Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1May he bring blessing to us for man and cattle. VIII, 5, 20. téna nak—pdsve tokdya sim gave, vahatam pivarih ishak. Bring to us rich food, a blessing to cattle, to children, and to the ox. 6. With verbs, such as p(, v4, and others, where it is clearly used as an adverb: IX, 11, 3. s4# nak pavasva sdm gave sdm ganfya sim drvate, s4m ragan éshadhibhyad. Do thou, king Soma, stream upon us, a blessing for the ox, a blessing for man, a blessing for the horse, a blessing for the plants. Cf. IX, 11, 7; 60, 4; 61,153 109, 5. VII, 35, 4. sém nat ishird# abhi vatu vdtah. NOTES. 1, 165, 4. 193 May the brisk wind blow kindly upon us, or blow a blessing upon us! VII, 35, 6. sdm nak tvdsh¢4 gndbhik ihd srinotu. May Tvashéar with the goddesses hear us here well, i.e. auspiciously ! VII, 35, 8. sdm nak siryak—ut etu. May the sun rise auspiciously for us ! VIII, 18, 9. sm na tapatu siryah, May the sun warm us well ! III, 13, 6. sam nak soka—agne. Shine well for us, O Agni! . Sam Yod. Sam also occurs in a phrase that has puzzled the interpreters of the Veda very much, viz. sim yds. These are two words, and must both be taken as substantives, though originally they may have been adverbs. Their meaning seems to have been much the same, and in English they may safely be rendered by health and wealth, in the old acceptation of these words : I, 93, 7. dhattam yd4gam4ndya sam yd. Give, Agni and Soma, to the sacrificer health and wealth. I, 106, 5. sam yok ydt te mdnu/-hitam tat fmahe. Brthaspati, we ask for health and wealth which thou gavest to Manu. I, 114, 2. yat sam ka yok ka manuh 4-yegé pita tat asy4ma tava rudra pra-nitishu. Rudra, the health and wealth which Manu, the father, obtained, may we reach it under thy guidance. II, 33, 13. yani mdnud avrinita pité nak té sm ha yok ka rudrdsya vasmi. The medicines which our father Manu chose, those I desire, the health and wealth of Rudra. I, 189, 2, bhava tokaya tanaydya sdm yod. Be to our offspring health and wealth ! IV, 12, 5. yakkha tokéya tanayaya sam yok. Give to our offspring health and wealth ! V, 69, 3. ile tokaya tanaydya sdm yo. I ask for our offspring health and wealth. [32] ie) 194 VEDIC HYMNS. VI, 50, 7. dh&ta tokfya tanaydya sdm yd. Give to our offspring health and wealth ! X, 182, 1. dtha karat y4gamanaya sdm yod. May he then produce for the sacrificer health and wealth. VII, 69, 5. téna nak sim yos—ni asvina vahatam. On that chariot bring to us, Asvins, health and wealth. III, 17, 3. 4tha bhava y4gam4ndya sam yo. Then, Agni, be health and wealth to the sacrificer. III, 18, 4. brzhat vdyak sasamanéshu dhehi, revat agne visvamitreshu sdm yd. Give, Agni, much food to those who praise thee, give to the Visvamitras richly health and wealth. X,15, 4. 4tha nak sim yok arapah dadhata. And give us health and wealth without a flaw! Cf. X, 59, 8. X, 37, 11. tat asmé sam yo arapah dadhatana. And give to us health and wealth without a flaw!
2Give, Agni, much food to those who praise thee, give to the Visvamitras richly health and wealth. X,15, 4. 4tha nak sim yok arapah dadhata. And give us health and wealth without a flaw! Cf. X, 59, 8. X, 37, 11. tat asmé sam yo arapah dadhatana. And give to us health and wealth without a flaw! V, 47, 7. tét astu mitra-varuz4 tdét agne sdm ydé/ asmabhyam iddm astu sastdm. Let this, O Mitra-Varuma, let this, O Agni, be health and wealth to us; may this be auspicious! V, 53,14. vrishtvi sdm yok dpak usri bheshagdm syama marutahk sahda. Let us be together with you, O Maruts, after health, wealth, water, and medicine have been showered down in the morning. VIII, 39, 4. sm ka yok ka mayak dadhe. He gave health, wealth, and happiness. VIII, 71,15. agnim sdm yok ka datave. We ask Agni to give us health and wealth. X, 9, 4. s4m yo# abhi sravantu nak, May the waters come to us, as health and wealth, or may they run towards us auspiciously. Note 3. If we retain the reading of the MSS. sishmak iyarti, we must take it as an independent phrase, and translate it by ‘my strength rises.’ For sishma, though in this and other places it is frequently explained as an adjective, meaning powerful, is, as far as I can see, always a substantive, and means breath, strength. There may be a few passages in which, as there occur several words for strength, it might NOTES. I, 165, 5. 195 be possible to translate sishma by strong. But even there it is better to keep to the general meaning of sishma, and translate it as a substantive. Iyarti means to rise and to raise. It is particularly applied to prayers raised by the poet in honour of the gods, and the similes used in connection with this, show clearly what the action implied by iyarti really is. For instance, I, 116, 1. stéman iyarmi abhriyé-iva v&ta/. I stir up hymns as the wind stirs the clouds. X, 116, 9. su-vakasyém iyarmi s{ndhau-iva prd frayam nfvam arkaiA. I stir up sweet praise, as if I rowed a ship on the river with hymns. In the sense of rising it occurs, X, 140, 2. pAvakd-varkah sukrd-varkak Andna-varkah ut iyarshi bhanuna. Thou risest up with splendour, Agni, thou of bright, resplendent, undiminished majesty. We might therefore safely translate in our verse ‘my strength rises,’ although it is true that such a phrase does not occur again, and that in other passages where iyarti and sishma occur together, the former governs the latter in the accusative. Cf. IV, 17,12; X, 75, 3 Mahidhara translates, ‘my held-up thunderbolt moves on destroying everything,’ but he admits another rendering in which adri would mean the stone used for pressing the Soma. Verse 5.
3Cf. IV, 17,12; X, 75, 3 Mahidhara translates, ‘my held-up thunderbolt moves on destroying everything,’ but he admits another rendering in which adri would mean the stone used for pressing the Soma. Verse 5. Note 1. If, as we can hardly avoid, we ascribe this verse to the Maruts, we must recognise in it the usual offer of help to Indra on the part of the Maruts. The question then only is, who are the strong friends in whose company they appear? It would be well if one could render antamébhiz by horses, as SAyana does, but there is no authority for it. Sva-kshatra is an adjective, meaning endowed with independent strength, synonymous with svd-tavas, I, 166, 2. It is applied to the mind of Indra, I, 54,3; V, 35,4; to the Maruts, V, 48,1, but never to horses. As it stands, we can only suppose that a distinction is made between the Maruts and their followers, O02 196 VEDIC HYMNS. and that after calling together their followers, and adorning themselves for battle, they proceed to harness their chariots. Cf. I, 107, 2. Note 2. Etdn, in all MSS. which I consulted, has here the accent on the first syllable, and Professor Aufrecht ought not to have altered the word into etién. Ifthe accent had not been preserved by the tradition of the schools, the later interpreters would certainly have taken et4n for the demonstrative pronoun. As it is, in spite of accent and termination, Sayaza in I, 166, 10, seems to take étA% for eté. In other passages, however, Sdyavea, too, has perceived the difference, and in I, 169, 6, he explains the word very fully as prishadvarva gantdro va asva va. In this passage the Etas are clearly the deer of the Maruts, the Prishatis: I, 169, 6. Adha ydt eshdm przthu-budhnasak été. In the next verse, however, éta seems applied to the Maruts themselves: I, 169, 7. prati ghoriz4m étén4m ay&sAm marutam srinve 4-yatém upabdih. , The sound of the terrible, speckled, indefatigable Maruts is heard, as they approach; unless we translate : The noise of the terrible deer of the indefatigable Maruts is heard, as they approach. In I, 166, 10, amseshu été, I adopt Professor Roth’s conjecture, that ét4Z means the skins of the fallow deer, so that we should have to translate: On their shoulders are the deer-skins. In the other passages where éta occurs it is used as a simile only, and therefore throws no light on the relation of the Etas to the Maruts. In both passages, however (V, 54, 53; X, 77, 2), the simile refers to the Maruts, though to their speed only, and not to their colour. Note 3. Mahah-bhiZ, which I have translated ‘with all our might,’ seems to be used almost as an adverb, mightily or quickly (makshu), although the original meaning, with our powers, through our might, is likewise applicable. The original meaning is quite perceptible in passages like V, 62, 3. 4dhdrayatam prithivim utd dyém mitra-ra4gan4 varuz4 mahak-bhik. NOTES. I, 165, 6. 197 Kings Mitra and Varuna, you have supported heaven and earth by your powers,
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.
1May he bring blessing to us for man and cattle. VIII, 5, 20. téna nak—pdsve tokdya sim gave, vahatam pivarih ishak. Bring to us rich food, a blessing to cattle, to children, and to the ox. 6. With verbs, such as p(, v4, and others, where it is clearly used as an adverb: IX, 11, 3. s4# nak pavasva sdm gave sdm ganfya sim drvate, s4m ragan éshadhibhyad. Do thou, king Soma, stream upon us, a blessing for the ox, a blessing for man, a blessing for the horse, a blessing for the plants. Cf. IX, 11, 7; 60, 4; 61,153 109, 5. VII, 35, 4. sém nat ishird# abhi vatu vdtah. NOTES. 1, 165, 4. 193 May the brisk wind blow kindly upon us, or blow a blessing upon us! VII, 35, 6. sdm nak tvdsh¢4 gndbhik ihd srinotu. May Tvashéar with the goddesses hear us here well, i.e. auspiciously ! VII, 35, 8. sdm nak siryak—ut etu. May the sun rise auspiciously for us ! VIII, 18, 9. sm na tapatu siryah, May the sun warm us well ! III, 13, 6. sam nak soka—agne. Shine well for us, O Agni! . Sam Yod. Sam also occurs in a phrase that has puzzled the interpreters of the Veda very much, viz. sim yds. These are two words, and must both be taken as substantives, though originally they may have been adverbs. Their meaning seems to have been much the same, and in English they may safely be rendered by health and wealth, in the old acceptation of these words : I, 93, 7. dhattam yd4gam4ndya sam yd. Give, Agni and Soma, to the sacrificer health and wealth. I, 106, 5. sam yok ydt te mdnu/-hitam tat fmahe. Brthaspati, we ask for health and wealth which thou gavest to Manu. I, 114, 2. yat sam ka yok ka manuh 4-yegé pita tat asy4ma tava rudra pra-nitishu. Rudra, the health and wealth which Manu, the father, obtained, may we reach it under thy guidance. II, 33, 13. yani mdnud avrinita pité nak té sm ha yok ka rudrdsya vasmi. The medicines which our father Manu chose, those I desire, the health and wealth of Rudra. I, 189, 2, bhava tokaya tanaydya sdm yod. Be to our offspring health and wealth ! IV, 12, 5. yakkha tokéya tanayaya sam yok. Give to our offspring health and wealth ! V, 69, 3. ile tokaya tanaydya sdm yo. I ask for our offspring health and wealth. [32] ie) 194 VEDIC HYMNS. VI, 50, 7. dh&ta tokfya tanaydya sdm yd. Give to our offspring health and wealth ! X, 182, 1. dtha karat y4gamanaya sdm yod. May he then produce for the sacrificer health and wealth. VII, 69, 5. téna nak sim yos—ni asvina vahatam. On that chariot bring to us, Asvins, health and wealth. III, 17, 3. 4tha bhava y4gam4ndya sam yo. Then, Agni, be health and wealth to the sacrificer. III, 18, 4. brzhat vdyak sasamanéshu dhehi, revat agne visvamitreshu sdm yd. Give, Agni, much food to those who praise thee, give to the Visvamitras richly health and wealth. X,15, 4. 4tha nak sim yok arapah dadhata. And give us health and wealth without a flaw! Cf. X, 59, 8. X, 37, 11. tat asmé sam yo arapah dadhatana. And give to us health and wealth without a flaw!
2Give, Agni, much food to those who praise thee, give to the Visvamitras richly health and wealth. X,15, 4. 4tha nak sim yok arapah dadhata. And give us health and wealth without a flaw! Cf. X, 59, 8. X, 37, 11. tat asmé sam yo arapah dadhatana. And give to us health and wealth without a flaw! V, 47, 7. tét astu mitra-varuz4 tdét agne sdm ydé/ asmabhyam iddm astu sastdm. Let this, O Mitra-Varuma, let this, O Agni, be health and wealth to us; may this be auspicious! V, 53,14. vrishtvi sdm yok dpak usri bheshagdm syama marutahk sahda. Let us be together with you, O Maruts, after health, wealth, water, and medicine have been showered down in the morning. VIII, 39, 4. sm ka yok ka mayak dadhe. He gave health, wealth, and happiness. VIII, 71,15. agnim sdm yok ka datave. We ask Agni to give us health and wealth. X, 9, 4. s4m yo# abhi sravantu nak, May the waters come to us, as health and wealth, or may they run towards us auspiciously. Note 3. If we retain the reading of the MSS. sishmak iyarti, we must take it as an independent phrase, and translate it by ‘my strength rises.’ For sishma, though in this and other places it is frequently explained as an adjective, meaning powerful, is, as far as I can see, always a substantive, and means breath, strength. There may be a few passages in which, as there occur several words for strength, it might NOTES. I, 165, 5. 195 be possible to translate sishma by strong. But even there it is better to keep to the general meaning of sishma, and translate it as a substantive. Iyarti means to rise and to raise. It is particularly applied to prayers raised by the poet in honour of the gods, and the similes used in connection with this, show clearly what the action implied by iyarti really is. For instance, I, 116, 1. stéman iyarmi abhriyé-iva v&ta/. I stir up hymns as the wind stirs the clouds. X, 116, 9. su-vakasyém iyarmi s{ndhau-iva prd frayam nfvam arkaiA. I stir up sweet praise, as if I rowed a ship on the river with hymns. In the sense of rising it occurs, X, 140, 2. pAvakd-varkah sukrd-varkak Andna-varkah ut iyarshi bhanuna. Thou risest up with splendour, Agni, thou of bright, resplendent, undiminished majesty. We might therefore safely translate in our verse ‘my strength rises,’ although it is true that such a phrase does not occur again, and that in other passages where iyarti and sishma occur together, the former governs the latter in the accusative. Cf. IV, 17,12; X, 75, 3 Mahidhara translates, ‘my held-up thunderbolt moves on destroying everything,’ but he admits another rendering in which adri would mean the stone used for pressing the Soma. Verse 5.
3Cf. IV, 17,12; X, 75, 3 Mahidhara translates, ‘my held-up thunderbolt moves on destroying everything,’ but he admits another rendering in which adri would mean the stone used for pressing the Soma. Verse 5. Note 1. If, as we can hardly avoid, we ascribe this verse to the Maruts, we must recognise in it the usual offer of help to Indra on the part of the Maruts. The question then only is, who are the strong friends in whose company they appear? It would be well if one could render antamébhiz by horses, as SAyana does, but there is no authority for it. Sva-kshatra is an adjective, meaning endowed with independent strength, synonymous with svd-tavas, I, 166, 2. It is applied to the mind of Indra, I, 54,3; V, 35,4; to the Maruts, V, 48,1, but never to horses. As it stands, we can only suppose that a distinction is made between the Maruts and their followers, O02 196 VEDIC HYMNS. and that after calling together their followers, and adorning themselves for battle, they proceed to harness their chariots. Cf. I, 107, 2. Note 2. Etdn, in all MSS. which I consulted, has here the accent on the first syllable, and Professor Aufrecht ought not to have altered the word into etién. Ifthe accent had not been preserved by the tradition of the schools, the later interpreters would certainly have taken et4n for the demonstrative pronoun. As it is, in spite of accent and termination, Sayaza in I, 166, 10, seems to take étA% for eté. In other passages, however, Sdyavea, too, has perceived the difference, and in I, 169, 6, he explains the word very fully as prishadvarva gantdro va asva va. In this passage the Etas are clearly the deer of the Maruts, the Prishatis: I, 169, 6. Adha ydt eshdm przthu-budhnasak été. In the next verse, however, éta seems applied to the Maruts themselves: I, 169, 7. prati ghoriz4m étén4m ay&sAm marutam srinve 4-yatém upabdih. , The sound of the terrible, speckled, indefatigable Maruts is heard, as they approach; unless we translate : The noise of the terrible deer of the indefatigable Maruts is heard, as they approach. In I, 166, 10, amseshu été, I adopt Professor Roth’s conjecture, that ét4Z means the skins of the fallow deer, so that we should have to translate: On their shoulders are the deer-skins. In the other passages where éta occurs it is used as a simile only, and therefore throws no light on the relation of the Etas to the Maruts. In both passages, however (V, 54, 53; X, 77, 2), the simile refers to the Maruts, though to their speed only, and not to their colour. Note 3. Mahah-bhiZ, which I have translated ‘with all our might,’ seems to be used almost as an adverb, mightily or quickly (makshu), although the original meaning, with our powers, through our might, is likewise applicable. The original meaning is quite perceptible in passages like V, 62, 3. 4dhdrayatam prithivim utd dyém mitra-ra4gan4 varuz4 mahak-bhik. NOTES. I, 165, 6. 197 Kings Mitra and Varuna, you have supported heaven and earth by your powers,
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.
No commentary for this page.