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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Note 2. Dhuni is connected with root dhvan, to dun or NOTES. 1, 64, 6. 113 to din. SAyawa explains it by bending or shaking, and Benfey, too, translates it by Erschiitterer. Roth gives the right meaning. Verse 6. Note 1. I translate suddnavak by bounteous, or good givers, for, if we have to choose between the two meanings of bounteous or endowed with liquid drops or dew, the former is the more appropriate in most passages. We might, of course, admit two words, one meaning, possessed of good water, the other, bounteous; the former derived from d&nu, neuter, water, or rain, the other from dani, giving. It cannot be denied, for instance, that whenever the Maruts are called sud&navak, the meaning, possessed of good rain, would be applicable: I, 40,1; 44,14; 64,6; 85, 20, 18; X, 78, 5; I, 15, 23 23, 93 39, 10. Yet, even in these passages, while sudfnavak in the sense of possessed of good rain is possible throughout, that of good giver would sometimes be preferable, for instance, I, 15, 2, as compared with I, 15, 3. Though sud&nu, in the sense of possessed of good water, sounds as strange as would suvrish/i in the sense of possessed of good rain, or sumegha, possessed of good clouds, yet it is difficult to separate sudénavak and giradanava/, both epithets of the Maruts. When the same word is applied to Indra, VII, 31, 2; X, 23,6; to Vishzu, VIII, 25,12; to the Asvins, I, 112, 11; to Mitra and Varuza, V, 62, 9; to Indra and Varuaa, IV, 41, 8, the meaning of giver of good rain might still seem natural. But with Agni, VI, 2, 4; the Adityas, V, 67, 4; VIII, 18,12; 19, 34; 67,16; the Vasus, I, 106,1; X, 66, 12; the Visve, X, 65, 11, such an epithet would not be appropriate, while sudénavah, in the sense of bounteous givers, is applicable to all. The objection that danu, giver, does not occur in the Veda, is of no force, for many words occur at the end of compounds only, and we shall see passages where suddnu must be translated by good giver. Nor would the accent of d4nu, giver, be an obstacle, considering that the author of the Unddi-sitras had no Vedic [32] I 114 VEDIC HYMNS.
2Nor would the accent of d4nu, giver, be an obstacle, considering that the author of the Unddi-sitras had no Vedic [32] I 114 VEDIC HYMNS. authority to guide him in the determination of the accent of dani. Several words in nu have the accent on the first syllable. But one might go even a step further, and find a more appropriate meaning for sudanu by identifying it with the Zend hudanu, which means, not a good giver, but a good knower, wise. True, this root d4, to know, does not occur in the ordinary Sanskrit; and Hiibschmann (Ein Zoroastrisches Lied, 1872, p. 48) tries to prove that the root dA, to know, does not exist in Zend either. But even thus we might have the derivation in Sanskrit and Zend, while the root was kept alive in Greek only (3dnm, ddets). This, however, is only a conjecture; what is certain is this, that apart from the passages where sud4nu is thus applied to various deities, in the sense of bounteous or wise, it also occurs as applied to the sacrificer, where it can only mean giver. This is clear from the following passages : I, 47, 8. su-krtte su-dinave. To him who acts well and gives well. VII, 96, 4. gani-ydnta’ nt d4grava’ putri-yanta’ su-dénavah, sA4rasvantam havamahe. We, being unmarried, and wishing for wives and wishing for sons, offering sacrifices, call now upon Sarasvat. VITI, 103, 7. su-dinavahk deva-yavak. Offering sacrifices,and longing for the gods. Cf. X,172, 2; 3; VI, 16, 8. IV, 4, 7. sa {t agne astu su-bhdgak su-dinuk yah tva nityena havisha y&/ uktha{z p{prishati. O Agni, let the liberal sacrificer be happy, who wishes to please thee by perpetual offerings and hymns. See also VI, 16, 8; 68, 5; X,172, 2, 3. It must be confessed that even the meaning of danu is by no means quite clear. It is clear enough where it means demon, II, 11, 18; 12, 11; IV, 30,7; X, 120, 6, the seven demons. In I, 32, 9; III, 30, 8, dénu, demon, is applied to the mother of Vritra, the dark cloud. From this d&énu we have the derivative danava, meaning again demon. Why the demons, conquered by Indra, were called d&nu, is not clear, unless they were conceived originally as dark clouds, like Danu, the mother of Indra. Danu might mean wise, NOTES. I, 64, 6. 115 or even powerful, for this meaning also is ascribed to dani by the author of the Umadi-sitras. If the latter meaning is authentic, and not only deduced ex post from the name of Danu and D4nava, it might throw light on the Celtic dana, fortis, from which Zeuss derives the name of the Danube. Sometimes d&nu, as a neuter, is explained as Soma: X, 43,7. dpa’ nd sindhum abhi ydt sam-dksharan sé6mAsak indram kuly&-iva hraddm, vardhanti vipra# mahas asya sddane ydvam na vrishd divyéna dénuna. When the Somas run together to Indra, like water to the river, like channels to the lake, then the priests increase his greatness in the sanctuary, as rain the corn, by the heavenly Soma-juice, or by heavenly moisture.
3When the Somas run together to Indra, like water to the river, like channels to the lake, then the priests increase his greatness in the sanctuary, as rain the corn, by the heavenly Soma-juice, or by heavenly moisture. In the next verse giradanu is explained as the sacrificer whose Soma is always alive, always ready. In VI, 50, 13, however, d&nu papri# is doubtful. As an epithet to Ap&m ndp4t, it may mean he who wishes for Soma, or he who grants Soma; but in neither case is there any tangible sense, unless Soma is taken as a name of the fertilising rain or dew. Again, VIII, 25, 5, Mitra and Varuna are called svipra-dand, which may mean possessed of flowing rain. And in the next verse, sm ya d&nini yemathu4 may be rendered by Mitra and Varuza, who brought together rain. The fact that Mitra-Varumau and the Asvins are called dénunaspati does not throw much more light on the subject, and the one passage where d&nu occurs as a feminine, I, 54, 7, dinu# asmai upara pinvate divas, may be translated by rain pours forth for him, below the sky, but the translation is by no means certain. Dénufitra, applied to the dawn, the water of the clouds, and the three worlds (V, 59, 8; 31, 6; I, 174, 7), means most likely bright with dew or rain; and dénumat vasu, the treasure conquered by Indra from the clouds, can be translated by the treasure of rain. Taking all the evidence together, we can hardly doubt that d&nu existed in the sense of liquid, rain, dew, and also Soma; yet it is equally certain that d&nu existed in the sense of giver, if not of gift, and that from this, in certain passages, at all events, I2 116 VEDIC HYMNS. sudénu must be derived, as a synonym of sudévan, sudaman, &c. Spiegel admits two words dAnu in the Veda and Avesta, the one meaning enemy, the other river. Darmesteter (Ormazd, p. 220) takes danu as a cloud, water, or river. Ludwig translates sudanu by possessed of excellent gifts. Note 2. I thought formerly that pinvanti was here construed with two accusatives, in the setise of ‘they fill the water (with) fat milk.’ Cf. VI, 63, 8. dhenim na% {sham pinvatam dsakram. You filled our cow (with) constant food. _ Similarly duh, to milk, to extract, is construed with two accusatives: Pa. I, 4, 51. gam dogdhi payaA, he milks the cow milk. RV. IX, 107, 5. duhands# fdhak divy4m madhu priydm. Milking the heavenly udder (and extracting from it) the precious sweet, i.e. the rain. But I now prefer to translate pinvanti apds by they pour out water, aad I take payah ghvitévat as a description of the water, namely, the fat milk of the clouds. After that parenthesis, vidatheshu 4bhuvas is again an epithet of ap4&, as it was in the first verse. Note 8. The leading about of the clouds is intended, like the leading about of horses, to tame them, and make them obedient to the wishes of their riders, the Maruts. Atyah vagi is a strong horse, possibly a stallion; but this horse is here meant to signify the clouds. Thus we read :
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.
1Note 2. Dhuni is connected with root dhvan, to dun or NOTES. 1, 64, 6. 113 to din. SAyawa explains it by bending or shaking, and Benfey, too, translates it by Erschiitterer. Roth gives the right meaning. Verse 6. Note 1. I translate suddnavak by bounteous, or good givers, for, if we have to choose between the two meanings of bounteous or endowed with liquid drops or dew, the former is the more appropriate in most passages. We might, of course, admit two words, one meaning, possessed of good water, the other, bounteous; the former derived from d&nu, neuter, water, or rain, the other from dani, giving. It cannot be denied, for instance, that whenever the Maruts are called sud&navak, the meaning, possessed of good rain, would be applicable: I, 40,1; 44,14; 64,6; 85, 20, 18; X, 78, 5; I, 15, 23 23, 93 39, 10. Yet, even in these passages, while sudfnavak in the sense of possessed of good rain is possible throughout, that of good giver would sometimes be preferable, for instance, I, 15, 2, as compared with I, 15, 3. Though sud&nu, in the sense of possessed of good water, sounds as strange as would suvrish/i in the sense of possessed of good rain, or sumegha, possessed of good clouds, yet it is difficult to separate sudénavak and giradanava/, both epithets of the Maruts. When the same word is applied to Indra, VII, 31, 2; X, 23,6; to Vishzu, VIII, 25,12; to the Asvins, I, 112, 11; to Mitra and Varuza, V, 62, 9; to Indra and Varuaa, IV, 41, 8, the meaning of giver of good rain might still seem natural. But with Agni, VI, 2, 4; the Adityas, V, 67, 4; VIII, 18,12; 19, 34; 67,16; the Vasus, I, 106,1; X, 66, 12; the Visve, X, 65, 11, such an epithet would not be appropriate, while sudénavah, in the sense of bounteous givers, is applicable to all. The objection that danu, giver, does not occur in the Veda, is of no force, for many words occur at the end of compounds only, and we shall see passages where suddnu must be translated by good giver. Nor would the accent of d4nu, giver, be an obstacle, considering that the author of the Unddi-sitras had no Vedic [32] I 114 VEDIC HYMNS.
2Nor would the accent of d4nu, giver, be an obstacle, considering that the author of the Unddi-sitras had no Vedic [32] I 114 VEDIC HYMNS. authority to guide him in the determination of the accent of dani. Several words in nu have the accent on the first syllable. But one might go even a step further, and find a more appropriate meaning for sudanu by identifying it with the Zend hudanu, which means, not a good giver, but a good knower, wise. True, this root d4, to know, does not occur in the ordinary Sanskrit; and Hiibschmann (Ein Zoroastrisches Lied, 1872, p. 48) tries to prove that the root dA, to know, does not exist in Zend either. But even thus we might have the derivation in Sanskrit and Zend, while the root was kept alive in Greek only (3dnm, ddets). This, however, is only a conjecture; what is certain is this, that apart from the passages where sud4nu is thus applied to various deities, in the sense of bounteous or wise, it also occurs as applied to the sacrificer, where it can only mean giver. This is clear from the following passages : I, 47, 8. su-krtte su-dinave. To him who acts well and gives well. VII, 96, 4. gani-ydnta’ nt d4grava’ putri-yanta’ su-dénavah, sA4rasvantam havamahe. We, being unmarried, and wishing for wives and wishing for sons, offering sacrifices, call now upon Sarasvat. VITI, 103, 7. su-dinavahk deva-yavak. Offering sacrifices,and longing for the gods. Cf. X,172, 2; 3; VI, 16, 8. IV, 4, 7. sa {t agne astu su-bhdgak su-dinuk yah tva nityena havisha y&/ uktha{z p{prishati. O Agni, let the liberal sacrificer be happy, who wishes to please thee by perpetual offerings and hymns. See also VI, 16, 8; 68, 5; X,172, 2, 3. It must be confessed that even the meaning of danu is by no means quite clear. It is clear enough where it means demon, II, 11, 18; 12, 11; IV, 30,7; X, 120, 6, the seven demons. In I, 32, 9; III, 30, 8, dénu, demon, is applied to the mother of Vritra, the dark cloud. From this d&énu we have the derivative danava, meaning again demon. Why the demons, conquered by Indra, were called d&nu, is not clear, unless they were conceived originally as dark clouds, like Danu, the mother of Indra. Danu might mean wise, NOTES. I, 64, 6. 115 or even powerful, for this meaning also is ascribed to dani by the author of the Umadi-sitras. If the latter meaning is authentic, and not only deduced ex post from the name of Danu and D4nava, it might throw light on the Celtic dana, fortis, from which Zeuss derives the name of the Danube. Sometimes d&nu, as a neuter, is explained as Soma: X, 43,7. dpa’ nd sindhum abhi ydt sam-dksharan sé6mAsak indram kuly&-iva hraddm, vardhanti vipra# mahas asya sddane ydvam na vrishd divyéna dénuna. When the Somas run together to Indra, like water to the river, like channels to the lake, then the priests increase his greatness in the sanctuary, as rain the corn, by the heavenly Soma-juice, or by heavenly moisture.
3When the Somas run together to Indra, like water to the river, like channels to the lake, then the priests increase his greatness in the sanctuary, as rain the corn, by the heavenly Soma-juice, or by heavenly moisture. In the next verse giradanu is explained as the sacrificer whose Soma is always alive, always ready. In VI, 50, 13, however, d&nu papri# is doubtful. As an epithet to Ap&m ndp4t, it may mean he who wishes for Soma, or he who grants Soma; but in neither case is there any tangible sense, unless Soma is taken as a name of the fertilising rain or dew. Again, VIII, 25, 5, Mitra and Varuna are called svipra-dand, which may mean possessed of flowing rain. And in the next verse, sm ya d&nini yemathu4 may be rendered by Mitra and Varuza, who brought together rain. The fact that Mitra-Varumau and the Asvins are called dénunaspati does not throw much more light on the subject, and the one passage where d&nu occurs as a feminine, I, 54, 7, dinu# asmai upara pinvate divas, may be translated by rain pours forth for him, below the sky, but the translation is by no means certain. Dénufitra, applied to the dawn, the water of the clouds, and the three worlds (V, 59, 8; 31, 6; I, 174, 7), means most likely bright with dew or rain; and dénumat vasu, the treasure conquered by Indra from the clouds, can be translated by the treasure of rain. Taking all the evidence together, we can hardly doubt that d&nu existed in the sense of liquid, rain, dew, and also Soma; yet it is equally certain that d&nu existed in the sense of giver, if not of gift, and that from this, in certain passages, at all events, I2 116 VEDIC HYMNS. sudénu must be derived, as a synonym of sudévan, sudaman, &c. Spiegel admits two words dAnu in the Veda and Avesta, the one meaning enemy, the other river. Darmesteter (Ormazd, p. 220) takes danu as a cloud, water, or river. Ludwig translates sudanu by possessed of excellent gifts. Note 2. I thought formerly that pinvanti was here construed with two accusatives, in the setise of ‘they fill the water (with) fat milk.’ Cf. VI, 63, 8. dhenim na% {sham pinvatam dsakram. You filled our cow (with) constant food. _ Similarly duh, to milk, to extract, is construed with two accusatives: Pa. I, 4, 51. gam dogdhi payaA, he milks the cow milk. RV. IX, 107, 5. duhands# fdhak divy4m madhu priydm. Milking the heavenly udder (and extracting from it) the precious sweet, i.e. the rain. But I now prefer to translate pinvanti apds by they pour out water, aad I take payah ghvitévat as a description of the water, namely, the fat milk of the clouds. After that parenthesis, vidatheshu 4bhuvas is again an epithet of ap4&, as it was in the first verse. Note 8. The leading about of the clouds is intended, like the leading about of horses, to tame them, and make them obedient to the wishes of their riders, the Maruts. Atyah vagi is a strong horse, possibly a stallion; but this horse is here meant to signify the clouds. Thus we read :
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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