Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Awake Purandhi (the Morning)! as a lover wakes a sleeping maid, reveal heaven and earth, brighten the dawn, yes, for glory brighten the dawn. 4. For thee the bright dawns spread out in the distance beautiful garments, in their houses', in their rays, beautiful in their new rays. To thee the juice-yielding* cow pours out all treasures. Thou hast brought forth the Maruts from the flanks *, yes, from the flanks of heaven. 5. For thee the white, bright, rushing Somas, strong in raptures, have rushed to the whirl, they MANDALA I, HYMN 134. 445 have rushed to the whirl of the waters. The tired hunter asks luck of thee in the chase!; thou shieldest ? by thy power from every being, yes, thou shieldest by thy power from powerful spirits °. 6. Thou, O Vayu, art worthy as the first before all others to drink these our Somas, thou art worthy to drink these poured-out Somas. Among the people also who invoke thee and have turned to thee !, all the cows pour out the milk, they pour out butter and milk (for the Soma). 446 VEDIC HYMNS. NOTES. Ascribed to Paruéékepa Daivodasi, and addressed to Vayu. Metre, 1-5 Atyash¢i; 6 Ashéi. No verse occurs in the other Vedas. Verse 1. Note 1. Pairvapiti may here imply that Vayu receives his libation first, before the other gods, see verse 6. Note 2. Whatever the etymology of sQnvit4 may be, in our passage, which describes the morning sacrifice and the arrival of Vayu as the first of the gods, it can hardly mean anything but dawn. Ordhva stha is an expression applied frequently to the rise of the dawn or the morning, see ITI, 55,14; 61, 3; VIII, 45, 12. In the last passage sinv7ta is simply the dawn. Ludwig translates, ‘deine treflichkeit erhebe sich, giinstig aufnemend die absicht.’ He, like Bergaigne, III, 295, takes sinvzta as su-nvz-ta, virtue. It seems to me that sinvita may be formed irregularly in analogy to an-vita, and then mean true, good. In other places sinvitam seems to mean hymn, like vitavaka, IX, 113, 2. In places where it occurs as a name of Ushas, one feels tempted to conjecture su-nritis. See also Bartholomae, in Bezzenb. Beitr. XV, 24. Note 8. On makhdsya davane, see note to I, 6, 8; but also note to VIII, 7, 27. Verse 2. My translation is purely tentative, and I doubt whether the text can be correct. I have taken krdva here in the sense of made, but I am quite aware that this meaning becomes incongruous in our very verse, when repeated for the third time. On its other meanings, see Pischel, Ved. Stud. p. 67. For the whole verse, compare VI, 36, 3. Grassmann translates : Die lust’gen Indu’s mégen, Vayu, dich erfreuen, Die starken, die wir schén gebraut, die himmlischen, Die milchgemischten, himmlischen ; Wenn Trinke tiichtig deinen Sinn NOTES. I, 134, 4. 447 Uns zu gewinnen, bei dir sind, Dann fordere Lieder die vereinte Rosseschar, Die Speisen zu empfangen auf.
2I, 134, 4. 447 Uns zu gewinnen, bei dir sind, Dann fordere Lieder die vereinte Rosseschar, Die Speisen zu empfangen auf. Ludwig: Erfreuen sollen dich die frohen tropfen, Vayu, von uns bereitet, die morgendlichen, mit milch bereitet, die morgendlichen, dasz der (opfer) tiichtigkeit zukomen hilfleistungen zum gelingen, gewart, die insgesammt herwarts gerichteten gespanne (antworten) zur (mit) beschenkung den liedern, ihn sprechen an die lieder. These translations may serve to show that certain verses in the Veda are simply hopeless, and that the translators must not be held responsible if they cannot achieve the impossible. Verse 3. Note 1. Purandhi may have meant originally doorkeeper or bar-holder (cardo), from pz and dhi, being formed like ishudhi, vr/shandhi, sevadh{, &c. Purandhri also may have been mvdAwpds, janitor, or rather janitrix, then housewife. Grassmann translates it by Segensfille, Ludwig by Fiille; Bergaigne, III, 476, has a long note on purandhi, as one of the many names of ‘la femelle.’ Whatever it meant etymologically, in our passage, where she is to be woke by the wind in the morning (cf. ushdsak budhi, I, 137, 2), it is again a characteristic epithet of the dawn, modtodyos, moAtds, moAairis. See also Pischel, Vedica, p. 202; Hillebrandt, Wiener Zeitschrift, III, 188; 259. Verse 4. Note 1. I have translated damsu as a locative; could it be a nom. plur. of damsu, dacv, referring to vastra, the terminations being left out ? see Lanman, p. 415. Note 2. Sabardugh4, juice-yielding. Roth explains it as quickly yielding, identifying sabar with Greek &pap. But Greek ¢ never represents Sanskrit b. Sabar, juice, milk, water, would really seem to yield the true source of A.S. sep, O.H.G. saf, sap, for it is clear that neither dds, nor Lat. sucus, would correspond with A.S. sep; see Brug- mann, Grundriss, vol. i, § 328; also Bartholomae, in Bezzenb. Beitr. XV, 17. 448 VEDIC HYMNS. Note 3. Vakshaz4bhyaé&, from the flanks. It would be better if we could refer vakshanzabhyak to Dhenu, the cow, the mother of the Maruts, while Dyaus is their father, see V, 52,16. Here, however, Vayu is conceived as their father, and dyaus (fem.) as their mother. Verse 5. Note 1. I have followed Ludwig in his explanation of ts4ri, hunter, watcher, and takvaviya, chase of the takva, whatever animal it may be. Note 2. Oldenberg suggests pr4si for pasi, which on many accounts would be excellent. Note 3. On asuryd, see von Bradke, Dyaus Asura, p. 39, and Bergaigne, Journal Asiatique, 1884, p. 510. Verse 6.
3Note 2. Oldenberg suggests pr4si for pasi, which on many accounts would be excellent. Note 3. On asuryd, see von Bradke, Dyaus Asura, p. 39, and Bergaigne, Journal Asiatique, 1884, p. 510. Verse 6. Note 1. Vihutmat is translated by Roth as not sacrificing. But vihutmat can hardly be separated from vihava and vihavya, and seems to mean therefore invoking, possibly, invoking towards different sides. Hu, to sacrifice, does not take the preposition vi. Vavargusht is doubtful. Without some other words, it can hardly mean ‘ those who have turned towards the gods,’ as we read in X, 120, 3 (tvé kratum Api vri%ganti visve); nor is it likely to be the same as vrikta-barhis, ‘those who have prepared the barhis.’ I have translated it in the former sense. See Geldner, Ved. Stud. p. 144, and Oldenberg, Gott. Gel. Anz. 1890, Pp. 414. MANDALA X, HYMN 168. 449 MANDALA X, HYMN 168, ASHTAKA VIII, ADHYAYA 8, VARGA 26. To VAtTa. 1. Now for the greatness of the chariot of Vata’! Its roar goes crashing and thundering. It moves touching the sky, and creating red sheens?, or it goes scattering the dust of the earth. 2. Afterwards there rise the gusts of Vata1, they go towards him, like women to a feast, The god goes with them on the same chariot, he, the king of the whole of this world. 3. When he moves on his paths along the sky, he rests not even a single day';-the friend of the waters, the first-born, the holy, where was he born, whence did he spring ? 4. The breath of the gods, the germ! of the world, that god moves wherever he listeth; his roars indeed are heard, not his form—let us offer sacrifice to that Vata ! (32) Gg 450 VEDIC HYMNS. NOTES. Ascribed to Anila Vatayana, and addressed to Vayu, here called Vata. The metre is Trishtubh. This hymn does not occur in the other Vedas. See Muir, Sanskrit Texts, V, p. 145; Geldner and Kaegi, p. 95. Verse 1. Note 1. For this use of the accusative, see Pischel, Ved. Stud. p. 13. Note 2. Aruvdni is explained by Geldner, Ved. Stud. p. 274, as the reddish colours of the lightning. Verse 2. Note 1. Vish#4 means kind or variety. Anu seems to refer to ratha, which I take as the subject of the whole of the first verse. Note 2. ‘Sie gehn mit einander zum Tanz,’ Geldner and Kaegi. . Verse 3. Note 1. Geldner and Kaegi propose aha for ahah. Verse 4. Note 1. Vata seems to be called the garbha of the world, in the sense of being its source or life. MANDALA X, HYMN 186. 451 MANDALA X, HYMN 186. ASHTAKA VIII, ADHYAYA 8, VARGA 44. To VATA. 1. May Vata waft medicine, healthful, delightful to our heart; may he prolong our lives ! 2. Thou, O V&ta, art our father, and our brother, and our friend ; do thou grant us to live! 3. O Vata, from that treasure of the immortal which is placed in thy house yonder, give us to live ! NOTES.
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.
1Awake Purandhi (the Morning)! as a lover wakes a sleeping maid, reveal heaven and earth, brighten the dawn, yes, for glory brighten the dawn. 4. For thee the bright dawns spread out in the distance beautiful garments, in their houses', in their rays, beautiful in their new rays. To thee the juice-yielding* cow pours out all treasures. Thou hast brought forth the Maruts from the flanks *, yes, from the flanks of heaven. 5. For thee the white, bright, rushing Somas, strong in raptures, have rushed to the whirl, they MANDALA I, HYMN 134. 445 have rushed to the whirl of the waters. The tired hunter asks luck of thee in the chase!; thou shieldest ? by thy power from every being, yes, thou shieldest by thy power from powerful spirits °. 6. Thou, O Vayu, art worthy as the first before all others to drink these our Somas, thou art worthy to drink these poured-out Somas. Among the people also who invoke thee and have turned to thee !, all the cows pour out the milk, they pour out butter and milk (for the Soma). 446 VEDIC HYMNS. NOTES. Ascribed to Paruéékepa Daivodasi, and addressed to Vayu. Metre, 1-5 Atyash¢i; 6 Ashéi. No verse occurs in the other Vedas. Verse 1. Note 1. Pairvapiti may here imply that Vayu receives his libation first, before the other gods, see verse 6. Note 2. Whatever the etymology of sQnvit4 may be, in our passage, which describes the morning sacrifice and the arrival of Vayu as the first of the gods, it can hardly mean anything but dawn. Ordhva stha is an expression applied frequently to the rise of the dawn or the morning, see ITI, 55,14; 61, 3; VIII, 45, 12. In the last passage sinv7ta is simply the dawn. Ludwig translates, ‘deine treflichkeit erhebe sich, giinstig aufnemend die absicht.’ He, like Bergaigne, III, 295, takes sinvzta as su-nvz-ta, virtue. It seems to me that sinvita may be formed irregularly in analogy to an-vita, and then mean true, good. In other places sinvitam seems to mean hymn, like vitavaka, IX, 113, 2. In places where it occurs as a name of Ushas, one feels tempted to conjecture su-nritis. See also Bartholomae, in Bezzenb. Beitr. XV, 24. Note 8. On makhdsya davane, see note to I, 6, 8; but also note to VIII, 7, 27. Verse 2. My translation is purely tentative, and I doubt whether the text can be correct. I have taken krdva here in the sense of made, but I am quite aware that this meaning becomes incongruous in our very verse, when repeated for the third time. On its other meanings, see Pischel, Ved. Stud. p. 67. For the whole verse, compare VI, 36, 3. Grassmann translates : Die lust’gen Indu’s mégen, Vayu, dich erfreuen, Die starken, die wir schén gebraut, die himmlischen, Die milchgemischten, himmlischen ; Wenn Trinke tiichtig deinen Sinn NOTES. I, 134, 4. 447 Uns zu gewinnen, bei dir sind, Dann fordere Lieder die vereinte Rosseschar, Die Speisen zu empfangen auf.
2I, 134, 4. 447 Uns zu gewinnen, bei dir sind, Dann fordere Lieder die vereinte Rosseschar, Die Speisen zu empfangen auf. Ludwig: Erfreuen sollen dich die frohen tropfen, Vayu, von uns bereitet, die morgendlichen, mit milch bereitet, die morgendlichen, dasz der (opfer) tiichtigkeit zukomen hilfleistungen zum gelingen, gewart, die insgesammt herwarts gerichteten gespanne (antworten) zur (mit) beschenkung den liedern, ihn sprechen an die lieder. These translations may serve to show that certain verses in the Veda are simply hopeless, and that the translators must not be held responsible if they cannot achieve the impossible. Verse 3. Note 1. Purandhi may have meant originally doorkeeper or bar-holder (cardo), from pz and dhi, being formed like ishudhi, vr/shandhi, sevadh{, &c. Purandhri also may have been mvdAwpds, janitor, or rather janitrix, then housewife. Grassmann translates it by Segensfille, Ludwig by Fiille; Bergaigne, III, 476, has a long note on purandhi, as one of the many names of ‘la femelle.’ Whatever it meant etymologically, in our passage, where she is to be woke by the wind in the morning (cf. ushdsak budhi, I, 137, 2), it is again a characteristic epithet of the dawn, modtodyos, moAtds, moAairis. See also Pischel, Vedica, p. 202; Hillebrandt, Wiener Zeitschrift, III, 188; 259. Verse 4. Note 1. I have translated damsu as a locative; could it be a nom. plur. of damsu, dacv, referring to vastra, the terminations being left out ? see Lanman, p. 415. Note 2. Sabardugh4, juice-yielding. Roth explains it as quickly yielding, identifying sabar with Greek &pap. But Greek ¢ never represents Sanskrit b. Sabar, juice, milk, water, would really seem to yield the true source of A.S. sep, O.H.G. saf, sap, for it is clear that neither dds, nor Lat. sucus, would correspond with A.S. sep; see Brug- mann, Grundriss, vol. i, § 328; also Bartholomae, in Bezzenb. Beitr. XV, 17. 448 VEDIC HYMNS. Note 3. Vakshaz4bhyaé&, from the flanks. It would be better if we could refer vakshanzabhyak to Dhenu, the cow, the mother of the Maruts, while Dyaus is their father, see V, 52,16. Here, however, Vayu is conceived as their father, and dyaus (fem.) as their mother. Verse 5. Note 1. I have followed Ludwig in his explanation of ts4ri, hunter, watcher, and takvaviya, chase of the takva, whatever animal it may be. Note 2. Oldenberg suggests pr4si for pasi, which on many accounts would be excellent. Note 3. On asuryd, see von Bradke, Dyaus Asura, p. 39, and Bergaigne, Journal Asiatique, 1884, p. 510. Verse 6.
3Note 2. Oldenberg suggests pr4si for pasi, which on many accounts would be excellent. Note 3. On asuryd, see von Bradke, Dyaus Asura, p. 39, and Bergaigne, Journal Asiatique, 1884, p. 510. Verse 6. Note 1. Vihutmat is translated by Roth as not sacrificing. But vihutmat can hardly be separated from vihava and vihavya, and seems to mean therefore invoking, possibly, invoking towards different sides. Hu, to sacrifice, does not take the preposition vi. Vavargusht is doubtful. Without some other words, it can hardly mean ‘ those who have turned towards the gods,’ as we read in X, 120, 3 (tvé kratum Api vri%ganti visve); nor is it likely to be the same as vrikta-barhis, ‘those who have prepared the barhis.’ I have translated it in the former sense. See Geldner, Ved. Stud. p. 144, and Oldenberg, Gott. Gel. Anz. 1890, Pp. 414. MANDALA X, HYMN 168. 449 MANDALA X, HYMN 168, ASHTAKA VIII, ADHYAYA 8, VARGA 26. To VAtTa. 1. Now for the greatness of the chariot of Vata’! Its roar goes crashing and thundering. It moves touching the sky, and creating red sheens?, or it goes scattering the dust of the earth. 2. Afterwards there rise the gusts of Vata1, they go towards him, like women to a feast, The god goes with them on the same chariot, he, the king of the whole of this world. 3. When he moves on his paths along the sky, he rests not even a single day';-the friend of the waters, the first-born, the holy, where was he born, whence did he spring ? 4. The breath of the gods, the germ! of the world, that god moves wherever he listeth; his roars indeed are heard, not his form—let us offer sacrifice to that Vata ! (32) Gg 450 VEDIC HYMNS. NOTES. Ascribed to Anila Vatayana, and addressed to Vayu, here called Vata. The metre is Trishtubh. This hymn does not occur in the other Vedas. See Muir, Sanskrit Texts, V, p. 145; Geldner and Kaegi, p. 95. Verse 1. Note 1. For this use of the accusative, see Pischel, Ved. Stud. p. 13. Note 2. Aruvdni is explained by Geldner, Ved. Stud. p. 274, as the reddish colours of the lightning. Verse 2. Note 1. Vish#4 means kind or variety. Anu seems to refer to ratha, which I take as the subject of the whole of the first verse. Note 2. ‘Sie gehn mit einander zum Tanz,’ Geldner and Kaegi. . Verse 3. Note 1. Geldner and Kaegi propose aha for ahah. Verse 4. Note 1. Vata seems to be called the garbha of the world, in the sense of being its source or life. MANDALA X, HYMN 186. 451 MANDALA X, HYMN 186. ASHTAKA VIII, ADHYAYA 8, VARGA 44. To VATA. 1. May Vata waft medicine, healthful, delightful to our heart; may he prolong our lives ! 2. Thou, O V&ta, art our father, and our brother, and our friend ; do thou grant us to live! 3. O Vata, from that treasure of the immortal which is placed in thy house yonder, give us to live ! NOTES.
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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