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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Like 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. WILson: Who scatter the clouds, and agitate the sea (with waves): come, Agni, with the Maruts. BENFEY: Welche iiber das wogende Meer hinjagen die Wolkenschaar—Mit diesen Marut’s, Agni! komm! LuDwWIG: Die die berge wiegend hindurch durchs wogenmeer bewegen, mit den Marut, Agni, kom. Note 1, That pdrvata (mountain) is used in the sense of cloud, without any further explanation, is clear from many passages ; I, 57,6. tvam tam indra pdrvatam mah&m urim vagrena vagrin parva-sah kakartitha. Thou, Indra, hast cut this great broad cloud to pieces with thy lightning. Cf. I, 85, 10. We actually find two similes mixed up together, such as V, 32, 2. fidha# pdrvatasya, the udder of the cloud. All we can do is to translate parvata by mountain, but always to remember that mountain means cloud. In the Edda, too, the rocks, said to have been fashioned out of Ymir’s bones, are supposed to be intended for clouds. In Old Norse klakkr means. both cloud and rock; nay, the English word cloud itself has been identified with the Anglo-Saxon clad, rock. See Justi, Orient und Occident, vol. ii, p. 62. See Grimm, Deutsche Grammatik, I°, 398, 424; also Kuhn, Weisse Frau, p. 12. Note 2. Whether the surging sea is to be taken for the sea or for the air, depends on the view which we take of the earliest cosmography of the Vedic Rishis. Sdyana explains: ‘They who make the clouds to go, and stir the 58 VEDIC HYMNS,
212. Note 2. Whether the surging sea is to be taken for the sea or for the air, depends on the view which we take of the earliest cosmography of the Vedic Rishis. Sdyana explains: ‘They who make the clouds to go, and stir the 58 VEDIC HYMNS, watery sea. Wilson remarks that the influence of the winds upon the sea, alluded to in this and the following verse, indicates more familiarity with the ocean than we should have expected from the traditional inland position of the early Hindus, and it has therefore been supposed by others that, even in passages like our own, samudra was meant for the sky, the waters above the firmament. But although there are passages in the Rig-veda where samudra must be taken to mean the welkin (RV. I, 95, 3. samudra ékam divi ékam ap-su), this word shows in by far the larger number of passages the clear meaning of ocean. There is one famous passage, VII, 95, 2, which proves that the Vedic poets, who were supposed to have known the upper courses only of the rivers of the Penjab, had followed the greatest and most sacred of their rivers, the Sarasvati, as far as the Indian ocean. It is well known that, as early as the composition of the laws of the M4anavas, and possibly as early as the composition of the Sdtras on which these metrical laws are based, the river Sarasvatt had changed its course, and that the place where that river disappeared under ground was called Vinasana®*, the loss. This Vinasana forms, according to the laws of the MAnavas, the western frontier of Madhyadesa, the eastern frontier being formed by the confluence of the Ganga and Yamuna. Madhyadesa is a section of AryAvarta, the abode of the Aryas in the widest sense. AryAvarta shares with Madhyadesa the same frontiers in the north and the south, viz. the Himalaya and Vindhya mountains, but it extends beyond Madhyadesa to the west and east as far as the western and eastern seas. A section of Madhyadesa, again, is the country described as that of the Brahmarshis, which comprises only Kurukshetra, the countries of the Matsyas, Pafifalas (Kanyakubga, according to Kulldka), and Sdrasenas (Mathur, according to Kullaka). The most sacred spot of all, however, is that section of the Brahmatshi country which lies between the rivers Drishadvati and Sarasvati, and which in the laws of ® Mentioned in Laty. Srauta Sfitras, X, 15, 1; Pattkavimsa Brahm. XXV, 10, 1; see Hist. A. S.L., p. 12. NOTES. I, 19, 7. 59
3The most sacred spot of all, however, is that section of the Brahmatshi country which lies between the rivers Drishadvati and Sarasvati, and which in the laws of ® Mentioned in Laty. Srauta Sfitras, X, 15, 1; Pattkavimsa Brahm. XXV, 10, 1; see Hist. A. S.L., p. 12. NOTES. I, 19, 7. 59 the Manavas is called Brahmavarta. In the Sdtras which supplied the material to the authors of the metrical lawbooks, the Vinasana is mentioned for the first time in the Baudh4yana Satras, I, 2, 9, ‘ AryAvarta lies to the east of the region where (the Sarasvati) disappears, to the west of the Black-forest, to the north of the Parip4tra (mountains), to the south of the Himalaya.’ The name of the Sarasvatiis not mentioned, but no other river can be understood. What is curious, however, is, that in the Vasish¢#a S(tras where the same frontiers of AryAvarta are given (I, 8), the MSS. read originally prag Adarsat, i.e. east of the Adarsa mountains, which was afterwards changed into prag adarsanat, and interpreted ‘east of the invisibility, or of the disappearance of the Sarasvati.’ Vasisht#a quotes another authority, a Gath4 of the BhAllavins, which says : ‘In the west the boundary river,’ i.e. sindhur vidharamt. This sindhur vidharani is another name of the old Sarasvatti, and in Baudhayana I, 2,12, the same verse is quoted, though the reading of vidharami varies with vikarani and visarazi. See Bihler, l.c. Madhyadesa is mentioned in one of the Parisishfas (MS. 510, Wilson) as a kind of model country, but it is there described as lying east of Dasarna®, west of Kampilya®, north of P4riydtra’, and south of the Himavat, or again, in a more general way, as the Dudb of the Ganga and YamunA4, It is ‘very curious that while in the later Sanskrit lite- & See Wilson’s Vishvu-pur4na, ed. Hall, pp. 154, 155, 159, 160. b See Wilson’s Vishau-pur4aa, ed. Hall, p. 161. ¢ L.c., pp. 123, 127. Instead of P&riy4tra, other MSS. read Paripatra ; see Bithler, Vasish¢ha I, 8. a Prag dasar#at pratyak kampilyad udak p4riy4trad, dakshizena himavata#. Gang4yamunayor antaram eke madhyadesam ity 4kakshate. Medhftithi says that Madhyadesa, the middle country, was hot called so because it was in the middle of the earth, but because it was neither too high nor too low. Albiruny, too, remarks that Madhyadesa was between the sea and the northern mountains, between the hot and the cold countries, equally distant from the eastern and western frontiers. See Reinaud, Mémoire sur )’Inde, p- 46. 60 ‘ VEDIC HYMNS. rature the disappearance of the Sarasvati in the desert is a fact familiar to every writer, no mention of it should occur during the whole of the Vedic period, and it is still more curious that in one of the hymns of the Rig-veda we should have a distinct statement that the Sarasvatt fell into the sea:
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.
1Like 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. WILson: Who scatter the clouds, and agitate the sea (with waves): come, Agni, with the Maruts. BENFEY: Welche iiber das wogende Meer hinjagen die Wolkenschaar—Mit diesen Marut’s, Agni! komm! LuDwWIG: Die die berge wiegend hindurch durchs wogenmeer bewegen, mit den Marut, Agni, kom. Note 1, That pdrvata (mountain) is used in the sense of cloud, without any further explanation, is clear from many passages ; I, 57,6. tvam tam indra pdrvatam mah&m urim vagrena vagrin parva-sah kakartitha. Thou, Indra, hast cut this great broad cloud to pieces with thy lightning. Cf. I, 85, 10. We actually find two similes mixed up together, such as V, 32, 2. fidha# pdrvatasya, the udder of the cloud. All we can do is to translate parvata by mountain, but always to remember that mountain means cloud. In the Edda, too, the rocks, said to have been fashioned out of Ymir’s bones, are supposed to be intended for clouds. In Old Norse klakkr means. both cloud and rock; nay, the English word cloud itself has been identified with the Anglo-Saxon clad, rock. See Justi, Orient und Occident, vol. ii, p. 62. See Grimm, Deutsche Grammatik, I°, 398, 424; also Kuhn, Weisse Frau, p. 12. Note 2. Whether the surging sea is to be taken for the sea or for the air, depends on the view which we take of the earliest cosmography of the Vedic Rishis. Sdyana explains: ‘They who make the clouds to go, and stir the 58 VEDIC HYMNS,
212. Note 2. Whether the surging sea is to be taken for the sea or for the air, depends on the view which we take of the earliest cosmography of the Vedic Rishis. Sdyana explains: ‘They who make the clouds to go, and stir the 58 VEDIC HYMNS, watery sea. Wilson remarks that the influence of the winds upon the sea, alluded to in this and the following verse, indicates more familiarity with the ocean than we should have expected from the traditional inland position of the early Hindus, and it has therefore been supposed by others that, even in passages like our own, samudra was meant for the sky, the waters above the firmament. But although there are passages in the Rig-veda where samudra must be taken to mean the welkin (RV. I, 95, 3. samudra ékam divi ékam ap-su), this word shows in by far the larger number of passages the clear meaning of ocean. There is one famous passage, VII, 95, 2, which proves that the Vedic poets, who were supposed to have known the upper courses only of the rivers of the Penjab, had followed the greatest and most sacred of their rivers, the Sarasvati, as far as the Indian ocean. It is well known that, as early as the composition of the laws of the M4anavas, and possibly as early as the composition of the Sdtras on which these metrical laws are based, the river Sarasvatt had changed its course, and that the place where that river disappeared under ground was called Vinasana®*, the loss. This Vinasana forms, according to the laws of the MAnavas, the western frontier of Madhyadesa, the eastern frontier being formed by the confluence of the Ganga and Yamuna. Madhyadesa is a section of AryAvarta, the abode of the Aryas in the widest sense. AryAvarta shares with Madhyadesa the same frontiers in the north and the south, viz. the Himalaya and Vindhya mountains, but it extends beyond Madhyadesa to the west and east as far as the western and eastern seas. A section of Madhyadesa, again, is the country described as that of the Brahmarshis, which comprises only Kurukshetra, the countries of the Matsyas, Pafifalas (Kanyakubga, according to Kulldka), and Sdrasenas (Mathur, according to Kullaka). The most sacred spot of all, however, is that section of the Brahmatshi country which lies between the rivers Drishadvati and Sarasvati, and which in the laws of ® Mentioned in Laty. Srauta Sfitras, X, 15, 1; Pattkavimsa Brahm. XXV, 10, 1; see Hist. A. S.L., p. 12. NOTES. I, 19, 7. 59
3The most sacred spot of all, however, is that section of the Brahmatshi country which lies between the rivers Drishadvati and Sarasvati, and which in the laws of ® Mentioned in Laty. Srauta Sfitras, X, 15, 1; Pattkavimsa Brahm. XXV, 10, 1; see Hist. A. S.L., p. 12. NOTES. I, 19, 7. 59 the Manavas is called Brahmavarta. In the Sdtras which supplied the material to the authors of the metrical lawbooks, the Vinasana is mentioned for the first time in the Baudh4yana Satras, I, 2, 9, ‘ AryAvarta lies to the east of the region where (the Sarasvati) disappears, to the west of the Black-forest, to the north of the Parip4tra (mountains), to the south of the Himalaya.’ The name of the Sarasvatiis not mentioned, but no other river can be understood. What is curious, however, is, that in the Vasish¢#a S(tras where the same frontiers of AryAvarta are given (I, 8), the MSS. read originally prag Adarsat, i.e. east of the Adarsa mountains, which was afterwards changed into prag adarsanat, and interpreted ‘east of the invisibility, or of the disappearance of the Sarasvati.’ Vasisht#a quotes another authority, a Gath4 of the BhAllavins, which says : ‘In the west the boundary river,’ i.e. sindhur vidharamt. This sindhur vidharani is another name of the old Sarasvatti, and in Baudhayana I, 2,12, the same verse is quoted, though the reading of vidharami varies with vikarani and visarazi. See Bihler, l.c. Madhyadesa is mentioned in one of the Parisishfas (MS. 510, Wilson) as a kind of model country, but it is there described as lying east of Dasarna®, west of Kampilya®, north of P4riydtra’, and south of the Himavat, or again, in a more general way, as the Dudb of the Ganga and YamunA4, It is ‘very curious that while in the later Sanskrit lite- & See Wilson’s Vishvu-pur4na, ed. Hall, pp. 154, 155, 159, 160. b See Wilson’s Vishau-pur4aa, ed. Hall, p. 161. ¢ L.c., pp. 123, 127. Instead of P&riy4tra, other MSS. read Paripatra ; see Bithler, Vasish¢ha I, 8. a Prag dasar#at pratyak kampilyad udak p4riy4trad, dakshizena himavata#. Gang4yamunayor antaram eke madhyadesam ity 4kakshate. Medhftithi says that Madhyadesa, the middle country, was hot called so because it was in the middle of the earth, but because it was neither too high nor too low. Albiruny, too, remarks that Madhyadesa was between the sea and the northern mountains, between the hot and the cold countries, equally distant from the eastern and western frontiers. See Reinaud, Mémoire sur )’Inde, p- 46. 60 ‘ VEDIC HYMNS. rature the disappearance of the Sarasvati in the desert is a fact familiar to every writer, no mention of it should occur during the whole of the Vedic period, and it is still more curious that in one of the hymns of the Rig-veda we should have a distinct statement that the Sarasvatt fell into the sea:
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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