Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1P&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. X, 32, 2. viindra yAsi divyani rokana vi parthivani ragasé. Indra thou goest in the sky between the heavenly lights and the earthly. VIII, 94, 9. & yé visva p&rthivani paprathan rokané divak. The Maruts who stretched out all the earthly lights, and the lights of heaven. VI, 61, 11. 4-paprishi p&rthivani uri r4ga’ antdriksham. Sarasvati filling the earthly places, the wide welkin, the sky. This is a doubtful passage. Lastly, parthivani by itself seems to signify earth, sky, and heaven, if those are the three regions which Vishzu measured with his three steps; or east, the zenith, and west, if these were intended as the three steps of that deity. For we read: I, 155, 4. yas parthivani tri-bhiz {t vigdma-bhiz urd kramishfa. He (Vishzu) who strode wide with his three strides across the regions of the earth. These two concluding verses might also be taken as containing the actual invocation of the sacrificer, which is mentioned in verse 8. In that case the full stop at the end of verse 8 should be removed. MANDALA I, HYMN 19. §3 MANDALA I, HYMN 19. ASH7AKA I, ADHYAYA 1, VARGA 86-87. To AGNI (THE GOD oF FIRE) AND THE MarutTs (THE STORM-GODS). 1. Thou art called forth to this fair sacrifice for a draught of milk!; with the Maruts come hither, O Agni! 2. No god indeed, no mortal, is beyond the might! of thee, the mighty one; with the Maruts come hither, O Agni! 3. They who know of the great sky', the Visve -Devas* without guile*; with those Maruts come hither, O Agni! , 4. The strong ones who sing their song}, unconquerable by force; with the Maruts come hither, O Agni! 5. They who are brilliant, of terrible designs, powerful, and devourers of foes; with the Maruts come hither, O Agni! 6. They who in heaven are enthroned as gods, in the light of the firmament!; with the Maruts come hither, O Agni! 7. They who toss the clouds! across the surging sea*; with the Maruts come hither, O Agni! 8. They who shoot with their darts (lightnings) across the sea with might; with the Maruts come hither, O Agni! 9. I pour out to thee for the early draught? the sweet (juice) of Soma; with the Maruts come hither, O Agni! 54 VEDIC HYMNS. NOTES. This hymn is ascribed to MedhAtithi, of the family of Kava. Verse I=SV. I, 16. Verse 1. WILSON : Earnestly art thou invoked to this perfect rite, to drink the Soma juice; come, Agni, with the Maruts. BENFEY: Zu diesem schénen Opfer wirst du gerufen, zum Trank der Milch!—Mit diesen Marut’s, Agni! komm! LuDwIiG: Her zu diesem schénen opfer, gerufen wirst zum milchtrank du, mit den Marut, Agni, kom.
2BENFEY: Zu diesem schénen Opfer wirst du gerufen, zum Trank der Milch!—Mit diesen Marut’s, Agni! komm! LuDwIiG: Her zu diesem schénen opfer, gerufen wirst zum milchtrank du, mit den Marut, Agni, kom. Note 1. Gopitha is explained by Y4ska and Sayama as drinking of Soma. I have kept to the literal signification of the word, a draught of milk. In the last verse of our hymn the libation offered to Agni and the Maruts is said to consist of Soma, but Soma was commonly mixed with milk. The other meaning assigned to gopitha, protection, would give the sense: ‘Thou art called for the sake of protection.’ But pitha has clearly the sense of drinking in soma-pitha, RV. I, 51, 7, and may therefore be taken in the same sense in gopitha. Verse 2. WILSON: No god nor man has power over a rite (dedicated) to thee, who art mighty: come, Agni, with the Maruts. BENFEY: Denn nicht ein Gott, kein Sterblicher ragt iiber dein, des Grossen, Macht—Mit diesen Marut’s, Agni! komm! Lupwic: Es iiberragt kein gott, kein sterblicher die einsicht dein des grossen, mit den Marut, Agni, kom. Note 1. The Sanskrit kratu expresses power both of body and mind. Paraf governs the accusative. Verse 3. WILSON: Who all are divine, and devoid of malignity, NOTES. I, 19, 3. 55 and who know (how to cause the descent) of great waters : come, Agni, with the Maruts. BENFEY: Die guten Gotter, welche all bestehen in dem weiten Raum—Mit diesen Marut’s, Agni! komm! LupDwiGc: Die wissen um den grossen raum, alle gétter truges bar, mit den Marut, Agni, kom. Note 1. The sky or welkin (r4gas) is the proper abode of the Maruts, and ‘they who know of’ means simply ‘they who dwell’ in the great sky. The Vedic poets distinguish commonly between the three worlds, the earth, préthivi, f., or parthiva, n.; the sky, r4gas; and the heaven, dyi: see I, 6, 9, note 1. The phrase maha# ragasaAé occurs I, 6, 10; 168, 6, &c. Sayava takes rdgas for water or rain: see on this my article in Kuhn’s Zeitschrift, vol. xii, p. 28. In some passages ragas means ‘ darkness,’ and might be identified with the Greek "EpeBos ; Ath. Veda VIII, 2,1. pardyAmi tv4 ragasa ut tv4 mrityér apiparam, ‘I bring thee out of darkness, out of death I brought thee.’ The identification of ragas with épeBos (Leo Meyer, in Kuhn’s Zeitschrift, vol. vi, p. 19) must however remain doubtful, until stronger evidence has been brought forward in support of a Greek 8 representing a Sanskrit g, even in the middle of a word. See my article in Kuhn’s Zeitschrift, vol. xv, p. 215; Curtius, Grundziige (fifth edition), p. 480. Note 2, The appellation Visve devah, all gods together, or, more properly, host-gods, is often applied to the Maruts ; cf. I, 23, 8; 10. Benfey connects this line with the preceding verse, considering Visve devi, it seems, inappropriate as an epithet of the Maruts.
3480. Note 2, The appellation Visve devah, all gods together, or, more properly, host-gods, is often applied to the Maruts ; cf. I, 23, 8; 10. Benfey connects this line with the preceding verse, considering Visve devi, it seems, inappropriate as an epithet of the Maruts. Note 8. On adruh, without guile or deceit, without hatred, see Kuhn’s excellent article, Zeitschrift fiir die Vergleichende Sprachforschung, vol. i, pp. 179,193. Adruh is applied to the Maruts again in VIII, 46, 4, though in connection with other gods. It is applied to the Visve Devas, RV. I, 3, 9; IX, 102, 5: the Adityas, RV. VIII, 19, 34; 67, 13: the Rudras, RV. IX, 73, 7: to Heaven and Earth, RV. II, 41, a1; III, 56, 1; IV, 56,2; VII, 66, 18: to Mitra and Varuaa, RV. V, 68, 4: to Agni, RV. VI, 15, 7; VIII, 44, 10. The form adhrik occurs in the sixth Mazdala only. 56 VEDIC HYMNS. Verse 4. WILSON: Who are fierce, and send down rain, and are unsurpassed in strength: come, Agni, with the Maruts. BENFEY: Die schrecklich-unbesiegbaren, die machtiglich Licht angefacht—Mit diesen Marut’s, Agni! komm! LupwIG: Die singen, die gewaltigen, ihr lied unangegriffen durch (ihre) kraft, mit den Marut, Agni, kom. Note 1. Sdyaza explains arka by water. Hence Wilson : ‘Who are fierce and send down rain.’ But arka has only received this meaning of water in the artificial system of interpretation first started by the authors of the Brahmazas, who had lost all knowledge of the natural sense of the ancient hymns. The passages in which arka is explained as water in the Brahmazas are quoted by SAayaza, but they require no refutation. On the singing of the Maruts, see note to I, 38,15; also Bergaigne, Journ. As. 1884, p. 194. The perfect in the Veda, like the perfect in Homer, has frequently to be rendered in English by the present. Verse 5. WILSON: Who are brilliant, of terrific forms, who are possessors of great wealth, and are devourers of the malevolent: come, Agni, with the Maruts. BENFEY: Die glanzend-grau’ngestaltigen, hochherrschend feindvernichtenden — Mit diesen Marut’s, Agni! komm! LupDwIG: Die glanzvollen, von schrecklicher gestalt, von grosser herschaft, feindverzerer, mit den Marut, Agni, kom. Verse 6. WILson: Who are divinities abiding in the radiant heaven above the sun: come, Agni, with the Maruts. BENFEY: Die Géotter die im Himmel sind ob dem Lichtkreis des Géttersitz’s—Mit diesen Marut’s, Agni! komm! LupwWIG: Die ob der himmelswoélbung glanz, am himel die gétter sitzen, mit den Marut, Agni, kom. Note 1, Naka must be translated by firmament, as there NOTES. I, 19, 7. 57 is no other word in English besides heaven, and that is wanted to render dyu. Like the Jewish firmament, the Indian naka, too, is adorned with stars; cf. I, 68, ro. pipésa nfkam strfbhizZ. Dyu, heaven, is supposed to be above the r4gas, sky or welkin. Kuhn’s Zeitschrift, vol. xii, p. 28. Sdyaza: ‘In the radiant heaven above the sun.’ See note 1 to I, 6,9; p. 49. Verse 7.
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.
1P&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. X, 32, 2. viindra yAsi divyani rokana vi parthivani ragasé. Indra thou goest in the sky between the heavenly lights and the earthly. VIII, 94, 9. & yé visva p&rthivani paprathan rokané divak. The Maruts who stretched out all the earthly lights, and the lights of heaven. VI, 61, 11. 4-paprishi p&rthivani uri r4ga’ antdriksham. Sarasvati filling the earthly places, the wide welkin, the sky. This is a doubtful passage. Lastly, parthivani by itself seems to signify earth, sky, and heaven, if those are the three regions which Vishzu measured with his three steps; or east, the zenith, and west, if these were intended as the three steps of that deity. For we read: I, 155, 4. yas parthivani tri-bhiz {t vigdma-bhiz urd kramishfa. He (Vishzu) who strode wide with his three strides across the regions of the earth. These two concluding verses might also be taken as containing the actual invocation of the sacrificer, which is mentioned in verse 8. In that case the full stop at the end of verse 8 should be removed. MANDALA I, HYMN 19. §3 MANDALA I, HYMN 19. ASH7AKA I, ADHYAYA 1, VARGA 86-87. To AGNI (THE GOD oF FIRE) AND THE MarutTs (THE STORM-GODS). 1. Thou art called forth to this fair sacrifice for a draught of milk!; with the Maruts come hither, O Agni! 2. No god indeed, no mortal, is beyond the might! of thee, the mighty one; with the Maruts come hither, O Agni! 3. They who know of the great sky', the Visve -Devas* without guile*; with those Maruts come hither, O Agni! , 4. The strong ones who sing their song}, unconquerable by force; with the Maruts come hither, O Agni! 5. They who are brilliant, of terrible designs, powerful, and devourers of foes; with the Maruts come hither, O Agni! 6. They who in heaven are enthroned as gods, in the light of the firmament!; with the Maruts come hither, O Agni! 7. They who toss the clouds! across the surging sea*; with the Maruts come hither, O Agni! 8. They who shoot with their darts (lightnings) across the sea with might; with the Maruts come hither, O Agni! 9. I pour out to thee for the early draught? the sweet (juice) of Soma; with the Maruts come hither, O Agni! 54 VEDIC HYMNS. NOTES. This hymn is ascribed to MedhAtithi, of the family of Kava. Verse I=SV. I, 16. Verse 1. WILSON : Earnestly art thou invoked to this perfect rite, to drink the Soma juice; come, Agni, with the Maruts. BENFEY: Zu diesem schénen Opfer wirst du gerufen, zum Trank der Milch!—Mit diesen Marut’s, Agni! komm! LuDwIiG: Her zu diesem schénen opfer, gerufen wirst zum milchtrank du, mit den Marut, Agni, kom.
2BENFEY: Zu diesem schénen Opfer wirst du gerufen, zum Trank der Milch!—Mit diesen Marut’s, Agni! komm! LuDwIiG: Her zu diesem schénen opfer, gerufen wirst zum milchtrank du, mit den Marut, Agni, kom. Note 1. Gopitha is explained by Y4ska and Sayama as drinking of Soma. I have kept to the literal signification of the word, a draught of milk. In the last verse of our hymn the libation offered to Agni and the Maruts is said to consist of Soma, but Soma was commonly mixed with milk. The other meaning assigned to gopitha, protection, would give the sense: ‘Thou art called for the sake of protection.’ But pitha has clearly the sense of drinking in soma-pitha, RV. I, 51, 7, and may therefore be taken in the same sense in gopitha. Verse 2. WILSON: No god nor man has power over a rite (dedicated) to thee, who art mighty: come, Agni, with the Maruts. BENFEY: Denn nicht ein Gott, kein Sterblicher ragt iiber dein, des Grossen, Macht—Mit diesen Marut’s, Agni! komm! Lupwic: Es iiberragt kein gott, kein sterblicher die einsicht dein des grossen, mit den Marut, Agni, kom. Note 1. The Sanskrit kratu expresses power both of body and mind. Paraf governs the accusative. Verse 3. WILSON: Who all are divine, and devoid of malignity, NOTES. I, 19, 3. 55 and who know (how to cause the descent) of great waters : come, Agni, with the Maruts. BENFEY: Die guten Gotter, welche all bestehen in dem weiten Raum—Mit diesen Marut’s, Agni! komm! LupDwiGc: Die wissen um den grossen raum, alle gétter truges bar, mit den Marut, Agni, kom. Note 1. The sky or welkin (r4gas) is the proper abode of the Maruts, and ‘they who know of’ means simply ‘they who dwell’ in the great sky. The Vedic poets distinguish commonly between the three worlds, the earth, préthivi, f., or parthiva, n.; the sky, r4gas; and the heaven, dyi: see I, 6, 9, note 1. The phrase maha# ragasaAé occurs I, 6, 10; 168, 6, &c. Sayava takes rdgas for water or rain: see on this my article in Kuhn’s Zeitschrift, vol. xii, p. 28. In some passages ragas means ‘ darkness,’ and might be identified with the Greek "EpeBos ; Ath. Veda VIII, 2,1. pardyAmi tv4 ragasa ut tv4 mrityér apiparam, ‘I bring thee out of darkness, out of death I brought thee.’ The identification of ragas with épeBos (Leo Meyer, in Kuhn’s Zeitschrift, vol. vi, p. 19) must however remain doubtful, until stronger evidence has been brought forward in support of a Greek 8 representing a Sanskrit g, even in the middle of a word. See my article in Kuhn’s Zeitschrift, vol. xv, p. 215; Curtius, Grundziige (fifth edition), p. 480. Note 2, The appellation Visve devah, all gods together, or, more properly, host-gods, is often applied to the Maruts ; cf. I, 23, 8; 10. Benfey connects this line with the preceding verse, considering Visve devi, it seems, inappropriate as an epithet of the Maruts.
3480. Note 2, The appellation Visve devah, all gods together, or, more properly, host-gods, is often applied to the Maruts ; cf. I, 23, 8; 10. Benfey connects this line with the preceding verse, considering Visve devi, it seems, inappropriate as an epithet of the Maruts. Note 8. On adruh, without guile or deceit, without hatred, see Kuhn’s excellent article, Zeitschrift fiir die Vergleichende Sprachforschung, vol. i, pp. 179,193. Adruh is applied to the Maruts again in VIII, 46, 4, though in connection with other gods. It is applied to the Visve Devas, RV. I, 3, 9; IX, 102, 5: the Adityas, RV. VIII, 19, 34; 67, 13: the Rudras, RV. IX, 73, 7: to Heaven and Earth, RV. II, 41, a1; III, 56, 1; IV, 56,2; VII, 66, 18: to Mitra and Varuaa, RV. V, 68, 4: to Agni, RV. VI, 15, 7; VIII, 44, 10. The form adhrik occurs in the sixth Mazdala only. 56 VEDIC HYMNS. Verse 4. WILSON: Who are fierce, and send down rain, and are unsurpassed in strength: come, Agni, with the Maruts. BENFEY: Die schrecklich-unbesiegbaren, die machtiglich Licht angefacht—Mit diesen Marut’s, Agni! komm! LupwIG: Die singen, die gewaltigen, ihr lied unangegriffen durch (ihre) kraft, mit den Marut, Agni, kom. Note 1. Sdyaza explains arka by water. Hence Wilson : ‘Who are fierce and send down rain.’ But arka has only received this meaning of water in the artificial system of interpretation first started by the authors of the Brahmazas, who had lost all knowledge of the natural sense of the ancient hymns. The passages in which arka is explained as water in the Brahmazas are quoted by SAayaza, but they require no refutation. On the singing of the Maruts, see note to I, 38,15; also Bergaigne, Journ. As. 1884, p. 194. The perfect in the Veda, like the perfect in Homer, has frequently to be rendered in English by the present. Verse 5. WILSON: Who are brilliant, of terrific forms, who are possessors of great wealth, and are devourers of the malevolent: come, Agni, with the Maruts. BENFEY: Die glanzend-grau’ngestaltigen, hochherrschend feindvernichtenden — Mit diesen Marut’s, Agni! komm! LupDwIG: Die glanzvollen, von schrecklicher gestalt, von grosser herschaft, feindverzerer, mit den Marut, Agni, kom. Verse 6. WILson: Who are divinities abiding in the radiant heaven above the sun: come, Agni, with the Maruts. BENFEY: Die Géotter die im Himmel sind ob dem Lichtkreis des Géttersitz’s—Mit diesen Marut’s, Agni! komm! LupwWIG: Die ob der himmelswoélbung glanz, am himel die gétter sitzen, mit den Marut, Agni, kom. Note 1, Naka must be translated by firmament, as there NOTES. I, 19, 7. 57 is no other word in English besides heaven, and that is wanted to render dyu. Like the Jewish firmament, the Indian naka, too, is adorned with stars; cf. I, 68, ro. pipésa nfkam strfbhizZ. Dyu, heaven, is supposed to be above the r4gas, sky or welkin. Kuhn’s Zeitschrift, vol. xii, p. 28. Sdyaza: ‘In the radiant heaven above the sun.’ See note 1 to I, 6,9; p. 49. Verse 7.
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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