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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1visdm vdhnix na vispatizZ. One feels inclined to translate here vahniz by leader, but it is more likely that vahni is here again the common name of Soma, and that it is inserted between visim na vispatiZ, which is meant to form one phrase. In IX, 97, 34, tisrdk vakak trayati pra vahnizZ, we may take vadhni as the common appellation of Soma. But it may also mean minister or priest, as in the passages which we have now to examine. Cf. X, 11, 6. For besides these passages in which vahni clearly means vector, carrier, drawer, horse, there is a large class of verses in which it can only be translated by minister, i.e. officiating minister, and, as it would seem, chiefly singer or reciter®*. The verb vah was used in Sanskrit in the sense of carrying out (ud-vah, ausfiihren), or performing a rite, particularly as applied to the reciting of hymns. Hence such compounds as ukthd-vahas or stéma-vahas, offering hymns of praise, and yagfa-vahas. Thus we read: V, 79, 4. abhi yé tva vibha-vari stémaiz grindnti vahnaya&. The ministers who praise thee, splendid Dawn, with hymns. I, 48, 11. yé tv4 gréndnti vahnayak. The ministers who praise thee. VII, 75, 5. ushak ukkhati vdhni-bhik grinang. The dawn lights up, praised by the ministers. VI, 39, 1. mandrdsya kavés divydsya vahned. Of the sweet poet, of the heavenly priest . VII, 82, 4. yuvém it yut-si pr/tandsu vahnayak yuvém kshémasya pra-savé mitd-giiavah, isand vasvah ubhdyasya karavak indravaruza su-hava havamahe. ® See Taitt. Brahm. I, 1, 6, ro. vahnir va anadv4n, vahnir adhvaryul. NOTES. 1, 6, 5. 4! We, as ministers, invoke you only in fights and battles ; we, as suppliants, (invoke) you for the granting of treasure ; we, as poets, (invoke) you, the lords of twofold wealth, you, Indra and Varuma, who listen to our call. VI, 32, 3. sa# vahni-bhi# rékva-bhik gdéshu sdsvat mitdghu-bhif puru-krftva gigdya. He (Indra) was victorious often among the cows, always with celebrating and suppliant ministers. I have placed these two passages together because they seem to me to illustrate each other, and to show that although in the second passage the celebrating and suppliant ministers may be intended for the Maruts, yet no argument could be drawn from this verse in favour of vahni by itself meaning the Maruts. See also VIII, 6, 2; 12,15; X, 114, 2. IV, 21, 6. héta yd# nak mahdn sam-vdrameshu vahnih. The Hotar who is our great priest in the sanctuaries. I, 128, 4. vahnik vedh&s agayata. Because the wise priest (Agni) was born. The same name which in these passages is applied to Agni, is in others, and, as it will be seen, in the same sense, applied to Indra. II, 21, 2. tuvi-graye vahnaye. To the strong-voiced priest or leader. The fact that vahni is followed in several passages by ukthaiZ would seem to show that the office of the vahni was chiefly that of recitation or of addressing prayers to the gods. III, 20,1. agnim ushdsam asvina dadhi-kram vi-ush¢ishu havate vahni# ukthatz.
2The fact that vahni is followed in several passages by ukthaiZ would seem to show that the office of the vahni was chiefly that of recitation or of addressing prayers to the gods. III, 20,1. agnim ushdsam asvina dadhi-kram vi-ush¢ishu havate vahni# ukthatz. The priest at the break of day calls with his hymns Agni, Ushas, the Asvins, and Dadhikra. I, 184, 1. t# vim adyd tad apardm huvema usssdntyam ushdsi vahniZ ukthats. Let us invoke the two Asvins to-day and to-morrow, the priest with his hymns is there when the dawn appears. In a similar sense, it would seem, as vahnif uktha{Z, the Vedic poets frequently use the words vahnii 4s@. This asa is the instrumental singular of 4s, mouth, and it is used 42 VEDIC HYMNS. in other phrases also of the mouth as the instrument of praise. VI, 32, 1. vagrine sdm-tam4ni vdkamsi Asi sthdvirdya taksham. I have shaped with my mouth blessed words to the wielder of the thunderbolt, the strong Indra. X, 115, 3. 4sé vahnim na sofisha vi-rapsinam. He who sings with his flame as the poet with his mouth. See also I, 38,14. mimih{ sldkam Asyé, make a song in thy mouth. Thus we find vahnif 4s@ in the same place in the sixth and seventh Mandalas (VI, 16, 9; VII, 16, 9), in the phrase vahnih 4s& vidus-tarah, applied to Agni in the sense of the priest wise with his mouth, or taking vdhnif 4s& as it were one word, the wise poet. I, 129, 5. vahniz Asa, vahnih nak 4kkha. Indra, as a priest by his lips, as a priest coming towards us. From the parallelism of this passage it would seem that Professor Roth concluded the meaning of As&* to be near, a As, mouth, the Latin os, oris, has been derived from a root as, to breathe, preserved in the Sanskrit as-u, spirit, asu-ra, endowed with spirit, living, the living god. Though I agree with Curtius in admitting a primitive root as, to breathe, from which as-u, breath, must have sprung, I have always hesitated about the derivation of 4s and Asya, mouth, from the same root. I do not think, however, that the lengthening of the vowel in 4s is so great a difficulty as has been supposed (Kuhn, Zeitschrift, vol. xvii, p. 145). Several roots lengthen their vowel a, when used as substantives without derivative suffixes. In some cases this lengthening is restricted to the Anga base, as in anadvaéh; in others to the Anga and Pada base, as in visvavas, visvavadbhik, &c.; in others again it pervades the whole declension, as in turash4/: (see Sanskrit Grammar, §§ 210, 208, 175.) Among ordinary words v4é offers a clear instance of a lengthened vowel. In the Veda we find rztish4ham, VI, 14, 4, and ritishdham (Samhit4), I, 64,15. In X, 71, 10 the Samhita has sabhasdhéna, the Pada sabhasahéna. We find v4h in apsu-vah (Sam. Ved.), indra-vah, havya-vah. Sah atthe end of compounds, such as nri-sah, pritan4-sah, bhfri-sah, satra-sah, vibha-sah, sad4-sah, varies between a long and short &: (see Regnier, Etude sur l’idiome du NOTES. I, 6, 5. 43
3We find v4h in apsu-vah (Sam. Ved.), indra-vah, havya-vah. Sah atthe end of compounds, such as nri-sah, pritan4-sah, bhfri-sah, satra-sah, vibha-sah, sad4-sah, varies between a long and short &: (see Regnier, Etude sur l’idiome du NOTES. I, 6, 5. 43 or coram. In the Nighazztu, II, 16, the right reading is evidently 4sat, not 4s4; see Nirukta, ed. Satyavrata Samasrami, vol. i, p. 264. As&, however, is an old variant, as may be seen from Rig-veda-bhashya I, 127, 8; X,115, 3. I, 76, 4. pragd-vata vakasA vdhnifZ 4s& & ka huvé ni ka satsi iha devaid. With words in which my people join, I, the poet, invoke, and thou (Agni) sittest down with the gods. VI, 11, 2. pavakaya guhvd vdhnih Asa. Thou, a poet with a bright tongue, O Agni! Grassmann thinks that vahnir 4s4 can always be translated by ‘vor das Angesicht bringend,’ but this does not appear to be the case in his translation. The question now arises in what sense vahni is used when applied without further definition to certain deities. Most deities in the Veda are represented as driving or driven, and many as poets or priests. When the Asvins are called vahni, VIII, 8, 12; VII, 73, 4, it may mean riders. But when the Visve Devas are so called, I, 3, 9, or the Rzbhus, the exact meaning is more doubtful. The Maruts are certainly riders, and whatever other scholars may say to the contrary, it can be proved that they were supposed to sit astride on horseback, and to have the bridle through the horse’s nostrils (V, 61,2). But if in our verse I, 6, 5, we translate vahni as an epithet, rider, and not only as an epithet, but as aname of the Maruts, we cannot support our translation by independent evidence, but must rely partly on the authority of Sayaza, partly on the general tenor of the text before us, where the Maruts are mentioned in the preceding verse, and, if I am right, in the verse following also. On the other hand, if vahni can thus be used as a name of Védas, p. 11.) At all events no instance has yet been pointed out in Sanskrit, showing the same contraction which we should have to admit if, as has been proposed, we derived 4s from av-as, or from an-as. From ‘an’ we have in the Veda 4n4, mouth or face, I, 52,15. From as, to breathe, the Latin omen, originally os-men, a whisper, might likewise be derived. See Bopp, Comp. Gr. par. 909; Kuhn in Ind. Stud. I, 333. 44 VEDIC HYMNS. the Maruts, there is at least one other passage which would gain in clearness by the admission of that meaning, viz. X, 138, 1. tava tyé indra sakhyéshu vahnayas4—vi adardirué valam. In thy friendship, Indra, these Maruts tore asunder the cloud.
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.
1visdm vdhnix na vispatizZ. One feels inclined to translate here vahniz by leader, but it is more likely that vahni is here again the common name of Soma, and that it is inserted between visim na vispatiZ, which is meant to form one phrase. In IX, 97, 34, tisrdk vakak trayati pra vahnizZ, we may take vadhni as the common appellation of Soma. But it may also mean minister or priest, as in the passages which we have now to examine. Cf. X, 11, 6. For besides these passages in which vahni clearly means vector, carrier, drawer, horse, there is a large class of verses in which it can only be translated by minister, i.e. officiating minister, and, as it would seem, chiefly singer or reciter®*. The verb vah was used in Sanskrit in the sense of carrying out (ud-vah, ausfiihren), or performing a rite, particularly as applied to the reciting of hymns. Hence such compounds as ukthd-vahas or stéma-vahas, offering hymns of praise, and yagfa-vahas. Thus we read: V, 79, 4. abhi yé tva vibha-vari stémaiz grindnti vahnaya&. The ministers who praise thee, splendid Dawn, with hymns. I, 48, 11. yé tv4 gréndnti vahnayak. The ministers who praise thee. VII, 75, 5. ushak ukkhati vdhni-bhik grinang. The dawn lights up, praised by the ministers. VI, 39, 1. mandrdsya kavés divydsya vahned. Of the sweet poet, of the heavenly priest . VII, 82, 4. yuvém it yut-si pr/tandsu vahnayak yuvém kshémasya pra-savé mitd-giiavah, isand vasvah ubhdyasya karavak indravaruza su-hava havamahe. ® See Taitt. Brahm. I, 1, 6, ro. vahnir va anadv4n, vahnir adhvaryul. NOTES. 1, 6, 5. 4! We, as ministers, invoke you only in fights and battles ; we, as suppliants, (invoke) you for the granting of treasure ; we, as poets, (invoke) you, the lords of twofold wealth, you, Indra and Varuma, who listen to our call. VI, 32, 3. sa# vahni-bhi# rékva-bhik gdéshu sdsvat mitdghu-bhif puru-krftva gigdya. He (Indra) was victorious often among the cows, always with celebrating and suppliant ministers. I have placed these two passages together because they seem to me to illustrate each other, and to show that although in the second passage the celebrating and suppliant ministers may be intended for the Maruts, yet no argument could be drawn from this verse in favour of vahni by itself meaning the Maruts. See also VIII, 6, 2; 12,15; X, 114, 2. IV, 21, 6. héta yd# nak mahdn sam-vdrameshu vahnih. The Hotar who is our great priest in the sanctuaries. I, 128, 4. vahnik vedh&s agayata. Because the wise priest (Agni) was born. The same name which in these passages is applied to Agni, is in others, and, as it will be seen, in the same sense, applied to Indra. II, 21, 2. tuvi-graye vahnaye. To the strong-voiced priest or leader. The fact that vahni is followed in several passages by ukthaiZ would seem to show that the office of the vahni was chiefly that of recitation or of addressing prayers to the gods. III, 20,1. agnim ushdsam asvina dadhi-kram vi-ush¢ishu havate vahni# ukthatz.
2The fact that vahni is followed in several passages by ukthaiZ would seem to show that the office of the vahni was chiefly that of recitation or of addressing prayers to the gods. III, 20,1. agnim ushdsam asvina dadhi-kram vi-ush¢ishu havate vahni# ukthatz. The priest at the break of day calls with his hymns Agni, Ushas, the Asvins, and Dadhikra. I, 184, 1. t# vim adyd tad apardm huvema usssdntyam ushdsi vahniZ ukthats. Let us invoke the two Asvins to-day and to-morrow, the priest with his hymns is there when the dawn appears. In a similar sense, it would seem, as vahnif uktha{Z, the Vedic poets frequently use the words vahnii 4s@. This asa is the instrumental singular of 4s, mouth, and it is used 42 VEDIC HYMNS. in other phrases also of the mouth as the instrument of praise. VI, 32, 1. vagrine sdm-tam4ni vdkamsi Asi sthdvirdya taksham. I have shaped with my mouth blessed words to the wielder of the thunderbolt, the strong Indra. X, 115, 3. 4sé vahnim na sofisha vi-rapsinam. He who sings with his flame as the poet with his mouth. See also I, 38,14. mimih{ sldkam Asyé, make a song in thy mouth. Thus we find vahnif 4s@ in the same place in the sixth and seventh Mandalas (VI, 16, 9; VII, 16, 9), in the phrase vahnih 4s& vidus-tarah, applied to Agni in the sense of the priest wise with his mouth, or taking vdhnif 4s& as it were one word, the wise poet. I, 129, 5. vahniz Asa, vahnih nak 4kkha. Indra, as a priest by his lips, as a priest coming towards us. From the parallelism of this passage it would seem that Professor Roth concluded the meaning of As&* to be near, a As, mouth, the Latin os, oris, has been derived from a root as, to breathe, preserved in the Sanskrit as-u, spirit, asu-ra, endowed with spirit, living, the living god. Though I agree with Curtius in admitting a primitive root as, to breathe, from which as-u, breath, must have sprung, I have always hesitated about the derivation of 4s and Asya, mouth, from the same root. I do not think, however, that the lengthening of the vowel in 4s is so great a difficulty as has been supposed (Kuhn, Zeitschrift, vol. xvii, p. 145). Several roots lengthen their vowel a, when used as substantives without derivative suffixes. In some cases this lengthening is restricted to the Anga base, as in anadvaéh; in others to the Anga and Pada base, as in visvavas, visvavadbhik, &c.; in others again it pervades the whole declension, as in turash4/: (see Sanskrit Grammar, §§ 210, 208, 175.) Among ordinary words v4é offers a clear instance of a lengthened vowel. In the Veda we find rztish4ham, VI, 14, 4, and ritishdham (Samhit4), I, 64,15. In X, 71, 10 the Samhita has sabhasdhéna, the Pada sabhasahéna. We find v4h in apsu-vah (Sam. Ved.), indra-vah, havya-vah. Sah atthe end of compounds, such as nri-sah, pritan4-sah, bhfri-sah, satra-sah, vibha-sah, sad4-sah, varies between a long and short &: (see Regnier, Etude sur l’idiome du NOTES. I, 6, 5. 43
3We find v4h in apsu-vah (Sam. Ved.), indra-vah, havya-vah. Sah atthe end of compounds, such as nri-sah, pritan4-sah, bhfri-sah, satra-sah, vibha-sah, sad4-sah, varies between a long and short &: (see Regnier, Etude sur l’idiome du NOTES. I, 6, 5. 43 or coram. In the Nighazztu, II, 16, the right reading is evidently 4sat, not 4s4; see Nirukta, ed. Satyavrata Samasrami, vol. i, p. 264. As&, however, is an old variant, as may be seen from Rig-veda-bhashya I, 127, 8; X,115, 3. I, 76, 4. pragd-vata vakasA vdhnifZ 4s& & ka huvé ni ka satsi iha devaid. With words in which my people join, I, the poet, invoke, and thou (Agni) sittest down with the gods. VI, 11, 2. pavakaya guhvd vdhnih Asa. Thou, a poet with a bright tongue, O Agni! Grassmann thinks that vahnir 4s4 can always be translated by ‘vor das Angesicht bringend,’ but this does not appear to be the case in his translation. The question now arises in what sense vahni is used when applied without further definition to certain deities. Most deities in the Veda are represented as driving or driven, and many as poets or priests. When the Asvins are called vahni, VIII, 8, 12; VII, 73, 4, it may mean riders. But when the Visve Devas are so called, I, 3, 9, or the Rzbhus, the exact meaning is more doubtful. The Maruts are certainly riders, and whatever other scholars may say to the contrary, it can be proved that they were supposed to sit astride on horseback, and to have the bridle through the horse’s nostrils (V, 61,2). But if in our verse I, 6, 5, we translate vahni as an epithet, rider, and not only as an epithet, but as aname of the Maruts, we cannot support our translation by independent evidence, but must rely partly on the authority of Sayaza, partly on the general tenor of the text before us, where the Maruts are mentioned in the preceding verse, and, if I am right, in the verse following also. On the other hand, if vahni can thus be used as a name of Védas, p. 11.) At all events no instance has yet been pointed out in Sanskrit, showing the same contraction which we should have to admit if, as has been proposed, we derived 4s from av-as, or from an-as. From ‘an’ we have in the Veda 4n4, mouth or face, I, 52,15. From as, to breathe, the Latin omen, originally os-men, a whisper, might likewise be derived. See Bopp, Comp. Gr. par. 909; Kuhn in Ind. Stud. I, 333. 44 VEDIC HYMNS. the Maruts, there is at least one other passage which would gain in clearness by the admission of that meaning, viz. X, 138, 1. tava tyé indra sakhyéshu vahnayas4—vi adardirué valam. In thy friendship, Indra, these Maruts tore asunder the cloud.
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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