Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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. ® RV. I, 61, 10; 122, 531134, 2; 139, 6; II, 1,10; IV, 29, 5; 32,9; V, 59,1; 4; 65,3; VIII, 25,20; 45,10; (92, 26); 46, 25; 27; 63,5; 69,17; 70, 12; IX, 93, 4; X, 32, 53 44, 73 59, 7 48 VEDIC HYMNS. The termination vane explains, as has been shown by Professor Benfey, Greek infinitives such as dodvat, i. e. doevat or S0Fevar= Sanskrit da-vane. The termination mane in d&é-mane, for the purpose of giving, explains, as the same scholar has proved, the ancient infinitives in Greek, such as 3d-yevat. It may be added that the regular infinitives in Greek, ending in evat, as Aedown-évat, are likewise matched by Vedic forms such as IX, 61, 30. dhérv-ane, or VI, 61, 13. vibhv-dne, and turv-4ne (Delbriick in K. Z. XVIII, p. 82 ; Bopp, Accent, §§ 106, 113,117). It is hardly right to say that vibhvane in VI, 61, 13, should be taken as an instrumental, for it does not refer to the chariot, but to Sarasvati. In the termination ev, which stands for en, like ecs for eo, we have, on the contrary, not a dative, but a locative of an abstract noun in an, both cases, as we see from their juxta-position in VI, 71, 2, being equally applicable to express the relation which we are accustomed to call infinitive. See RV. I, 134, 5. ugraé% ishazanta bhurvdai, apim ishanta bhurvazi. Note 2. Abhidyu I now translate by hastening, and derive it from div, divyati, in its original meaning of to throw forth, to break forth, to shine. As from this root we have didyi, weapon, what is thrown, pl. didyavak, and possibly didyut, the weapon, particularly Indra’s weapon or thunderbolt, abhfdyu might mean breaking forth, rushing forth towards us, something like prakri/ina%, another name of the Maruts. How abhidyu could mean conquérant, maitre du jour, as M. Bergaigne maintains, I do not see. Abhidyitin, I, 33,11; 190, 4, does not differ much from anudyfn, i.e. it is used vipsAyam. Verses 9, 10. WILSON: Therefore circumambient (troop of Maruts), come hither, whether from the region of the sky, or from the solar sphere; for, in this rite, (the priest) fully recites your praises. BENFEY: Von hier, oder vom Himmel komm ob dem Ether, Umkreisender! zu dir streben die Lieder all. NOTES, I, 6, 9-10. 49 LUDWIG: Von hieher, o Parigman, kom, oder von des himels glanzfirmamente her; zu disem streben unsere lieder auf. WILSON: We invoke Indra,—whether he come from this earthly region, or from the heaven above, or from the vast firmament,—that he may give (us) wealth. BENFEY: Von hier, oder vom Himmel ob der Erde begehren Spende wir, oder, Indra! aus weiter Luft. LupDwWIG: Von hier zu empfangen verlangen wir, oder vom himel, oder vom irdischen raume her, oder aus dem grossen luftkreis den Indra.
2BENFEY: Von hier, oder vom Himmel ob der Erde begehren Spende wir, oder, Indra! aus weiter Luft. LupDwWIG: Von hier zu empfangen verlangen wir, oder vom himel, oder vom irdischen raume her, oder aus dem grossen luftkreis den Indra. Note 1. Although the names for earth, sky, and heaven vary in different parts of the Veda, yet the expression divas rokandm occurs so frequently that we can hardly take it in this place in a sense different from its ordinary meaning. Professor Benfey thinks that rokand may here mean ether, and he translates ‘come from heaven above the ether;’ and in the next verse, ‘come from heaven above the earth. At first, every reader would feel inclined to take the two phrases, diva4# vA rokan&t ddhi, and divas va pfarthivat ddhi, as parallel; yet I believe they are not quite so. The following passages will show that the two words rokandam divah belong together, and that they signify the light of heaven, or the bright place of heaven. VII, 98, 3. agakkhahk rokanam diva. Thou (Indra) wentest to the light of heaven. I, 155, 3. III, 6, 8. urai va yé antarikshe—divaz v4 yé rokané, In the wide sky, or in the light of heaven. VIII, 82, 4. upamé rokané divak, In the highest light of heaven. IX, 86, 27. tritiye prishzhké adhi rokané divas. On the third ridge, in the light of heaven. See also I, 105, 5; VIII, 69, 3. ; The very phrase which we find in our verse, only with /it instead of v4, occurs again, I, 49, 1; VIII, 8, 7; and the same sense must probably be assigned to VIII, 1, 18, ddha gmah adha va divas brihatad rokanat ddhi. [32] E 590 VEDIC HYMNS. Either from the earth, or from the light of the great heaven, increase, O Indra! Rofana also occurs in the plural : I, 146, 1 .visva diva rokané. All the bright regions of heaven. Sayama : ‘ All the bright palaces of the gods.’ See III, 12, 9. The same word rofand, and in the same sense, is sometimes joined with sfirya and nféka. Thus, I, 14, 9. siryasya rokanat visvan devan—héta ihd vakshati. May the Hotar bring the Visve Devas hither from the light of the sun, or from the bright realm of the sun. III, 22, 3. y&s rokané pardstat sdryasya. The waters which are above, in the bright realm of the sun, and those which are below. I, 19, 6. yé nfkasya ddhi rokané, divi devasah dsate. They who in the light of the firmament, in heaven, are enthroned as gods. Here divi, in heaven, seems to be the same as the light of the firmament, nf@kasya rofané. Thus rofand occurs also frequently by itself, when it clearly has the meaning of heaven. It is said of the dawn, I, 49, 4; of the sun, I, 50, 4; and of Indra, III, 44, 4. visvam & bhati ro#andm, he lights up the whole sky.
3Thus rofand occurs also frequently by itself, when it clearly has the meaning of heaven. It is said of the dawn, I, 49, 4; of the sun, I, 50, 4; and of Indra, III, 44, 4. visvam & bhati ro#andm, he lights up the whole sky. We also read of three ro#anas, where, though it is difficult to say what is really meant, we must translate, the three skies. The cosmography of the Veda is, as I said before, somewhat vague and varying. There is, of course, the natural division of the world into heaven and earth (dyu and bhi), and the threefold division into earth, sky, and heaven, where sky is meant for the region intermediate between heaven and earth (przthivi, antdriksha, dyu). There is also a fourfold division, for instance, VIII, 97, 5. yat va asi rokané divak samudrdsya ddhi vishépi, yat parthive sddane vritrahan-tama, yat antdrikshe @ gahi. NOTES. I, 6, 9-IO. 51 Whether thou, O greatest killer of Vrétra, art in the light of heaven, or in the basin of the sea, or in the place of the earth, or in the sky, come hither! V, 52, 7. yé vavridhanta parthivasz yé urad antdrikshe &, vrigane va nadinam sadha-sthe v4 maha divad. The Maruts who grew, being on the earth, those who are in the wide sky, or in the realm of the rivers, or in the abode of the great heaven. But very soon these three or more regions are each spoken of as threefold. Thus, I, 102, 8. tisra# bhimiz trizi rofang. The three earths, the three skies. II, 27, 9. tri rokan& divy& dharayanta. The Adityas support the three heavenly skies. V, 69, 1. tri rokand@ varuaa trin utd dytin trf#i mitra dharayathas ragAmsi. Mitra and Varuna, you support the three lights, and the three heavens, and the three skies. Here there seems some confusion, which SA&yana’s commentary makes even worse confounded. What can rokan& mean as distinct from dy and ragas? The fourth verse of the same hymn throws no light on the subject, and I should feel inclined to take divyd-p&rthivasya as one word, though even then the cosmic division here adopted is by no means clear. However, there is a still more complicated division alluded to in IV, 53, 5: triz antariksham savit& mahi-tvand tri rag4msi pari-bhtA trini rokand, tisrah divak prithivih tisrd% invati. Here we have the sky thrice, three welkins, three lights, three heavens, three earths. A careful consideration of all these passages will show, I think, that in our passage we must take divaé va rokanat adhi in its usual sense, and that we cannot separate the two words. In the next verse, on the contrary, it seems equally clear that diva% and p&rthivat must be separated. At all events there is no passage in the Rig-veda where pfrthiva is joined as an adjective with dyi. P&rthiva as an adjective is frequently joined with ragas, never with dyu. See I, 81, E 2 52 VEDIC HYMNS. 53 90,7; VIII, 88, 5; IX, 72, 8: in the plural, I, 154, 1; V, 81, 3; VI, 31, 23 49, 3 Péarthivani also occurs by itself, when it refers to the earth, as opposed to the sky and heaven.
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.
1It 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. ® RV. I, 61, 10; 122, 531134, 2; 139, 6; II, 1,10; IV, 29, 5; 32,9; V, 59,1; 4; 65,3; VIII, 25,20; 45,10; (92, 26); 46, 25; 27; 63,5; 69,17; 70, 12; IX, 93, 4; X, 32, 53 44, 73 59, 7 48 VEDIC HYMNS. The termination vane explains, as has been shown by Professor Benfey, Greek infinitives such as dodvat, i. e. doevat or S0Fevar= Sanskrit da-vane. The termination mane in d&é-mane, for the purpose of giving, explains, as the same scholar has proved, the ancient infinitives in Greek, such as 3d-yevat. It may be added that the regular infinitives in Greek, ending in evat, as Aedown-évat, are likewise matched by Vedic forms such as IX, 61, 30. dhérv-ane, or VI, 61, 13. vibhv-dne, and turv-4ne (Delbriick in K. Z. XVIII, p. 82 ; Bopp, Accent, §§ 106, 113,117). It is hardly right to say that vibhvane in VI, 61, 13, should be taken as an instrumental, for it does not refer to the chariot, but to Sarasvati. In the termination ev, which stands for en, like ecs for eo, we have, on the contrary, not a dative, but a locative of an abstract noun in an, both cases, as we see from their juxta-position in VI, 71, 2, being equally applicable to express the relation which we are accustomed to call infinitive. See RV. I, 134, 5. ugraé% ishazanta bhurvdai, apim ishanta bhurvazi. Note 2. Abhidyu I now translate by hastening, and derive it from div, divyati, in its original meaning of to throw forth, to break forth, to shine. As from this root we have didyi, weapon, what is thrown, pl. didyavak, and possibly didyut, the weapon, particularly Indra’s weapon or thunderbolt, abhfdyu might mean breaking forth, rushing forth towards us, something like prakri/ina%, another name of the Maruts. How abhidyu could mean conquérant, maitre du jour, as M. Bergaigne maintains, I do not see. Abhidyitin, I, 33,11; 190, 4, does not differ much from anudyfn, i.e. it is used vipsAyam. Verses 9, 10. WILSON: Therefore circumambient (troop of Maruts), come hither, whether from the region of the sky, or from the solar sphere; for, in this rite, (the priest) fully recites your praises. BENFEY: Von hier, oder vom Himmel komm ob dem Ether, Umkreisender! zu dir streben die Lieder all. NOTES, I, 6, 9-10. 49 LUDWIG: Von hieher, o Parigman, kom, oder von des himels glanzfirmamente her; zu disem streben unsere lieder auf. WILSON: We invoke Indra,—whether he come from this earthly region, or from the heaven above, or from the vast firmament,—that he may give (us) wealth. BENFEY: Von hier, oder vom Himmel ob der Erde begehren Spende wir, oder, Indra! aus weiter Luft. LupDwWIG: Von hier zu empfangen verlangen wir, oder vom himel, oder vom irdischen raume her, oder aus dem grossen luftkreis den Indra.
2BENFEY: Von hier, oder vom Himmel ob der Erde begehren Spende wir, oder, Indra! aus weiter Luft. LupDwWIG: Von hier zu empfangen verlangen wir, oder vom himel, oder vom irdischen raume her, oder aus dem grossen luftkreis den Indra. Note 1. Although the names for earth, sky, and heaven vary in different parts of the Veda, yet the expression divas rokandm occurs so frequently that we can hardly take it in this place in a sense different from its ordinary meaning. Professor Benfey thinks that rokand may here mean ether, and he translates ‘come from heaven above the ether;’ and in the next verse, ‘come from heaven above the earth. At first, every reader would feel inclined to take the two phrases, diva4# vA rokan&t ddhi, and divas va pfarthivat ddhi, as parallel; yet I believe they are not quite so. The following passages will show that the two words rokandam divah belong together, and that they signify the light of heaven, or the bright place of heaven. VII, 98, 3. agakkhahk rokanam diva. Thou (Indra) wentest to the light of heaven. I, 155, 3. III, 6, 8. urai va yé antarikshe—divaz v4 yé rokané, In the wide sky, or in the light of heaven. VIII, 82, 4. upamé rokané divak, In the highest light of heaven. IX, 86, 27. tritiye prishzhké adhi rokané divas. On the third ridge, in the light of heaven. See also I, 105, 5; VIII, 69, 3. ; The very phrase which we find in our verse, only with /it instead of v4, occurs again, I, 49, 1; VIII, 8, 7; and the same sense must probably be assigned to VIII, 1, 18, ddha gmah adha va divas brihatad rokanat ddhi. [32] E 590 VEDIC HYMNS. Either from the earth, or from the light of the great heaven, increase, O Indra! Rofana also occurs in the plural : I, 146, 1 .visva diva rokané. All the bright regions of heaven. Sayama : ‘ All the bright palaces of the gods.’ See III, 12, 9. The same word rofand, and in the same sense, is sometimes joined with sfirya and nféka. Thus, I, 14, 9. siryasya rokanat visvan devan—héta ihd vakshati. May the Hotar bring the Visve Devas hither from the light of the sun, or from the bright realm of the sun. III, 22, 3. y&s rokané pardstat sdryasya. The waters which are above, in the bright realm of the sun, and those which are below. I, 19, 6. yé nfkasya ddhi rokané, divi devasah dsate. They who in the light of the firmament, in heaven, are enthroned as gods. Here divi, in heaven, seems to be the same as the light of the firmament, nf@kasya rofané. Thus rofand occurs also frequently by itself, when it clearly has the meaning of heaven. It is said of the dawn, I, 49, 4; of the sun, I, 50, 4; and of Indra, III, 44, 4. visvam & bhati ro#andm, he lights up the whole sky.
3Thus rofand occurs also frequently by itself, when it clearly has the meaning of heaven. It is said of the dawn, I, 49, 4; of the sun, I, 50, 4; and of Indra, III, 44, 4. visvam & bhati ro#andm, he lights up the whole sky. We also read of three ro#anas, where, though it is difficult to say what is really meant, we must translate, the three skies. The cosmography of the Veda is, as I said before, somewhat vague and varying. There is, of course, the natural division of the world into heaven and earth (dyu and bhi), and the threefold division into earth, sky, and heaven, where sky is meant for the region intermediate between heaven and earth (przthivi, antdriksha, dyu). There is also a fourfold division, for instance, VIII, 97, 5. yat va asi rokané divak samudrdsya ddhi vishépi, yat parthive sddane vritrahan-tama, yat antdrikshe @ gahi. NOTES. I, 6, 9-IO. 51 Whether thou, O greatest killer of Vrétra, art in the light of heaven, or in the basin of the sea, or in the place of the earth, or in the sky, come hither! V, 52, 7. yé vavridhanta parthivasz yé urad antdrikshe &, vrigane va nadinam sadha-sthe v4 maha divad. The Maruts who grew, being on the earth, those who are in the wide sky, or in the realm of the rivers, or in the abode of the great heaven. But very soon these three or more regions are each spoken of as threefold. Thus, I, 102, 8. tisra# bhimiz trizi rofang. The three earths, the three skies. II, 27, 9. tri rokan& divy& dharayanta. The Adityas support the three heavenly skies. V, 69, 1. tri rokand@ varuaa trin utd dytin trf#i mitra dharayathas ragAmsi. Mitra and Varuna, you support the three lights, and the three heavens, and the three skies. Here there seems some confusion, which SA&yana’s commentary makes even worse confounded. What can rokan& mean as distinct from dy and ragas? The fourth verse of the same hymn throws no light on the subject, and I should feel inclined to take divyd-p&rthivasya as one word, though even then the cosmic division here adopted is by no means clear. However, there is a still more complicated division alluded to in IV, 53, 5: triz antariksham savit& mahi-tvand tri rag4msi pari-bhtA trini rokand, tisrah divak prithivih tisrd% invati. Here we have the sky thrice, three welkins, three lights, three heavens, three earths. A careful consideration of all these passages will show, I think, that in our passage we must take divaé va rokanat adhi in its usual sense, and that we cannot separate the two words. In the next verse, on the contrary, it seems equally clear that diva% and p&rthivat must be separated. At all events there is no passage in the Rig-veda where pfrthiva is joined as an adjective with dyi. P&rthiva as an adjective is frequently joined with ragas, never with dyu. See I, 81, E 2 52 VEDIC HYMNS. 53 90,7; VIII, 88, 5; IX, 72, 8: in the plural, I, 154, 1; V, 81, 3; VI, 31, 23 49, 3 Péarthivani also occurs by itself, when it refers to the earth, as opposed to the sky and heaven.
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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