Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. in otA#, wound, which cannot be derived from 87 ; in otAos, ovAtos, hurtful, and ddods, destructive: see Curtius, Grundziige der Griechischen Etymologie (fiinfte Ausgabe), p. 372. In the Veda ar has the sense of offending or injuring, particularly if preceded by upa. X, 164, 3. yat 4-sds4 ni#-sds4 abhi-sds4 upa-4rima gégratah ydt svapantak, agniz visvani dpa duk-kriténi 4gush/ani 4ré asmat dadhatu. If we have offended, or whatever fault we have committed, by bidding, blaming, or forbidding, while waking or while sleeping, may Agni remove all wicked misdeeds far from us. Hence upérd, injury, VII, 86, 6. Asti gyéyan kdntyasak upa-aré, the older man is there to injure, to offend, to mislead, the young: (History of Ancient Sanskrit Literature, second edition, p. 541.) Roth translates upa4rd by Verfehlung, missing. Ari, enemy, too, is best derived from this root, and not from r4, to give, with the negative particle, as if meaning originally, as Sayama supposes, a man who does not give. In drarivan, gen. drarushat, hostile, Rosen recognised many years ago a participle of a really reduplicated perfect of ar, and he likewise traced ardru, enemy, back to the same root: see his note to I, 18, 3. From this root ar, to hurt, drvan, hurting, as well as arus, wound, are derived in the same manner as both dhanvan and dhanus, bow, are formed from dhan; yagvan and ydgus from yag, parvan and parus from par. See Kuhn, Zeitschrift, vol. ii, p. 233. Anarvan, then, is the same as dnarus, Sat. P. Brahmana III, 1, 3, 7; and from meaning originally without a wound or without one who can wound, it takes the more general sense of uninjured, invulnerable, perfect, strong, (cf. integer, intact, and entire.) This meaning is applicable to I, 94, 2; 136, 5; II, 6, 5; V, 49, 4; VII, 20, 3; 97, 53 X, 61, 13; 65, 3. In I, 116, 16, anarvan seems to be used as an adverb; in I, 51, 12, as applied to sloka, it may have the more general meaning of irresistible, powerful. There are two passages in which the nom. sing. arv4n, and one in which the acc. sing. 4rvazam, occur, apparently NOTES, I, 37, I. 67
2In I, 116, 16, anarvan seems to be used as an adverb; in I, 51, 12, as applied to sloka, it may have the more general meaning of irresistible, powerful. There are two passages in which the nom. sing. arv4n, and one in which the acc. sing. 4rvazam, occur, apparently NOTES, I, 37, I. 67 meaning horse. But in I, 163, 13, and IX, 97, 25, arvan stands in the Pada text only, the Samhita has 4rvi dkkha and 4rv4 iva. In X, 46, 5, the text hiri-smasrum na a4rvazam dhana-arkam is too doubtful to allow of any safe induction, particularly as the SA4ma-veda gives a totally different reading. I do not think, therefore, that arvat, horse, admits in the nom. and acc. sing. of any forms but arva and 4rvantam*. P4zini (VI, 4, 127) allows the forms arvan and arvamam, but in anarvan only, which, as we saw, has nothing in common with arvat, horse. Benfey: ‘die rascheste (keinen Renner habend, uneinholbar),’ the quickest (having no racer, hence not to be reached). M. Bergaigne (Journ. As. 1884, p. 188) tries to defend anarvan in the sense of anasva, without considering the grammatical objections. In VI, 66, 7 (not I, 6, 7) anasvah does not refer to yamad. The masculine anarvénam after the neuter sdrdhas is curious; sdrdhas means might, but it is here used to express a might or an aggregate of strong men or gods, and the nom. plur. yé, who, in the next verse, shows the same transition of thought, not only from the singular to the plural, but also from the neuter to the masculine, which must be admitted in anarvizam®. It would be possible, if necessary, to explain away the irregularity of anarvanzam by admitting a rapid transition from the Maruts to Indra, the eldest among the Maruts (cf. I, 23, 8. indra-gyeshthak marut-gavz4h), and it would be easier still to alter sardhas into sfrdham, as an accusative singular of the masculine noun sardha, which has the same meaning as the neuter s4rdhas. There is one passage, V, 56, 9, which would seem to give ample countenance to such a conjecture: tam va# sardham rathe-sibham—4 huve. I call hither this your host, brilliant on chariots. Again, II, 30, 11, we read: tam vak s4rdham mérutam—gir4 upa bruve. I call with my voice on this your host of Maruts. 8 See Bugge, K. Z. XIX, p. 403. b Bollensen (Z. D. M. G. XXII, 603) calls it a vulgar Donatus ; see, however, Lanman, Noun-Inflection, pp. 330, 526. F 2 68 VEDIC HYMNS. VIII, 93, 16. srutam vak vritrahdn-tamam pra sdrdham karshaziniém, & sushe. I pant for the glorious, victorious, host of the quick Maruts. From this sardha we have also the genitive sdrdhasya, VII, 56, 8 (4): subhrah vak sishmas kridhmt mdndmsi dhinid minifiva sardhasya dhvishnz6h. Your prowess is brilliant, your minds furious ; the shout of the daring host is like one possessed.
3From this sardha we have also the genitive sdrdhasya, VII, 56, 8 (4): subhrah vak sishmas kridhmt mdndmsi dhinid minifiva sardhasya dhvishnz6h. Your prowess is brilliant, your minds furious ; the shout of the daring host is like one possessed. We have likewise the dative s4rdh4ya, the instrumental sardhena, and the acc. plur. sardh4n; and in most cases, except in two or three where sardha seems to be used as an adjective, meaning strong, these words are applied to the host of the Maruts. But the other word sardhas is equally well authenticated, and we find of it, not only the nominative, accusative, and vocative sing. sérdhas, but likewise the nom. plur. sardhamsi. The nominative singular occurs in our very hymn: I, 37, 5. kri/dm yat s4rdhak mérutam. Which is the sportive host of the Maruts. I, 127, 6. sdk hi sardhad nd marutam tuvi-svanik.. For he (Agni) is strong-voiced like the host of the Maruts. IV, 6, 10. tuvi-svandsak marutam na sdrdhah. Thy flames (Agni) are strong-voiced like the host of the Maruts. V, 46, 5. utd tydt nak marutam sdrdhak & gamat. May also that host of the Maruts come to us. II, 1, 5. tv4m naram sardhak asi puru-vdsuh. Thou (Agni), full of riches, art the host of the men. This host of men seems to me intended again for the Maruts, although it is true that in thus identifying Agni with different gods, the poet repeats himself in the next verse : II, 1, 6. tvam sArdhak mérutam. Thou art the host of the Maruts. If this repetition seems offensive, the first narém sardhas might be taken for some other company of gods. Thus we find: NOTES. I, 37, I. 69 VII, 44, 5. svinétu nak dafvyam sdrdhak agnih srinvantu visve mahishés 4mar4&. May the divine host, may Agni, hear us, may the Visve hear us, the strong, the wise. Or III, 19, 4. s4% & vaha devd-tatim yavishtha sdrdhak yat adyd divydm ydgAsi. Bring thou hither, O Agni, the gods, that you may sacrifice to-day to the divine host. Or I, 139, 1. & nu tat sdrdhak divydm vrinimahe. We chose for us now that divine host. As in these last, so in many other passages, sdrdhas is used as a neuter in the accusative. For instance, I, 106, 1; II, 11, 14. mfrutam sdrdha&. II, 3, 3; VI, 3, 8. sdrdha# maritdm. The vocative occurs, V, 46, 2. agne indra vdrumza mitra dévak sdrdhak prd yanta mfruta uta vishao (iti). Agni, Indra, Varuna, Mitra, gods, host of the Maruts, come forth, and Vishnu! We see how throughout all these passages those in which sardha and sdrdhas are applied to the Maruts, or to some other company of gods, preponderate most decidedly. Yet passages occur in the Rig-veda where both sdrdha and sdrdhas are applied to other hosts or companies. Thus V, 53, 10, sérdha refers to chariots, while in I, 133, 3, sardhas is applied to evil spirits.
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.
1The 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. in otA#, wound, which cannot be derived from 87 ; in otAos, ovAtos, hurtful, and ddods, destructive: see Curtius, Grundziige der Griechischen Etymologie (fiinfte Ausgabe), p. 372. In the Veda ar has the sense of offending or injuring, particularly if preceded by upa. X, 164, 3. yat 4-sds4 ni#-sds4 abhi-sds4 upa-4rima gégratah ydt svapantak, agniz visvani dpa duk-kriténi 4gush/ani 4ré asmat dadhatu. If we have offended, or whatever fault we have committed, by bidding, blaming, or forbidding, while waking or while sleeping, may Agni remove all wicked misdeeds far from us. Hence upérd, injury, VII, 86, 6. Asti gyéyan kdntyasak upa-aré, the older man is there to injure, to offend, to mislead, the young: (History of Ancient Sanskrit Literature, second edition, p. 541.) Roth translates upa4rd by Verfehlung, missing. Ari, enemy, too, is best derived from this root, and not from r4, to give, with the negative particle, as if meaning originally, as Sayama supposes, a man who does not give. In drarivan, gen. drarushat, hostile, Rosen recognised many years ago a participle of a really reduplicated perfect of ar, and he likewise traced ardru, enemy, back to the same root: see his note to I, 18, 3. From this root ar, to hurt, drvan, hurting, as well as arus, wound, are derived in the same manner as both dhanvan and dhanus, bow, are formed from dhan; yagvan and ydgus from yag, parvan and parus from par. See Kuhn, Zeitschrift, vol. ii, p. 233. Anarvan, then, is the same as dnarus, Sat. P. Brahmana III, 1, 3, 7; and from meaning originally without a wound or without one who can wound, it takes the more general sense of uninjured, invulnerable, perfect, strong, (cf. integer, intact, and entire.) This meaning is applicable to I, 94, 2; 136, 5; II, 6, 5; V, 49, 4; VII, 20, 3; 97, 53 X, 61, 13; 65, 3. In I, 116, 16, anarvan seems to be used as an adverb; in I, 51, 12, as applied to sloka, it may have the more general meaning of irresistible, powerful. There are two passages in which the nom. sing. arv4n, and one in which the acc. sing. 4rvazam, occur, apparently NOTES, I, 37, I. 67
2In I, 116, 16, anarvan seems to be used as an adverb; in I, 51, 12, as applied to sloka, it may have the more general meaning of irresistible, powerful. There are two passages in which the nom. sing. arv4n, and one in which the acc. sing. 4rvazam, occur, apparently NOTES, I, 37, I. 67 meaning horse. But in I, 163, 13, and IX, 97, 25, arvan stands in the Pada text only, the Samhita has 4rvi dkkha and 4rv4 iva. In X, 46, 5, the text hiri-smasrum na a4rvazam dhana-arkam is too doubtful to allow of any safe induction, particularly as the SA4ma-veda gives a totally different reading. I do not think, therefore, that arvat, horse, admits in the nom. and acc. sing. of any forms but arva and 4rvantam*. P4zini (VI, 4, 127) allows the forms arvan and arvamam, but in anarvan only, which, as we saw, has nothing in common with arvat, horse. Benfey: ‘die rascheste (keinen Renner habend, uneinholbar),’ the quickest (having no racer, hence not to be reached). M. Bergaigne (Journ. As. 1884, p. 188) tries to defend anarvan in the sense of anasva, without considering the grammatical objections. In VI, 66, 7 (not I, 6, 7) anasvah does not refer to yamad. The masculine anarvénam after the neuter sdrdhas is curious; sdrdhas means might, but it is here used to express a might or an aggregate of strong men or gods, and the nom. plur. yé, who, in the next verse, shows the same transition of thought, not only from the singular to the plural, but also from the neuter to the masculine, which must be admitted in anarvizam®. It would be possible, if necessary, to explain away the irregularity of anarvanzam by admitting a rapid transition from the Maruts to Indra, the eldest among the Maruts (cf. I, 23, 8. indra-gyeshthak marut-gavz4h), and it would be easier still to alter sardhas into sfrdham, as an accusative singular of the masculine noun sardha, which has the same meaning as the neuter s4rdhas. There is one passage, V, 56, 9, which would seem to give ample countenance to such a conjecture: tam va# sardham rathe-sibham—4 huve. I call hither this your host, brilliant on chariots. Again, II, 30, 11, we read: tam vak s4rdham mérutam—gir4 upa bruve. I call with my voice on this your host of Maruts. 8 See Bugge, K. Z. XIX, p. 403. b Bollensen (Z. D. M. G. XXII, 603) calls it a vulgar Donatus ; see, however, Lanman, Noun-Inflection, pp. 330, 526. F 2 68 VEDIC HYMNS. VIII, 93, 16. srutam vak vritrahdn-tamam pra sdrdham karshaziniém, & sushe. I pant for the glorious, victorious, host of the quick Maruts. From this sardha we have also the genitive sdrdhasya, VII, 56, 8 (4): subhrah vak sishmas kridhmt mdndmsi dhinid minifiva sardhasya dhvishnz6h. Your prowess is brilliant, your minds furious ; the shout of the daring host is like one possessed.
3From this sardha we have also the genitive sdrdhasya, VII, 56, 8 (4): subhrah vak sishmas kridhmt mdndmsi dhinid minifiva sardhasya dhvishnz6h. Your prowess is brilliant, your minds furious ; the shout of the daring host is like one possessed. We have likewise the dative s4rdh4ya, the instrumental sardhena, and the acc. plur. sardh4n; and in most cases, except in two or three where sardha seems to be used as an adjective, meaning strong, these words are applied to the host of the Maruts. But the other word sardhas is equally well authenticated, and we find of it, not only the nominative, accusative, and vocative sing. sérdhas, but likewise the nom. plur. sardhamsi. The nominative singular occurs in our very hymn: I, 37, 5. kri/dm yat s4rdhak mérutam. Which is the sportive host of the Maruts. I, 127, 6. sdk hi sardhad nd marutam tuvi-svanik.. For he (Agni) is strong-voiced like the host of the Maruts. IV, 6, 10. tuvi-svandsak marutam na sdrdhah. Thy flames (Agni) are strong-voiced like the host of the Maruts. V, 46, 5. utd tydt nak marutam sdrdhak & gamat. May also that host of the Maruts come to us. II, 1, 5. tv4m naram sardhak asi puru-vdsuh. Thou (Agni), full of riches, art the host of the men. This host of men seems to me intended again for the Maruts, although it is true that in thus identifying Agni with different gods, the poet repeats himself in the next verse : II, 1, 6. tvam sArdhak mérutam. Thou art the host of the Maruts. If this repetition seems offensive, the first narém sardhas might be taken for some other company of gods. Thus we find: NOTES. I, 37, I. 69 VII, 44, 5. svinétu nak dafvyam sdrdhak agnih srinvantu visve mahishés 4mar4&. May the divine host, may Agni, hear us, may the Visve hear us, the strong, the wise. Or III, 19, 4. s4% & vaha devd-tatim yavishtha sdrdhak yat adyd divydm ydgAsi. Bring thou hither, O Agni, the gods, that you may sacrifice to-day to the divine host. Or I, 139, 1. & nu tat sdrdhak divydm vrinimahe. We chose for us now that divine host. As in these last, so in many other passages, sdrdhas is used as a neuter in the accusative. For instance, I, 106, 1; II, 11, 14. mfrutam sdrdha&. II, 3, 3; VI, 3, 8. sdrdha# maritdm. The vocative occurs, V, 46, 2. agne indra vdrumza mitra dévak sdrdhak prd yanta mfruta uta vishao (iti). Agni, Indra, Varuna, Mitra, gods, host of the Maruts, come forth, and Vishnu! We see how throughout all these passages those in which sardha and sdrdhas are applied to the Maruts, or to some other company of gods, preponderate most decidedly. Yet passages occur in the Rig-veda where both sdrdha and sdrdhas are applied to other hosts or companies. Thus V, 53, 10, sérdha refers to chariots, while in I, 133, 3, sardhas is applied to evil spirits.
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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