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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VII, 95, 1-2. pra kshdédas4 dhayas4 sasre eshd sdrasvatt dharizam fyas? pt, pra-b&badhana rathy4-iva y4ti visvak apad mahind sindhuf anyaZ. ék4 aketat sdrasvati nadinam sukih yati girl-bhyad & samudrat, rayd4é kétantt bhuvanasya bhires ghvitém pdyak duduhe n&hushdya. 1. ‘With her fertilising stream this Sarasvatt comes forth— (she is to us) a stronghold, an iron gate. Moving along as on a chariot, this river surpasses in greatness all other waters. 2. Alone among all rivers Sarasvati listened, she who goes pure from the mountains as far as the sea. She who knows of the manifold wealth of the world, has poured out to man her fat milk.’ Here we see samudré used clearly in the sense of sea, the Indian sea, and we have at the same time a new indication of the distance which separates the Vedic age from that of the later Sanskrit literature. Though it may not be possible to determine by geological evidence the time of the changes which modified the southern area of the Penjab and caused the Sarasvati to disappear in the desert, still the fact remains that the loss of the Sarasvatt is later than the Vedic age, and that at that time the waters of the Sarasvati reached the sea. Professor Wilson had observed long ago in reference to the rivers of that part of India, that there have been, no doubt, considerable changes here, both in the nomenclature and in the courses of the rivers, and this remark has been fully confirmed by later observations. I believe it can be proved that in the Vedic age the Sarasvati was a river as large as the Sutlej, that it was the last of the rivers of the Penjab, and therefore the iron gate, or the real frontier against the rest of India. At present the Sarasvatt is so small a river that the epithets applied to the Sarasvati in the Veda have become quite inapplicable to it. The Vedic Rishis, though acquainted with numerous rivers, including NOTES, I, 19, 7. 61 the Indus and Ganges, call the Sarasvati the mother of rivers (VII, 36, 6. sdrasvati saptdtht s{ndhu-mata), the strongest of rivers (VI, 61, 13. apdsdm apd/-tam4), and in our passage, VII, 95, 2, we have, as far as I can judge, conclusive evidence that the old Sarasvati reached in its course the Indian sea, either by itself, or united with the Indus *. But this passage, though important as showing the application of samudrd, i.e. confluvies, to the Indian sea, and proving the acquaintance of the Vedic Rishis with the southern coast of India, is by no means the only one in which samudrd must be translated by sea. Thus we read, VII, 49, 2: yah apah divy&h utd vA sravanti khanitrim4z utd va yak svayam-géh, samudrd-arthah yah sikayahk pavak&h tik dpak devid ih4 m&m avantu. The waters which are from heaven, or those which flow after being dug, or those which spring up by themselves, the bright, pure waters that tend to the sea, may those divine waters protect me here! I, 71, 7. agnim visv4k abhi prfksha# sakante samudram na sravatahk saptd yahvis.
2The waters which are from heaven, or those which flow after being dug, or those which spring up by themselves, the bright, pure waters that tend to the sea, may those divine waters protect me here! I, 71, 7. agnim visv4k abhi prfksha# sakante samudram na sravatahk saptd yahvis. All kinds of food go to Agni, as the seven rivers go to the sea. Cf. I, 190, 7. samudrdm nd sravatak rédha-akrak. V, 78,8. yatha vatak ydtha vanam ydtha samudrdh égati. As the wind moves, as the forest moves, as the sea moves (or the sky). In hymn X, 58, the same expression occurs which we have in our hymn, and samudram armavam there as here admits but of one explanation, the surging sea. Samudra in many passages of the Rig-veda has to be taken as an adjective, in the sense of watery or flowing: VI, 58, 3. yas te pashan nfvah anta’ samudré hiranydyih antdrikshe Adranti. Thy golden ships, O Pashan, which move within the watery sky. ® See ‘India, what can it teach us?’ pp. 170,171. 62 VEDIC HYMNS. VII, 70, 2. yas vam samudrfén sarftak pfparti. He who carries you across the watery rivers. I, 161, 14. at-bhiz yati varuzak samudrath. Varuna moves in the flowing waters. In both these passages samudrd, as an adjective, does not conform to the gender of the noun. See Bollensen, Orient und Occident, vol. ii, p. 467. II, 16, 3. nd samudra{fZ parvataiz indra te rd4thak (nd pari-bhvé). Thy chariot, O Indra, is not to be overcome by the watery clouds. Verse 8. WILSON: Who spread (through the firmament), along with the rays (of the sun), and, with their strength, agitate the ocean: come, Agni, with the Maruts. BENFEY: Die mit Blitzen schleuderen machtig iiber das Meer hinaus—Mit diesen Marut’s, Agni! komm! LupwIG: Die mit stralen ihre richtung nemen mit gewalt durchs mer, mit den Marut, Agni, kom. Verse 9. WILSON : I pour out the sweet Soma juice for thy drinking, (as) of old: come, Agni, with the Maruts. BENFEY: Ich giesse zu dem ersten Trank fiir dich des Soma Honig aus—Mit diesen Marut’s, Agni! komm! Lupwic: Ich giesze dir'zum ersten trunk madhu mit dem soma zu; mit den Marut, Agni, kom. Note 1. Parvapiti, the early draught, implies at the same time the priority of the god to whom it is given. MANDALA I, HYMN 37. 63 MANDALA I, HYMN 37. ASH7AKA I, ADHYAYA 3, VARGA 12-14. To THE MarutTs (THE STORM-GoDsS). 1. Sing forth, O Kazvas, to the sportive host of your Maruts, brilliant on their chariots, and unscathed 1,— 2. They who were born together, self-luminous, with the spotted deer (the clouds) ', the spears, the daggers, the glittering ornaments *. 3. I hear their! whips, almost close by, when they crack them in their hands ; they gain splendour? on their way *. 4. Sing forth the god-given prayer to the wild? host of your Maruts, endowed with terrible vigour ? and strength. 5. Celebrate the bull among the cows (the storm among the clouds) ', for it is the sportive host of the Maruts; he grew as he tasted the rain *.
3on their way *. 4. Sing forth the god-given prayer to the wild? host of your Maruts, endowed with terrible vigour ? and strength. 5. Celebrate the bull among the cows (the storm among the clouds) ', for it is the sportive host of the Maruts; he grew as he tasted the rain *. 6. Who, O ye men, is the strongest among you here, ye shakers of heaven and earth, when you shake them like the hem of a garment! ? 7. At your approach the son of man holds himself down ; the gnarled cloud! fled at your fierce anger. 8. They at whose racings! the earth, like a hoary king, trembles for fear on their ways, 9. Their birth is strong indeed: there is strength to come forth from their mother, nay, there is vigour twice enough for it?. 10. And these sons, the singers}, stretched out the fences in their racings?; the cows had to walk knee-deep. 64 VEDIC HYMNS, 11. They cause this long and broad unceasing rain? to fall on their ways. 12, O Maruts, with such strength as yours, you have caused men to tremble!, you have caused the mountains to tremble. 13. As the Maruts pass? along, they talk together on the way: does any one hear them? 14. Come fast on your quick steeds! there are worshippers! for you among the Kazvas: may you well rejoice among them. 15. Truly there is enough for your rejoicing. We always are their servants, that we may live even the whole of life. NOTES. I, 37, I. 65 NOTES. This hymn is ascribed to Kasva, the son of Ghora. Verse 1=TS. IV, 3, 13, 6. Verse 3=SV. I, 135. Verse 10=SV. I, 221. Verse 1, WILSON: Celebrate, Kazvas, the aggregate strength of the Maruts, sportive, without horses, but shining in their car. BENFEY : Kazviden, auf! begriisst mit Sang, die muntre Heerschaar der Marut’s, die rasch’ste, wagenglanzende. Lupwic: Eurer spilenden schar, der Marutschar, der unangreifbaren, die auf wagen glanzt, der singt, o Kazvas, zu. Note 1. Wilson translates anarvizam by without horses, though the commentator distinctly explains the word by without an enemy. A Brdhmama passage explains: bhratrivyo va arv4, ity srutyantarat. See TS. IV, 3, 13, 6. Wilson considers it doubtful whether 4rvan can ever mean enemy. The fact is, that in the Rig-veda an-arvan never means without horses, but always without hurt or free from enemies; and the commentator is perfectly right, as far as the sense is concerned, in rendering the word by without an enemy, or unopposed (apraty-rita). An-arvdn is not formed from 4Arvat, horse, racer, but from drvan; and this is derived from the same root which yields drus, n. a wound, riti (see I, 64, 15, note), &c. The accusative of anarvat, without a horse, would be anarvantam, not anarvazam. The root ar, in the sense of hurting, is distantly connected with the root mar: see Lectures on the Science of Language, Second Series, p. 323. It exists in the Greek dAAvmi, corresponding to Sanskrit rizomi, i.e. arzomi, I hurt, likewise [32] F 66 VEDIC HYMNS.
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.
1VII, 95, 1-2. pra kshdédas4 dhayas4 sasre eshd sdrasvatt dharizam fyas? pt, pra-b&badhana rathy4-iva y4ti visvak apad mahind sindhuf anyaZ. ék4 aketat sdrasvati nadinam sukih yati girl-bhyad & samudrat, rayd4é kétantt bhuvanasya bhires ghvitém pdyak duduhe n&hushdya. 1. ‘With her fertilising stream this Sarasvatt comes forth— (she is to us) a stronghold, an iron gate. Moving along as on a chariot, this river surpasses in greatness all other waters. 2. Alone among all rivers Sarasvati listened, she who goes pure from the mountains as far as the sea. She who knows of the manifold wealth of the world, has poured out to man her fat milk.’ Here we see samudré used clearly in the sense of sea, the Indian sea, and we have at the same time a new indication of the distance which separates the Vedic age from that of the later Sanskrit literature. Though it may not be possible to determine by geological evidence the time of the changes which modified the southern area of the Penjab and caused the Sarasvati to disappear in the desert, still the fact remains that the loss of the Sarasvatt is later than the Vedic age, and that at that time the waters of the Sarasvati reached the sea. Professor Wilson had observed long ago in reference to the rivers of that part of India, that there have been, no doubt, considerable changes here, both in the nomenclature and in the courses of the rivers, and this remark has been fully confirmed by later observations. I believe it can be proved that in the Vedic age the Sarasvati was a river as large as the Sutlej, that it was the last of the rivers of the Penjab, and therefore the iron gate, or the real frontier against the rest of India. At present the Sarasvatt is so small a river that the epithets applied to the Sarasvati in the Veda have become quite inapplicable to it. The Vedic Rishis, though acquainted with numerous rivers, including NOTES, I, 19, 7. 61 the Indus and Ganges, call the Sarasvati the mother of rivers (VII, 36, 6. sdrasvati saptdtht s{ndhu-mata), the strongest of rivers (VI, 61, 13. apdsdm apd/-tam4), and in our passage, VII, 95, 2, we have, as far as I can judge, conclusive evidence that the old Sarasvati reached in its course the Indian sea, either by itself, or united with the Indus *. But this passage, though important as showing the application of samudrd, i.e. confluvies, to the Indian sea, and proving the acquaintance of the Vedic Rishis with the southern coast of India, is by no means the only one in which samudrd must be translated by sea. Thus we read, VII, 49, 2: yah apah divy&h utd vA sravanti khanitrim4z utd va yak svayam-géh, samudrd-arthah yah sikayahk pavak&h tik dpak devid ih4 m&m avantu. The waters which are from heaven, or those which flow after being dug, or those which spring up by themselves, the bright, pure waters that tend to the sea, may those divine waters protect me here! I, 71, 7. agnim visv4k abhi prfksha# sakante samudram na sravatahk saptd yahvis.
2The waters which are from heaven, or those which flow after being dug, or those which spring up by themselves, the bright, pure waters that tend to the sea, may those divine waters protect me here! I, 71, 7. agnim visv4k abhi prfksha# sakante samudram na sravatahk saptd yahvis. All kinds of food go to Agni, as the seven rivers go to the sea. Cf. I, 190, 7. samudrdm nd sravatak rédha-akrak. V, 78,8. yatha vatak ydtha vanam ydtha samudrdh égati. As the wind moves, as the forest moves, as the sea moves (or the sky). In hymn X, 58, the same expression occurs which we have in our hymn, and samudram armavam there as here admits but of one explanation, the surging sea. Samudra in many passages of the Rig-veda has to be taken as an adjective, in the sense of watery or flowing: VI, 58, 3. yas te pashan nfvah anta’ samudré hiranydyih antdrikshe Adranti. Thy golden ships, O Pashan, which move within the watery sky. ® See ‘India, what can it teach us?’ pp. 170,171. 62 VEDIC HYMNS. VII, 70, 2. yas vam samudrfén sarftak pfparti. He who carries you across the watery rivers. I, 161, 14. at-bhiz yati varuzak samudrath. Varuna moves in the flowing waters. In both these passages samudrd, as an adjective, does not conform to the gender of the noun. See Bollensen, Orient und Occident, vol. ii, p. 467. II, 16, 3. nd samudra{fZ parvataiz indra te rd4thak (nd pari-bhvé). Thy chariot, O Indra, is not to be overcome by the watery clouds. Verse 8. WILSON: Who spread (through the firmament), along with the rays (of the sun), and, with their strength, agitate the ocean: come, Agni, with the Maruts. BENFEY: Die mit Blitzen schleuderen machtig iiber das Meer hinaus—Mit diesen Marut’s, Agni! komm! LupwIG: Die mit stralen ihre richtung nemen mit gewalt durchs mer, mit den Marut, Agni, kom. Verse 9. WILSON : I pour out the sweet Soma juice for thy drinking, (as) of old: come, Agni, with the Maruts. BENFEY: Ich giesse zu dem ersten Trank fiir dich des Soma Honig aus—Mit diesen Marut’s, Agni! komm! Lupwic: Ich giesze dir'zum ersten trunk madhu mit dem soma zu; mit den Marut, Agni, kom. Note 1. Parvapiti, the early draught, implies at the same time the priority of the god to whom it is given. MANDALA I, HYMN 37. 63 MANDALA I, HYMN 37. ASH7AKA I, ADHYAYA 3, VARGA 12-14. To THE MarutTs (THE STORM-GoDsS). 1. Sing forth, O Kazvas, to the sportive host of your Maruts, brilliant on their chariots, and unscathed 1,— 2. They who were born together, self-luminous, with the spotted deer (the clouds) ', the spears, the daggers, the glittering ornaments *. 3. I hear their! whips, almost close by, when they crack them in their hands ; they gain splendour? on their way *. 4. Sing forth the god-given prayer to the wild? host of your Maruts, endowed with terrible vigour ? and strength. 5. Celebrate the bull among the cows (the storm among the clouds) ', for it is the sportive host of the Maruts; he grew as he tasted the rain *.
3on their way *. 4. Sing forth the god-given prayer to the wild? host of your Maruts, endowed with terrible vigour ? and strength. 5. Celebrate the bull among the cows (the storm among the clouds) ', for it is the sportive host of the Maruts; he grew as he tasted the rain *. 6. Who, O ye men, is the strongest among you here, ye shakers of heaven and earth, when you shake them like the hem of a garment! ? 7. At your approach the son of man holds himself down ; the gnarled cloud! fled at your fierce anger. 8. They at whose racings! the earth, like a hoary king, trembles for fear on their ways, 9. Their birth is strong indeed: there is strength to come forth from their mother, nay, there is vigour twice enough for it?. 10. And these sons, the singers}, stretched out the fences in their racings?; the cows had to walk knee-deep. 64 VEDIC HYMNS, 11. They cause this long and broad unceasing rain? to fall on their ways. 12, O Maruts, with such strength as yours, you have caused men to tremble!, you have caused the mountains to tremble. 13. As the Maruts pass? along, they talk together on the way: does any one hear them? 14. Come fast on your quick steeds! there are worshippers! for you among the Kazvas: may you well rejoice among them. 15. Truly there is enough for your rejoicing. We always are their servants, that we may live even the whole of life. NOTES. I, 37, I. 65 NOTES. This hymn is ascribed to Kasva, the son of Ghora. Verse 1=TS. IV, 3, 13, 6. Verse 3=SV. I, 135. Verse 10=SV. I, 221. Verse 1, WILSON: Celebrate, Kazvas, the aggregate strength of the Maruts, sportive, without horses, but shining in their car. BENFEY : Kazviden, auf! begriisst mit Sang, die muntre Heerschaar der Marut’s, die rasch’ste, wagenglanzende. Lupwic: Eurer spilenden schar, der Marutschar, der unangreifbaren, die auf wagen glanzt, der singt, o Kazvas, zu. Note 1. Wilson translates anarvizam by without horses, though the commentator distinctly explains the word by without an enemy. A Brdhmama passage explains: bhratrivyo va arv4, ity srutyantarat. See TS. IV, 3, 13, 6. Wilson considers it doubtful whether 4rvan can ever mean enemy. The fact is, that in the Rig-veda an-arvan never means without horses, but always without hurt or free from enemies; and the commentator is perfectly right, as far as the sense is concerned, in rendering the word by without an enemy, or unopposed (apraty-rita). An-arvdn is not formed from 4Arvat, horse, racer, but from drvan; and this is derived from the same root which yields drus, n. a wound, riti (see I, 64, 15, note), &c. The accusative of anarvat, without a horse, would be anarvantam, not anarvazam. The root ar, in the sense of hurting, is distantly connected with the root mar: see Lectures on the Science of Language, Second Series, p. 323. It exists in the Greek dAAvmi, corresponding to Sanskrit rizomi, i.e. arzomi, I hurt, likewise [32] F 66 VEDIC HYMNS.
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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