Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Kuhn, Zeitschrift, vol. ii, p. 234: ‘Die ihr die Luft erfiillt mit eurer Kraft, hervorstiirmt ihr selbst-gelenkten Laufes.’ Verse 5. Note 1. Nad certainly means to sound, and the causative might be translated by ‘to make cry or shriek.’ If we took parvata in the sense of cloud, we might translate, ‘When you make the clouds roar;’ if we took pdrvata for mountain, we might, with Professor Wilson, render the passage by ‘ When your brilliant coursers make the mountains echo.’ But nad, like other roots which afterwards take the meaning of sounding, means originally to vibrate, to shake; and if we compare analogous passages where nad occurs, we shall see that in our verse, too, the Vedic poet undoubtedly meant nad to be taken in that sense: VIII, 20, 5. Azyutd Ait vak 4eman & nfnadati pdrvatasak vanaspatik, bhimi# yémeshu regate. At your racing even things that are immovable vibrate, the rocks, the lord of the forest; the earth quivers on your ways. (See I, 37, 7, note 1.) Grassmann here translates naddyanta by erschiittern,but in VIII, 20, 5 byerdrohnt. Note 2. See I, 37, 7, note 1. NOTES. I, 166, 6. 219 Note 3. Rathiydnti-iva does not occur again. Sdyana explains it, like a woman who wishes for a chariot, or who rides in a chariot. I join it with éshadhi, and take it in the sense of upamandd 4édre (Paz. III, 1, 10), i.e. to behave like or to be like a chariot, whether the comparison is meant to express simply the quickness of chariots or the whirling of their wheels. The Pada has rathiydnti, whereas the more regular form is that of the Samhit4, rathiydnti. Cf. PratisAkhya, 587. Verse 6. Note 1. Su-#etund, the instrumental of su-#etu, kindness, good-mindedness, favour. This word occurs in the instrumental only, and always refers to the kindness of the gods; not, like sumat{, to the kindness of the worshipper also : I, 79, 9. & nak agne su-ketinA ray{m visvayu-poshasam, m4rdikam dhehi givase. Give us, O Agni, through thy favour wealth which supports our whole life, give us grace to live. I, 127,11. sd# nak nédishtham dddvisdnak & bhara 4gne devébhif s4-kanah su-ketund maha raydh su-etuina. Thou, O Agni, seen close to us, bring to us, in union with the gods, by thy favour, great riches, by thy favour! 1,159, 5. asmabhyam dyaévaprithivi (iti) su-Aetuna rayim dhattam vdsu-mantam sata-gvinam. Give to us, O Dy4v4prithivi, by your favour, wealth, consisting of treasures and many flocks. V, 51, 11. svast{ dyAvaprithivi (iti) su-Aetuna. Give us, O DyAvaprithivi, happiness through your favour! V, 64, 2. t& bahdva su-éetun4 pra yantam asmai dréate. Stretch out your arms with kindness to this worshipper ! In one passage of the ninth Mandala (IX, 65, 30) we meet with su-Zetinam, as an accusative, referring to Soma, the gracious, and this would pre-suppose a substantive éetuna, which, however, does not exist.
2Stretch out your arms with kindness to this worshipper ! In one passage of the ninth Mandala (IX, 65, 30) we meet with su-Zetinam, as an accusative, referring to Soma, the gracious, and this would pre-suppose a substantive éetuna, which, however, does not exist. Note 2. Sumati{ has, no doubt, in most passages in the Rig-veda, the meaning of favour, the favour of the gods. ‘Let us obtain your favour, Jet us be in your favour,’ are familiar expressions of the Vedic poets. But there are also numerous passages where that meaning is inapplicable, and 220 VEDIC HYMNS. where, as in our passage, we must translate sumat{ by prayer or desire. In the following passages sumat{ is clearly used in its original sense of favour, blessing, or even gift : I, 73, 6 (7). su-matim bhikshamana. Begging for thy favour. I, 171, 1. su-ukténa bhikshe su-matim tura#4m. With a hymn I beg for the favour of the quick Maruts. I, 114, 3. asydma te su-matim. May we obtain thy favour! Cf. I, 114, 9. I, 114, 4. su-matim {t vaydm asya & vrimimahe. We choose his favour. Cf. III, 33, 11. I, 117, 23. sadd kavi (iti) su-matim & dake vam. I always desire your favour, O ye wise Asvins. I, 156, 3. mahdak te vishzo (iti) su-matim bhagdmahe. May we, O Vishzu, enjoy the favour of thee, the mighty! Bhiksh, to beg, used above, is an old desiderative form of bhag, and means to wish to enjoy. III, 4, 1. su-matim rasi vasvak. Thou grantest the favour of wealth. VII, 39, 1. drdhvds agnif# su-matim vasvah asret. The lighted fire went up for the favour of wealth. Cf. VII, 60,11; 1X, 97, 26. ITI, 57, 6. vaso (iti) rfisva su-matim visva-gany4m. Grant us, O Vasu, thy favour, which is glorious among men! VII, 100, 2. tvdm vishno (iti) su-matim visva-ganyam—daz. Mayest thou, Vishwu, give thy favour, which is glorious among men! X, 11, 7. yds te agne su-matim marta# dkshat. The mortal who obtained thy favour, O Agni. II, 34, 15. arvaéi s& marutah ya vah atih 6 (iti) si vasrd-iva su-mati# gigatu. Your help, O Maruts, which is to usward, your favour may it come near, like a cow! VIII, 22, 4. asm&n akkAa su-matizZ vam subhak pati (iti) 4 dhenuA-iva dhavatu. May your favour, O Asvins, hasten towards us, like acow! But this meaning is by no means the invariable meaning of sumati, and it will easily be seen that, in the following NOTES. I, 166, 6. 221 passages, the word must be translated by prayer. Thus when Sarasvati is called (I, 3, 11) #étantt su-matin&ém, this can only mean she who knows of the prayers, as before she is called £odayitri sOnv/tandm, she who excites songs of praise: I, 151,7. akkha girak su-matim gantam asma-yd (iti). Come towards the songs, towards the prayer, you who are longing for us. Cf. X, 20, 10. II, 43, 3. tdshvim a&sinak su-mati{m #ikiddhi nak. Sitting quiet, listen, O Sakuni (bird), to our prayer! V,1, 10. & bhdndish¢asya su-matim Aikiddhi. Take notice of the prayer of thy best praiser! Cf. V, 33, 1.
3Cf. X, 20, 10. II, 43, 3. tdshvim a&sinak su-mati{m #ikiddhi nak. Sitting quiet, listen, O Sakuni (bird), to our prayer! V,1, 10. & bhdndish¢asya su-matim Aikiddhi. Take notice of the prayer of thy best praiser! Cf. V, 33, 1. VII, 18, 4. & naX {ndra# su-matim gantu dkkha. May Indra come to our prayer! VII, 31, 10. prd-etase pra su-matim krézudhvam. Make a prayer for the wise god! IX, 96, 2. su-matim yati 4é2ha. He (Soma) goes near to the prayer. X, 148, 3. réshizam viprak su-matim dakandh. Thou, the wise, desiring the prayer of the Aishis. VIII, 22, 6. t& vam adyd sumati-bhi# subhaé pati (iti) asvina pra stuvimahi. Let us praise to-day the glorious Asvins with our prayers. IX, 74, 1. tém tmahe su-matf. We implore him with prayer. In our passage the verb pipartana, fill or fulfil, indicates in what sense sumat{ ought to be taken. Su-matim pipartana is no more than kémam pipartana, fulfil our desire! See VII, 62, 3. & nak kfimam pdpurantu ; I, 158, 2. kamapréma-iva manas4. On sumna, see Burnouf, Etudes, Pp. 91, and Aufrecht, in Kuhn’s Zeitschrift, vol. iv, p. 274. Note 38. Krivi4-datt has been a crux to ancient and modern interpreters. It is mentioned as a difficult word in the Nighaztu, and all that Yaska has to say is that it means possessed of cutting teeth (Nir. VI, 30. krivirdati vikartanadanti). Professor Roth, in his note to this passage, says that krivi can never have the meaning of well, which is ascribed to it in the Nighamtu III, 23, but seems rather to mean an animal, perhaps the wild boar, xampos, with metathesis of y andr. He translates our passage: ‘Where 222 VEDIC HYMNS. your lightning with boar-teeth tears.’ In his Dictionary, however, he only says, ‘krivis, perhaps the name of an animal, and dant, tooth.’ SAyavza contents himself with explaining krivirdatt by vikshepazasiladanti, having teeth that scatter about. My own translation is founded on the supposition that krivis, the first portion of krivirdatt, has nothing to do with krivi, but is a dialectic variety of kravis, raw flesh, the Greek xpéas, Latin caro, cruor. It means what is raw, bloody, or gory. From it the adjective krdra, horrible, cruentus (Curtius, Grundziige, p.142; Kuhn, Zeitschrift, vol. ii, p. 235). A name of the goddess Durg4 in later Sanskrit is krdradanti, and with a similar conception the lightning, I believe, is here called krivirdati, with gory teeth. Note 4. It should be observed that in rddati the simile of the teeth of the lightning is carried on. For rddati may be supposed to have had in the Veda, too, the original meaning of radere and rédere, to scratch, to gnaw. Rada and radana in the later Sanskrit mean tooth. It is curious, however, that there is no other passage in the Rig-veda where rad clearly means to bite. It means to cut, in I, 61,12. gdéé nd parva vi rada tiraskd. Cut his joint through, as the joint of an ox.
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.
1Kuhn, Zeitschrift, vol. ii, p. 234: ‘Die ihr die Luft erfiillt mit eurer Kraft, hervorstiirmt ihr selbst-gelenkten Laufes.’ Verse 5. Note 1. Nad certainly means to sound, and the causative might be translated by ‘to make cry or shriek.’ If we took parvata in the sense of cloud, we might translate, ‘When you make the clouds roar;’ if we took pdrvata for mountain, we might, with Professor Wilson, render the passage by ‘ When your brilliant coursers make the mountains echo.’ But nad, like other roots which afterwards take the meaning of sounding, means originally to vibrate, to shake; and if we compare analogous passages where nad occurs, we shall see that in our verse, too, the Vedic poet undoubtedly meant nad to be taken in that sense: VIII, 20, 5. Azyutd Ait vak 4eman & nfnadati pdrvatasak vanaspatik, bhimi# yémeshu regate. At your racing even things that are immovable vibrate, the rocks, the lord of the forest; the earth quivers on your ways. (See I, 37, 7, note 1.) Grassmann here translates naddyanta by erschiittern,but in VIII, 20, 5 byerdrohnt. Note 2. See I, 37, 7, note 1. NOTES. I, 166, 6. 219 Note 3. Rathiydnti-iva does not occur again. Sdyana explains it, like a woman who wishes for a chariot, or who rides in a chariot. I join it with éshadhi, and take it in the sense of upamandd 4édre (Paz. III, 1, 10), i.e. to behave like or to be like a chariot, whether the comparison is meant to express simply the quickness of chariots or the whirling of their wheels. The Pada has rathiydnti, whereas the more regular form is that of the Samhit4, rathiydnti. Cf. PratisAkhya, 587. Verse 6. Note 1. Su-#etund, the instrumental of su-#etu, kindness, good-mindedness, favour. This word occurs in the instrumental only, and always refers to the kindness of the gods; not, like sumat{, to the kindness of the worshipper also : I, 79, 9. & nak agne su-ketinA ray{m visvayu-poshasam, m4rdikam dhehi givase. Give us, O Agni, through thy favour wealth which supports our whole life, give us grace to live. I, 127,11. sd# nak nédishtham dddvisdnak & bhara 4gne devébhif s4-kanah su-ketund maha raydh su-etuina. Thou, O Agni, seen close to us, bring to us, in union with the gods, by thy favour, great riches, by thy favour! 1,159, 5. asmabhyam dyaévaprithivi (iti) su-Aetuna rayim dhattam vdsu-mantam sata-gvinam. Give to us, O Dy4v4prithivi, by your favour, wealth, consisting of treasures and many flocks. V, 51, 11. svast{ dyAvaprithivi (iti) su-Aetuna. Give us, O DyAvaprithivi, happiness through your favour! V, 64, 2. t& bahdva su-éetun4 pra yantam asmai dréate. Stretch out your arms with kindness to this worshipper ! In one passage of the ninth Mandala (IX, 65, 30) we meet with su-Zetinam, as an accusative, referring to Soma, the gracious, and this would pre-suppose a substantive éetuna, which, however, does not exist.
2Stretch out your arms with kindness to this worshipper ! In one passage of the ninth Mandala (IX, 65, 30) we meet with su-Zetinam, as an accusative, referring to Soma, the gracious, and this would pre-suppose a substantive éetuna, which, however, does not exist. Note 2. Sumati{ has, no doubt, in most passages in the Rig-veda, the meaning of favour, the favour of the gods. ‘Let us obtain your favour, Jet us be in your favour,’ are familiar expressions of the Vedic poets. But there are also numerous passages where that meaning is inapplicable, and 220 VEDIC HYMNS. where, as in our passage, we must translate sumat{ by prayer or desire. In the following passages sumat{ is clearly used in its original sense of favour, blessing, or even gift : I, 73, 6 (7). su-matim bhikshamana. Begging for thy favour. I, 171, 1. su-ukténa bhikshe su-matim tura#4m. With a hymn I beg for the favour of the quick Maruts. I, 114, 3. asydma te su-matim. May we obtain thy favour! Cf. I, 114, 9. I, 114, 4. su-matim {t vaydm asya & vrimimahe. We choose his favour. Cf. III, 33, 11. I, 117, 23. sadd kavi (iti) su-matim & dake vam. I always desire your favour, O ye wise Asvins. I, 156, 3. mahdak te vishzo (iti) su-matim bhagdmahe. May we, O Vishzu, enjoy the favour of thee, the mighty! Bhiksh, to beg, used above, is an old desiderative form of bhag, and means to wish to enjoy. III, 4, 1. su-matim rasi vasvak. Thou grantest the favour of wealth. VII, 39, 1. drdhvds agnif# su-matim vasvah asret. The lighted fire went up for the favour of wealth. Cf. VII, 60,11; 1X, 97, 26. ITI, 57, 6. vaso (iti) rfisva su-matim visva-gany4m. Grant us, O Vasu, thy favour, which is glorious among men! VII, 100, 2. tvdm vishno (iti) su-matim visva-ganyam—daz. Mayest thou, Vishwu, give thy favour, which is glorious among men! X, 11, 7. yds te agne su-matim marta# dkshat. The mortal who obtained thy favour, O Agni. II, 34, 15. arvaéi s& marutah ya vah atih 6 (iti) si vasrd-iva su-mati# gigatu. Your help, O Maruts, which is to usward, your favour may it come near, like a cow! VIII, 22, 4. asm&n akkAa su-matizZ vam subhak pati (iti) 4 dhenuA-iva dhavatu. May your favour, O Asvins, hasten towards us, like acow! But this meaning is by no means the invariable meaning of sumati, and it will easily be seen that, in the following NOTES. I, 166, 6. 221 passages, the word must be translated by prayer. Thus when Sarasvati is called (I, 3, 11) #étantt su-matin&ém, this can only mean she who knows of the prayers, as before she is called £odayitri sOnv/tandm, she who excites songs of praise: I, 151,7. akkha girak su-matim gantam asma-yd (iti). Come towards the songs, towards the prayer, you who are longing for us. Cf. X, 20, 10. II, 43, 3. tdshvim a&sinak su-mati{m #ikiddhi nak. Sitting quiet, listen, O Sakuni (bird), to our prayer! V,1, 10. & bhdndish¢asya su-matim Aikiddhi. Take notice of the prayer of thy best praiser! Cf. V, 33, 1.
3Cf. X, 20, 10. II, 43, 3. tdshvim a&sinak su-mati{m #ikiddhi nak. Sitting quiet, listen, O Sakuni (bird), to our prayer! V,1, 10. & bhdndish¢asya su-matim Aikiddhi. Take notice of the prayer of thy best praiser! Cf. V, 33, 1. VII, 18, 4. & naX {ndra# su-matim gantu dkkha. May Indra come to our prayer! VII, 31, 10. prd-etase pra su-matim krézudhvam. Make a prayer for the wise god! IX, 96, 2. su-matim yati 4é2ha. He (Soma) goes near to the prayer. X, 148, 3. réshizam viprak su-matim dakandh. Thou, the wise, desiring the prayer of the Aishis. VIII, 22, 6. t& vam adyd sumati-bhi# subhaé pati (iti) asvina pra stuvimahi. Let us praise to-day the glorious Asvins with our prayers. IX, 74, 1. tém tmahe su-matf. We implore him with prayer. In our passage the verb pipartana, fill or fulfil, indicates in what sense sumat{ ought to be taken. Su-matim pipartana is no more than kémam pipartana, fulfil our desire! See VII, 62, 3. & nak kfimam pdpurantu ; I, 158, 2. kamapréma-iva manas4. On sumna, see Burnouf, Etudes, Pp. 91, and Aufrecht, in Kuhn’s Zeitschrift, vol. iv, p. 274. Note 38. Krivi4-datt has been a crux to ancient and modern interpreters. It is mentioned as a difficult word in the Nighaztu, and all that Yaska has to say is that it means possessed of cutting teeth (Nir. VI, 30. krivirdati vikartanadanti). Professor Roth, in his note to this passage, says that krivi can never have the meaning of well, which is ascribed to it in the Nighamtu III, 23, but seems rather to mean an animal, perhaps the wild boar, xampos, with metathesis of y andr. He translates our passage: ‘Where 222 VEDIC HYMNS. your lightning with boar-teeth tears.’ In his Dictionary, however, he only says, ‘krivis, perhaps the name of an animal, and dant, tooth.’ SAyavza contents himself with explaining krivirdatt by vikshepazasiladanti, having teeth that scatter about. My own translation is founded on the supposition that krivis, the first portion of krivirdatt, has nothing to do with krivi, but is a dialectic variety of kravis, raw flesh, the Greek xpéas, Latin caro, cruor. It means what is raw, bloody, or gory. From it the adjective krdra, horrible, cruentus (Curtius, Grundziige, p.142; Kuhn, Zeitschrift, vol. ii, p. 235). A name of the goddess Durg4 in later Sanskrit is krdradanti, and with a similar conception the lightning, I believe, is here called krivirdati, with gory teeth. Note 4. It should be observed that in rddati the simile of the teeth of the lightning is carried on. For rddati may be supposed to have had in the Veda, too, the original meaning of radere and rédere, to scratch, to gnaw. Rada and radana in the later Sanskrit mean tooth. It is curious, however, that there is no other passage in the Rig-veda where rad clearly means to bite. It means to cut, in I, 61,12. gdéé nd parva vi rada tiraskd. Cut his joint through, as the joint of an ox.
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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