Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I had myself yielded * so far to these considerations that I ® Chips from a German Workshop, vol. ii, p. 139. 22 VEDIC HYMNS. . gave up my former translation, and rendered this verse by ‘to worship Agni, the child of the sky, the son of strength, the red light of the sacrifice*.’ But I return to my original translation, and I prefer to see in Arusha an independent name, intended, no doubt, for Agni, as the representative of the rising sun and, at the same time, of the sacrificial fire of the morning, but nevertheless as having in the mind of the poet a personality of his own. He is the child of Dyu, originally the offspring of heaven. He is the son of strength, originally generated by the strong rubbing of the aramis, i. e. the wood for kindling fire. He is the light of the sacrifice, whether as reminding man that the time for the morning sacrifice has come, or as himself lighting the sacrifice on the Eastern altar of the sky. He is Arushé, originally as clothed in bright red colour, but gradually changed into the representative of the morning. We see at once, if examining these various expressions, how some of them, like the child of Dyu, are easily carried away into mythology, while others, such as the son of strength, or the light of the sacrifice, resist that unconscious metamorphosis. That Arusha was infected by mythology, that it had approached at least that point where nomina become changed into numina, we see by the verse immediately following : VI, 49, 3. arushdsya duhitara virdpe (iti vi-rdpe) str¢bhiZ anya pipisé sfirak anya. There are two different daughters of Arusha; the one is clad in stars, the other belongs to the sun, or is the wife of Svar, Here Arusha is clearly a mythological being, like Agni or Savitar or Vaisvanara; and if Day and Night are called his daughters, he, too, can hardly have been conceived otherwise than as endowed with human attributes, as the child of Dyu, as the father of Day and Night, and not as a mere period of time, not as a mere cause or effect. IV, 15, 6. tam arvantam nd sAnasim arushdm nd divah sisum marmvrigydnte divé-dive. ® Journal of the Royal Asiatic Society, 1867, p. 204. NOTES. I, 6, I. 23 They trim the fire day by day, like a strong horse, like Arusha, the child of Dyu. Here, too, Arusha, the child of Dyu, has to be taken as a personal character, and, if the nd after arushdm is right, a distinction is clearly made between Agni, the sacrificial fire, to whom the hymn is addressed, and Arushd, the child of heaven, the pure and bright morning, here used as a simile for the cleaning or trimming of the fire on the altar. V, 47, 3. arushaé su-parnzah. Arusha, the morning sun, with beautiful wings. THE FEMININE ARUSH!, AS AN ADJECTIVE. Arushi, like arushd, is used as an adjective, in the same sense as arushi, i. e. red : ITI, 55, 11. syavi Ra yat arusht fa svadsdrau. As the dark and the red are sisters. I, 92, 1 and 2. g&vak drushif and drushiz gaz. The red cows of the dawn.
2THE FEMININE ARUSH!, AS AN ADJECTIVE. Arushi, like arushd, is used as an adjective, in the same sense as arushi, i. e. red : ITI, 55, 11. syavi Ra yat arusht fa svadsdrau. As the dark and the red are sisters. I, 92, 1 and 2. g&vak drushif and drushiz gaz. The red cows of the dawn. I, 92, 2. risantam bhanim drushiz asisrayuh. The red dawns obtained bright splendour. Here ushdsak, the dawns, occur in the same line, so that we may take drushi# either as an adjective, referring to the dawns, or as a substantive, as a name of the dawn or of her cows, I, 30, 21. asve na itre arushi. Thou beautiful red dawn, thou, like a mare. Here, too, the vocative arushi is probably to be taken as an adjective, particularly if we consider the next following verse : IV, 52, 2. dsva-iva Aitrf drusht m4t& gavam ritd-vari s4kha abhit asvinod ush&Z. The dawn, beautiful and red, like a mare, the mother of the cows (days), the never-failing, she became the friend of the Asvins. X, 5, 5. saptd svdsrt% drushiz. The seven red sisters. 24 VEDIC HYMNS. THE FEMININE Arusui, AS A SUBSTANTIVE. If used as a substantive, 4rushi seems to mean the dawn. It is likewise used as a name of the horses of Agni, Indra, and Soma; also as a name for mare in general. It means dawn in X, 8, 3, though the text points here so clearly to the dawn, and the very name of dawn is mentioned so immediately after, that this one passage seems hardly sufficient to establish the use of drushi as a recognised name of the dawn. Other passages, however, would likewise gain in perspicuity, if we took drushi by itself as a name of the dawn, just as we had to admit in several ’ passages arusha by itself as a name of the morning. Cf. I, 71,1. Arushi means the horses of Agni, in I, 14, 12: yukshva hi drushiZ rdthe harita# deva rohitas. Yoke, O god (Agni), the red-horses to the chariot, the . bays, the ruddy. I, 72, 10. pra ni&t# agne drushi# aganan. They knew the red-horses, Agni, coming down. VIII, 69, 5. Soma, as we saw, was frequently spoken of as arushad hari. In IX, 111, 2, tridh&tubhiZ drushibhiZ seems to refer to the same red-horses of Soma, though this is not quite clear. The passages where drushi means simply a mare, without any reference to colour, are VIII, 68, 18, and VIII, 55, 3. It is curious that Arusha, which in the Veda means red, should, as pointed out before, in its Zend form aurusha, mean white. That in the Veda it means red, and not white, is shown, for instance, by X, 20, 9, where sveta, the name for white, is mentioned by the side of arushd. Most likely .arushd meant originally brilliant, and became fixed with different shades of brilliancy in Sanskrit and Persian. Arusha presupposes a form ar-vas, and is derived from a root ar in the sense of running or rushing. See Chips from a German Workshop, vol. ii, pp. 135, 137. NOTES. 1,6, 1. . 25
3Arusha presupposes a form ar-vas, and is derived from a root ar in the sense of running or rushing. See Chips from a German Workshop, vol. ii, pp. 135, 137. NOTES. 1,6, 1. . 25 Having thus explained the different meanings of arusha and drushi in the Rig-veda, I feel it incumbent, at least for once, to explain the reasons why I differ from the classification of Vedic passages as given in the Dictionary published by Boehtlingk and Roth. Here, too, the passages in which arushd is used as an adjective are very properly separated from those in which it appears as a substantive. To begin with the first, it is said that ‘arush4 means ruddy, the colour of Agniand his horses; he (Agni) himself appears as a red-horse.’ In support of this, the following passages are quoted : III, 1, 4. dvardhayan su-bh4gam sapta yahviZ svetam gagiaindm arushim mahi-tva, slsum nd gata4m abhi 4rus asvak. Here, however, it is only said that Agni was born brilliant-white*, and grew red, that the horses came to him as they come to a new-born foal. Agni himself is not called a red-horse. III, 7, 5. Here, again, vr/shnak arushdsya is no doubt meant for Agni. But vréshan by itself does not mean horse, though it is added to different names of horses to qualify them as male horses; cf. VII, 69, 1, & vam rathah vrishabhiZ y&tu asvaik, may your chariot come near with powerful horses, i.e. with stallions. See note to I, 85, 12. We are therefore not justified in translating arusha vrishan by red-horse, but only by the red male, or the red hero. In ITT, 31, 3, agnih gagte guhva régam4nak maha putréin arushasya pra-yakshe, I do not venture to say who is meant by the mahaé putran arushdsya, whether Adityas or Maruts, but hardly the sons of Agni, as Agni himself is mentioned as only born. But, even if it were so, the father of these sons (putra) could hardly be intended here for a horse. IV, 6, 9. tava tyé agne harftak ghrita-snih rdhitasak rigu-ainkah su-dikak, arushésak vrfshanahk rigu-mushk&Z. Here, so far from Agni being represented as a red-horse, his different horses, the Harits or bays, the Réhitas or ® See V, 1, 4. svet4h vael gayate gre 4hnim. X, 1, 6. arushdh gatak padé fiy4h. 26 VEDIC HYMNS. ruddy, and the arushfsah vr/shanad, the red stallions, are distinctly mentioned. Here vv/shan may be translated by stallion, instead of simply by male, because arusha i is herea substantive, the name of a horse. V, 1,5. ganishéa hi gényak agre ahn4m hitd/ hitéshu arusha# vaneshu. Here arushaé is simply an adjective, red, referring to Agni, who is understood throughout the hymn to be the object of praise. He is said to be kind to those who are kind to him, and to be red in the woods, i.e. brilliant in the wood which he consumes; cf. III, 29, 6 Nothing is said about his equine nature. In V, 12, 2 and 6, VI, 48, 6, we have again simply arusha vrtshan, which does not mean the red-horse, but the red male, the red hero, i.e. Agni.
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.
1I had myself yielded * so far to these considerations that I ® Chips from a German Workshop, vol. ii, p. 139. 22 VEDIC HYMNS. . gave up my former translation, and rendered this verse by ‘to worship Agni, the child of the sky, the son of strength, the red light of the sacrifice*.’ But I return to my original translation, and I prefer to see in Arusha an independent name, intended, no doubt, for Agni, as the representative of the rising sun and, at the same time, of the sacrificial fire of the morning, but nevertheless as having in the mind of the poet a personality of his own. He is the child of Dyu, originally the offspring of heaven. He is the son of strength, originally generated by the strong rubbing of the aramis, i. e. the wood for kindling fire. He is the light of the sacrifice, whether as reminding man that the time for the morning sacrifice has come, or as himself lighting the sacrifice on the Eastern altar of the sky. He is Arushé, originally as clothed in bright red colour, but gradually changed into the representative of the morning. We see at once, if examining these various expressions, how some of them, like the child of Dyu, are easily carried away into mythology, while others, such as the son of strength, or the light of the sacrifice, resist that unconscious metamorphosis. That Arusha was infected by mythology, that it had approached at least that point where nomina become changed into numina, we see by the verse immediately following : VI, 49, 3. arushdsya duhitara virdpe (iti vi-rdpe) str¢bhiZ anya pipisé sfirak anya. There are two different daughters of Arusha; the one is clad in stars, the other belongs to the sun, or is the wife of Svar, Here Arusha is clearly a mythological being, like Agni or Savitar or Vaisvanara; and if Day and Night are called his daughters, he, too, can hardly have been conceived otherwise than as endowed with human attributes, as the child of Dyu, as the father of Day and Night, and not as a mere period of time, not as a mere cause or effect. IV, 15, 6. tam arvantam nd sAnasim arushdm nd divah sisum marmvrigydnte divé-dive. ® Journal of the Royal Asiatic Society, 1867, p. 204. NOTES. I, 6, I. 23 They trim the fire day by day, like a strong horse, like Arusha, the child of Dyu. Here, too, Arusha, the child of Dyu, has to be taken as a personal character, and, if the nd after arushdm is right, a distinction is clearly made between Agni, the sacrificial fire, to whom the hymn is addressed, and Arushd, the child of heaven, the pure and bright morning, here used as a simile for the cleaning or trimming of the fire on the altar. V, 47, 3. arushaé su-parnzah. Arusha, the morning sun, with beautiful wings. THE FEMININE ARUSH!, AS AN ADJECTIVE. Arushi, like arushd, is used as an adjective, in the same sense as arushi, i. e. red : ITI, 55, 11. syavi Ra yat arusht fa svadsdrau. As the dark and the red are sisters. I, 92, 1 and 2. g&vak drushif and drushiz gaz. The red cows of the dawn.
2THE FEMININE ARUSH!, AS AN ADJECTIVE. Arushi, like arushd, is used as an adjective, in the same sense as arushi, i. e. red : ITI, 55, 11. syavi Ra yat arusht fa svadsdrau. As the dark and the red are sisters. I, 92, 1 and 2. g&vak drushif and drushiz gaz. The red cows of the dawn. I, 92, 2. risantam bhanim drushiz asisrayuh. The red dawns obtained bright splendour. Here ushdsak, the dawns, occur in the same line, so that we may take drushi# either as an adjective, referring to the dawns, or as a substantive, as a name of the dawn or of her cows, I, 30, 21. asve na itre arushi. Thou beautiful red dawn, thou, like a mare. Here, too, the vocative arushi is probably to be taken as an adjective, particularly if we consider the next following verse : IV, 52, 2. dsva-iva Aitrf drusht m4t& gavam ritd-vari s4kha abhit asvinod ush&Z. The dawn, beautiful and red, like a mare, the mother of the cows (days), the never-failing, she became the friend of the Asvins. X, 5, 5. saptd svdsrt% drushiz. The seven red sisters. 24 VEDIC HYMNS. THE FEMININE Arusui, AS A SUBSTANTIVE. If used as a substantive, 4rushi seems to mean the dawn. It is likewise used as a name of the horses of Agni, Indra, and Soma; also as a name for mare in general. It means dawn in X, 8, 3, though the text points here so clearly to the dawn, and the very name of dawn is mentioned so immediately after, that this one passage seems hardly sufficient to establish the use of drushi as a recognised name of the dawn. Other passages, however, would likewise gain in perspicuity, if we took drushi by itself as a name of the dawn, just as we had to admit in several ’ passages arusha by itself as a name of the morning. Cf. I, 71,1. Arushi means the horses of Agni, in I, 14, 12: yukshva hi drushiZ rdthe harita# deva rohitas. Yoke, O god (Agni), the red-horses to the chariot, the . bays, the ruddy. I, 72, 10. pra ni&t# agne drushi# aganan. They knew the red-horses, Agni, coming down. VIII, 69, 5. Soma, as we saw, was frequently spoken of as arushad hari. In IX, 111, 2, tridh&tubhiZ drushibhiZ seems to refer to the same red-horses of Soma, though this is not quite clear. The passages where drushi means simply a mare, without any reference to colour, are VIII, 68, 18, and VIII, 55, 3. It is curious that Arusha, which in the Veda means red, should, as pointed out before, in its Zend form aurusha, mean white. That in the Veda it means red, and not white, is shown, for instance, by X, 20, 9, where sveta, the name for white, is mentioned by the side of arushd. Most likely .arushd meant originally brilliant, and became fixed with different shades of brilliancy in Sanskrit and Persian. Arusha presupposes a form ar-vas, and is derived from a root ar in the sense of running or rushing. See Chips from a German Workshop, vol. ii, pp. 135, 137. NOTES. 1,6, 1. . 25
3Arusha presupposes a form ar-vas, and is derived from a root ar in the sense of running or rushing. See Chips from a German Workshop, vol. ii, pp. 135, 137. NOTES. 1,6, 1. . 25 Having thus explained the different meanings of arusha and drushi in the Rig-veda, I feel it incumbent, at least for once, to explain the reasons why I differ from the classification of Vedic passages as given in the Dictionary published by Boehtlingk and Roth. Here, too, the passages in which arushd is used as an adjective are very properly separated from those in which it appears as a substantive. To begin with the first, it is said that ‘arush4 means ruddy, the colour of Agniand his horses; he (Agni) himself appears as a red-horse.’ In support of this, the following passages are quoted : III, 1, 4. dvardhayan su-bh4gam sapta yahviZ svetam gagiaindm arushim mahi-tva, slsum nd gata4m abhi 4rus asvak. Here, however, it is only said that Agni was born brilliant-white*, and grew red, that the horses came to him as they come to a new-born foal. Agni himself is not called a red-horse. III, 7, 5. Here, again, vr/shnak arushdsya is no doubt meant for Agni. But vréshan by itself does not mean horse, though it is added to different names of horses to qualify them as male horses; cf. VII, 69, 1, & vam rathah vrishabhiZ y&tu asvaik, may your chariot come near with powerful horses, i.e. with stallions. See note to I, 85, 12. We are therefore not justified in translating arusha vrishan by red-horse, but only by the red male, or the red hero. In ITT, 31, 3, agnih gagte guhva régam4nak maha putréin arushasya pra-yakshe, I do not venture to say who is meant by the mahaé putran arushdsya, whether Adityas or Maruts, but hardly the sons of Agni, as Agni himself is mentioned as only born. But, even if it were so, the father of these sons (putra) could hardly be intended here for a horse. IV, 6, 9. tava tyé agne harftak ghrita-snih rdhitasak rigu-ainkah su-dikak, arushésak vrfshanahk rigu-mushk&Z. Here, so far from Agni being represented as a red-horse, his different horses, the Harits or bays, the Réhitas or ® See V, 1, 4. svet4h vael gayate gre 4hnim. X, 1, 6. arushdh gatak padé fiy4h. 26 VEDIC HYMNS. ruddy, and the arushfsah vr/shanad, the red stallions, are distinctly mentioned. Here vv/shan may be translated by stallion, instead of simply by male, because arusha i is herea substantive, the name of a horse. V, 1,5. ganishéa hi gényak agre ahn4m hitd/ hitéshu arusha# vaneshu. Here arushaé is simply an adjective, red, referring to Agni, who is understood throughout the hymn to be the object of praise. He is said to be kind to those who are kind to him, and to be red in the woods, i.e. brilliant in the wood which he consumes; cf. III, 29, 6 Nothing is said about his equine nature. In V, 12, 2 and 6, VI, 48, 6, we have again simply arusha vrtshan, which does not mean the red-horse, but the red male, the red hero, i.e. Agni.
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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