Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1234 VEDIC HYMNS. that the Brahmaaas preferred skins, and the Kshatriyas clothes, for he says that those who wish well to the Brahmazas should wear agina, skins, and those who wish well to the Kshatriyas should wear vastra, clothes, and those who wish well to both should wear both, but, in that case, the skin should always form the outer garment. The Dharma-sftras of the Gautamas, which were published in India, prescribe likewise for the Brahmaza the black antelope skin, and allow clothes of hemp or linen (s4zakshaumaéira) as well as kutapas (woollen cloth) for all. What is new among the Gautamas is, that they add the karp4sa, the cotton dress, which is important as showing an early knowledge of this manufacture. The karpa4sa dress occurs once more as a present to be given to the Potar priest (Asv. Srauta-sdtras IX, 4), and was evidently considered as a valuable present, taking precedence of the kshaumi or linen dress. It is provided that the cotton dress should not be dyed, for this, I suppose, is the meaning of avikrita. Immediately after, however, it is said, that some authorities say the dress should be dyed red (kA4shayam apy eke), the very expression which occurred in Apastamba, and that, in that case, the red for the Brahmana’s dress should be taken from the bark of trees (varksha). Manu, who here, as elsewhere, simply paraphrases the ancient Sitras, says, II, 41: kArshvarauravabastani AarmAni brahmakdrinah vasirann Anupirvyeva sémzakshaumavikani a. ‘Let Brahmafarins wear (as outer garments) the skins of the black antelope, the deer, the goat, (as under garments) dresses of hemp, flax, and sheep’s wool, in the order of the three castes.’ The Sanskrit name for a dressed skin is agina, a word which does not occur in the Rig-veda, but which, if Bopp is right in deriving it from agd, goat, as alyis from aif, would have meant originally, not skin in general, but a goat-skin. The skins of the éta, here ascribed to the Maruts, would be identical with the aizeya, which Asvalayana ascribes to the Brahmaza, not, as we should expect, to the Kshatriya, if, as has been supposed, aizeya is derived from ena, which is a secondary form, particularly in the NOTES. I, 166, II. 235 feminine eni, of eta. There is, however, another word, eda, a kind of sheep, which, but for Festus, might be haedus, and by its side eva, a kind of antelope. These two forms pre-suppose an earlier erza or arva, and point therefore in a different direction, though hardly to dpves. Note 4. I translate kshura by sharp edges, but it might have been translated literally by razors, for, strange as it may sound, razors were known, not only during the Vedic period, but even previous to the Aryan separation. The Sanskrit kshurd is the Greek fupdés or fupdv. In the Veda we have clear allusions to shaving : X, 142, 4. yadé te vatak anu-vati sokiz, vapta-iva smasru vapasi pra bhfima.
2The Sanskrit kshurd is the Greek fupdés or fupdv. In the Veda we have clear allusions to shaving : X, 142, 4. yadé te vatak anu-vati sokiz, vapta-iva smasru vapasi pra bhfima. When the wind blows after thy blast, then thou shavest the earth as a barber shaves the beard. Cf. I, 65, 4. If, as B. and R. suggest, vaptar, barber, is connected with the more modern name for barber in Sanskrit, viz. napita, we should have to admit a root svap, in the sense of tearing or pulling, vellere, from which we might derive the Vedic svapil (VII, 56, 3), beak. Corresponding to this we find in Old High-German snabul, beak, (schnepfe, snipe,) and in Old Norse nef. The Anglo-Saxon neb means mouth and nose, while in modern English neb or nib is used for the bill or beak of a bird*. Another derivation of n4pita, proposed by Professor Weber (Kuhn’s Beitrage, vol. i, p. 505), who takes napita as a dialectic form of snapitar, balneator, or lavator, might be admitted if it could be proved that in India also the barber was at the same time a balneator, Burnouf, Lotus, p. 452, translating from the SAmafiia-phala Sutta, mentions among the different professions of the people those of ‘ portier,’ ‘ barbier,’ and ‘ baigneur.’ Verse 11. Note 1. Vi-bhitaya# is preperly a substantive, meaning ® Grimm, Deutsche Grammatik, vol. iii, pp. 400, 409. There is not yet sufficient evidence to show that Sanskrit sv, German sn, and Sanskrit n are interchangeable, but there is at least one case that may be analogous. Sanskrit svafg, to embrace, to twist round a person, German slango, Schlange, snake, and Sanskrit naga, snake. Grimm, Deutsche Grammatik, vol. iii, p. 364. 236 VEDIC HYMNS, power, but, like other substantives*, and particularly substantives with prepositions, it can be used as an adjective, and is, in fact, more frequently used as an adjective than as a substantive. In English we may translate it by power. It is a substantive, I, 8, 9. eva hi te vi-bhatayak itdyak indra m&-vate sadyah Ait sdnti dasushe. For indeed thy powers, O Indra, are at once shelters for a sacrificer, like me. : But it is an adjective, I, 30, 5. vi-bhati# astu sinv/ta. May the prayer be powerful. VI, 17, 4. mahém dndinam tavdsam vi-bhftim matsarasaz garhrishanta pra-saham. The sweet draughts of Soma delighted the great, the perfect, the strong, the powerful, the unyielding Indra. Cf. VIII, 49, 6; 50, 6. Vibhvas, with the Svarita on the last syllable, has to be pronounced vibhuas. In III, 6, 9, we find vi-bhavas. Note 2. See I, 87, 1, note 1, page 160. Note 3. See I, 6, 5, note 1, page 41. Verse 12. Note 1. Mahi-tvandm, greatness, is formed by the suffix tvand, which Professor Aufrecht has identified with the Greek ovvyn (cvvov); see Kuhn’s Zeitschrift, vol. i, p. 482. The origin of this suffix has been explained by Professor Benfey, ibid. vol. vii, p. 120, who traces it back to the suffix tvan, for instance, i-tvan, goer, in pratak-{tva=pratah-yava.
3i, p. 482. The origin of this suffix has been explained by Professor Benfey, ibid. vol. vii, p. 120, who traces it back to the suffix tvan, for instance, i-tvan, goer, in pratak-{tva=pratah-yava. Note 2. Vrata is one of the many words which, though we may perceive their one central idea, and their original purport, we have to translate by various terms in order to make them intelligible in every passage where they occur. Vrata (from vri, vrinoti), I believe, meant originally what is enclosed, protected, set apart, the Greek vopds : 1. V, 46, 7. yah parthivasak yis apim dpi vraté té# nak deviz su-havad sarma yakkhata. ® See Benfey, Kuhn’s Zeitschrift, vol. ii, p. 216. NOTES. I, 166, 12. 237 O ye gracious goddesses, who are on the earth or in the realm of the waters, grant us your protection ! Here vrata is used like vrigdna, see I, 165, 15, note 3, page 208, X,114, 2. tésAm nf sikyud kavdya ni-dénam pdreshu yah guhyeshu vratéshu. The poets discovered their (the Nirrstis’) origin, who are in the far hidden chambers. I, 163, 3. asi trita# guhyena vraténa. Thou art Trita within the hidden place, or with th secret work. - Dr. Muir sent me another passage : III, 54, 5. dddrisre eshdm avam& sdddmsi pdreshu y4& guhyeshu vratéshu. 2. Vrat& means what is fenced off or forbidden, what is determined, what is settled, and hence, like dharman, law, ordinance. V4rayati means to prohibit. In this sense vrat& occurs very frequently: I, 25,1. yat Ait hi te visa# yatha pra deva varuza vratdm, minimdsi dyavi-dyavi. Whatever law of thine we break, O Varuna, day by day, men as we are. II, 8, 3. ydsya vratdm nd mfyate. Whose law is not broken. III, 32, 8, indrasya karma su-krit4 purlizi vrat&ni devas na minanti visve. The deeds of Indra are well done and many, all the gods do not break his laws, or do not injure his ordinances. II, 24,12. visvam satydm maghavana yuvod {it &pak hand pra minanti vratim vam. All that is yours, O powerful gods, is true; even the waters do not break your law. II, 38,7. ndki% asya tani vrata devdsya savitusé minanti. No one breaks these laws of this god Savitar. Cf. IT, 38, 9. I, 92,12. dminati dafvyéni vratani. Not injuring the divine ordinances. Cf. I, 124, 2. X, 12, 5. kat asya ati vratam Aakrima. Which of his laws have we overstepped ? 238 VEDIC HYMNS, VIII, 25,16. tasya vraténi dnu vak £ardmasi. His ordinances we follow. X, 33, 9. nd devéném ati vratam satd-Atma and givati. No one lives beyond the statute of the gods, even if he had a hundred lives. VII, 5, 4. tava tri-dh&tu prithivi utd dyaué valsvanara vratdm agne sakanta. The earth and the sky followed thy threefold law, O Agni Vaisvanara. VII, 87,7. yak mrildyati dakrishe Ait agak vaydm syama vdrune anagAf, anu vratani aditeA r¢dhdntah. Let us be sinless before Varusza, who is gracious even to him who has committed sin, performing the laws of Aditi!
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.
1234 VEDIC HYMNS. that the Brahmaaas preferred skins, and the Kshatriyas clothes, for he says that those who wish well to the Brahmazas should wear agina, skins, and those who wish well to the Kshatriyas should wear vastra, clothes, and those who wish well to both should wear both, but, in that case, the skin should always form the outer garment. The Dharma-sftras of the Gautamas, which were published in India, prescribe likewise for the Brahmaza the black antelope skin, and allow clothes of hemp or linen (s4zakshaumaéira) as well as kutapas (woollen cloth) for all. What is new among the Gautamas is, that they add the karp4sa, the cotton dress, which is important as showing an early knowledge of this manufacture. The karpa4sa dress occurs once more as a present to be given to the Potar priest (Asv. Srauta-sdtras IX, 4), and was evidently considered as a valuable present, taking precedence of the kshaumi or linen dress. It is provided that the cotton dress should not be dyed, for this, I suppose, is the meaning of avikrita. Immediately after, however, it is said, that some authorities say the dress should be dyed red (kA4shayam apy eke), the very expression which occurred in Apastamba, and that, in that case, the red for the Brahmana’s dress should be taken from the bark of trees (varksha). Manu, who here, as elsewhere, simply paraphrases the ancient Sitras, says, II, 41: kArshvarauravabastani AarmAni brahmakdrinah vasirann Anupirvyeva sémzakshaumavikani a. ‘Let Brahmafarins wear (as outer garments) the skins of the black antelope, the deer, the goat, (as under garments) dresses of hemp, flax, and sheep’s wool, in the order of the three castes.’ The Sanskrit name for a dressed skin is agina, a word which does not occur in the Rig-veda, but which, if Bopp is right in deriving it from agd, goat, as alyis from aif, would have meant originally, not skin in general, but a goat-skin. The skins of the éta, here ascribed to the Maruts, would be identical with the aizeya, which Asvalayana ascribes to the Brahmaza, not, as we should expect, to the Kshatriya, if, as has been supposed, aizeya is derived from ena, which is a secondary form, particularly in the NOTES. I, 166, II. 235 feminine eni, of eta. There is, however, another word, eda, a kind of sheep, which, but for Festus, might be haedus, and by its side eva, a kind of antelope. These two forms pre-suppose an earlier erza or arva, and point therefore in a different direction, though hardly to dpves. Note 4. I translate kshura by sharp edges, but it might have been translated literally by razors, for, strange as it may sound, razors were known, not only during the Vedic period, but even previous to the Aryan separation. The Sanskrit kshurd is the Greek fupdés or fupdv. In the Veda we have clear allusions to shaving : X, 142, 4. yadé te vatak anu-vati sokiz, vapta-iva smasru vapasi pra bhfima.
2The Sanskrit kshurd is the Greek fupdés or fupdv. In the Veda we have clear allusions to shaving : X, 142, 4. yadé te vatak anu-vati sokiz, vapta-iva smasru vapasi pra bhfima. When the wind blows after thy blast, then thou shavest the earth as a barber shaves the beard. Cf. I, 65, 4. If, as B. and R. suggest, vaptar, barber, is connected with the more modern name for barber in Sanskrit, viz. napita, we should have to admit a root svap, in the sense of tearing or pulling, vellere, from which we might derive the Vedic svapil (VII, 56, 3), beak. Corresponding to this we find in Old High-German snabul, beak, (schnepfe, snipe,) and in Old Norse nef. The Anglo-Saxon neb means mouth and nose, while in modern English neb or nib is used for the bill or beak of a bird*. Another derivation of n4pita, proposed by Professor Weber (Kuhn’s Beitrage, vol. i, p. 505), who takes napita as a dialectic form of snapitar, balneator, or lavator, might be admitted if it could be proved that in India also the barber was at the same time a balneator, Burnouf, Lotus, p. 452, translating from the SAmafiia-phala Sutta, mentions among the different professions of the people those of ‘ portier,’ ‘ barbier,’ and ‘ baigneur.’ Verse 11. Note 1. Vi-bhitaya# is preperly a substantive, meaning ® Grimm, Deutsche Grammatik, vol. iii, pp. 400, 409. There is not yet sufficient evidence to show that Sanskrit sv, German sn, and Sanskrit n are interchangeable, but there is at least one case that may be analogous. Sanskrit svafg, to embrace, to twist round a person, German slango, Schlange, snake, and Sanskrit naga, snake. Grimm, Deutsche Grammatik, vol. iii, p. 364. 236 VEDIC HYMNS, power, but, like other substantives*, and particularly substantives with prepositions, it can be used as an adjective, and is, in fact, more frequently used as an adjective than as a substantive. In English we may translate it by power. It is a substantive, I, 8, 9. eva hi te vi-bhatayak itdyak indra m&-vate sadyah Ait sdnti dasushe. For indeed thy powers, O Indra, are at once shelters for a sacrificer, like me. : But it is an adjective, I, 30, 5. vi-bhati# astu sinv/ta. May the prayer be powerful. VI, 17, 4. mahém dndinam tavdsam vi-bhftim matsarasaz garhrishanta pra-saham. The sweet draughts of Soma delighted the great, the perfect, the strong, the powerful, the unyielding Indra. Cf. VIII, 49, 6; 50, 6. Vibhvas, with the Svarita on the last syllable, has to be pronounced vibhuas. In III, 6, 9, we find vi-bhavas. Note 2. See I, 87, 1, note 1, page 160. Note 3. See I, 6, 5, note 1, page 41. Verse 12. Note 1. Mahi-tvandm, greatness, is formed by the suffix tvand, which Professor Aufrecht has identified with the Greek ovvyn (cvvov); see Kuhn’s Zeitschrift, vol. i, p. 482. The origin of this suffix has been explained by Professor Benfey, ibid. vol. vii, p. 120, who traces it back to the suffix tvan, for instance, i-tvan, goer, in pratak-{tva=pratah-yava.
3i, p. 482. The origin of this suffix has been explained by Professor Benfey, ibid. vol. vii, p. 120, who traces it back to the suffix tvan, for instance, i-tvan, goer, in pratak-{tva=pratah-yava. Note 2. Vrata is one of the many words which, though we may perceive their one central idea, and their original purport, we have to translate by various terms in order to make them intelligible in every passage where they occur. Vrata (from vri, vrinoti), I believe, meant originally what is enclosed, protected, set apart, the Greek vopds : 1. V, 46, 7. yah parthivasak yis apim dpi vraté té# nak deviz su-havad sarma yakkhata. ® See Benfey, Kuhn’s Zeitschrift, vol. ii, p. 216. NOTES. I, 166, 12. 237 O ye gracious goddesses, who are on the earth or in the realm of the waters, grant us your protection ! Here vrata is used like vrigdna, see I, 165, 15, note 3, page 208, X,114, 2. tésAm nf sikyud kavdya ni-dénam pdreshu yah guhyeshu vratéshu. The poets discovered their (the Nirrstis’) origin, who are in the far hidden chambers. I, 163, 3. asi trita# guhyena vraténa. Thou art Trita within the hidden place, or with th secret work. - Dr. Muir sent me another passage : III, 54, 5. dddrisre eshdm avam& sdddmsi pdreshu y4& guhyeshu vratéshu. 2. Vrat& means what is fenced off or forbidden, what is determined, what is settled, and hence, like dharman, law, ordinance. V4rayati means to prohibit. In this sense vrat& occurs very frequently: I, 25,1. yat Ait hi te visa# yatha pra deva varuza vratdm, minimdsi dyavi-dyavi. Whatever law of thine we break, O Varuna, day by day, men as we are. II, 8, 3. ydsya vratdm nd mfyate. Whose law is not broken. III, 32, 8, indrasya karma su-krit4 purlizi vrat&ni devas na minanti visve. The deeds of Indra are well done and many, all the gods do not break his laws, or do not injure his ordinances. II, 24,12. visvam satydm maghavana yuvod {it &pak hand pra minanti vratim vam. All that is yours, O powerful gods, is true; even the waters do not break your law. II, 38,7. ndki% asya tani vrata devdsya savitusé minanti. No one breaks these laws of this god Savitar. Cf. IT, 38, 9. I, 92,12. dminati dafvyéni vratani. Not injuring the divine ordinances. Cf. I, 124, 2. X, 12, 5. kat asya ati vratam Aakrima. Which of his laws have we overstepped ? 238 VEDIC HYMNS, VIII, 25,16. tasya vraténi dnu vak £ardmasi. His ordinances we follow. X, 33, 9. nd devéném ati vratam satd-Atma and givati. No one lives beyond the statute of the gods, even if he had a hundred lives. VII, 5, 4. tava tri-dh&tu prithivi utd dyaué valsvanara vratdm agne sakanta. The earth and the sky followed thy threefold law, O Agni Vaisvanara. VII, 87,7. yak mrildyati dakrishe Ait agak vaydm syama vdrune anagAf, anu vratani aditeA r¢dhdntah. Let us be sinless before Varusza, who is gracious even to him who has committed sin, performing the laws of Aditi!
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.