Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1LupDwiGc: 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. Note 1. It is difficult to say whether nimishatas means twinkling or sleeping. It has both meanings as to wink has in English. Sdayaza (X, 121, 3; TS. IV, 1, 8, 4) and Mahidhara (VS. XXIII, 3°) explain it by winking. This may be right as expressing sensuous perception, in addition to mere breathing. In X, 190, 2, visvasya mishaté vasi means, lord of all that winks, i.e. ® muktihetu, not yuktihetu, as Weber prints. b Is nimesh4to in XXIII, 3, a varia lectio, or an asuddha? In XXV, 13, we read nimishato. 8 VEDIC HYMNS. lives. The later idea, that the gods do not wink, has nothing to do with our passage. Verse 4, MuIR: Whose greatness these snowy mountains, and the sea with the Rasa (river), declare,—of whom these regions, of whom they are the arms: to what god shall we offer our oblation ? LuDWIG: Dessen die schneebedeckten (berge, die Himavan) vermdége seiner grésze, als des eigentum man ocean und Rasa nennt, des dise himelsgegenden, des arme sie, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. Muir’s translation, which suggests itself very naturally to a European mind, is impossible, because mahitvé cannot be either mahitvim (as Sayama also and Mahidhara suggest), or mahitvaéni; and because 4huk does not mean declare. Otherwise nothing could be better than his rendering: ‘Whose greatness these snowy mountains, and the sea with the Rasa (river), declare.’ Mahitva, as Sayana also rightly perceives, TS. IV, 1, 8, 4, is a very common instrumental (see Lanman, Nouninflection, pp. 335-6), and the same mahitva must be supplied for samudram. We might make the whole sentence dependent on 4hu& without much change of meaning. The Atharva-veda text supplies a lectio facilior, but not therefore melior. Note 2. The Rasd is a distant river, in some respects like the Greek Okeanos. Dr. Aufrecht takes it as a name of the milky way, Z. D. M. G. XIII, 498: see Muir, S. T. II, P- 373, n. 19- . Verse 5. MuIR: By whom the sky is fiery, and the earth fixed, by whom the firmament and the heaven were established, who in the atmosphere is the measurer of the aerial space: to what god shall we offer our oblation? Lupwic: Durch den gewaltig der himel und fest die erde, durch den gestiitzt Svar, und das gewdélbe, der die rdume im mittelgebiete ausgemeszen, Ka, dem gotte, mochten wir mit havis aufwarten. NOTES. X, 121, 6. 9 Note 1. In this verse I decidedly prefer the reading of the Atharva-veda, yena dyaur ugr4 prithivi 4a dri/ke. It seems not a lectio facilior, and we avoid the statement that the heaven has been made ugré. Ugra, as applied to dyaus, means awful and grand, as an inherent quality rather, and not simply strong. See Ludwig, Notes, p. 441.
2It seems not a lectio facilior, and we avoid the statement that the heaven has been made ugré. Ugra, as applied to dyaus, means awful and grand, as an inherent quality rather, and not simply strong. See Ludwig, Notes, p. 441. Note 2. Ragaso vimanas has been fully discussed by Muir, S. T. IV, p. 71, but it is difficult to find a right translation for it, because the cosmography of the Veda is so different from our own (see I, 6, 9, note 1, and I, 19, 3, note 1). I think we may translate it here by the air, or even by space, particularly the bright air in the sky, the sky (antariksha or nabhas) being between heaven (dyu) and earth (prithivi), while sva# and naka are still higher than the heaven (dyu), svaz being sometimes explained as the abode of the sun, the ether, or empyrean, naka, the firmament, as svarga (Mahidhara); or sva# as svarga, and naka as Aditya (Sayama). Vimdana is here simply the measurer, though vim4, from meaning to measure, is apt to take the meaning of to make, which is an excuse for Sayana’s rendering, ‘ who makes the rain in the sky.’ The Atharva-veda rendering is very free, and certainly no improvement. Verse 6. MuIR: To whom two contending armies, sustained by his succour, looked up, trembling in mind ; over whom the risen sun shines: to what god shall we offer our oblation ? Lupwic: Auf den die beiden schlachtreihen durch (ihre) begirde aufgestellt in ordnung ihren blick richten, zitternd, im geiste, wo dariiber hin aufgegangen Sara ausstralt, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. It would be well to read rédast for krdndast (which B. R. explain by ‘two armies’), and the various reading in AV. IV, 2, 3 decidedly points in that direction. — But even if kr4ndasi stands, it must be taken in the same sense as rédasi. Uditau vyetiin TS. IV, 1, 8, 5 is explained by udayavishaye vividham gakkhati. 10 VEDIC HYMNS. Verse 7. Muir: When the great waters pervaded the universe containing an embryo, and generating fire, thence arose the one spirit (asu) of the gods: to what god shall we offer our oblation? Lupwic: Als die groszen waszer kamen, die allen keim in sich faszten, zeugend den Agni, da kam zu stande der gotter einziger lebensgeist; Ka, dem gotte, méchten wir mit havis aufwarten. ;
3Lupwic: Als die groszen waszer kamen, die allen keim in sich faszten, zeugend den Agni, da kam zu stande der gotter einziger lebensgeist; Ka, dem gotte, méchten wir mit havis aufwarten. ; Note 1. The waters here referred to have to be understood as the waters in the beginning of the creation, where, as we read (RV. X, 129, 3), ‘everything was like a sea without a light,’ or, as the Satapatha-brahmama (XI, 1, 6, 1) says, ‘everything was water and sea.’ These waters held the germ’, and produced the golden light, the sun>, whence arose the life of all the gods, viz. Pragapati. The Atharvaveda adds a verse which repeats the same idea more clearly: po vatsdm gandyantir garbham agre sdmairayan, tasyota gdyamAnasyélba Asid dhirazydyat, ‘In the beginning the waters, producing a young, brought forth an embryo, and when it was being born, it had a golden covering.’ The sunrise serves here as elsewhere as an image of the creation. Note 2. Grassmann proposes to omit eka, because it is absent in the Maitrayazt Sakha. The metre shows the same. Vorse 8. MuIR: He who through his greatness beheld the waters which contained power, and generated sacrifice, who was the one god above the gods: to what god shall we offer our oblation? LupDwIG: Der in seiner grésze sogar die waszer iiberschaute, wie sie die fahigkeit besitzend erzeugten das opfer, der der einzige gott war iiber den gottern, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. In ddksham dddhan4 ganayantir yagiidm, we have a repetition of w..at was said in the preceding verse, ® See RV. X, 82, 5-6. b See RV. X, 72, 7. NOTES. X, 121, 10. II daksham standing for garbham, yagfidm for agnim, which is actually the reading of TS. The Atharva-veda does not contain this verse, which is used as an anya vikalpita yagya in TS. Note 2. It is curious that one of the most important sentences in the Rig-veda, yo deveshv adhi deva eka 4sit, should have been changed in the Atharva-veda IV, 2, 6 into yasu devishv adhi deva 4sit, ‘ over which divine waters there was the god.’ See Ludwig, Notes, p. 441. Verge 9. MUIR: May he not injure us, he who is the generator of the earth, who, ruling by fixed ordinances, produced the heavens, who produced the great and brilliant waters: to what god shall we offer our oblation? LupDWIG: Nicht schadige uns, der der erde erzeuger, oder der den himel bereitet mit warhafter satzung, der auch die wasser, die hellen, die machtigen erzeugt hat, Ka, dem gotte, méchten wir mit havis aufwarten. Verso 10. MuIR: Pragdpati, no other than thou is lord over all these created things: may we obtain that, through desire of which we have invoked thee: may we become masters of riches. LupwWIG: Pragapati, kein anderer als du hat umfasst die wesen alle, der wunsch, um deswillen wir dir opfern, der werde uns zu teil, besitzer von reichtiimern mégen wir sein.
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.
1LupDwiGc: 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. Note 1. It is difficult to say whether nimishatas means twinkling or sleeping. It has both meanings as to wink has in English. Sdayaza (X, 121, 3; TS. IV, 1, 8, 4) and Mahidhara (VS. XXIII, 3°) explain it by winking. This may be right as expressing sensuous perception, in addition to mere breathing. In X, 190, 2, visvasya mishaté vasi means, lord of all that winks, i.e. ® muktihetu, not yuktihetu, as Weber prints. b Is nimesh4to in XXIII, 3, a varia lectio, or an asuddha? In XXV, 13, we read nimishato. 8 VEDIC HYMNS. lives. The later idea, that the gods do not wink, has nothing to do with our passage. Verse 4, MuIR: Whose greatness these snowy mountains, and the sea with the Rasa (river), declare,—of whom these regions, of whom they are the arms: to what god shall we offer our oblation ? LuDWIG: Dessen die schneebedeckten (berge, die Himavan) vermdége seiner grésze, als des eigentum man ocean und Rasa nennt, des dise himelsgegenden, des arme sie, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. Muir’s translation, which suggests itself very naturally to a European mind, is impossible, because mahitvé cannot be either mahitvim (as Sayama also and Mahidhara suggest), or mahitvaéni; and because 4huk does not mean declare. Otherwise nothing could be better than his rendering: ‘Whose greatness these snowy mountains, and the sea with the Rasa (river), declare.’ Mahitva, as Sayana also rightly perceives, TS. IV, 1, 8, 4, is a very common instrumental (see Lanman, Nouninflection, pp. 335-6), and the same mahitva must be supplied for samudram. We might make the whole sentence dependent on 4hu& without much change of meaning. The Atharva-veda text supplies a lectio facilior, but not therefore melior. Note 2. The Rasd is a distant river, in some respects like the Greek Okeanos. Dr. Aufrecht takes it as a name of the milky way, Z. D. M. G. XIII, 498: see Muir, S. T. II, P- 373, n. 19- . Verse 5. MuIR: By whom the sky is fiery, and the earth fixed, by whom the firmament and the heaven were established, who in the atmosphere is the measurer of the aerial space: to what god shall we offer our oblation? Lupwic: Durch den gewaltig der himel und fest die erde, durch den gestiitzt Svar, und das gewdélbe, der die rdume im mittelgebiete ausgemeszen, Ka, dem gotte, mochten wir mit havis aufwarten. NOTES. X, 121, 6. 9 Note 1. In this verse I decidedly prefer the reading of the Atharva-veda, yena dyaur ugr4 prithivi 4a dri/ke. It seems not a lectio facilior, and we avoid the statement that the heaven has been made ugré. Ugra, as applied to dyaus, means awful and grand, as an inherent quality rather, and not simply strong. See Ludwig, Notes, p. 441.
2It seems not a lectio facilior, and we avoid the statement that the heaven has been made ugré. Ugra, as applied to dyaus, means awful and grand, as an inherent quality rather, and not simply strong. See Ludwig, Notes, p. 441. Note 2. Ragaso vimanas has been fully discussed by Muir, S. T. IV, p. 71, but it is difficult to find a right translation for it, because the cosmography of the Veda is so different from our own (see I, 6, 9, note 1, and I, 19, 3, note 1). I think we may translate it here by the air, or even by space, particularly the bright air in the sky, the sky (antariksha or nabhas) being between heaven (dyu) and earth (prithivi), while sva# and naka are still higher than the heaven (dyu), svaz being sometimes explained as the abode of the sun, the ether, or empyrean, naka, the firmament, as svarga (Mahidhara); or sva# as svarga, and naka as Aditya (Sayama). Vimdana is here simply the measurer, though vim4, from meaning to measure, is apt to take the meaning of to make, which is an excuse for Sayana’s rendering, ‘ who makes the rain in the sky.’ The Atharva-veda rendering is very free, and certainly no improvement. Verse 6. MuIR: To whom two contending armies, sustained by his succour, looked up, trembling in mind ; over whom the risen sun shines: to what god shall we offer our oblation ? Lupwic: Auf den die beiden schlachtreihen durch (ihre) begirde aufgestellt in ordnung ihren blick richten, zitternd, im geiste, wo dariiber hin aufgegangen Sara ausstralt, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. It would be well to read rédast for krdndast (which B. R. explain by ‘two armies’), and the various reading in AV. IV, 2, 3 decidedly points in that direction. — But even if kr4ndasi stands, it must be taken in the same sense as rédasi. Uditau vyetiin TS. IV, 1, 8, 5 is explained by udayavishaye vividham gakkhati. 10 VEDIC HYMNS. Verse 7. Muir: When the great waters pervaded the universe containing an embryo, and generating fire, thence arose the one spirit (asu) of the gods: to what god shall we offer our oblation? Lupwic: Als die groszen waszer kamen, die allen keim in sich faszten, zeugend den Agni, da kam zu stande der gotter einziger lebensgeist; Ka, dem gotte, méchten wir mit havis aufwarten. ;
3Lupwic: Als die groszen waszer kamen, die allen keim in sich faszten, zeugend den Agni, da kam zu stande der gotter einziger lebensgeist; Ka, dem gotte, méchten wir mit havis aufwarten. ; Note 1. The waters here referred to have to be understood as the waters in the beginning of the creation, where, as we read (RV. X, 129, 3), ‘everything was like a sea without a light,’ or, as the Satapatha-brahmama (XI, 1, 6, 1) says, ‘everything was water and sea.’ These waters held the germ’, and produced the golden light, the sun>, whence arose the life of all the gods, viz. Pragapati. The Atharvaveda adds a verse which repeats the same idea more clearly: po vatsdm gandyantir garbham agre sdmairayan, tasyota gdyamAnasyélba Asid dhirazydyat, ‘In the beginning the waters, producing a young, brought forth an embryo, and when it was being born, it had a golden covering.’ The sunrise serves here as elsewhere as an image of the creation. Note 2. Grassmann proposes to omit eka, because it is absent in the Maitrayazt Sakha. The metre shows the same. Vorse 8. MuIR: He who through his greatness beheld the waters which contained power, and generated sacrifice, who was the one god above the gods: to what god shall we offer our oblation? LupDwIG: Der in seiner grésze sogar die waszer iiberschaute, wie sie die fahigkeit besitzend erzeugten das opfer, der der einzige gott war iiber den gottern, Ka, dem gotte, méchten wir mit havis aufwarten. Note 1. In ddksham dddhan4 ganayantir yagiidm, we have a repetition of w..at was said in the preceding verse, ® See RV. X, 82, 5-6. b See RV. X, 72, 7. NOTES. X, 121, 10. II daksham standing for garbham, yagfidm for agnim, which is actually the reading of TS. The Atharva-veda does not contain this verse, which is used as an anya vikalpita yagya in TS. Note 2. It is curious that one of the most important sentences in the Rig-veda, yo deveshv adhi deva eka 4sit, should have been changed in the Atharva-veda IV, 2, 6 into yasu devishv adhi deva 4sit, ‘ over which divine waters there was the god.’ See Ludwig, Notes, p. 441. Verge 9. MUIR: May he not injure us, he who is the generator of the earth, who, ruling by fixed ordinances, produced the heavens, who produced the great and brilliant waters: to what god shall we offer our oblation? LupDWIG: Nicht schadige uns, der der erde erzeuger, oder der den himel bereitet mit warhafter satzung, der auch die wasser, die hellen, die machtigen erzeugt hat, Ka, dem gotte, méchten wir mit havis aufwarten. Verso 10. MuIR: Pragdpati, no other than thou is lord over all these created things: may we obtain that, through desire of which we have invoked thee: may we become masters of riches. LupwWIG: Pragapati, kein anderer als du hat umfasst die wesen alle, der wunsch, um deswillen wir dir opfern, der werde uns zu teil, besitzer von reichtiimern mégen wir sein.
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.
No commentary for this page.