Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1out. In conclusion, a few passages may be pointed out in which vr/shan seems to be the proper name of a pious worshipper : I, 36, 10. yam tvA devdsak mdnave dadhud ihd ydgishtham havya-vahana, yam kdavak médhya-atithizZ dhanasprftam yam vrtsh& yam upa-stuta’. Thee, O Agni, whom the gods placed here for man, the most worthy of worship, O carrier of oblations, thee whom Kazva, thee whom Medhyatithi placed, as the giver of wealth, thee whom Vrishan placed and Upastuta. Here the commentator takes Vrvishan as Indra, but this would break the symmetry of the sentence. That Upastutd’ is here to be taken as a proper name, as Upastuta, the son of Vrishzihavya, is clear from verse 17: agni# pra Avat mitré utd médhya-atithim agnif sat& upastutam. Agni protected also the two friends, MedhyAtithi and Upastuta, in battle. The fact is that whenever upastutd has the accent on the last syllable, it is intended as a proper name, while, if used as a participle, in the sense of praised, it has the accent on the first. X, 66, 7). Before consonants the dual always ends in 4, both in the Samhita and Pada. But there are a few passages where the final 4 occurs before initial vowels, and where the two vowels are allowed to form one syllable. In four passages this happens before an initial 4 (I, 108, 3; VI, 68, 11; I, 177, 1; II, 16, 5). Once, and once only, it happens before u, in VIII, 22, 12. - NOTES. 1, 85, 12. 153 VIII, 5, 25. yaétha Ait kazvam dvatam priyd-medham upa-stutam. As you have protected Kazva, Priyamedha, Upastuta. Cf. I, 112, 15. VIII, 103, 8. prd mdmhishthaya gayata—upa-stut4sah agndaye (accent of the vocative). Sing, O Upastutds, to the worthiest, to Agni! X, 115, 9. {ti tva agne vrishti-hdvyasya putré# upastutaésak vfshayak avokan. By these names, O Agni, did the sons of Vrishtihavya, the Upastutds, the Rshis, speak to you. Vrishan occurs once more as a proper name in VI, 16, 14 and 15: tam Om (iti) tva dadhyda rfshi# putrds idhe Atharvanah, vritra-hdnam puram-dardm. tam Oem (iti) tva pathydé vrésh4 sdm idhe dasyuhdntamam, dhanam-gaydm rane-rane. Thee, O Agni, did Dadhyaé kindle, the Rishi, the son of Atharvan, thee the killer of Vritra, the destroyer of towns ; Thee, O Agni, did Vvishan Pathya kindle, thee the best killer of enemies, the conqueror of wealth in every battle.
2Thee, O Agni, did Dadhyaé kindle, the Rishi, the son of Atharvan, thee the killer of Vritra, the destroyer of towns ; Thee, O Agni, did Vvishan Pathya kindle, thee the best killer of enemies, the conqueror of wealth in every battle. Here the context can leave no doubt that. Dadhyaé and Vrishan were both intended as proper names. Yet as early as the composition of the Satapatha-brahmaaa, this was entirely misunderstood. Dadhyaé, the son of Atharvan, is explained as speech, Vrishan Pathya as mind (Sat. Br. VI, 3, 3, 4)» On this Mahidhara, in his remarks on Vag. Samh. XI, 34, improves still further. For though he allows his personality to Dadhyaé, the son. of Atharvan, he says that Pathya comes from pathin, path, and means he who moves on the right path; or it comes from pathas, which means sky, and is here used in the sense of the sky of the heart. He then takes vvishan as mind, and translates the mind of the heart. Such is a small chapter in the history of the rise and fall of the Indian mind! 154 VEDIC HYMNS. MANDALA I, HYMN 86, ASH7AKA I, ADHYAYA 6, VARGA 11-12. To THE Maruts (THE SToRM-Gops). 1. O Maruts, that man in whose dwelling you drink (the Soma), ye mighty (sons) of heaven, he indeed has the best guardians '. 2. You who are propitiated? either by sacrifices or from the prayers of the sage, hear the call, O Maruts ! 3. Aye, the powerful man to whom you have granted a sage, he will live in a stable rich in cattle’. 4. On the altar of this strong man (here)! Soma is poured out in daily sacrifices; praise and joy are sung. 5. To him let the mighty! Maruts listen, to him who surpasses all men, as the flowing rain-clouds ? pass over the sun. 6. For we, O Maruts, have sacrificed at many harvests, through the mercies! of the swift gods (the storm-gods). 7. May that mortal be blessed, O chasing Maruts, whose offerings you carry off. 8. You take notice either of the sweat of him who praises you, ye men of true strength, or of the desire of the suppliant!. 9. O ye of true strength, make this manifest with might! strike the fiend! with your lightning! 10. Hide the hideous darkness, destroy! every tusky? fiend. Make the light which we long for! NOTES. I, 86, 2. 155 NOTES. This hymn is ascribed to Gotama. Verse 1=VS. VIII, 31; AV. XX, 1,2; TS. IV, 2,11, 1. Verse 2=TS. IV, 2, 11, 2. Verse 6=TS. IV, 3, 13, 5- Verse 8=SV. II, 944. Verse 1. Note 1. Vimahas occurs only once more as an epithet of the Maruts, V, 87, 4. Being an adjective derived from mahas, strength, it means very strong. The strong ones of heaven is an expression analogous to I, 64, 2. divah rishvasahk ukshanah ; I, 64,4. divas ndrak. The Ait. Brahmana VI, 10, takes gopa, guardian, as Indra. Verse 2. Note 1. The construction of this verse is not clear. Yaga-vahas has two meanings in the Veda. It is applied to the priest who carries or performs the sacrifice: III, 8, 3, and 24, 1. varkak dhak yagiid-vahase. Grant splendour to the sacrificer !
3Verse 2. Note 1. The construction of this verse is not clear. Yaga-vahas has two meanings in the Veda. It is applied to the priest who carries or performs the sacrifice: III, 8, 3, and 24, 1. varkak dhak yagiid-vahase. Grant splendour to the sacrificer ! But it is also used of the gods who carry off the sacrifice, and in that case it means hardly more than worshipped or propitiated ; I, 15, 11 (Asvinau); IV, 47, 4 (Indra and Vayu); VIII, 12, 20 (Indra). In our verse it is used in the latter sense, and it is properly construed with the instrumental yagiiaik. The difficulty is the gen. plur. matinam, instead of matibhi4. The sense, however, seems to allow of but one construction, and we may suppose that the genitive depends on the yagiia in yagidvahas, ‘ accepting the worship of the prayers of the priest.’ Benfey refers yagiiath to the preceding verse, and joins hdvam to viprasya matiném : ‘Durch Opfer—Opferfordrer ihr !—oder ihr hort —Maruts—den Ruf der Lieder, die der Priester schuf.’ The SamhitA text lengthens the last syllable of srizuta, as suggested by the metre. 156 VEDIC HYMNS. If the accent allowed yagfavahasak to be taken as a genitive, the translation, as suggested by Ludwig, might be, ‘Either for the sake of the sacrifices of the sacrificer, or because of the prayers of the sage, O Maruts, hear the call’ Verse 38. Note 1. The genitive ydsya vaginak depends on vipra. Anu-taksh, like anu-grah, anu-giia, seems to convey the meaning of doing in behalf or for the benefit of a person. Gant4 might also be translated in a hostile sense, he will go into, he will conquer many a stable full of cows. Verse 4. Note 1. Ludwig has pointed out that asy4 may refer to the present. sacrificer. Verse 5. Note 1. I have altered @ bhuva into Abhivas, for I do not think that bhuvad, the second pers. sing., even if it were bhuvat, the third pers., could be joined with the relative pronoun yd# in the second pada. The phrase visvak yah karshanihk abhi occurs more than once, and is never preceded by the verb bhuvaé or bhuvat. Abhuva/, on the contrary, is applied to the Maruts, I, 64, 6, viddtheshu Abhuvas ; and as there can be no doubt who are the deities invoked, A4bhtva’, the strong ones, is as appropriate an epithet as vimahas in the first verse. Note 2. Sasrishi# {shah, as connected with sfira, the sun, can only be meant for the flowing waters, the rain-clouds, the givers of ish or vigour. They are called divya/ {shah : VIII, 5,21. utd nak divy&h {shah utd s{ndhdn varshatha/. You rain down on us the heavenly waters and the rivers. WILSON translates: May the Maruts, victorious over all men, hear (the praises) of this (their worshipper); and may (abundant) food be obtained by him who praises them. BENFEY: Ihn, der ob allen Menschen ragt, sollen héren die Labungen, und nahn, die irgend Weisen nahn. LupDwic: Hoéren sollen von ihm, der iiber allen menschen ist, die erden, seine bis zur sonne gelangten krafte. In his NOTES. I, 86, 9. 157
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.
1out. In conclusion, a few passages may be pointed out in which vr/shan seems to be the proper name of a pious worshipper : I, 36, 10. yam tvA devdsak mdnave dadhud ihd ydgishtham havya-vahana, yam kdavak médhya-atithizZ dhanasprftam yam vrtsh& yam upa-stuta’. Thee, O Agni, whom the gods placed here for man, the most worthy of worship, O carrier of oblations, thee whom Kazva, thee whom Medhyatithi placed, as the giver of wealth, thee whom Vrishan placed and Upastuta. Here the commentator takes Vrvishan as Indra, but this would break the symmetry of the sentence. That Upastutd’ is here to be taken as a proper name, as Upastuta, the son of Vrishzihavya, is clear from verse 17: agni# pra Avat mitré utd médhya-atithim agnif sat& upastutam. Agni protected also the two friends, MedhyAtithi and Upastuta, in battle. The fact is that whenever upastutd has the accent on the last syllable, it is intended as a proper name, while, if used as a participle, in the sense of praised, it has the accent on the first. X, 66, 7). Before consonants the dual always ends in 4, both in the Samhita and Pada. But there are a few passages where the final 4 occurs before initial vowels, and where the two vowels are allowed to form one syllable. In four passages this happens before an initial 4 (I, 108, 3; VI, 68, 11; I, 177, 1; II, 16, 5). Once, and once only, it happens before u, in VIII, 22, 12. - NOTES. 1, 85, 12. 153 VIII, 5, 25. yaétha Ait kazvam dvatam priyd-medham upa-stutam. As you have protected Kazva, Priyamedha, Upastuta. Cf. I, 112, 15. VIII, 103, 8. prd mdmhishthaya gayata—upa-stut4sah agndaye (accent of the vocative). Sing, O Upastutds, to the worthiest, to Agni! X, 115, 9. {ti tva agne vrishti-hdvyasya putré# upastutaésak vfshayak avokan. By these names, O Agni, did the sons of Vrishtihavya, the Upastutds, the Rshis, speak to you. Vrishan occurs once more as a proper name in VI, 16, 14 and 15: tam Om (iti) tva dadhyda rfshi# putrds idhe Atharvanah, vritra-hdnam puram-dardm. tam Oem (iti) tva pathydé vrésh4 sdm idhe dasyuhdntamam, dhanam-gaydm rane-rane. Thee, O Agni, did Dadhyaé kindle, the Rishi, the son of Atharvan, thee the killer of Vritra, the destroyer of towns ; Thee, O Agni, did Vvishan Pathya kindle, thee the best killer of enemies, the conqueror of wealth in every battle.
2Thee, O Agni, did Dadhyaé kindle, the Rishi, the son of Atharvan, thee the killer of Vritra, the destroyer of towns ; Thee, O Agni, did Vvishan Pathya kindle, thee the best killer of enemies, the conqueror of wealth in every battle. Here the context can leave no doubt that. Dadhyaé and Vrishan were both intended as proper names. Yet as early as the composition of the Satapatha-brahmaaa, this was entirely misunderstood. Dadhyaé, the son of Atharvan, is explained as speech, Vrishan Pathya as mind (Sat. Br. VI, 3, 3, 4)» On this Mahidhara, in his remarks on Vag. Samh. XI, 34, improves still further. For though he allows his personality to Dadhyaé, the son. of Atharvan, he says that Pathya comes from pathin, path, and means he who moves on the right path; or it comes from pathas, which means sky, and is here used in the sense of the sky of the heart. He then takes vvishan as mind, and translates the mind of the heart. Such is a small chapter in the history of the rise and fall of the Indian mind! 154 VEDIC HYMNS. MANDALA I, HYMN 86, ASH7AKA I, ADHYAYA 6, VARGA 11-12. To THE Maruts (THE SToRM-Gops). 1. O Maruts, that man in whose dwelling you drink (the Soma), ye mighty (sons) of heaven, he indeed has the best guardians '. 2. You who are propitiated? either by sacrifices or from the prayers of the sage, hear the call, O Maruts ! 3. Aye, the powerful man to whom you have granted a sage, he will live in a stable rich in cattle’. 4. On the altar of this strong man (here)! Soma is poured out in daily sacrifices; praise and joy are sung. 5. To him let the mighty! Maruts listen, to him who surpasses all men, as the flowing rain-clouds ? pass over the sun. 6. For we, O Maruts, have sacrificed at many harvests, through the mercies! of the swift gods (the storm-gods). 7. May that mortal be blessed, O chasing Maruts, whose offerings you carry off. 8. You take notice either of the sweat of him who praises you, ye men of true strength, or of the desire of the suppliant!. 9. O ye of true strength, make this manifest with might! strike the fiend! with your lightning! 10. Hide the hideous darkness, destroy! every tusky? fiend. Make the light which we long for! NOTES. I, 86, 2. 155 NOTES. This hymn is ascribed to Gotama. Verse 1=VS. VIII, 31; AV. XX, 1,2; TS. IV, 2,11, 1. Verse 2=TS. IV, 2, 11, 2. Verse 6=TS. IV, 3, 13, 5- Verse 8=SV. II, 944. Verse 1. Note 1. Vimahas occurs only once more as an epithet of the Maruts, V, 87, 4. Being an adjective derived from mahas, strength, it means very strong. The strong ones of heaven is an expression analogous to I, 64, 2. divah rishvasahk ukshanah ; I, 64,4. divas ndrak. The Ait. Brahmana VI, 10, takes gopa, guardian, as Indra. Verse 2. Note 1. The construction of this verse is not clear. Yaga-vahas has two meanings in the Veda. It is applied to the priest who carries or performs the sacrifice: III, 8, 3, and 24, 1. varkak dhak yagiid-vahase. Grant splendour to the sacrificer !
3Verse 2. Note 1. The construction of this verse is not clear. Yaga-vahas has two meanings in the Veda. It is applied to the priest who carries or performs the sacrifice: III, 8, 3, and 24, 1. varkak dhak yagiid-vahase. Grant splendour to the sacrificer ! But it is also used of the gods who carry off the sacrifice, and in that case it means hardly more than worshipped or propitiated ; I, 15, 11 (Asvinau); IV, 47, 4 (Indra and Vayu); VIII, 12, 20 (Indra). In our verse it is used in the latter sense, and it is properly construed with the instrumental yagiiaik. The difficulty is the gen. plur. matinam, instead of matibhi4. The sense, however, seems to allow of but one construction, and we may suppose that the genitive depends on the yagiia in yagidvahas, ‘ accepting the worship of the prayers of the priest.’ Benfey refers yagiiath to the preceding verse, and joins hdvam to viprasya matiném : ‘Durch Opfer—Opferfordrer ihr !—oder ihr hort —Maruts—den Ruf der Lieder, die der Priester schuf.’ The SamhitA text lengthens the last syllable of srizuta, as suggested by the metre. 156 VEDIC HYMNS. If the accent allowed yagfavahasak to be taken as a genitive, the translation, as suggested by Ludwig, might be, ‘Either for the sake of the sacrifices of the sacrificer, or because of the prayers of the sage, O Maruts, hear the call’ Verse 38. Note 1. The genitive ydsya vaginak depends on vipra. Anu-taksh, like anu-grah, anu-giia, seems to convey the meaning of doing in behalf or for the benefit of a person. Gant4 might also be translated in a hostile sense, he will go into, he will conquer many a stable full of cows. Verse 4. Note 1. Ludwig has pointed out that asy4 may refer to the present. sacrificer. Verse 5. Note 1. I have altered @ bhuva into Abhivas, for I do not think that bhuvad, the second pers. sing., even if it were bhuvat, the third pers., could be joined with the relative pronoun yd# in the second pada. The phrase visvak yah karshanihk abhi occurs more than once, and is never preceded by the verb bhuvaé or bhuvat. Abhuva/, on the contrary, is applied to the Maruts, I, 64, 6, viddtheshu Abhuvas ; and as there can be no doubt who are the deities invoked, A4bhtva’, the strong ones, is as appropriate an epithet as vimahas in the first verse. Note 2. Sasrishi# {shah, as connected with sfira, the sun, can only be meant for the flowing waters, the rain-clouds, the givers of ish or vigour. They are called divya/ {shah : VIII, 5,21. utd nak divy&h {shah utd s{ndhdn varshatha/. You rain down on us the heavenly waters and the rivers. WILSON translates: May the Maruts, victorious over all men, hear (the praises) of this (their worshipper); and may (abundant) food be obtained by him who praises them. BENFEY: Ihn, der ob allen Menschen ragt, sollen héren die Labungen, und nahn, die irgend Weisen nahn. LupDwic: Hoéren sollen von ihm, der iiber allen menschen ist, die erden, seine bis zur sonne gelangten krafte. In his NOTES. I, 86, 9. 157
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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