Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1909; 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. Note 2, I have translated vi/i by stronghold, though it is only an adjective, meaning firm. Dr. Oscar Meyer, in his able essay Quaestiones Homericae, specimen prius, Bonnae, 1867, has tried to show that this vi/i is the original form of “IAtos, and he has brought some further evidence to show that the siege and conquest of Troy, as I pointed out in my Lectures on the Science of Language, vol. ii, p. 470, was originally described in language borrowed from the siege and conquest of the dark night by the powers of light, or from the destruction of the cloud by the weapons of Indra. It ought to be considered, however, that vidi in the Veda has not dwindled down as yet to a mere name, and that therefore it may have originally retained its purely appellative power in Greek as well as in Sanskrit, and from meaning a stronghold in general, have come to mean the stronghold of Troy. . Note 3. The bright cows are here the cows of the morning, the dawns, or the days themselves, which are represented as rescued at the end of each night by the power of Indra, or similar solar gods. Indra’s companions in that daily rescue are here the Maruts, the storms, the same companions who act even a more prominent part in the battle of Indra against the dark clouds. These two battles are often mixed up together, so that possibly usriya# may have been meant for clouds. Verse 6. WILSON: The reciters of praises praise the mighty (troop of Maruts), who are celebrated, and conscious of the power of bestowing wealth in like manner as they (glorify) the counsellor (Indra). BENFEY: Nach ihrer Einsicht verherrlichend besingen Sanger den Schitzeherrn, den beriihmten, gewaltigen. NOTES. I, 6, 7. 45 Lupwic: Als fromme heran zum liede haben die singer ihn, der trefliches findet, beriihmten gesungen. Note 1. The reasons why I take gfra# as a masculine in the sense of singer or praiser, may be seen in a note to I, 37, 10. Note 2. yétha matim, lit. according to their mind, according to their heart’s desire. Cf. II, 24, 13. Verse 7. WILSON: May you be seen, Maruts, accompanied by the undaunted (Indra); both rejoicing, and of equal splendour. BENFEY: So lass mit Indra denn vereint, dem furchtlosen, erblicken dich, beide erfreu’nd und glanzesgleich. LuDWIG: Mit Indra zusammen wirst du gesehn zusammengehend mit dem furchtlosen, mild ihr zwei, von gleichem glanze.
2BENFEY: So lass mit Indra denn vereint, dem furchtlosen, erblicken dich, beide erfreu’nd und glanzesgleich. LuDWIG: Mit Indra zusammen wirst du gesehn zusammengehend mit dem furchtlosen, mild ihr zwei, von gleichem glanze. Note 1. The sudden transition from the plural to the singular is strange, but the host of the Maruts is frequently spoken of in the singular, and nothing else can here be intended. It may be true, as Professor Benfey suggests, that the verses here put together stood originally in a different order, or that they were taken from different sources. Yet though the Sama-veda would seem to sanction a small alteration in the order of the verses, the alteration of verses 7, 4, 5, as following each other, would not help us much. The Atharva-veda sanctions no change in the order of these verses. The transition to the dual at the end of the verse is likewise abrupt, not more so, however, than we are prepared for in the Veda. The suggestion of the Nirukta (IV, 12) that these duals might be taken as instrumentals of the singular, is of no real value. Note 2. Drékshase, a very valuable form, well explained by drisyetha, a second person singular conjunctive of the First Aorist Atmanepada, the termination ‘sase’ corresponding to Greek on, as the conjunctive takes the personal terminations of the present in both languages. Similar 46 VEDIC HYMNS. forms, viz. prikshase, X, 22, 7, mamsase, X, 27,10; Ath. Veda VII, 20, 2-6, and possibly vivakshase, X, 21, 1-8, 24, 1-3, 25, 1-11, will have to be considered hereafter. (Nirukta, ed. Roth, p. 30, Notes.) As Ludwig has pointed out, the Taxdya-brahmana XII, 2, 6, 7, reads dvzkshuse, and explains it by ime loka dadvzsire. Sayama, however, explains drvisidhatoA karmazi madhyamaikavasane vyatyayena sepratyaye drzkshusa iti rdpam. See Delbriick, Syntaktische Forschungen, I, p.111. The story of Indra’s being forsaken by all the gods in his battle against Vritra, but being helped by the Maruts, is often mentioned ; see RV. VIII, 96, 7; SV. I, 4, 1, 4,2; Ait. Br. IIT, 20. Verse 8. WILSON: This rite is performed in adoration of the powerful Indra, along with the irreproachable, heavenwardtending, and amiable bands (of the Maruts). - BENFEY: Durch Indra’s liebe Schaaren, die untadligen, himmelstiirmenden, strahlet das Opfer michtiglich. Lupwic: Mit den tadellosen, morgens erscheinenden singt der kampfer sighaft, mit des Indra zu liebenden scharen.
3- BENFEY: Durch Indra’s liebe Schaaren, die untadligen, himmelstiirmenden, strahlet das Opfer michtiglich. Lupwic: Mit den tadellosen, morgens erscheinenden singt der kampfer sighaft, mit des Indra zu liebenden scharen. Note 1. Arkati, which I have here translated by he cries aloud, means literally, he celebrates. I do not know of any passage where arkati, when used, as here, without an object, means to shine, as Professor Benfey translates it. The real difficulty, however, lies in makha, which Sayama explains by sacrifice, and which I have ventured to translate by priest or sacrificer. Makha, as an adjective, means, as far as we can judge, strong or vigorous, and is applied to various deities, such as Pfshan I, 138, 1, Savitz VI, 71, 1, Soma XI, 20, 7, Indra ITI, 34, 2, the Maruts I, 64,11; VI, 66,9. By itself, makha is never used as the name of any deity, and it cannot therefore, as Professor Roth proposes, be used in our passage as a name of Indra, or be referred to Indra as a significant adjective. In I, 119, 3, makha is applied to men or warriors, but it does not follow that makha by itself means warriors, though it may be connected NOTES, I, 6, 8. 47 with the Greek paxos in cvppayos. See Curtius, Grundziige, Pp. 293 ; Grassmann, in Kuhn’s Zeitschrift, vol. xvi, p. 164. There are two passages where makha refers to an enemy of the gods, IX, 101, 13; X, 171, 2. Among the remaining passages there is one where makha is used in parallelism with vahni, X, 11, 6. vivakti vdhniZ, su-apasydte makhad. HereI propose to translate, The poet speaks out, the priest works well. The same meaning seems applicable likewise to the phrase makhdsya davane, to the offering of the priest, though I should prefer to translate ‘to share in the sacrifice.’ I, 134, 1. & y4hi davane, vayo (iti), makhasya davane. Come, Vayu, to the offering, to the offering of the priest. VIII, 7, 27. & nak makhdsya davane—dévd4sak upa gantana. Come, gods, to the offering of our priest. Professor Roth proposes to render makha in these passages by ‘ attestation of joy, celebration, praise,’ and he takes d4vane as a dative of davan,a nomen actionis, meaning, the giving. There are some passages where one feels inclined to admit a noun davana, and to take davane as a locative sing. VI, 71, 2. devasya vaydm savitus savimani sréshthe syama vdsunak fa davane. May we be in the favour of the god Savitar, and in the best award of his treasure. In II, 11, 1, and IJ, 11, 12, the locative would likewise be preferable; but there is a decided majority of passages in which davane occurs and where it is to be taken as a dative*, nor is there any other instance in the Veda of a nomen actionis being formed by vana. It is better, therefore, in VI, 71, 2, to refer sréshtke to sAvimani, and to make allowance in the other passages for the idiomatic use of such phrases as d4vdne vdsindm or raya dAvdne, whether from da or from do. See De Infinitivi forma et usu, by E. Wilhelm, 1873, p.17.
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.
1909; 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. Note 2, I have translated vi/i by stronghold, though it is only an adjective, meaning firm. Dr. Oscar Meyer, in his able essay Quaestiones Homericae, specimen prius, Bonnae, 1867, has tried to show that this vi/i is the original form of “IAtos, and he has brought some further evidence to show that the siege and conquest of Troy, as I pointed out in my Lectures on the Science of Language, vol. ii, p. 470, was originally described in language borrowed from the siege and conquest of the dark night by the powers of light, or from the destruction of the cloud by the weapons of Indra. It ought to be considered, however, that vidi in the Veda has not dwindled down as yet to a mere name, and that therefore it may have originally retained its purely appellative power in Greek as well as in Sanskrit, and from meaning a stronghold in general, have come to mean the stronghold of Troy. . Note 3. The bright cows are here the cows of the morning, the dawns, or the days themselves, which are represented as rescued at the end of each night by the power of Indra, or similar solar gods. Indra’s companions in that daily rescue are here the Maruts, the storms, the same companions who act even a more prominent part in the battle of Indra against the dark clouds. These two battles are often mixed up together, so that possibly usriya# may have been meant for clouds. Verse 6. WILSON: The reciters of praises praise the mighty (troop of Maruts), who are celebrated, and conscious of the power of bestowing wealth in like manner as they (glorify) the counsellor (Indra). BENFEY: Nach ihrer Einsicht verherrlichend besingen Sanger den Schitzeherrn, den beriihmten, gewaltigen. NOTES. I, 6, 7. 45 Lupwic: Als fromme heran zum liede haben die singer ihn, der trefliches findet, beriihmten gesungen. Note 1. The reasons why I take gfra# as a masculine in the sense of singer or praiser, may be seen in a note to I, 37, 10. Note 2. yétha matim, lit. according to their mind, according to their heart’s desire. Cf. II, 24, 13. Verse 7. WILSON: May you be seen, Maruts, accompanied by the undaunted (Indra); both rejoicing, and of equal splendour. BENFEY: So lass mit Indra denn vereint, dem furchtlosen, erblicken dich, beide erfreu’nd und glanzesgleich. LuDWIG: Mit Indra zusammen wirst du gesehn zusammengehend mit dem furchtlosen, mild ihr zwei, von gleichem glanze.
2BENFEY: So lass mit Indra denn vereint, dem furchtlosen, erblicken dich, beide erfreu’nd und glanzesgleich. LuDWIG: Mit Indra zusammen wirst du gesehn zusammengehend mit dem furchtlosen, mild ihr zwei, von gleichem glanze. Note 1. The sudden transition from the plural to the singular is strange, but the host of the Maruts is frequently spoken of in the singular, and nothing else can here be intended. It may be true, as Professor Benfey suggests, that the verses here put together stood originally in a different order, or that they were taken from different sources. Yet though the Sama-veda would seem to sanction a small alteration in the order of the verses, the alteration of verses 7, 4, 5, as following each other, would not help us much. The Atharva-veda sanctions no change in the order of these verses. The transition to the dual at the end of the verse is likewise abrupt, not more so, however, than we are prepared for in the Veda. The suggestion of the Nirukta (IV, 12) that these duals might be taken as instrumentals of the singular, is of no real value. Note 2. Drékshase, a very valuable form, well explained by drisyetha, a second person singular conjunctive of the First Aorist Atmanepada, the termination ‘sase’ corresponding to Greek on, as the conjunctive takes the personal terminations of the present in both languages. Similar 46 VEDIC HYMNS. forms, viz. prikshase, X, 22, 7, mamsase, X, 27,10; Ath. Veda VII, 20, 2-6, and possibly vivakshase, X, 21, 1-8, 24, 1-3, 25, 1-11, will have to be considered hereafter. (Nirukta, ed. Roth, p. 30, Notes.) As Ludwig has pointed out, the Taxdya-brahmana XII, 2, 6, 7, reads dvzkshuse, and explains it by ime loka dadvzsire. Sayama, however, explains drvisidhatoA karmazi madhyamaikavasane vyatyayena sepratyaye drzkshusa iti rdpam. See Delbriick, Syntaktische Forschungen, I, p.111. The story of Indra’s being forsaken by all the gods in his battle against Vritra, but being helped by the Maruts, is often mentioned ; see RV. VIII, 96, 7; SV. I, 4, 1, 4,2; Ait. Br. IIT, 20. Verse 8. WILSON: This rite is performed in adoration of the powerful Indra, along with the irreproachable, heavenwardtending, and amiable bands (of the Maruts). - BENFEY: Durch Indra’s liebe Schaaren, die untadligen, himmelstiirmenden, strahlet das Opfer michtiglich. Lupwic: Mit den tadellosen, morgens erscheinenden singt der kampfer sighaft, mit des Indra zu liebenden scharen.
3- BENFEY: Durch Indra’s liebe Schaaren, die untadligen, himmelstiirmenden, strahlet das Opfer michtiglich. Lupwic: Mit den tadellosen, morgens erscheinenden singt der kampfer sighaft, mit des Indra zu liebenden scharen. Note 1. Arkati, which I have here translated by he cries aloud, means literally, he celebrates. I do not know of any passage where arkati, when used, as here, without an object, means to shine, as Professor Benfey translates it. The real difficulty, however, lies in makha, which Sayama explains by sacrifice, and which I have ventured to translate by priest or sacrificer. Makha, as an adjective, means, as far as we can judge, strong or vigorous, and is applied to various deities, such as Pfshan I, 138, 1, Savitz VI, 71, 1, Soma XI, 20, 7, Indra ITI, 34, 2, the Maruts I, 64,11; VI, 66,9. By itself, makha is never used as the name of any deity, and it cannot therefore, as Professor Roth proposes, be used in our passage as a name of Indra, or be referred to Indra as a significant adjective. In I, 119, 3, makha is applied to men or warriors, but it does not follow that makha by itself means warriors, though it may be connected NOTES, I, 6, 8. 47 with the Greek paxos in cvppayos. See Curtius, Grundziige, Pp. 293 ; Grassmann, in Kuhn’s Zeitschrift, vol. xvi, p. 164. There are two passages where makha refers to an enemy of the gods, IX, 101, 13; X, 171, 2. Among the remaining passages there is one where makha is used in parallelism with vahni, X, 11, 6. vivakti vdhniZ, su-apasydte makhad. HereI propose to translate, The poet speaks out, the priest works well. The same meaning seems applicable likewise to the phrase makhdsya davane, to the offering of the priest, though I should prefer to translate ‘to share in the sacrifice.’ I, 134, 1. & y4hi davane, vayo (iti), makhasya davane. Come, Vayu, to the offering, to the offering of the priest. VIII, 7, 27. & nak makhdsya davane—dévd4sak upa gantana. Come, gods, to the offering of our priest. Professor Roth proposes to render makha in these passages by ‘ attestation of joy, celebration, praise,’ and he takes d4vane as a dative of davan,a nomen actionis, meaning, the giving. There are some passages where one feels inclined to admit a noun davana, and to take davane as a locative sing. VI, 71, 2. devasya vaydm savitus savimani sréshthe syama vdsunak fa davane. May we be in the favour of the god Savitar, and in the best award of his treasure. In II, 11, 1, and IJ, 11, 12, the locative would likewise be preferable; but there is a decided majority of passages in which davane occurs and where it is to be taken as a dative*, nor is there any other instance in the Veda of a nomen actionis being formed by vana. It is better, therefore, in VI, 71, 2, to refer sréshtke to sAvimani, and to make allowance in the other passages for the idiomatic use of such phrases as d4vdne vdsindm or raya dAvdne, whether from da or from do. See De Infinitivi forma et usu, by E. Wilhelm, 1873, p.17.
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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