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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. Note 2. Svadh§, literally one’s own place, afterwards, one’s own nature. It was a great triumph for the science of Comparative Philology that, long before the existence of such a word as svadha in Sanskrit was known, it should have been postulated by Professor Benfey in his Griechisches Wurzellexicon, published in 1839, and in the appendix of 1842. Svadh& was known, it is true, in the ordinary Sanskrit, but there it only occurred as an exclamation used on presenting an oblation to the manes. It was also explained to mean food offered to deceased ancestors, or to be the name of a personification of Maya or worldly illusion, or of anymph. But Professor Benfey, with great ingenuity, postulated for Sanskrit a noun svadhf, as corresponding to the . Greek os and the German. sitte, O. H.G. sit-u, Gothic sid-u. The noun svadhé has since been discovered in the Veda, where it occurs very frequently ; and its true meaning in many passages where native tradition had entirely ‘misunderstood it, has really been restored by means of its etymological identification with the Greek 00s or #00s. See Kuhn’s Zeitschrift, vol. ii, p. 134; vol. xii, p. 158. The expressions 4nu svadhém and svadh&m 4nu are of frequent occurrence. They mean, according to the nature or character of the persons spoken of, and may be translated by as usual, or according to a person’s wont. Thus in our passage we may translate, The Maruts are born again, i.e. as soon as Indra appeared with the dawn, according to their wont ; they are always born as soon as Indra appears, for such is their nature. I, 165, 5. indra svadh&m dnu hi nad babhitha. For, Indra, according to thy wont, thou art with us. VIII, 20, 7. svadh@m dnu sriyam narah—vahante. According to their wont, the men (the Maruts) carry splendour. NOTES. I, 6, 4. 33 Thou hast grown (Indra) according to thy nature. IV, 33, 6. 4nu svadhém ribhavahk gagmud etéim. According to their nature, the X¢bhus went to her, scil. the cow; or, according to this their nature, they came. IV, 52, 6; I, 33, 11; 1, 88, 6; VII, 56, 13; III, 51, 11.
2NOTES. I, 6, 4. 33 Thou hast grown (Indra) according to thy nature. IV, 33, 6. 4nu svadhém ribhavahk gagmud etéim. According to their nature, the X¢bhus went to her, scil. the cow; or, according to this their nature, they came. IV, 52, 6; I, 33, 11; 1, 88, 6; VII, 56, 13; III, 51, 11. In all these passages svadh& may be rendered by manner, habit, usage, and anu svadhfim would seem to correspond to the Greek é£ @ovs. Yet the history of these words in Sanskrit and Greek has not been exactly the same. First of all we observe in Greek a division between 260s and 00s, and whereas the former comes very near in meaning to the Sanskrit svadhf, the latter shows in Homer a much more primitive and material sense. It means in Homer, not a person’s own nature, but the own place, for instance, of animals, the haunts of horses, lions, fish ; in Hesiod, also of men. Hom. Il. XV, 268, perd 7 7Oea xat voudy trmwy, loca consueta et pascua. Svadhd in the Veda does not occur in that sense, although etymologically it might take the meaning of one’s own place: cf. dha-man, familia, &c. Whether in Greek 60s, from meaning lair, haunt, home, came, like vouds and vépos, to mean habit, manner, character, which would be quite possible, or whether 700s in that meaning represents a second start from the same point, which in Sanskrit was fixed in svadha, is impossible to determine. In Sanskrit svadh& clearly shows the meaning of one’s own nature, power, disposition. It does not mean power or nature in general, but always the power of some one, the peculiarity, the individuality of a person. This will appear from the following passages : II, 3, 8. tisraz deviz svadhaya barhih @ idm Aakkhidram pantu. May the three goddesses protect by their power the sacred pile unbroken. IV, 13, 5. kay4 yati svadhdya. By what inherent power does he (the Sun) move on? IV, 26, 4. akakray4 svadhaya. By a power which requires no chariot, i.e. by himself without a chariot. The same expression occurs again X, 27, 19. (32] D 34 VEDIC HYMNS, In some places the verb mad, to delight, joined with svadhaya, seems to mean to revel in his strength, to be proud of his might. V, 32, 4. svadhaya madantam. Vritra who delights in his strength. VII, 47, 3. svadhaya madanttz. The waters who delight in their strength. See X, 124, 8. In other passages, however, as we shall see, the same phrase (and this is rather unusual) requires to be taken in a different sense, so as to mean to rejoice in food. I, 164, 38; III, 17, 5. III, 35, 10. indra pfba svadhaya Ait sutdsya agnés va pahi gihvay4 yagatra. Indra drink of the libation by thyself (by thy own power), _ or with the tongue of Agni, O worshipful. To drink with the tongue of Agni is a bold but not unusual expression. V, 51,2. agné& pibata gihvaya. X, 15, 3- I, 165, 6. kva syavak marutak svadhd dsit yat mam ékam sam-ddhatta ahi-hatye. , Where was that custom of yours, O Maruts, when you Jeft me alone in the killing of Ahi?
3To drink with the tongue of Agni is a bold but not unusual expression. V, 51,2. agné& pibata gihvaya. X, 15, 3- I, 165, 6. kva syavak marutak svadhd dsit yat mam ékam sam-ddhatta ahi-hatye. , Where was that custom of yours, O Maruts, when you Jeft me alone in the killing of Ahi? VII, 8, 3. kaya nad agne vi vasah su-vrikt{m kim Om (iti) svadham rinavah sasyamanak. In what character dost thou light up our work, and what character dost thou assume, when thou art praised ? I, 64, 4. sakdm gagfiire svadhdyé. They (the Maruts) were born together, according to their nature; very much like 4nu svadhém, I, 6, 4. One can hardly render it here by ‘they were born by their own strength,’ or ‘by spontaneous generation.’ In other passages, however, svadhay4, meaning originally by its own power, or nature, comes to mean, by itself, sponte sua. VII, 78, 4. & asthat raétham svadhaya yugydm4nam. She, the dawn, mounted the chariot which was harnessed by itself, by its own power, without requiring the assistance of people to put the horses to. NOTES. I, 6, 4. 35 X,129, 2. &nit avatam svadhdyé tat ékam. That only One breathed breathlessly (or freely) by its own strength, i.e. by itself. In the same sense svadhabhiz is used in several passages : I, 113,13. amv¢ta Aarati svadh&bhiz. The immortal Dawn moves along by her own strength, i.e. by herself. VIII, 10, 6. ydt v4 svadhé&bhiz adhi-tishtAathad’ ratham. Or whether ye mount your chariot by your own strength, ye Asvins. I, 164, 30. givak mritasya Rarati svadhabhiz amartyah martyena sd-yonikh. The living moves by the powers of the dead, the immortal is the brother of the mortal. III, 26,8; V, 60, 4. There are doubtful passages, such as I, 180, 6, in which the meaning of svadhabhiZ, too, is doubtful. In VI, 2, 8, svadhé looks like an adverb, instead of svadhdyé, and would then refer to parigma. The same applies to VIII, 32, 6. But svadh& means also food, lit. one’s own portion, the sacrificial offering due to each god, and lastly, food in general. I, 108, 12. yat indrAgni (iti) ut-ita sfiryasya madhye divas svadhay4 madayethe (iti). Whether you, Indra and Agni, delight in your food at the rising of the sun or at midday. X, 15,12. tva4m agne i/itak gata-vedak ava? havyani surabhizi kritvi, pra ad4k pitr/-bhyak svadhayé té akshan addhi tvam deva pra-yat4 havimshi. 13. yé ka iha pitdrahk yé ka na ihd yan ka vidma yan Om (iti) Aa nd pra-vidma, tvam vettha yati té gdata-vedak svadhdbhik yagfidm stkvitam gushasva. 14. yé agni-dagdh&d yé anagni-dagdhak madhye divak svadhay4 mAadayante, tébhi# sva-r¢ dsunitim etim yatha-vasdm tanvim kalpayasva. 12. Thou, O Agni G§tavedas, hast carried, when implored, the offerings which thou hast rendered sweet: thou hast given them to the fathers, they fed on their share. Eat thou, O god, the proffered oblations. 13. Our fathers who are here, and those who are not here, our fathers whom we know and those whom we do not know, thou knowest D2 36 VEDIC HYMNS.
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.
1This 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. Note 2. Svadh§, literally one’s own place, afterwards, one’s own nature. It was a great triumph for the science of Comparative Philology that, long before the existence of such a word as svadha in Sanskrit was known, it should have been postulated by Professor Benfey in his Griechisches Wurzellexicon, published in 1839, and in the appendix of 1842. Svadh& was known, it is true, in the ordinary Sanskrit, but there it only occurred as an exclamation used on presenting an oblation to the manes. It was also explained to mean food offered to deceased ancestors, or to be the name of a personification of Maya or worldly illusion, or of anymph. But Professor Benfey, with great ingenuity, postulated for Sanskrit a noun svadhf, as corresponding to the . Greek os and the German. sitte, O. H.G. sit-u, Gothic sid-u. The noun svadhé has since been discovered in the Veda, where it occurs very frequently ; and its true meaning in many passages where native tradition had entirely ‘misunderstood it, has really been restored by means of its etymological identification with the Greek 00s or #00s. See Kuhn’s Zeitschrift, vol. ii, p. 134; vol. xii, p. 158. The expressions 4nu svadhém and svadh&m 4nu are of frequent occurrence. They mean, according to the nature or character of the persons spoken of, and may be translated by as usual, or according to a person’s wont. Thus in our passage we may translate, The Maruts are born again, i.e. as soon as Indra appeared with the dawn, according to their wont ; they are always born as soon as Indra appears, for such is their nature. I, 165, 5. indra svadh&m dnu hi nad babhitha. For, Indra, according to thy wont, thou art with us. VIII, 20, 7. svadh@m dnu sriyam narah—vahante. According to their wont, the men (the Maruts) carry splendour. NOTES. I, 6, 4. 33 Thou hast grown (Indra) according to thy nature. IV, 33, 6. 4nu svadhém ribhavahk gagmud etéim. According to their nature, the X¢bhus went to her, scil. the cow; or, according to this their nature, they came. IV, 52, 6; I, 33, 11; 1, 88, 6; VII, 56, 13; III, 51, 11.
2NOTES. I, 6, 4. 33 Thou hast grown (Indra) according to thy nature. IV, 33, 6. 4nu svadhém ribhavahk gagmud etéim. According to their nature, the X¢bhus went to her, scil. the cow; or, according to this their nature, they came. IV, 52, 6; I, 33, 11; 1, 88, 6; VII, 56, 13; III, 51, 11. In all these passages svadh& may be rendered by manner, habit, usage, and anu svadhfim would seem to correspond to the Greek é£ @ovs. Yet the history of these words in Sanskrit and Greek has not been exactly the same. First of all we observe in Greek a division between 260s and 00s, and whereas the former comes very near in meaning to the Sanskrit svadhf, the latter shows in Homer a much more primitive and material sense. It means in Homer, not a person’s own nature, but the own place, for instance, of animals, the haunts of horses, lions, fish ; in Hesiod, also of men. Hom. Il. XV, 268, perd 7 7Oea xat voudy trmwy, loca consueta et pascua. Svadhd in the Veda does not occur in that sense, although etymologically it might take the meaning of one’s own place: cf. dha-man, familia, &c. Whether in Greek 60s, from meaning lair, haunt, home, came, like vouds and vépos, to mean habit, manner, character, which would be quite possible, or whether 700s in that meaning represents a second start from the same point, which in Sanskrit was fixed in svadha, is impossible to determine. In Sanskrit svadh& clearly shows the meaning of one’s own nature, power, disposition. It does not mean power or nature in general, but always the power of some one, the peculiarity, the individuality of a person. This will appear from the following passages : II, 3, 8. tisraz deviz svadhaya barhih @ idm Aakkhidram pantu. May the three goddesses protect by their power the sacred pile unbroken. IV, 13, 5. kay4 yati svadhdya. By what inherent power does he (the Sun) move on? IV, 26, 4. akakray4 svadhaya. By a power which requires no chariot, i.e. by himself without a chariot. The same expression occurs again X, 27, 19. (32] D 34 VEDIC HYMNS, In some places the verb mad, to delight, joined with svadhaya, seems to mean to revel in his strength, to be proud of his might. V, 32, 4. svadhaya madantam. Vritra who delights in his strength. VII, 47, 3. svadhaya madanttz. The waters who delight in their strength. See X, 124, 8. In other passages, however, as we shall see, the same phrase (and this is rather unusual) requires to be taken in a different sense, so as to mean to rejoice in food. I, 164, 38; III, 17, 5. III, 35, 10. indra pfba svadhaya Ait sutdsya agnés va pahi gihvay4 yagatra. Indra drink of the libation by thyself (by thy own power), _ or with the tongue of Agni, O worshipful. To drink with the tongue of Agni is a bold but not unusual expression. V, 51,2. agné& pibata gihvaya. X, 15, 3- I, 165, 6. kva syavak marutak svadhd dsit yat mam ékam sam-ddhatta ahi-hatye. , Where was that custom of yours, O Maruts, when you Jeft me alone in the killing of Ahi?
3To drink with the tongue of Agni is a bold but not unusual expression. V, 51,2. agné& pibata gihvaya. X, 15, 3- I, 165, 6. kva syavak marutak svadhd dsit yat mam ékam sam-ddhatta ahi-hatye. , Where was that custom of yours, O Maruts, when you Jeft me alone in the killing of Ahi? VII, 8, 3. kaya nad agne vi vasah su-vrikt{m kim Om (iti) svadham rinavah sasyamanak. In what character dost thou light up our work, and what character dost thou assume, when thou art praised ? I, 64, 4. sakdm gagfiire svadhdyé. They (the Maruts) were born together, according to their nature; very much like 4nu svadhém, I, 6, 4. One can hardly render it here by ‘they were born by their own strength,’ or ‘by spontaneous generation.’ In other passages, however, svadhay4, meaning originally by its own power, or nature, comes to mean, by itself, sponte sua. VII, 78, 4. & asthat raétham svadhaya yugydm4nam. She, the dawn, mounted the chariot which was harnessed by itself, by its own power, without requiring the assistance of people to put the horses to. NOTES. I, 6, 4. 35 X,129, 2. &nit avatam svadhdyé tat ékam. That only One breathed breathlessly (or freely) by its own strength, i.e. by itself. In the same sense svadhabhiz is used in several passages : I, 113,13. amv¢ta Aarati svadh&bhiz. The immortal Dawn moves along by her own strength, i.e. by herself. VIII, 10, 6. ydt v4 svadhé&bhiz adhi-tishtAathad’ ratham. Or whether ye mount your chariot by your own strength, ye Asvins. I, 164, 30. givak mritasya Rarati svadhabhiz amartyah martyena sd-yonikh. The living moves by the powers of the dead, the immortal is the brother of the mortal. III, 26,8; V, 60, 4. There are doubtful passages, such as I, 180, 6, in which the meaning of svadhabhiZ, too, is doubtful. In VI, 2, 8, svadhé looks like an adverb, instead of svadhdyé, and would then refer to parigma. The same applies to VIII, 32, 6. But svadh& means also food, lit. one’s own portion, the sacrificial offering due to each god, and lastly, food in general. I, 108, 12. yat indrAgni (iti) ut-ita sfiryasya madhye divas svadhay4 madayethe (iti). Whether you, Indra and Agni, delight in your food at the rising of the sun or at midday. X, 15,12. tva4m agne i/itak gata-vedak ava? havyani surabhizi kritvi, pra ad4k pitr/-bhyak svadhayé té akshan addhi tvam deva pra-yat4 havimshi. 13. yé ka iha pitdrahk yé ka na ihd yan ka vidma yan Om (iti) Aa nd pra-vidma, tvam vettha yati té gdata-vedak svadhdbhik yagfidm stkvitam gushasva. 14. yé agni-dagdh&d yé anagni-dagdhak madhye divak svadhay4 mAadayante, tébhi# sva-r¢ dsunitim etim yatha-vasdm tanvim kalpayasva. 12. Thou, O Agni G§tavedas, hast carried, when implored, the offerings which thou hast rendered sweet: thou hast given them to the fathers, they fed on their share. Eat thou, O god, the proffered oblations. 13. Our fathers who are here, and those who are not here, our fathers whom we know and those whom we do not know, thou knowest D2 36 VEDIC HYMNS.
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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