‘from his high seat. The meaning of kshaya in this place seems defined by the parallel expression simr4gyena. Verse 3. Note 1. Svapivata has been variously translated. Grassmann gives Vielbegehrter; Ludwig, des windhauch in schlaf versenkt ; Roth, wohl verstehend, denkend ; Geldner, freundlicher ; Muir, thou who art easy of access, which seems to me the right rendering; cf. sdpayana. It is derived from api+ vat, which occurs six times in the Rig-veda. As a simple verb it means ‘to go near, to attend,’ as a causative, the same, or ‘to bring Thus, VII, 3, 10. api kratum su-#étasam vatema, m obtain wisdom, full of good thoughts. VII, 60, 6. dpi krdtum su-#étasam vdtantah, (the gods) obtaining wisdom, full of good thoughts (for their worshippers). X, 20, 1 (X, 25, 1). bhadram nak api vataya mdanaé, let us obtain a good mind. I, 128, 2. tam yagza-sidham api vataydmasi, we go near to, or we bring near Agni, the performer of the sacrifice. I, 165, 13. manmani—api-vatayantaA, bringing the prayers near, or attending to the prayers. X, 13, 5. pitré putrdsak dpi avivatan vitam, the sons brought the sacrifice to the father. Api-vata would then mean approach, or in a more 438 VEDIC HYMNS.
3I, 165, 13. manmani—api-vatayantaA, bringing the prayers near, or attending to the prayers. X, 13, 5. pitré putrdsak dpi avivatan vitam, the sons brought the sacrifice to the father. Api-vata would then mean approach, or in a more 438 VEDIC HYMNS. spiritual sense, attention, regard, and su-apivata would mean either of easy approach, opposed to durdharsha, or full of kind attention and regard. See Muir, S.T. IV, Pp- 314, note. Bergaigne, III, 306, does not help us much, though he points out where the difficulty lies. The following are the Zend passages in which api-vat occurs, with some notes sent me by Dr. Stein: Apivatahé, Y. 9, 25, 2. p. sg. med. c. Gen. ‘ Hom, du verstehst dich auf rechte Preisspriiche’ d.h. ‘kannst sie wiirdigen;’ apivataité daénaydo mazdayacnéis, V. 9, 2, 47, ‘vertraut mit dem Gesetz ;’ daéndm zarazca dat apaéca aotat, yt. 9, 26: ‘wer das Gesetz lernt und in dasselbe eindringt ;’ verezyética fraca vatéyétd, Y. 35, 6, ‘das richtig erkannte fiihre er aus und theile es mit ;’ Y. 44, 18 scheint apivaiti 1. p. sg. med. in der Bedeutung: ‘in Erfahrung gebracht haben ;’ die Stelle ist indess sehr dunkel. Verse 4. Note 1. A nak bhaga barhishi givasamsé seems a very simple sentence. It has been translated without any misgivings by Grassmann, Ludwig, Geldner and Kaegi and others. Grassmann translates : ‘ Lass lange lebend uns die Streu noch schmiicken.’ Ludwig: ‘Gib uns anteil an dem barhis als verheiszung des lebens.’ Kaegi and Geldner (or Roth): ‘ Verstatt uns Theil an Opfer und an Herrschaft.’ Bergaigne often points to such translations with scorn, but after he has written several pages on the words in question, here on givasamsa, he is indeed very positive that it means ‘ formule qui donne la vie’ (I, p. 306), but what such a ‘formule’ is, and how this meaning fits the whole sentence, he does not tell us. Let us begin with what is clear. A bhaga nak with locative, means ‘appoint us to something,’ i.e. ‘give us something.’ Thus I, 121, 15. 4 nak bhaga géshu, means ‘ divide us, distribute us, appoint us to cows,’ i.e. ‘give us cows as our share. The same expression is used when NOTES. VII, 46, 4. 439 instead of cows or riches, the gods are asked to give long life, glory, or sinlessness. Thus weread, I, 104, 6. s4z tvam na indra stirye sak aps anagdstvé 4 bhaga givasamsé, that is, ‘ Indra, allow us to share and rejoice in the sun, in water, in sinlessness and praise of men.’ X, 45, 10.4 t4m bhaga sausravaséshu, ‘give him, let him share in, good renown.’ When we are once familiar with this phraseology, we cannot doubt that in our passage also we have to translate, ‘let us have our barhis, our homely altar, and good report among men.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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