Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1plural in the sense of standing around, circumstantes, possibly of parifara, NOTES. 1, 6, 2. 29 attendants. Parishthana or sthana comes to mean an abode, and paritasthivantas would be bystanders, attendants, the people, in fact, who are supposed to harness the horse. Though I do not assign great weight to interpretations of hymns, as given by the Brahmazas, I may mention that in the Taitt. Br. III, 9, 4, 1, paritasthushad is explained as a nom. plur., ime vai lok&’ paritasthushaZ, while Sayaza in his commentary (S4ma-veda II, 6, 3, 12, 1) has paritovasthita lokatrayavartinak prasinah. Note 3. Rékante rokana. A similar expression occurs III, 61, 5, where it is said of Ushas, the dawn, that she lighted the lights in the sky, pra rokan& ruruke ranvasandrtk, Verse 2. WILson: They (the charioteers) harness to his car his two desirable coursers, placed on either hand, baycoloured, high-spirited, chief-bearing. BENFEY: Die lieben Falben schirren sie zu beiden Seiten des Wagens an, braune, kiihne, held-tragende. LupwWIG: Sie spannen seine lieblichen falben an den wagen mit auseinandergehenden seiten, die blutroten, mutigen, helden-bringenden. Note 1. Although no name is given, the pronoun asya clearly refers to Indra, for it is he to whom the two bays belong. The next verse, therefore, must likewise be taken as addressed to Indra, and not to the sun or the morningred, spoken of as a horse or a chariot in the first verse. Vipakshasa is well explained by Sayama, vividhe pakshast rathasya parsvau yayos tau vipakshasau, rathasya dvayok parsvayor yogitav ity arthakZ. The only doubt is whether it refers to the two sides of the chariot, or of the principal horse. That horses were sometimes yoked so that one should act as leader, and two should be harnessed on each side, we see in I, 39, 6, note. 30 VEDIC HYMNS. Verse 3. WILSON: Mortals, you owe your (daily) birth (to such an Indra), who, with the rays of the morning, gives sense to the senseless, and to the formless, form. BENFEY: Licht machend—Manner !—das Dunkele und kenntlich das Unkenntliche, entsprangst du mit dem Morgenroth. Lupwic: Sichtbarkeit schaffend dem_ unsichtbaren, gestalt o schmuckreiche (Marut) dem gestaltlosen, wurdet ihr mit den Ushas zusammen geboren.
2BENFEY: Licht machend—Manner !—das Dunkele und kenntlich das Unkenntliche, entsprangst du mit dem Morgenroth. Lupwic: Sichtbarkeit schaffend dem_ unsichtbaren, gestalt o schmuckreiche (Marut) dem gestaltlosen, wurdet ihr mit den Ushas zusammen geboren. Note 1, In the TB. III, 9, 4, several of these mantras are enjoined for the Asvamedha. When the banner (dhvaga) is fastened, this verse is to be used, because ketu was supposed to mean a banner. The vocative maryah, which I have translated by O men, had evidently become a mere exclamation at a very early time. Even in our passage it is clear that the poet does not address any men in particular, for he addresses Indra, nor is marya used in the general sense of men. It means males, or male offspring. It sounds more like some kind of asseveration or oath, like the Latin mehercle, or like the English O ye powers, and it is therefore quoted as a nipata or particle in the Vag. Pratis. II, 16. It can hardly be taken here as addressed to the Maruts, though the Maruts are the subject of the next verse. Kluge in Kuhn’s Zeitschrift, vol. xxv, p. 309, points out that mary4A as an interjection does not occur again in the Rig-veda. But the Rig-veda contains many words which occur once only, and the author of Vag. Pratisakhya is no mean authority. See also Tazdya Brahm. VII, 6, 5. If Dr. Kluge proposes to read marydi as a dative (like Avx@) he knows, of course, that such a form does not only never occur again in the Rig-veda, but never in the whole of Sanskrit literature. Grassmann and Lanman (N. I., p. 339) both seem to imagine that the Pada text has marya, but it has mary4%, and noaccent. If maryak had the accent, we might possibly translate, ‘ the youths, i.e. the Maruts, made,’ taking krizvan for akrizvan, or the more usual akurvan ; but in that case the transition to agayathaz would be very sudden. See, however, I, 6, 7. NOTES. 1, 6, 4. 31 Sayaza explains it mary4#, manushy4s! idam 4skaryam pasyata. Another explanation of this verse, which evidently troubled the ancient commentators as much as us, is, ‘O mortal, i.e. O sun (dying daily), thou hast been born with the dawn.’
3See, however, I, 6, 7. NOTES. 1, 6, 4. 31 Sayaza explains it mary4#, manushy4s! idam 4skaryam pasyata. Another explanation of this verse, which evidently troubled the ancient commentators as much as us, is, ‘O mortal, i.e. O sun (dying daily), thou hast been born with the dawn.’ Note 2. Ushadbhid, an instrumental plural which attracted the attention of the author of the Varttika to Paz. VII, 4, 48. It occurs but, once, but the regular form, ushobhiA, does not occur at all in the Rig-veda. The same grammarian mentions mas, month, as changing the final s of its base into d before bhis. This, too, is confirmed by RV. II, 24, 5, where madbhiz occurs. Two other words, svavas, offering good protection, and svatavas, of independent strength, mentioned together as liable to the same change, do not occur with bhi in the Rig-veda, but the forms svavadbhiz and svatavadbhif probably occurred in some other Vedic writings. SvatavadbhyaZ has been pointed out by Professor Aufrecht in the Vagasan. Samhita XXIV, 16, and svatavobhya&in Satap. Br. II, 5,1,14. That the nom. svavan, which is always trisyllabic, is not to be divided into sva-v4n, as proposed by Sakalya, but into su-avan, is implied by Varttika to Paz. VIII, 4, 48, and distinctly stated in the Siddhanta-Kaumudi. That the final n of the nom. su-avan disappeared before semi-vowels is confirmed by the S4kalapratisAkhya, Stra 287; see also Vagasan. Pratis. ITI, Sdtra 135 (Weber, Ind. Stud. vol. iv, p. 206). On the proper division of su-avas, see Aufrecht, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xiii, p. 499. Verse 4. WILSON: Thereafter, verily, those who bear names invoked in holy rites (the Maruts), having seen the rain about to be engendered, instigated him to resume his embryo condition (in the clouds). BENFEY: Sodann von freien Stiicken gleich erregen wieder Schwangerschaft die heilgen Namen tragenden. LupwiG: Da haben namlich in ihrer gottlichen weise dise der Prisni leibesfrucht gebracht, opfer verdienenden namen erwerbend. 32 VEDIC HYMNS. Note 1, At must here take vyfha and be pronounced as an iambus. This is exceptional with 4t, but there are at least two other passages where the same pronunciation is necessary. I, 148, 4, &t rokate vane @ vi-bha-va, though in the line immediately following it is monosyllabic. Also in V, 7, 10, a agne aprizatak.
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.
1plural in the sense of standing around, circumstantes, possibly of parifara, NOTES. 1, 6, 2. 29 attendants. Parishthana or sthana comes to mean an abode, and paritasthivantas would be bystanders, attendants, the people, in fact, who are supposed to harness the horse. Though I do not assign great weight to interpretations of hymns, as given by the Brahmazas, I may mention that in the Taitt. Br. III, 9, 4, 1, paritasthushad is explained as a nom. plur., ime vai lok&’ paritasthushaZ, while Sayaza in his commentary (S4ma-veda II, 6, 3, 12, 1) has paritovasthita lokatrayavartinak prasinah. Note 3. Rékante rokana. A similar expression occurs III, 61, 5, where it is said of Ushas, the dawn, that she lighted the lights in the sky, pra rokan& ruruke ranvasandrtk, Verse 2. WILson: They (the charioteers) harness to his car his two desirable coursers, placed on either hand, baycoloured, high-spirited, chief-bearing. BENFEY: Die lieben Falben schirren sie zu beiden Seiten des Wagens an, braune, kiihne, held-tragende. LupwWIG: Sie spannen seine lieblichen falben an den wagen mit auseinandergehenden seiten, die blutroten, mutigen, helden-bringenden. Note 1. Although no name is given, the pronoun asya clearly refers to Indra, for it is he to whom the two bays belong. The next verse, therefore, must likewise be taken as addressed to Indra, and not to the sun or the morningred, spoken of as a horse or a chariot in the first verse. Vipakshasa is well explained by Sayama, vividhe pakshast rathasya parsvau yayos tau vipakshasau, rathasya dvayok parsvayor yogitav ity arthakZ. The only doubt is whether it refers to the two sides of the chariot, or of the principal horse. That horses were sometimes yoked so that one should act as leader, and two should be harnessed on each side, we see in I, 39, 6, note. 30 VEDIC HYMNS. Verse 3. WILSON: Mortals, you owe your (daily) birth (to such an Indra), who, with the rays of the morning, gives sense to the senseless, and to the formless, form. BENFEY: Licht machend—Manner !—das Dunkele und kenntlich das Unkenntliche, entsprangst du mit dem Morgenroth. Lupwic: Sichtbarkeit schaffend dem_ unsichtbaren, gestalt o schmuckreiche (Marut) dem gestaltlosen, wurdet ihr mit den Ushas zusammen geboren.
2BENFEY: Licht machend—Manner !—das Dunkele und kenntlich das Unkenntliche, entsprangst du mit dem Morgenroth. Lupwic: Sichtbarkeit schaffend dem_ unsichtbaren, gestalt o schmuckreiche (Marut) dem gestaltlosen, wurdet ihr mit den Ushas zusammen geboren. Note 1, In the TB. III, 9, 4, several of these mantras are enjoined for the Asvamedha. When the banner (dhvaga) is fastened, this verse is to be used, because ketu was supposed to mean a banner. The vocative maryah, which I have translated by O men, had evidently become a mere exclamation at a very early time. Even in our passage it is clear that the poet does not address any men in particular, for he addresses Indra, nor is marya used in the general sense of men. It means males, or male offspring. It sounds more like some kind of asseveration or oath, like the Latin mehercle, or like the English O ye powers, and it is therefore quoted as a nipata or particle in the Vag. Pratis. II, 16. It can hardly be taken here as addressed to the Maruts, though the Maruts are the subject of the next verse. Kluge in Kuhn’s Zeitschrift, vol. xxv, p. 309, points out that mary4A as an interjection does not occur again in the Rig-veda. But the Rig-veda contains many words which occur once only, and the author of Vag. Pratisakhya is no mean authority. See also Tazdya Brahm. VII, 6, 5. If Dr. Kluge proposes to read marydi as a dative (like Avx@) he knows, of course, that such a form does not only never occur again in the Rig-veda, but never in the whole of Sanskrit literature. Grassmann and Lanman (N. I., p. 339) both seem to imagine that the Pada text has marya, but it has mary4%, and noaccent. If maryak had the accent, we might possibly translate, ‘ the youths, i.e. the Maruts, made,’ taking krizvan for akrizvan, or the more usual akurvan ; but in that case the transition to agayathaz would be very sudden. See, however, I, 6, 7. NOTES. 1, 6, 4. 31 Sayaza explains it mary4#, manushy4s! idam 4skaryam pasyata. Another explanation of this verse, which evidently troubled the ancient commentators as much as us, is, ‘O mortal, i.e. O sun (dying daily), thou hast been born with the dawn.’
3See, however, I, 6, 7. NOTES. 1, 6, 4. 31 Sayaza explains it mary4#, manushy4s! idam 4skaryam pasyata. Another explanation of this verse, which evidently troubled the ancient commentators as much as us, is, ‘O mortal, i.e. O sun (dying daily), thou hast been born with the dawn.’ Note 2. Ushadbhid, an instrumental plural which attracted the attention of the author of the Varttika to Paz. VII, 4, 48. It occurs but, once, but the regular form, ushobhiA, does not occur at all in the Rig-veda. The same grammarian mentions mas, month, as changing the final s of its base into d before bhis. This, too, is confirmed by RV. II, 24, 5, where madbhiz occurs. Two other words, svavas, offering good protection, and svatavas, of independent strength, mentioned together as liable to the same change, do not occur with bhi in the Rig-veda, but the forms svavadbhiz and svatavadbhif probably occurred in some other Vedic writings. SvatavadbhyaZ has been pointed out by Professor Aufrecht in the Vagasan. Samhita XXIV, 16, and svatavobhya&in Satap. Br. II, 5,1,14. That the nom. svavan, which is always trisyllabic, is not to be divided into sva-v4n, as proposed by Sakalya, but into su-avan, is implied by Varttika to Paz. VIII, 4, 48, and distinctly stated in the Siddhanta-Kaumudi. That the final n of the nom. su-avan disappeared before semi-vowels is confirmed by the S4kalapratisAkhya, Stra 287; see also Vagasan. Pratis. ITI, Sdtra 135 (Weber, Ind. Stud. vol. iv, p. 206). On the proper division of su-avas, see Aufrecht, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, vol. xiii, p. 499. Verse 4. WILSON: Thereafter, verily, those who bear names invoked in holy rites (the Maruts), having seen the rain about to be engendered, instigated him to resume his embryo condition (in the clouds). BENFEY: Sodann von freien Stiicken gleich erregen wieder Schwangerschaft die heilgen Namen tragenden. LupwiG: Da haben namlich in ihrer gottlichen weise dise der Prisni leibesfrucht gebracht, opfer verdienenden namen erwerbend. 32 VEDIC HYMNS. Note 1, At must here take vyfha and be pronounced as an iambus. This is exceptional with 4t, but there are at least two other passages where the same pronunciation is necessary. I, 148, 4, &t rokate vane @ vi-bha-va, though in the line immediately following it is monosyllabic. Also in V, 7, 10, a agne aprizatak.
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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