Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. Note 1. As I have translated these words, they sound rather abrupt. The meaning, however, would be clear enough, viz. almighty power belongs to me, therefore I can dare and do. If this abrupt expression should offend, it may be avoided, by taking the participle dadhyishvan as a finite verb, and translating, Whatever I have been daring, I shall do according to my will. Verse 11. Note 1. In this verse Indra, after having declined with no uncertain sound the friendship of the Maruts, seems to repent himself of his unkindness towards his old friends. The words of praise which they addressed to him in verse 9, in spite of the rebuff they had received from Indra, have touched his heart, and we may suppose that, after this, their reconciliation was complete. The words of Indra are clear enough, the only difficulty occurs in the last words; which are so idiomatic that it is impossible to render them in English. In tanvé tantbhi%, literally for the body by the bodies, tan is used like the pronoun self. Both must therefore refer to the same subject. We cannot translate ‘for myself made by yourselves,’ but must take the two words together, so that they should mean, ‘the hymn which you have made for your own benefit and by your own exertions,’ 202 VEDIC HYMNS. Verse 13. Note 1. Spiegel, in his review, called my attention to the Zend api-vat, which Burnouf discussed in his ‘ Etudes,’ p. 328. Burnouf tries to show that vat in Zend has the meaning of knowing, and that it occurs with the preposition api, in apivatahé and apivataiti. If this is the same word as in Sanskrit, then apivatayati would be a causative, meaning to make known. The meaning of vat, however, is doubtful in Zend, and hardly appropriate in the few passages where it occurs in the Veda. Roth, in the Dictionary, explains vat by verstehn, begreifen, the causative by begreiflich machen; but in our passage he translates it by belebend, Ludwig by aufspiirend. Till we get more light, I shall feel content to translate apivat by to approach, to obtain, and the causative by to make approach, to invite, to welcome. The following are the passages in which api-vat occurs : VII, 3, 10. api krdtum su-#étasam vatema. May we obtain an excellent understanding ; not, Awaken in us a good sense. VII, 60, 6. dpi krdtum su-#étasam vatantak. They (Mitra and Varuna) obtaining an excellent understanding. I, 128,2. tam yagfa-sidham dpi vataydmasi. Him, Agni, the performer of the sacrifice, we make approach, we invite. X, 20, 1; 25,1. bhddram na dpi vataya mana, ddksham utd krdtum. Bring to us, i.e. give us, a good mind, and a strong understanding. X, 13, 5. pitré putrdsak dpi avivatan vitam. The sons obtained the right for the father (an obscure verse).
2X, 20, 1; 25,1. bhddram na dpi vataya mana, ddksham utd krdtum. Bring to us, i.e. give us, a good mind, and a strong understanding. X, 13, 5. pitré putrdsak dpi avivatan vitam. The sons obtained the right for the father (an obscure verse). As to svapivata, VII, 46, 3, I should derive it from van, in the sense of implored, desired; see, however, Muir, Sanskrit Texts, IV, p. 314, note; Nirukta, ed. Roth, p. 135. Note 2. On navedad, see IV, 23, 4. Verse 14, Note 1. This is a verse which, without some conjectural NOTES. I, 165, 14. 203 alterations, it seems impossible to translate. Sayama, of course, has a translation ready for it, so has M. Langlois, but both of them offend against the simplest rules of grammar and logic. The first question is, who is meant by asm&n (which is here used as an amphimacer), the sacrificers or the Maruts? The verb & #akré would well apply to the medh& m4nyasya, the hymn of MAnya, which is intended to bring the Maruts to the sacrifice, this bringing to the sacrifice being the very meaning of 4 kar. But then we have the vocative maruta/ in the next line, and even if we changed the vocative into the accusative, we should not gain much, as the Maruts could hardly call upon anybody to turn them towards the sage. If, on the contrary, we admit that asm&n refers to those who offer the sacrifice, then we must make a distinction, which, it is true, is not an unusual one, between those who here speak of themselves in the first person, and who provide the sacrifice, and the poet Mandarya Manya, who was employed by them to compose or to recite this hymn. But even if we adopt this alternative, many difficulties still remain. First of all, we have to change the accent of kakré into £akre, which may seem a slight change, but is not the less objectionable when we consider that in our emendations of the Vedic hymns we must think rather of accidents that might happen in oral traditions than of the lapsus calami of later scribes. Secondly, we must suppose that the hymn of Mandarya Manya ends with verse 13, and that the last verses were supplied by the sacrificers themselves. Possibly the dialogue only, from verse 3 to verse 12, was the work of Manya, and the rest added at some solemn occasion. Other difficulties, however, remain. Duvasyét is taken by Sdyaza as an ablative of duvasyd, worthy of duvas, i. e. of worship, of sacrifice. Unfortunately this duvasyd does not occur again, though it would be formed quite regularly, like namasya, worthy of worship, from ndmas, worship. If we take duvasy&t as the 3rd pers. sing. of the present in the Vedic conjunctive, we must also confess that this conjunctive does not occur again. But the verb duvasyati 204 VEDIC HYMNS.
3If we take duvasy&t as the 3rd pers. sing. of the present in the Vedic conjunctive, we must also confess that this conjunctive does not occur again. But the verb duvasyati 204 VEDIC HYMNS. occurs frequently. It seems to have two meanings. It is derived from duvas, which in the Vedic language means worship or sacrifice, just as karma, work, has assumed the special sense of sacrifice. Derived from duvas in this sense, duvasyati means to worship. But divas meant originally any opus operatum. The root from which divas is derived, is lost in Sanskrit, but it exists in other languages. It must have been du or dd in the sense of acting, or sedulously working. It exists in Zend as du, to do, in Gothic as tdujan, gataujan, Old High-German zawjan, Modern German zauen (Grimm, Gram. i?. p. 1041). The Gothic tavi, opus, Old High-German zouwi, Middle High- German gezéuwe (Grimm, Gram. iii. p. 499), come from the same source; and it is possible, too, that the Old Norse taufr, modern téfrar, incantamenta, the Old High- German zoupar, Middle High-German zouber, both neuter, and the modern Zauber, may find their explanation in the Sanskrit divas. Derived from divas, in the sense of work, we have duvasyati in the sense of helping, providing, the German schaffen and verschaffen. In the sense of worshipping, duvasyati occurs, III, 2, 8. duvasydta—gatd-vedasam. Worship GAtavedas. V, 28,6. & guhota duvasydta agnim. Invoke, worship Agni. Cf. III, 13, 3; 1, 13. ITI, 3,1. agniz hi devén—duvasyati. Agni performs the worship of the gods. Cf. VII, 82, 5. I, 167, 6. sutd-soma’ duvasyan. He who has poured out Soma and worships. In many passages duvasyati is joined with an instrumental : V, 42, 11. ndmak-bhiZ devam—duvasya. Worship the god with praises. I, 78, 2. tam u tva gétamas girf—duvasyati. Gotama worships thee with a song. V, 49, 2. su-uktafZ devim—duvasya. Worship the god with hymns. . VI, 16, 46. viti y4s devim—duvasyét. He who worships the god with a feast. NOTES. I, 165, 14. 205 X, 14, 1. yamdm—havisha duvasya. Worship Yama with an oblation. VI, 15, 6. agn{m-agnim vad sam{dha duvasyata, Worship Agni with your log of wood. Cf. VIII, 44, 1. III, 1, 2. samft-bhiZ agnfm ndmas4 duvasyan. They worshipped Agni with logs of wood, with praise. In the more general and, I suppose, more original sense of caring for, attending, we find duvasyati : III, 51, 3. anehdsaf stubha# {ndrak duvasyati. Indra provides for the matchless worshippers. I, 112,15. kalfm yabhiz—duvasyathad. By the succours with which you help Kali. Cf.I, 112,21. I, 62, 10. duvasydnti svdsdra/ dhray4azam. The sisters attend the proud (Agni). I, 119, 10. yuvam peddve—svetam—duvasyathad. You provide for Pedu the white horse.
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.
1This 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. Note 1. As I have translated these words, they sound rather abrupt. The meaning, however, would be clear enough, viz. almighty power belongs to me, therefore I can dare and do. If this abrupt expression should offend, it may be avoided, by taking the participle dadhyishvan as a finite verb, and translating, Whatever I have been daring, I shall do according to my will. Verse 11. Note 1. In this verse Indra, after having declined with no uncertain sound the friendship of the Maruts, seems to repent himself of his unkindness towards his old friends. The words of praise which they addressed to him in verse 9, in spite of the rebuff they had received from Indra, have touched his heart, and we may suppose that, after this, their reconciliation was complete. The words of Indra are clear enough, the only difficulty occurs in the last words; which are so idiomatic that it is impossible to render them in English. In tanvé tantbhi%, literally for the body by the bodies, tan is used like the pronoun self. Both must therefore refer to the same subject. We cannot translate ‘for myself made by yourselves,’ but must take the two words together, so that they should mean, ‘the hymn which you have made for your own benefit and by your own exertions,’ 202 VEDIC HYMNS. Verse 13. Note 1. Spiegel, in his review, called my attention to the Zend api-vat, which Burnouf discussed in his ‘ Etudes,’ p. 328. Burnouf tries to show that vat in Zend has the meaning of knowing, and that it occurs with the preposition api, in apivatahé and apivataiti. If this is the same word as in Sanskrit, then apivatayati would be a causative, meaning to make known. The meaning of vat, however, is doubtful in Zend, and hardly appropriate in the few passages where it occurs in the Veda. Roth, in the Dictionary, explains vat by verstehn, begreifen, the causative by begreiflich machen; but in our passage he translates it by belebend, Ludwig by aufspiirend. Till we get more light, I shall feel content to translate apivat by to approach, to obtain, and the causative by to make approach, to invite, to welcome. The following are the passages in which api-vat occurs : VII, 3, 10. api krdtum su-#étasam vatema. May we obtain an excellent understanding ; not, Awaken in us a good sense. VII, 60, 6. dpi krdtum su-#étasam vatantak. They (Mitra and Varuna) obtaining an excellent understanding. I, 128,2. tam yagfa-sidham dpi vataydmasi. Him, Agni, the performer of the sacrifice, we make approach, we invite. X, 20, 1; 25,1. bhddram na dpi vataya mana, ddksham utd krdtum. Bring to us, i.e. give us, a good mind, and a strong understanding. X, 13, 5. pitré putrdsak dpi avivatan vitam. The sons obtained the right for the father (an obscure verse).
2X, 20, 1; 25,1. bhddram na dpi vataya mana, ddksham utd krdtum. Bring to us, i.e. give us, a good mind, and a strong understanding. X, 13, 5. pitré putrdsak dpi avivatan vitam. The sons obtained the right for the father (an obscure verse). As to svapivata, VII, 46, 3, I should derive it from van, in the sense of implored, desired; see, however, Muir, Sanskrit Texts, IV, p. 314, note; Nirukta, ed. Roth, p. 135. Note 2. On navedad, see IV, 23, 4. Verse 14, Note 1. This is a verse which, without some conjectural NOTES. I, 165, 14. 203 alterations, it seems impossible to translate. Sayama, of course, has a translation ready for it, so has M. Langlois, but both of them offend against the simplest rules of grammar and logic. The first question is, who is meant by asm&n (which is here used as an amphimacer), the sacrificers or the Maruts? The verb & #akré would well apply to the medh& m4nyasya, the hymn of MAnya, which is intended to bring the Maruts to the sacrifice, this bringing to the sacrifice being the very meaning of 4 kar. But then we have the vocative maruta/ in the next line, and even if we changed the vocative into the accusative, we should not gain much, as the Maruts could hardly call upon anybody to turn them towards the sage. If, on the contrary, we admit that asm&n refers to those who offer the sacrifice, then we must make a distinction, which, it is true, is not an unusual one, between those who here speak of themselves in the first person, and who provide the sacrifice, and the poet Mandarya Manya, who was employed by them to compose or to recite this hymn. But even if we adopt this alternative, many difficulties still remain. First of all, we have to change the accent of kakré into £akre, which may seem a slight change, but is not the less objectionable when we consider that in our emendations of the Vedic hymns we must think rather of accidents that might happen in oral traditions than of the lapsus calami of later scribes. Secondly, we must suppose that the hymn of Mandarya Manya ends with verse 13, and that the last verses were supplied by the sacrificers themselves. Possibly the dialogue only, from verse 3 to verse 12, was the work of Manya, and the rest added at some solemn occasion. Other difficulties, however, remain. Duvasyét is taken by Sdyaza as an ablative of duvasyd, worthy of duvas, i. e. of worship, of sacrifice. Unfortunately this duvasyd does not occur again, though it would be formed quite regularly, like namasya, worthy of worship, from ndmas, worship. If we take duvasy&t as the 3rd pers. sing. of the present in the Vedic conjunctive, we must also confess that this conjunctive does not occur again. But the verb duvasyati 204 VEDIC HYMNS.
3If we take duvasy&t as the 3rd pers. sing. of the present in the Vedic conjunctive, we must also confess that this conjunctive does not occur again. But the verb duvasyati 204 VEDIC HYMNS. occurs frequently. It seems to have two meanings. It is derived from duvas, which in the Vedic language means worship or sacrifice, just as karma, work, has assumed the special sense of sacrifice. Derived from duvas in this sense, duvasyati means to worship. But divas meant originally any opus operatum. The root from which divas is derived, is lost in Sanskrit, but it exists in other languages. It must have been du or dd in the sense of acting, or sedulously working. It exists in Zend as du, to do, in Gothic as tdujan, gataujan, Old High-German zawjan, Modern German zauen (Grimm, Gram. i?. p. 1041). The Gothic tavi, opus, Old High-German zouwi, Middle High- German gezéuwe (Grimm, Gram. iii. p. 499), come from the same source; and it is possible, too, that the Old Norse taufr, modern téfrar, incantamenta, the Old High- German zoupar, Middle High-German zouber, both neuter, and the modern Zauber, may find their explanation in the Sanskrit divas. Derived from divas, in the sense of work, we have duvasyati in the sense of helping, providing, the German schaffen and verschaffen. In the sense of worshipping, duvasyati occurs, III, 2, 8. duvasydta—gatd-vedasam. Worship GAtavedas. V, 28,6. & guhota duvasydta agnim. Invoke, worship Agni. Cf. III, 13, 3; 1, 13. ITI, 3,1. agniz hi devén—duvasyati. Agni performs the worship of the gods. Cf. VII, 82, 5. I, 167, 6. sutd-soma’ duvasyan. He who has poured out Soma and worships. In many passages duvasyati is joined with an instrumental : V, 42, 11. ndmak-bhiZ devam—duvasya. Worship the god with praises. I, 78, 2. tam u tva gétamas girf—duvasyati. Gotama worships thee with a song. V, 49, 2. su-uktafZ devim—duvasya. Worship the god with hymns. . VI, 16, 46. viti y4s devim—duvasyét. He who worships the god with a feast. NOTES. I, 165, 14. 205 X, 14, 1. yamdm—havisha duvasya. Worship Yama with an oblation. VI, 15, 6. agn{m-agnim vad sam{dha duvasyata, Worship Agni with your log of wood. Cf. VIII, 44, 1. III, 1, 2. samft-bhiZ agnfm ndmas4 duvasyan. They worshipped Agni with logs of wood, with praise. In the more general and, I suppose, more original sense of caring for, attending, we find duvasyati : III, 51, 3. anehdsaf stubha# {ndrak duvasyati. Indra provides for the matchless worshippers. I, 112,15. kalfm yabhiz—duvasyathad. By the succours with which you help Kali. Cf.I, 112,21. I, 62, 10. duvasydnti svdsdra/ dhray4azam. The sisters attend the proud (Agni). I, 119, 10. yuvam peddve—svetam—duvasyathad. You provide for Pedu the white horse.
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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