Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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, VII, 3, 7. tébhiZ nak agne dmitaiZ madhah-bhis satim parbhiz adyasibhiz ni pAhi. With those immeasurable powers, O Agni, protect us, with a hundred iron strongholds, I, 90, 2. té—mdhak-bhid, vrata rakshante visvaha. They always protect the laws by their powers. VII, 71, 1. tvam nak agne mdha/-bhif pahi, Protect us, Agni, with thy power. In other passages, however, we see mdhak-bhif used of the light or of the flames of Agni and of the dawn: IV, 14, 1. devas rékamAnahk mdhah-bhi, Agni, the god, brilliant with his powers. VI, 64, 2. devi r6zam4na maha/-bhi&. O goddess, brilliant with thy powers. The powers of the Maruts are referred to by the same name in the following passages : V, 58, 5. prd-pra gdyante—mdahah-bhik. The Maruts are born with their powers. VII, 58, 2. pré yé mdhah-bhih dgasa uta sdnti. The Maruts who excel in power and strength. Cf. III, 4, 6. Verse 6. Note 1. Indra in this dialogue is evidently represented as claiming everything for himself alone. He affects contempt for the help proffered by the Maruts, and seems to deny that he was at any time beholden to their assistance. By asking, Where was that custom that I should be with you and you with me in battle? he implies that it was not always their custom, and that he can dispense with their succour now. He wants to be alone, as in his former battle with Ahi, and does not wish that they should join him (cf. I, 33, 4). Professor Roth takes sam-ddhatta in the sense of implicating, but it can hardly be said that the Maruts ever implicated Indra in his fight against Ahi. Certainly this is not in keeping with the general tenor of this dialogue where, on the contrary, Indra shuns the 198 VEDIC HYMNS. company of the Maruts. But while on this point I differ from Professor Roth, I think he has rightly interpreted the meaning of dnamam. Out of the four passages in which badhasnaff occurs, it is three times joined with nam, and every time has the sense of to bend away from, to escape from. See also Sonne, in Kuhn’s Zeitschrift, vol. xii, p. 348. Verse 7. Note 1. See VII, 39, 6. sakshimdhi yigyebhiz nu devaih. Note 2. The last words leave no doubt as to their meaning, for the phrase is one of frequent occurrence. The only difficulty is the vocative maruta#, where we should expect the nominative. It is quite possible, however, that the Maruts should here address themselves, though, no doubt, it would be easy to alter the accent. As to the phrase itself, see VIII, 61, 4. tatha it asat Indra krdtva ydth4 vasa, May it be so, O Indra,as thou mayest desire by thy mind. VIII, 66, 4. vagré’—it karat indrak krdtva yatha vasat. May Indra with the thunderbolt act as he may desire in his mind. Cf. VIII, 20,17; 28, 4, &c. Verse 8.
2tatha it asat Indra krdtva ydth4 vasa, May it be so, O Indra,as thou mayest desire by thy mind. VIII, 66, 4. vagré’—it karat indrak krdtva yatha vasat. May Indra with the thunderbolt act as he may desire in his mind. Cf. VIII, 20,17; 28, 4, &c. Verse 8. Note 1. Here again Indra claims everything for himself, denying that the Maruts in any way assisted him while performing his great deeds. These deeds are the killing of Vritra, who withholds the waters, i.e. the rain from the earth, and the consequent liberation of the waters, so that they flow down freely for the benefit of Manu, that is, of man. . When Indra says that he slew Vritra indriyéa, he evidently chooses that word with a purpose, and we must therefore translate it here, not only by might, but by Indra’s peculiar might. Indriyd, as derived from {indra, means originally Indra-hood, then power in general, just as verethraghna in Zend means victory in general, though originally it meant the slaying of Vritra. On badhim, see Bollensen, Z. D. M. G. XXII, p. 594. NOTES. I, 165, 9. 199 He takes badhim for a contraction of badhisham, in analogy with badhis and badhit. He refers to akramim, X, 166, 5, and badhim, X, 28, 7. Verse 9. Note 1. Anutta, in the sense of ‘not shaken,’ not shakeable, inébranlable, is strange; likewise the genitive, where we expect the instrumental. Still, nud, by itself, occurs in similar phrases, e.g. VI, 17, 5, nutthd# déyutam, thou shookest what is unshakeable, which might have been expressed by déufyavak dnuttam, and I cannot bring myself to believe that in our passage Aufrecht’s conjectural emendation is called for. He (K. Z. XXVI, 611) takes dnutta for 4nudatta, like pratta for pradatta, &c., and proposes to omit the negative particle, translating the verse: ‘ Certainly it is conceded to thee, there is none among the gods like unto thee.’ But though I cannot adopt this emendation here, I think that in other passages Aufrecht’s rendering of dnutta is far more appropriate than to take it for a-nutta; for instance, I, 80, 7; III, 31, 13; VII, 34, 11. There remains one verse in which anutta seems to mean not shaken, not overcome, namely, VIII, 90, 5, tvam vritriini hamsi apratini ékaé {t dnutta Aarshai-dhr?ta, thou, being alone, killest the irresistible enemies with the thunderbolt (?). However, anuda, in the sense of conceding, yielding, nachgeben, is certainly a very familiar idea in Vedic poetry. II, 12, 10. yds sdrdhate nd anu-dddati sridhy4m, who does not forgive the hurter his hurt. I, 53, 8; II, 21, 4; 23, 11; X, 38, 5, Indra is called ananuda/, not yielding, not surrendering. We must therefore admit two anuttas, one 4-nutta, the other dnu(da)tta. In dnutta-manyu I prefer the former, ‘of irresistible fury,’ while Aufrecht prefers the latter, ‘ of recognised, or universally-admitted fury.’
3We must therefore admit two anuttas, one 4-nutta, the other dnu(da)tta. In dnutta-manyu I prefer the former, ‘of irresistible fury,’ while Aufrecht prefers the latter, ‘ of recognised, or universally-admitted fury.’ Note 2. Devadta in the ordinary sense of a deity never occurs in the Rig-veda. The word, in fact, as a feminine substantive occurs but twice, and in the tenth Mazdala 200 VEDIC HYMNS. only. But even there it does not mean deity. In X, 24,6, devak devdtayaé means, O gods, by your godhead, i.e. by your divine power. In X, 98, 1, br¢haspate prati me devdt4m ihi, I take devdta in the same sense as devatati, and translate, O Brihaspati, come to my sacrifice. In all other places where devata occurs in the Rig-veda it is a local adverb, and means among the gods. [I shall only quote those passages in which Professor Roth assigns to devata a different meaning : I, 55, 3- pra viryéna devata ati £ekite. He is pre-eminent among the gods by his strength. I, 22, 5. saz kétta devdta paddm. He knows the place among the gods. I, 100, 15. n4 ydsya devaz devata nd martak &pahk kana savasah dntam Apu. He, the end of whose power neither the gods among the gods, nor mortals, nor even the waters have reached. Here the translation of devdta in the sense of ‘by their godhead,’ would be equally applicable, yet nothing would be gained as, in either case, devdta is a weak repetition. VI, 4, 7. indram na tva sdvasa devdté vayum przmanti rédhas4 nrf-tamah. The best among men celebrate thee, O Agni, as like unto Indra in strength among the gods, as like unto Vayu in liberality. See also devatati, VIII, 74, 3; X, 8, 2. Note 8. The juxta-position of gayamAnas and gatah would seem to show that, if the latter had a past, the former had a future meaning. To us, ‘No one who will be born and no one who has been born,’ would certainly sound more natural. The Hindu, however, is familiar with -the idea as here expressed, and in order to comprehend all beings, he speaks of those who are born and those who are being born. Thus in a Padasish¢a of the Pavamanis (IX, 67) we read: yan me garbhe vasata/# papam ugram, yag gayamanasya ka kimkid anyat, gatasya ka yak kapi vardhato me, tat pavamanibhir aham punami. Note 4. Karishy& is written in all the MSS. without a NOTES. tf, 165, II. 201 Visarga, and unless we add the Visarga on our own authority, we should have to take it as an entirely anomalous acc. plur. neut. of a passive participle of the future, karishya4m standing for karyém, faciendum. It. is much easier, however, to explain this form if we add the Visarga, and read karishy4Z, which would then be a second person singular of a Vedic conjunctive of the future. This form occurs at least once more in the Veda: IV, 30, 23. utd nfindm ydt indriyd4m karishy&% indra paumsyam, adya nakif tat & minat. O Indra, let no man destroy to-day whatever manly feat thou art now going to achieve. Verse 10.
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 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, VII, 3, 7. tébhiZ nak agne dmitaiZ madhah-bhis satim parbhiz adyasibhiz ni pAhi. With those immeasurable powers, O Agni, protect us, with a hundred iron strongholds, I, 90, 2. té—mdhak-bhid, vrata rakshante visvaha. They always protect the laws by their powers. VII, 71, 1. tvam nak agne mdha/-bhif pahi, Protect us, Agni, with thy power. In other passages, however, we see mdhak-bhif used of the light or of the flames of Agni and of the dawn: IV, 14, 1. devas rékamAnahk mdhah-bhi, Agni, the god, brilliant with his powers. VI, 64, 2. devi r6zam4na maha/-bhi&. O goddess, brilliant with thy powers. The powers of the Maruts are referred to by the same name in the following passages : V, 58, 5. prd-pra gdyante—mdahah-bhik. The Maruts are born with their powers. VII, 58, 2. pré yé mdhah-bhih dgasa uta sdnti. The Maruts who excel in power and strength. Cf. III, 4, 6. Verse 6. Note 1. Indra in this dialogue is evidently represented as claiming everything for himself alone. He affects contempt for the help proffered by the Maruts, and seems to deny that he was at any time beholden to their assistance. By asking, Where was that custom that I should be with you and you with me in battle? he implies that it was not always their custom, and that he can dispense with their succour now. He wants to be alone, as in his former battle with Ahi, and does not wish that they should join him (cf. I, 33, 4). Professor Roth takes sam-ddhatta in the sense of implicating, but it can hardly be said that the Maruts ever implicated Indra in his fight against Ahi. Certainly this is not in keeping with the general tenor of this dialogue where, on the contrary, Indra shuns the 198 VEDIC HYMNS. company of the Maruts. But while on this point I differ from Professor Roth, I think he has rightly interpreted the meaning of dnamam. Out of the four passages in which badhasnaff occurs, it is three times joined with nam, and every time has the sense of to bend away from, to escape from. See also Sonne, in Kuhn’s Zeitschrift, vol. xii, p. 348. Verse 7. Note 1. See VII, 39, 6. sakshimdhi yigyebhiz nu devaih. Note 2. The last words leave no doubt as to their meaning, for the phrase is one of frequent occurrence. The only difficulty is the vocative maruta#, where we should expect the nominative. It is quite possible, however, that the Maruts should here address themselves, though, no doubt, it would be easy to alter the accent. As to the phrase itself, see VIII, 61, 4. tatha it asat Indra krdtva ydth4 vasa, May it be so, O Indra,as thou mayest desire by thy mind. VIII, 66, 4. vagré’—it karat indrak krdtva yatha vasat. May Indra with the thunderbolt act as he may desire in his mind. Cf. VIII, 20,17; 28, 4, &c. Verse 8.
2tatha it asat Indra krdtva ydth4 vasa, May it be so, O Indra,as thou mayest desire by thy mind. VIII, 66, 4. vagré’—it karat indrak krdtva yatha vasat. May Indra with the thunderbolt act as he may desire in his mind. Cf. VIII, 20,17; 28, 4, &c. Verse 8. Note 1. Here again Indra claims everything for himself, denying that the Maruts in any way assisted him while performing his great deeds. These deeds are the killing of Vritra, who withholds the waters, i.e. the rain from the earth, and the consequent liberation of the waters, so that they flow down freely for the benefit of Manu, that is, of man. . When Indra says that he slew Vritra indriyéa, he evidently chooses that word with a purpose, and we must therefore translate it here, not only by might, but by Indra’s peculiar might. Indriyd, as derived from {indra, means originally Indra-hood, then power in general, just as verethraghna in Zend means victory in general, though originally it meant the slaying of Vritra. On badhim, see Bollensen, Z. D. M. G. XXII, p. 594. NOTES. I, 165, 9. 199 He takes badhim for a contraction of badhisham, in analogy with badhis and badhit. He refers to akramim, X, 166, 5, and badhim, X, 28, 7. Verse 9. Note 1. Anutta, in the sense of ‘not shaken,’ not shakeable, inébranlable, is strange; likewise the genitive, where we expect the instrumental. Still, nud, by itself, occurs in similar phrases, e.g. VI, 17, 5, nutthd# déyutam, thou shookest what is unshakeable, which might have been expressed by déufyavak dnuttam, and I cannot bring myself to believe that in our passage Aufrecht’s conjectural emendation is called for. He (K. Z. XXVI, 611) takes dnutta for 4nudatta, like pratta for pradatta, &c., and proposes to omit the negative particle, translating the verse: ‘ Certainly it is conceded to thee, there is none among the gods like unto thee.’ But though I cannot adopt this emendation here, I think that in other passages Aufrecht’s rendering of dnutta is far more appropriate than to take it for a-nutta; for instance, I, 80, 7; III, 31, 13; VII, 34, 11. There remains one verse in which anutta seems to mean not shaken, not overcome, namely, VIII, 90, 5, tvam vritriini hamsi apratini ékaé {t dnutta Aarshai-dhr?ta, thou, being alone, killest the irresistible enemies with the thunderbolt (?). However, anuda, in the sense of conceding, yielding, nachgeben, is certainly a very familiar idea in Vedic poetry. II, 12, 10. yds sdrdhate nd anu-dddati sridhy4m, who does not forgive the hurter his hurt. I, 53, 8; II, 21, 4; 23, 11; X, 38, 5, Indra is called ananuda/, not yielding, not surrendering. We must therefore admit two anuttas, one 4-nutta, the other dnu(da)tta. In dnutta-manyu I prefer the former, ‘of irresistible fury,’ while Aufrecht prefers the latter, ‘ of recognised, or universally-admitted fury.’
3We must therefore admit two anuttas, one 4-nutta, the other dnu(da)tta. In dnutta-manyu I prefer the former, ‘of irresistible fury,’ while Aufrecht prefers the latter, ‘ of recognised, or universally-admitted fury.’ Note 2. Devadta in the ordinary sense of a deity never occurs in the Rig-veda. The word, in fact, as a feminine substantive occurs but twice, and in the tenth Mazdala 200 VEDIC HYMNS. only. But even there it does not mean deity. In X, 24,6, devak devdtayaé means, O gods, by your godhead, i.e. by your divine power. In X, 98, 1, br¢haspate prati me devdt4m ihi, I take devdta in the same sense as devatati, and translate, O Brihaspati, come to my sacrifice. In all other places where devata occurs in the Rig-veda it is a local adverb, and means among the gods. [I shall only quote those passages in which Professor Roth assigns to devata a different meaning : I, 55, 3- pra viryéna devata ati £ekite. He is pre-eminent among the gods by his strength. I, 22, 5. saz kétta devdta paddm. He knows the place among the gods. I, 100, 15. n4 ydsya devaz devata nd martak &pahk kana savasah dntam Apu. He, the end of whose power neither the gods among the gods, nor mortals, nor even the waters have reached. Here the translation of devdta in the sense of ‘by their godhead,’ would be equally applicable, yet nothing would be gained as, in either case, devdta is a weak repetition. VI, 4, 7. indram na tva sdvasa devdté vayum przmanti rédhas4 nrf-tamah. The best among men celebrate thee, O Agni, as like unto Indra in strength among the gods, as like unto Vayu in liberality. See also devatati, VIII, 74, 3; X, 8, 2. Note 8. The juxta-position of gayamAnas and gatah would seem to show that, if the latter had a past, the former had a future meaning. To us, ‘No one who will be born and no one who has been born,’ would certainly sound more natural. The Hindu, however, is familiar with -the idea as here expressed, and in order to comprehend all beings, he speaks of those who are born and those who are being born. Thus in a Padasish¢a of the Pavamanis (IX, 67) we read: yan me garbhe vasata/# papam ugram, yag gayamanasya ka kimkid anyat, gatasya ka yak kapi vardhato me, tat pavamanibhir aham punami. Note 4. Karishy& is written in all the MSS. without a NOTES. tf, 165, II. 201 Visarga, and unless we add the Visarga on our own authority, we should have to take it as an entirely anomalous acc. plur. neut. of a passive participle of the future, karishya4m standing for karyém, faciendum. It. is much easier, however, to explain this form if we add the Visarga, and read karishy4Z, which would then be a second person singular of a Vedic conjunctive of the future. This form occurs at least once more in the Veda: IV, 30, 23. utd nfindm ydt indriyd4m karishy&% indra paumsyam, adya nakif tat & minat. O Indra, let no man destroy to-day whatever manly feat thou art now going to achieve. Verse 10.
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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