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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Verse 7=VS. XXVII, 25; XXXII, 7; TS. II, 2, 12,1; IV, 1, 8,5; TA. I, 23, 8; AV. IV, 2, 6. Verse 8=VS. XXVII, 26; XXXII. 7; TS. IV, 1, 8, 6. Verse 9=VS. XII, 102; TS. IV, 2, 7, 1. Verse 10=VS. X, 20; XXIII, 65; TS. I, 8, 14, 2; III, 2, 5,6; TB. II, 8,1, 2; III, 5,7,1; AV. VII, 79, 4; 80, 3. This is one of the hymns which has always been suspected as modern by European interpreters. The reason is clear. To us the conception of one God, which pervades the whole of this hymn, seems later than the conception of many individual gods, as recognised in various aspects of nature, such as the gods of the sky, the sun, the storms, or the fire. And in a certain sense we may be right, and language also confirms our sentiment. In our hymn there are several words which do not occur again in the Rigveda, or which occur in places only which have likewise been suspected to be of more modern date. Hiranyagarbha B2 4 VEDIC HYMNS. itself is an maf Aeyduevov. Sdm avartata is found only in the last Mandala, X, 90, 14; 129, 4. Bhitd also, in the sense of what is, occurs in the tenth Mavdala only. It is used three times (X, 55, 2; 58, 12; 90, 2) as opposed to bhavya, i.e. what is and what will be; and once more in the sense of all that is (X, 85, 17). Atmad&, in the sense of giving life, is another aaaf Aeydpevov. Prasish is restricted to Mandalas I (I, 145, 1), IX (IX, 66, 6; 86, 32), and our passage. Himdavat, &éaf Acyduevov. The repetition of the relative pronoun in verses 2 and 4 is unusual. In the tenth verse the compound yat-k4mas is modern, and the insertion of et&ni between tvdt and anydZ is at all events exceptional. The passage V, 31, 2 is not parallel, because in tvdt indra vdsya# anydt, the ablative tvat is governed by vasyad. In VI, 21, 10, nd tvavan anydh amrita tvat asti, anyds is separated from tvdt by a vocative only, as in VIII, 24, 11. But when we say that a certain hymn is modern, we must carefully consider what we mean. Our hymn, for instance, must have existed not only previous to the Brahmaza period, for many Brahmazas presuppose it, but previous to the Mantra period also. It is true that no verse of it occurs in the SAma-veda, but in the SAma-veda-brahmama IX, 9, 12, vetse I at least is mentioned*. Most of its verses, however, occur in the Vagasaneyi-sasmhitd, in the Taittirtyasamhité, and in the Atharva-veda-samhit4, nay, the last verse, to my mind the most suspicious of all, occurs most frequently in the other Samhit4s and Brahmazas. But though most of the verses of our hymn occur in other Samhit4s, they do not always occur in the same order. In the Vag. Samh. we have the first verse in XIII, 4, but no other verse of our hymn follows. We have the first verse again in XXIII, 1, but not followed by verse 2, but by verse 3 (XXIII, 3)". Then we have verse 1 once more ® The last line is here, tasmai ta indo havish4 vidhema, let us sacrifice to him with thy oblation, O Soma! b Var. lect. nimeshat4s. NOTES. xX, I2I. 5
2We have the first verse again in XXIII, 1, but not followed by verse 2, but by verse 3 (XXIII, 3)". Then we have verse 1 once more ® The last line is here, tasmai ta indo havish4 vidhema, let us sacrifice to him with thy oblation, O Soma! b Var. lect. nimeshat4s. NOTES. xX, I2I. 5 in XXV, 10, followed by verse 3 (XXV, 11), by verse 4 (XXV, 12), and then by verse 2 (XXV, 13). We have verses 5, 6,7, 8 in VS. XXXII, 6 and 7, and verses 7 and 8 in VS. XXVII, 25 and 26, while verse 9 is found in XII, 102 only*, and the last verse in X, 20, and XXIII, 65. In the Taitt. Samhita the verses follow more regularly, — still never quite in the same order as in the Rig-veda. In TS. IV, 1, 8, 3°, we have verses 1 to 8, but verse 3 before verse 2, and verse 6 before verse 5, while verse 9 follows in IV, 2, 7, 1. InTS. v. 3 stands before v. 2,in VII, 5, 16,1, and VII, 5, 17,1. In TS. II, 2, 12, the pratikas of verses 1, 7, 10 are quoted in succession. Verse 7 occurs with important various readings in TA. I, 23, 8, po ha yad brihatir garbham &yan daksham dddh4na ganayantiz svayambhim, tata imé=dhydsvigyanta sargah. Lastly in the AV. we find verses 1 to 7 from IV, 2, 1, to IV, 2, 7, but arranged in a different order, viz. as 2, 3, 6, 5, 4; 7, 1, and with important various readings. Verse 2, y6’ 3 syése dvipado yds Adtushpada, as third pada; also in XIII, 3, 24. Verse 3, eké rigd; ydsya khayaimrttam ydsya mrityih, as third pada. Verse 4, yasya visve; samudré ydsya rasim {d 4hud; imas ha. Verse 5, yAsya dyaur urvi prithivi 4a mahf ydsyada urva- 1 ntdriksham, ydsy4sau sfiro vitato mahitva. Verse 6, 4vatas kaskabhdné bhiydsdne rddast dhvayetham (sic), y4syasat panth ragaso vimanak. Verse 7, fpo agre visvam Avan garbham dddhana amr#ta ritaghih, yfsu devishv adhi devd Asit. Verse 10, visva ripami paribhir gagana, see VII, 79, 4, and 80, 3. We are justified, therefore, in looking upon the verses, composing this hymn, as existing before the ® Var. lect. m& m4, saty4dharma vy@na/, prathamé for brrhattz. b Var. lect. rip&i for bhat&ni. © Var. lect., ver. 5, dridhé, dual for driJh&; ver. 6, uiditau vyéti for tdito vibh&ti; ver. 8, agnfm for yagf4m. 6 VEDIC HYMNS. final arrangement of the four Samhit4s, and if we persist in calling a hymn, dating from that period, a modern hymn, we must make it quite clear that, according to the present state of our knowledge, such a hymn cannot well be more modern than 1ooo B.C. Besides the variations in the arrangement of the verses of our hymn, the very considerable various readings which we find in the VS., TS., and AV. are highly instructive, as showing the frequent employment of our hymn for sacrificial purposes. In several cases these various readings are of great importance, as we shall see. Verse 1. Muir: Hira#yagarbha arose in the beginning ; born, he was the one lord of things existing. He established the earth and this sky: to what god shall we offer our oblation ?
3In several cases these various readings are of great importance, as we shall see. Verse 1. Muir: Hira#yagarbha arose in the beginning ; born, he was the one lord of things existing. He established the earth and this sky: to what god shall we offer our oblation ? Lupwic: Hirazyagarbha hat zuerst sich gebildet, er ward geboren als einziger herr alles gewordenen, dise erde und disen himel halt er; Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. Hirazyagarbha* has been translated in different ways, and it would perhaps be best to keep it as a proper name, which it is in later times. It means literally the golden embryo, the golden germ or child, or born of a golden womb, and was no doubt an attempt at naming the sun. Soon, however, that name became mythological. The golden child was supposed to have been so called because it was Pragdpati, the lord of creation, when dwelling as yet in the golden egg, and Hiramyagarbha became in the end a recognised name of Pragdpati, see Say. on X, 121, 1. All this is fully explained by Sayama, TS. IV, 1, 8, 3; IV, 2, 8, 2; by Mahidhara,VS. XIII, 4. Verse 2. MuIR: He who gives breath, who gives strength, whose command all, [even] the gods, reverence, whose shadow is immortality, whose shadow is death: to what god shall we offer our oblation ? ® M. M., India, What can it teach us? pp. 144, 162. . \ , 7 - _- NOTES.” ~X; 121, 3. 7 LupDwic: Geber des lebendigen hauches, geber der kraft, zu des unterweisung alle gétter sich einfinden, des glanz die unsterblichkeit, dessen der tod ist, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. In order to account for the repetition of yasya, Sa4yana and Mahidhara take visve for men, and devas for gods. Note 2. It is difficult to say what is meant by Aaya, shadow. I take it in the sense of what belongs to the god, as the shadow belongs to a man, what follows him, or is determined by him. In that sense Sdyaza also takes it, TS. IV, 1, 8, 4, yasya pragapates khayavat svadhinam amvitam, moksharipam, mrityud, prazinam marazam api, yasya khayeva svadhinaf; and, though not quite so clearly, in RV. X,121, 2. Mahidhara on the contrary takes kAay4 in the sense of refuge, and says, whose shadow, i.e. whose worship, preceded by knowledge, is amréta, immortality, a means of deliverance*, while ignorance of him is death, or leads to samsara. Verse 3. MuIR: Who by his might became the sole king of the breathing and winking world, who is the lord of this twofooted and four-footed [creation]: to what god shall we offer our oblation ? LupDwiGc: Der des atmenden, augenbewegenden lebendigen durch seine grésze der einzige kénig geworden; der verfiigt iiber disz zwei- und vier-fiiszige, Ka, dem gotte, méchten wir mit havis aufwarten.
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.
1Verse 7=VS. XXVII, 25; XXXII, 7; TS. II, 2, 12,1; IV, 1, 8,5; TA. I, 23, 8; AV. IV, 2, 6. Verse 8=VS. XXVII, 26; XXXII. 7; TS. IV, 1, 8, 6. Verse 9=VS. XII, 102; TS. IV, 2, 7, 1. Verse 10=VS. X, 20; XXIII, 65; TS. I, 8, 14, 2; III, 2, 5,6; TB. II, 8,1, 2; III, 5,7,1; AV. VII, 79, 4; 80, 3. This is one of the hymns which has always been suspected as modern by European interpreters. The reason is clear. To us the conception of one God, which pervades the whole of this hymn, seems later than the conception of many individual gods, as recognised in various aspects of nature, such as the gods of the sky, the sun, the storms, or the fire. And in a certain sense we may be right, and language also confirms our sentiment. In our hymn there are several words which do not occur again in the Rigveda, or which occur in places only which have likewise been suspected to be of more modern date. Hiranyagarbha B2 4 VEDIC HYMNS. itself is an maf Aeyduevov. Sdm avartata is found only in the last Mandala, X, 90, 14; 129, 4. Bhitd also, in the sense of what is, occurs in the tenth Mavdala only. It is used three times (X, 55, 2; 58, 12; 90, 2) as opposed to bhavya, i.e. what is and what will be; and once more in the sense of all that is (X, 85, 17). Atmad&, in the sense of giving life, is another aaaf Aeydpevov. Prasish is restricted to Mandalas I (I, 145, 1), IX (IX, 66, 6; 86, 32), and our passage. Himdavat, &éaf Acyduevov. The repetition of the relative pronoun in verses 2 and 4 is unusual. In the tenth verse the compound yat-k4mas is modern, and the insertion of et&ni between tvdt and anydZ is at all events exceptional. The passage V, 31, 2 is not parallel, because in tvdt indra vdsya# anydt, the ablative tvat is governed by vasyad. In VI, 21, 10, nd tvavan anydh amrita tvat asti, anyds is separated from tvdt by a vocative only, as in VIII, 24, 11. But when we say that a certain hymn is modern, we must carefully consider what we mean. Our hymn, for instance, must have existed not only previous to the Brahmaza period, for many Brahmazas presuppose it, but previous to the Mantra period also. It is true that no verse of it occurs in the SAma-veda, but in the SAma-veda-brahmama IX, 9, 12, vetse I at least is mentioned*. Most of its verses, however, occur in the Vagasaneyi-sasmhitd, in the Taittirtyasamhité, and in the Atharva-veda-samhit4, nay, the last verse, to my mind the most suspicious of all, occurs most frequently in the other Samhit4s and Brahmazas. But though most of the verses of our hymn occur in other Samhit4s, they do not always occur in the same order. In the Vag. Samh. we have the first verse in XIII, 4, but no other verse of our hymn follows. We have the first verse again in XXIII, 1, but not followed by verse 2, but by verse 3 (XXIII, 3)". Then we have verse 1 once more ® The last line is here, tasmai ta indo havish4 vidhema, let us sacrifice to him with thy oblation, O Soma! b Var. lect. nimeshat4s. NOTES. xX, I2I. 5
2We have the first verse again in XXIII, 1, but not followed by verse 2, but by verse 3 (XXIII, 3)". Then we have verse 1 once more ® The last line is here, tasmai ta indo havish4 vidhema, let us sacrifice to him with thy oblation, O Soma! b Var. lect. nimeshat4s. NOTES. xX, I2I. 5 in XXV, 10, followed by verse 3 (XXV, 11), by verse 4 (XXV, 12), and then by verse 2 (XXV, 13). We have verses 5, 6,7, 8 in VS. XXXII, 6 and 7, and verses 7 and 8 in VS. XXVII, 25 and 26, while verse 9 is found in XII, 102 only*, and the last verse in X, 20, and XXIII, 65. In the Taitt. Samhita the verses follow more regularly, — still never quite in the same order as in the Rig-veda. In TS. IV, 1, 8, 3°, we have verses 1 to 8, but verse 3 before verse 2, and verse 6 before verse 5, while verse 9 follows in IV, 2, 7, 1. InTS. v. 3 stands before v. 2,in VII, 5, 16,1, and VII, 5, 17,1. In TS. II, 2, 12, the pratikas of verses 1, 7, 10 are quoted in succession. Verse 7 occurs with important various readings in TA. I, 23, 8, po ha yad brihatir garbham &yan daksham dddh4na ganayantiz svayambhim, tata imé=dhydsvigyanta sargah. Lastly in the AV. we find verses 1 to 7 from IV, 2, 1, to IV, 2, 7, but arranged in a different order, viz. as 2, 3, 6, 5, 4; 7, 1, and with important various readings. Verse 2, y6’ 3 syése dvipado yds Adtushpada, as third pada; also in XIII, 3, 24. Verse 3, eké rigd; ydsya khayaimrttam ydsya mrityih, as third pada. Verse 4, yasya visve; samudré ydsya rasim {d 4hud; imas ha. Verse 5, yAsya dyaur urvi prithivi 4a mahf ydsyada urva- 1 ntdriksham, ydsy4sau sfiro vitato mahitva. Verse 6, 4vatas kaskabhdné bhiydsdne rddast dhvayetham (sic), y4syasat panth ragaso vimanak. Verse 7, fpo agre visvam Avan garbham dddhana amr#ta ritaghih, yfsu devishv adhi devd Asit. Verse 10, visva ripami paribhir gagana, see VII, 79, 4, and 80, 3. We are justified, therefore, in looking upon the verses, composing this hymn, as existing before the ® Var. lect. m& m4, saty4dharma vy@na/, prathamé for brrhattz. b Var. lect. rip&i for bhat&ni. © Var. lect., ver. 5, dridhé, dual for driJh&; ver. 6, uiditau vyéti for tdito vibh&ti; ver. 8, agnfm for yagf4m. 6 VEDIC HYMNS. final arrangement of the four Samhit4s, and if we persist in calling a hymn, dating from that period, a modern hymn, we must make it quite clear that, according to the present state of our knowledge, such a hymn cannot well be more modern than 1ooo B.C. Besides the variations in the arrangement of the verses of our hymn, the very considerable various readings which we find in the VS., TS., and AV. are highly instructive, as showing the frequent employment of our hymn for sacrificial purposes. In several cases these various readings are of great importance, as we shall see. Verse 1. Muir: Hira#yagarbha arose in the beginning ; born, he was the one lord of things existing. He established the earth and this sky: to what god shall we offer our oblation ?
3In several cases these various readings are of great importance, as we shall see. Verse 1. Muir: Hira#yagarbha arose in the beginning ; born, he was the one lord of things existing. He established the earth and this sky: to what god shall we offer our oblation ? Lupwic: Hirazyagarbha hat zuerst sich gebildet, er ward geboren als einziger herr alles gewordenen, dise erde und disen himel halt er; Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. Hirazyagarbha* has been translated in different ways, and it would perhaps be best to keep it as a proper name, which it is in later times. It means literally the golden embryo, the golden germ or child, or born of a golden womb, and was no doubt an attempt at naming the sun. Soon, however, that name became mythological. The golden child was supposed to have been so called because it was Pragdpati, the lord of creation, when dwelling as yet in the golden egg, and Hiramyagarbha became in the end a recognised name of Pragdpati, see Say. on X, 121, 1. All this is fully explained by Sayama, TS. IV, 1, 8, 3; IV, 2, 8, 2; by Mahidhara,VS. XIII, 4. Verse 2. MuIR: He who gives breath, who gives strength, whose command all, [even] the gods, reverence, whose shadow is immortality, whose shadow is death: to what god shall we offer our oblation ? ® M. M., India, What can it teach us? pp. 144, 162. . \ , 7 - _- NOTES.” ~X; 121, 3. 7 LupDwic: Geber des lebendigen hauches, geber der kraft, zu des unterweisung alle gétter sich einfinden, des glanz die unsterblichkeit, dessen der tod ist, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. In order to account for the repetition of yasya, Sa4yana and Mahidhara take visve for men, and devas for gods. Note 2. It is difficult to say what is meant by Aaya, shadow. I take it in the sense of what belongs to the god, as the shadow belongs to a man, what follows him, or is determined by him. In that sense Sdyaza also takes it, TS. IV, 1, 8, 4, yasya pragapates khayavat svadhinam amvitam, moksharipam, mrityud, prazinam marazam api, yasya khayeva svadhinaf; and, though not quite so clearly, in RV. X,121, 2. Mahidhara on the contrary takes kAay4 in the sense of refuge, and says, whose shadow, i.e. whose worship, preceded by knowledge, is amréta, immortality, a means of deliverance*, while ignorance of him is death, or leads to samsara. Verse 3. MuIR: Who by his might became the sole king of the breathing and winking world, who is the lord of this twofooted and four-footed [creation]: to what god shall we offer our oblation ? LupDwiGc: Der des atmenden, augenbewegenden lebendigen durch seine grésze der einzige kénig geworden; der verfiigt iiber disz zwei- und vier-fiiszige, Ka, dem gotte, méchten wir mit havis aufwarten.
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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