Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Note 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 : V, 83, 6. divé# nak vrishtim marutaé raridhvam pré pinvata vrishnah &svasya dharah. Give us, O Maruts, the rain of heaven, pour forth the streams of the stallion (the cloud). In the original the simile is quite clear, and no one required to be told that the ftya# vagi was meant for the cloud. V4gin by itself means a horse, as I, 66, 2; 69, 3. vagi né pritéh, like a favourite horse; I, 116, 6. paidvés vagi, the horse of Pedu. But being derived from viga, strength, vagin retained always something of its etymological meaning, and was therefore easily and naturally transferred to the cloud, the giver of strength, the source NOTES. I, 64, 7. 117 of food. Even without the nf, i.e. as if, the simile would have been understood in Sanskrit, while in English it is hardly intelligible without a commentary. Benfey discovers some additional idea in support of the poet’s comparison: ‘Ich bin kein Pferdekenner,’ he says, ‘aber ich glaube bemerkt zu haben, dass man Pferde, welche rasch gelaufen sind, zum Uriniren zu bewegen sucht. So lassen hier die Maruts die durch ihren Sturm rasch fortgetriebenen Wolken Wasser herab strémen.’ Note 4. Utsa, well, is meant again for cloud, though we should hardly be justified in classing it as a name of cloud, because the original meaning of utsa, spring, is really retained, as much as that of avatd, well, in I, 85, 10-11. The adjectives stanfyantam and Akshitam seem more applicable to cloud, yet they may be applied also to a spring. Y4ska derives utsa from ut-sar, to go forth; ut-sad, to go out; ut-syand, to well out; or from ud, to wet. In V, 32, 2, the wells shut up by the seasons are identified with the udder of the cloud. Verse 7. Note 1. SvAtavas means really having their own independent strength, a strength not derived from the support of others. The yet which I have added in brackets seems to have been in the poet’s mind, though it is not expressed. In I, 87, 4, the Maruts are called sva-sr#t, going by themselves, i.e. moving freely, independently, wherever they list. See I, 64, 4, note 4. Note 2. Mrig& hastinaf, wild animals with a hand or a trunk, must be meant for elephants, although it has been doubted whether the poets of the Veda were acquainted with that animal. Hast{n is the received name for elephant in the later Sanskrit, and it is hardly applicable to any other animal. If they are said to eat the forests, this may be understood in the sense of crushing or chewing, as well as of eating Note 3. The chief difficulty of the last sentence has been pointed out in B. and R.’s Dictionary, s.v. drum. Aruni does not occur again in the whole of the Rig-veda. If we take it with Sayama as a various reading of aruzi, then the
2The chief difficulty of the last sentence has been pointed out in B. and R.’s Dictionary, s.v. drum. Aruni does not occur again in the whole of the Rig-veda. If we take it with Sayama as a various reading of aruzi, then the 118 VEDIC HYMNS. Aruzis could only be the ruddy cows of the dawn or of Indra, with whom the Maruts, in this passage, can have no concern. Nor would it be intelligible why they should be called fruzi in this one place only. If, as suggested by B. and R,, the original text had been yad4 aruzishu, it would be difficult to understand how so simple a reading could have been corrupted. Another difficulty is the verb ayugdhvam, which is not found again in the Rig-veda together with tavishi. Téavisht, vigour, is construed with dh4, to take strength, V, 32, 2. adhatthaz; V, 55, 2. dadhidhve; X, 102, 8, adhatta; also with vas, IV, 16,14; with pat, X, 113, 5, &c. But it is not likely that to put vigour into the cows could be expressed in Sanskrit by ‘you join vigour in the cows.’ If tfvishi must be taken in the sense which it seems always to possess, viz. vigour, it would be least objectionable to translate, ‘when you joined vigour, i.e. when you assumed vigour, while being among the Arusis,’ The Arunis being the cows of the dawn, fruzishu might simply mean in the morning. Considering, however, that the Maruts are said to eat up forests, &ruvi, in this place, is best taken in the sense of red flames, viz. of fire or forest-fire (davagni), so that the sense would be,‘When you, Storms, assume vigour among the flames, you eat up forests, like elephants.’ Benfey : ‘Wenn mit den rothen eure Kraft ihr angeschirrt. Die rothen sind die Antilopen, das Vehikel der Maruts, wegen der Schnelligkeit derselben.’ Verse 8. Note 1. As pis& does not occur again in the Rig-veda, and as Sayana, without attempting any etymological arguments, simply gives it as a name of deer, it seems best to adopt that sense till something better can be discovered. Supis, too, does not occur again. In VII, 18, 2, pfs is explained by gold, &c. ; VII, 57,3, the Maruts are called visvapts. Note 2. Kshapaé can only be the accusative plural, used ina temporal sense. It is so used in the expression kshapah usrah ka, by night and by day, lit. nights and days (VII, 15, 8). In VI, 52, 15, we find ksh4pa% usr&Z in the same sense. NOTES. I, 64, 9. 119
3Note 2. Kshapaé can only be the accusative plural, used ina temporal sense. It is so used in the expression kshapah usrah ka, by night and by day, lit. nights and days (VII, 15, 8). In VI, 52, 15, we find ksh4pa% usr&Z in the same sense. NOTES. I, 64, 9. 119 IV, 53, 7. kshap&bhiz dha-bhid, by night and by day. I, 44, 8, the loc. plur. vyushdishu, in the mornings, is followed by kshépaZ, the acc. plur., by night, and here the genitive kshapa’ would certainly be preferable, in the sense of at the brightening up of the night. The acc. plur. occurs again in I, 116, 4, where tisr4% is used as an accusative (II, 2, 2; VIII, 41, 3). Kshapa%, with the accent on the last, must be taken as a genitivus temporalis, like the German Nachts (I, 79, 6). In VIII, 19, 31. kshapdsé vdstushu means at the brightening up of the night, i. e. in the morning. Thus, in III, 50, 4, Indra is called kshapam vast& ganitd siiryasya, the lighter up of nights, the parent of the sun. In VIII, 26, 3, ati kshapas, the genitive may be governed by ati. In IV, 16, 19, however, the accusative kshdpak would be more natural, nor do I see how a genitive could here be accounted for: dyfvak na dyumnaiz abhi santas arydh kshapds madema sarddahk ka pirvih. May we rejoice many years, overcoming our enemies as the days overcome the nights by splendour. The same applies to I, 70, 4, where kshapd# occurs with the accent on the last syllable, whereas we expect kshapa% as nom. or acc. plural. Here B. and R. in the Sanskrit Dictionary, s. v. kshap, rightly, I believe, suppose it to be a nom. plur. in spite of the accent. Verse 9. Note 1. Ahimanyu comes very near to Angra-mainyu; cf. Darmesteter, Ormazd, p. 94. Note 2. Rddast, a dual, though frequently followed by ubhé (I, 10, 8; 33,9; 54, 2), means heaven and earth, excluding the antdriksha or the air between the two. Hence, if this is to be included, it has to be added: I, 73, 8. 4papri-van rédast antdriksham. Cf. V, 85, 3. We must scan rodasi. See Kuhn, Beitrage, vol. iv, p. 193. Should rodasi stand for rodasim, as elsewhere? She is certainly intended by what follows in the next line. Note 3. The comparison is not quite distinct. Amiéati means originally impetus, then power, e.g. V, 69, 1: 120 VEDIC HYMNS. vavridhandu amatim kshatriyasya. Increasing the might of the warrior. But it is most frequently used of the effulgence of the sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 23 45, 3.) See also V, 56, 8, where the same companion of the Maruts is called Rodasi. The comparative particle nd is used twice. Verse 10. Note 1. See I, 38, 14, p. 95.
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 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 : V, 83, 6. divé# nak vrishtim marutaé raridhvam pré pinvata vrishnah &svasya dharah. Give us, O Maruts, the rain of heaven, pour forth the streams of the stallion (the cloud). In the original the simile is quite clear, and no one required to be told that the ftya# vagi was meant for the cloud. V4gin by itself means a horse, as I, 66, 2; 69, 3. vagi né pritéh, like a favourite horse; I, 116, 6. paidvés vagi, the horse of Pedu. But being derived from viga, strength, vagin retained always something of its etymological meaning, and was therefore easily and naturally transferred to the cloud, the giver of strength, the source NOTES. I, 64, 7. 117 of food. Even without the nf, i.e. as if, the simile would have been understood in Sanskrit, while in English it is hardly intelligible without a commentary. Benfey discovers some additional idea in support of the poet’s comparison: ‘Ich bin kein Pferdekenner,’ he says, ‘aber ich glaube bemerkt zu haben, dass man Pferde, welche rasch gelaufen sind, zum Uriniren zu bewegen sucht. So lassen hier die Maruts die durch ihren Sturm rasch fortgetriebenen Wolken Wasser herab strémen.’ Note 4. Utsa, well, is meant again for cloud, though we should hardly be justified in classing it as a name of cloud, because the original meaning of utsa, spring, is really retained, as much as that of avatd, well, in I, 85, 10-11. The adjectives stanfyantam and Akshitam seem more applicable to cloud, yet they may be applied also to a spring. Y4ska derives utsa from ut-sar, to go forth; ut-sad, to go out; ut-syand, to well out; or from ud, to wet. In V, 32, 2, the wells shut up by the seasons are identified with the udder of the cloud. Verse 7. Note 1. SvAtavas means really having their own independent strength, a strength not derived from the support of others. The yet which I have added in brackets seems to have been in the poet’s mind, though it is not expressed. In I, 87, 4, the Maruts are called sva-sr#t, going by themselves, i.e. moving freely, independently, wherever they list. See I, 64, 4, note 4. Note 2. Mrig& hastinaf, wild animals with a hand or a trunk, must be meant for elephants, although it has been doubted whether the poets of the Veda were acquainted with that animal. Hast{n is the received name for elephant in the later Sanskrit, and it is hardly applicable to any other animal. If they are said to eat the forests, this may be understood in the sense of crushing or chewing, as well as of eating Note 3. The chief difficulty of the last sentence has been pointed out in B. and R.’s Dictionary, s.v. drum. Aruni does not occur again in the whole of the Rig-veda. If we take it with Sayama as a various reading of aruzi, then the
2The chief difficulty of the last sentence has been pointed out in B. and R.’s Dictionary, s.v. drum. Aruni does not occur again in the whole of the Rig-veda. If we take it with Sayama as a various reading of aruzi, then the 118 VEDIC HYMNS. Aruzis could only be the ruddy cows of the dawn or of Indra, with whom the Maruts, in this passage, can have no concern. Nor would it be intelligible why they should be called fruzi in this one place only. If, as suggested by B. and R,, the original text had been yad4 aruzishu, it would be difficult to understand how so simple a reading could have been corrupted. Another difficulty is the verb ayugdhvam, which is not found again in the Rig-veda together with tavishi. Téavisht, vigour, is construed with dh4, to take strength, V, 32, 2. adhatthaz; V, 55, 2. dadhidhve; X, 102, 8, adhatta; also with vas, IV, 16,14; with pat, X, 113, 5, &c. But it is not likely that to put vigour into the cows could be expressed in Sanskrit by ‘you join vigour in the cows.’ If tfvishi must be taken in the sense which it seems always to possess, viz. vigour, it would be least objectionable to translate, ‘when you joined vigour, i.e. when you assumed vigour, while being among the Arusis,’ The Arunis being the cows of the dawn, fruzishu might simply mean in the morning. Considering, however, that the Maruts are said to eat up forests, &ruvi, in this place, is best taken in the sense of red flames, viz. of fire or forest-fire (davagni), so that the sense would be,‘When you, Storms, assume vigour among the flames, you eat up forests, like elephants.’ Benfey : ‘Wenn mit den rothen eure Kraft ihr angeschirrt. Die rothen sind die Antilopen, das Vehikel der Maruts, wegen der Schnelligkeit derselben.’ Verse 8. Note 1. As pis& does not occur again in the Rig-veda, and as Sayana, without attempting any etymological arguments, simply gives it as a name of deer, it seems best to adopt that sense till something better can be discovered. Supis, too, does not occur again. In VII, 18, 2, pfs is explained by gold, &c. ; VII, 57,3, the Maruts are called visvapts. Note 2. Kshapaé can only be the accusative plural, used ina temporal sense. It is so used in the expression kshapah usrah ka, by night and by day, lit. nights and days (VII, 15, 8). In VI, 52, 15, we find ksh4pa% usr&Z in the same sense. NOTES. I, 64, 9. 119
3Note 2. Kshapaé can only be the accusative plural, used ina temporal sense. It is so used in the expression kshapah usrah ka, by night and by day, lit. nights and days (VII, 15, 8). In VI, 52, 15, we find ksh4pa% usr&Z in the same sense. NOTES. I, 64, 9. 119 IV, 53, 7. kshap&bhiz dha-bhid, by night and by day. I, 44, 8, the loc. plur. vyushdishu, in the mornings, is followed by kshépaZ, the acc. plur., by night, and here the genitive kshapa’ would certainly be preferable, in the sense of at the brightening up of the night. The acc. plur. occurs again in I, 116, 4, where tisr4% is used as an accusative (II, 2, 2; VIII, 41, 3). Kshapa%, with the accent on the last, must be taken as a genitivus temporalis, like the German Nachts (I, 79, 6). In VIII, 19, 31. kshapdsé vdstushu means at the brightening up of the night, i. e. in the morning. Thus, in III, 50, 4, Indra is called kshapam vast& ganitd siiryasya, the lighter up of nights, the parent of the sun. In VIII, 26, 3, ati kshapas, the genitive may be governed by ati. In IV, 16, 19, however, the accusative kshdpak would be more natural, nor do I see how a genitive could here be accounted for: dyfvak na dyumnaiz abhi santas arydh kshapds madema sarddahk ka pirvih. May we rejoice many years, overcoming our enemies as the days overcome the nights by splendour. The same applies to I, 70, 4, where kshapd# occurs with the accent on the last syllable, whereas we expect kshapa% as nom. or acc. plural. Here B. and R. in the Sanskrit Dictionary, s. v. kshap, rightly, I believe, suppose it to be a nom. plur. in spite of the accent. Verse 9. Note 1. Ahimanyu comes very near to Angra-mainyu; cf. Darmesteter, Ormazd, p. 94. Note 2. Rddast, a dual, though frequently followed by ubhé (I, 10, 8; 33,9; 54, 2), means heaven and earth, excluding the antdriksha or the air between the two. Hence, if this is to be included, it has to be added: I, 73, 8. 4papri-van rédast antdriksham. Cf. V, 85, 3. We must scan rodasi. See Kuhn, Beitrage, vol. iv, p. 193. Should rodasi stand for rodasim, as elsewhere? She is certainly intended by what follows in the next line. Note 3. The comparison is not quite distinct. Amiéati means originally impetus, then power, e.g. V, 69, 1: 120 VEDIC HYMNS. vavridhandu amatim kshatriyasya. Increasing the might of the warrior. But it is most frequently used of the effulgence of the sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 23 45, 3.) See also V, 56, 8, where the same companion of the Maruts is called Rodasi. The comparative particle nd is used twice. Verse 10. Note 1. See I, 38, 14, p. 95.
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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