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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Rada 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. But in most passages where rad occurs in the Veda, it has the meaning of giving. It is not the same which we have in the Zend rad, to give, and which Justi rightly identifies with the root radh. But rad, to divide, may, like the German theilen in zutheilen, have taken the meaning ofgiving. Greek 8alw means to divide, but yields dals, portion, meal, just as Sanskrit day, to divide, yields d4yas, share, i.e. inheritance. This meaning is evident in the following passages : VII, 79, 4. tévat usha# ridhak asmadbhyam rasva y&vat stotrt-bhyah dradah grinand. Grant us, Ushas, so much wealth as thou hast given to the singers, when praised. I, 116, 7. kakshfvate aradatam puram-dhim. You gave wisdom to Kakshivat. I, 169, 8. rdda marut-bhi# suridhas gé-agrak. NOTES. I, 166, 6. 223 Give to the Maruts gifts, rich in cattle. VII, 62, 3. vi na% sahdsram suridhas radantu. May they (the gods) give to us a thousand gifts! 1,117, 11. vagam vipraya—radanta. Giving spoil to the sage! VI, 61, 6. rdda pdsh4-iva naX san{m. Give us, Sarasvati, wealth, like Pishan! IX, 93, 4. rada indo (iti) rayim. Give us, O Indra, wealth ! VII, 32,18. rada-vaso (iti). Indra, thou who givest wealth! In many passages, however, this verb rad is connected with words meaning way or path, and it then becomes a question whether it simply means to grant a way, or to cut a way open for some one. In Zend, too, the same idiom occurs, and Professor Justi explains it by ‘prepare a way.’ I subjoin the principal passages : VI, 30, 3. yat 4bhyas dradah% gatim indra. That thou hast cut a way for them (the rivers). Cf. VII, 74, 4. IV, 19, 2. pré vartants aradak visva-dhenah, Thou (Indra) hast cut open the paths for all the cows. X, 75, 2. pra te aradat vdruvahk ydtave pathas. Varuna cut the paths for thee to go. VII, 87,1. radat pathd’ varunah sfirydya. Varuaa cut paths for Sdrya. V, 80, 3. patha% rddanti suvitdya devi. She, the dawn, cutting open the paths for welfare. VII, 60, 4. ydsmai Adity&a# ddhvanas radanti. For whom the Adityas cut roads. II, 30, 2. pathdé rddantiz—dhunayaz yanti artham. Cutting their paths, the rivers go to their goal. This last verse seems to show that the cutting open of a road is really the idea expressed by rad in all these passages. And thus we find the rivers themselves saying that Indra cut them out or delivered them : IIT, 33, 6. {ndra% asmén aradat vagra-bahuA. Cf. X, 89, 7. Note 5. Rimidti, like the preceding expressions krivirdati and rddati, is not chosen at random, for though it has the 224 VEDIC HYMNS. general meaning of crushing or destroying, it is used by the Vedic poets with special reference to the chewing or crunching by means of the teeth. For instance,
2Note 5. Rimidti, like the preceding expressions krivirdati and rddati, is not chosen at random, for though it has the 224 VEDIC HYMNS. general meaning of crushing or destroying, it is used by the Vedic poets with special reference to the chewing or crunching by means of the teeth. For instance, I, 148, 4. purdizi dasmaé ni rivAti gimbhaih. Agni crunches many things with his jaws. 1,127, 4. sthirf Ait d4nna nf rinAti dgasa. Even tough morsels he (Agni) crunches fiercely. In a more general sense we find it used, V, 41,10. sokih-kesak nf rinAti vana. Agni with flaming hair swallows or destroys the forests. IV, 19, 3. ahim vdgrena vi rindh. Thou destroyedst Ahi with the thunderbolt. X,120,1. sadyahk gagnanah ni rindti sdtran. As soon as born he destroys his enemies. Note 6. Sudhita-iva barhdza. I think the explanation of this phrase given by Sayaza may be retained. He explains siidhita by suhit4, i.e. sush¢#u prerita, well thrown, well levelled, and barhav4 by hatis, tatsadhand hetir v4, a blow or its instrument, a weapon. Professor Roth takes barhav4 as an instrumental, used adverbially, in the sense of powerfully, but he does not explain in what sense sidhitd-iva ought then to be taken. We cannot well refer it to didyut, lightning, on account of the iva, which requires something that can form a simile of the lightning. Nor is su-dhita ever used as a substantive so as to take the place of svddhitiva. Su-dhita has apparently many meanings, but they all centre in one common conception. Su-dhita means well placed, of a thing which is at rest, well arranged, well ordered, secure; or it means well sent, well thrown, of a thing which has been in motion. Applied to human beings, it means well disposed or kind. III, 23, 1.. nfZ-mathita si-dhitak & sadhd-sthe. Agni produced by rubbing, and well placed in his abode. VII, 42, 4. su-pritak agnih si-dhitak dame &. Agni, who is cherished and well placed in the house. III, 29, 2. ardnyok ni-hitak gatd-vedahk garbhah-iva sudhitadé garbhizishu. Agni placed in the two fire-sticks, well placed like an embryo in the mothers. Cf. X, 27, 16. NOTES. I, 166, 6. 225 VIII, 60, 4. abhi prdy4msi su-dhita & vaso ({ti) gahi. Come, O Vasu, to these well-placed offerings. Cf. I, 135, 4; VI,15,15; X, 53 2 X, 70, 8. su-dhita havimeshi. The well-placed offerings. IV, 2, 10 (adhvardm). VII, 7, 3 (barhi£). As applied to dyus, life, sidhita may be translated by well established, safe : II, 27, 10, asydma dydmshi su-dhitani prva. May we obtain the happy long lives of our forefathers. IV, 50, 8. sa it ksheti su-dhita% dkasi své. That man dwells secure in his own house. Applied to a missile weapon, sidhita may mean well placed, as it were, well shouldered, well held, before it is thrown; or well levelled, well aimed, when it is thrown : I, 167, 3. mimydksha yéshu si-dhita—rishaiz, To whom the well held spear sticks fast.
3Applied to a missile weapon, sidhita may mean well placed, as it were, well shouldered, well held, before it is thrown; or well levelled, well aimed, when it is thrown : I, 167, 3. mimydksha yéshu si-dhita—rishaiz, To whom the well held spear sticks fast. VI, 33, 3. tvdm t&én indra ubhdy4n amitran dasa vritrazi ry4 ka shra, vadhif vdna-iva si-dhitebhidz atkaikz. . Thou, Indra, O hero, struckest both enemies, the barbarous and the Aryan fiends, like forests with well-aimed weapons. Applied to a poem, sidhita means well arranged or perfect; I, 140,11. id4m agne su-dhitam duA-dhitat ddhi priydt Om ({ti) Ait manmanas préyak astu te. May this perfect prayer be more agreeable to thee than an imperfect one, though thou likest it. VII, 32,13. mdntram dkharvam su-dhitam. A poem, not mean, well contrived. As applied to men, sidhita means very much the same as hita, well disposed, kind : IV, 6,7. ddha mitra’ nd si-dhitak pavakd/ agnif didaya ménushishu vikshi. Then, like a kind friend, Agni shone among the children of man. V, 3,2. mitram si-dhitam. VI, 15, 2. mitram na ydm st-dhitam. VIII, 23, 8. mitram nd gdne su-dhitam ritd-vani. (32] Q 226 VEDIC HYMNS. X,115,7. mitraésak nd yé si-dhitas. At last si-dhita, without reference to human beings, takes the general sense of kind, good: III, 11, 8. pari visvani si-dhitaé agnéZ asyama mdnmabhiz. May we obtain through our prayers all the goods of Agni. Here, however, pray4msi may have to be supplied, and in that case this passage, too, should be classed with those mentioned above, VIII, 60, 4, &c. If then we consider that sudhita, as applied to weapons, means well held or well aimed, we can hardly doubt that barhav4 is here, as Sayava says, some kind of weapon. I should derive it from barhayati, to crush, which we have, for instance, I, 133, 5. pisdiga-bhrish4im ambhrizdm pis&im indra sdm myrina, sdrvam raksha/ n{- barhaya. Pound together the fearful Pis&#i with his fiery weapons, strike down every Rakshas. II, 23, 8. brthaspate deva-nida% n{ barhaya. Brihaspati strike down the scoffers of the gods. Cf. VI, 61, 3. Barhdv4d would therefore mean a weapon intended to crush an enemy, a block of stone, it may be, or a heavy club, and in that sense barhdv4 occurs at least once * more: VIII, 63,7. yat p&#ka-ganyayé vis& indre ghdéshak asrikshata, dstrivat barhamd vipa. When shouts have been sent up to Indra by the people of the five clans, then the club scattered the spears; or, then he scattered the spears with his club. In other passages Professor Roth is no doubt right when he assigns to barhd#4 an adverbial meaning, but I do not think that this meaning would be appropriate in our verse. Grassmann also translates, ‘ ein wohlgezielter Pfeil.’ Verse 7. Note 1. Aldtriniisak, a word which occurs but once more, and which had evidently become unintelligible even at the NOTES. I, 166, 7. 227
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.
1Rada 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. But in most passages where rad occurs in the Veda, it has the meaning of giving. It is not the same which we have in the Zend rad, to give, and which Justi rightly identifies with the root radh. But rad, to divide, may, like the German theilen in zutheilen, have taken the meaning ofgiving. Greek 8alw means to divide, but yields dals, portion, meal, just as Sanskrit day, to divide, yields d4yas, share, i.e. inheritance. This meaning is evident in the following passages : VII, 79, 4. tévat usha# ridhak asmadbhyam rasva y&vat stotrt-bhyah dradah grinand. Grant us, Ushas, so much wealth as thou hast given to the singers, when praised. I, 116, 7. kakshfvate aradatam puram-dhim. You gave wisdom to Kakshivat. I, 169, 8. rdda marut-bhi# suridhas gé-agrak. NOTES. I, 166, 6. 223 Give to the Maruts gifts, rich in cattle. VII, 62, 3. vi na% sahdsram suridhas radantu. May they (the gods) give to us a thousand gifts! 1,117, 11. vagam vipraya—radanta. Giving spoil to the sage! VI, 61, 6. rdda pdsh4-iva naX san{m. Give us, Sarasvati, wealth, like Pishan! IX, 93, 4. rada indo (iti) rayim. Give us, O Indra, wealth ! VII, 32,18. rada-vaso (iti). Indra, thou who givest wealth! In many passages, however, this verb rad is connected with words meaning way or path, and it then becomes a question whether it simply means to grant a way, or to cut a way open for some one. In Zend, too, the same idiom occurs, and Professor Justi explains it by ‘prepare a way.’ I subjoin the principal passages : VI, 30, 3. yat 4bhyas dradah% gatim indra. That thou hast cut a way for them (the rivers). Cf. VII, 74, 4. IV, 19, 2. pré vartants aradak visva-dhenah, Thou (Indra) hast cut open the paths for all the cows. X, 75, 2. pra te aradat vdruvahk ydtave pathas. Varuna cut the paths for thee to go. VII, 87,1. radat pathd’ varunah sfirydya. Varuaa cut paths for Sdrya. V, 80, 3. patha% rddanti suvitdya devi. She, the dawn, cutting open the paths for welfare. VII, 60, 4. ydsmai Adity&a# ddhvanas radanti. For whom the Adityas cut roads. II, 30, 2. pathdé rddantiz—dhunayaz yanti artham. Cutting their paths, the rivers go to their goal. This last verse seems to show that the cutting open of a road is really the idea expressed by rad in all these passages. And thus we find the rivers themselves saying that Indra cut them out or delivered them : IIT, 33, 6. {ndra% asmén aradat vagra-bahuA. Cf. X, 89, 7. Note 5. Rimidti, like the preceding expressions krivirdati and rddati, is not chosen at random, for though it has the 224 VEDIC HYMNS. general meaning of crushing or destroying, it is used by the Vedic poets with special reference to the chewing or crunching by means of the teeth. For instance,
2Note 5. Rimidti, like the preceding expressions krivirdati and rddati, is not chosen at random, for though it has the 224 VEDIC HYMNS. general meaning of crushing or destroying, it is used by the Vedic poets with special reference to the chewing or crunching by means of the teeth. For instance, I, 148, 4. purdizi dasmaé ni rivAti gimbhaih. Agni crunches many things with his jaws. 1,127, 4. sthirf Ait d4nna nf rinAti dgasa. Even tough morsels he (Agni) crunches fiercely. In a more general sense we find it used, V, 41,10. sokih-kesak nf rinAti vana. Agni with flaming hair swallows or destroys the forests. IV, 19, 3. ahim vdgrena vi rindh. Thou destroyedst Ahi with the thunderbolt. X,120,1. sadyahk gagnanah ni rindti sdtran. As soon as born he destroys his enemies. Note 6. Sudhita-iva barhdza. I think the explanation of this phrase given by Sayaza may be retained. He explains siidhita by suhit4, i.e. sush¢#u prerita, well thrown, well levelled, and barhav4 by hatis, tatsadhand hetir v4, a blow or its instrument, a weapon. Professor Roth takes barhav4 as an instrumental, used adverbially, in the sense of powerfully, but he does not explain in what sense sidhitd-iva ought then to be taken. We cannot well refer it to didyut, lightning, on account of the iva, which requires something that can form a simile of the lightning. Nor is su-dhita ever used as a substantive so as to take the place of svddhitiva. Su-dhita has apparently many meanings, but they all centre in one common conception. Su-dhita means well placed, of a thing which is at rest, well arranged, well ordered, secure; or it means well sent, well thrown, of a thing which has been in motion. Applied to human beings, it means well disposed or kind. III, 23, 1.. nfZ-mathita si-dhitak & sadhd-sthe. Agni produced by rubbing, and well placed in his abode. VII, 42, 4. su-pritak agnih si-dhitak dame &. Agni, who is cherished and well placed in the house. III, 29, 2. ardnyok ni-hitak gatd-vedahk garbhah-iva sudhitadé garbhizishu. Agni placed in the two fire-sticks, well placed like an embryo in the mothers. Cf. X, 27, 16. NOTES. I, 166, 6. 225 VIII, 60, 4. abhi prdy4msi su-dhita & vaso ({ti) gahi. Come, O Vasu, to these well-placed offerings. Cf. I, 135, 4; VI,15,15; X, 53 2 X, 70, 8. su-dhita havimeshi. The well-placed offerings. IV, 2, 10 (adhvardm). VII, 7, 3 (barhi£). As applied to dyus, life, sidhita may be translated by well established, safe : II, 27, 10, asydma dydmshi su-dhitani prva. May we obtain the happy long lives of our forefathers. IV, 50, 8. sa it ksheti su-dhita% dkasi své. That man dwells secure in his own house. Applied to a missile weapon, sidhita may mean well placed, as it were, well shouldered, well held, before it is thrown; or well levelled, well aimed, when it is thrown : I, 167, 3. mimydksha yéshu si-dhita—rishaiz, To whom the well held spear sticks fast.
3Applied to a missile weapon, sidhita may mean well placed, as it were, well shouldered, well held, before it is thrown; or well levelled, well aimed, when it is thrown : I, 167, 3. mimydksha yéshu si-dhita—rishaiz, To whom the well held spear sticks fast. VI, 33, 3. tvdm t&én indra ubhdy4n amitran dasa vritrazi ry4 ka shra, vadhif vdna-iva si-dhitebhidz atkaikz. . Thou, Indra, O hero, struckest both enemies, the barbarous and the Aryan fiends, like forests with well-aimed weapons. Applied to a poem, sidhita means well arranged or perfect; I, 140,11. id4m agne su-dhitam duA-dhitat ddhi priydt Om ({ti) Ait manmanas préyak astu te. May this perfect prayer be more agreeable to thee than an imperfect one, though thou likest it. VII, 32,13. mdntram dkharvam su-dhitam. A poem, not mean, well contrived. As applied to men, sidhita means very much the same as hita, well disposed, kind : IV, 6,7. ddha mitra’ nd si-dhitak pavakd/ agnif didaya ménushishu vikshi. Then, like a kind friend, Agni shone among the children of man. V, 3,2. mitram si-dhitam. VI, 15, 2. mitram na ydm st-dhitam. VIII, 23, 8. mitram nd gdne su-dhitam ritd-vani. (32] Q 226 VEDIC HYMNS. X,115,7. mitraésak nd yé si-dhitas. At last si-dhita, without reference to human beings, takes the general sense of kind, good: III, 11, 8. pari visvani si-dhitaé agnéZ asyama mdnmabhiz. May we obtain through our prayers all the goods of Agni. Here, however, pray4msi may have to be supplied, and in that case this passage, too, should be classed with those mentioned above, VIII, 60, 4, &c. If then we consider that sudhita, as applied to weapons, means well held or well aimed, we can hardly doubt that barhav4 is here, as Sayava says, some kind of weapon. I should derive it from barhayati, to crush, which we have, for instance, I, 133, 5. pisdiga-bhrish4im ambhrizdm pis&im indra sdm myrina, sdrvam raksha/ n{- barhaya. Pound together the fearful Pis&#i with his fiery weapons, strike down every Rakshas. II, 23, 8. brthaspate deva-nida% n{ barhaya. Brihaspati strike down the scoffers of the gods. Cf. VI, 61, 3. Barhdv4d would therefore mean a weapon intended to crush an enemy, a block of stone, it may be, or a heavy club, and in that sense barhdv4 occurs at least once * more: VIII, 63,7. yat p&#ka-ganyayé vis& indre ghdéshak asrikshata, dstrivat barhamd vipa. When shouts have been sent up to Indra by the people of the five clans, then the club scattered the spears; or, then he scattered the spears with his club. In other passages Professor Roth is no doubt right when he assigns to barhd#4 an adverbial meaning, but I do not think that this meaning would be appropriate in our verse. Grassmann also translates, ‘ ein wohlgezielter Pfeil.’ Verse 7. Note 1. Aldtriniisak, a word which occurs but once more, and which had evidently become unintelligible even at the NOTES. I, 166, 7. 227
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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