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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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! II, 28, 8. ndmad pura te varuza utd nindm utd apardm tuvi-g4ta bravama, tvé hi kam pdrvate nd sriténi dprakyutani dud-dabha vratani. Formerly, and now, and also in future let us give praise to thee, O Varuza; for in thee, O unconquerable, all laws are grounded, immovable as on a rock. A very frequent expression is d4nu vratam, according to the command of a god, IT, 38, 3; 6; VIII, 40,8; or simply anu vratdm, according to law and order: I, 136, 5. tam aryam@ abh{ rakshati rigu-ydntam dnu vratam. Aryaman protects him who acts uprightly according to law. Cf. ITI, 61,1; IV, 13, 2; V, 69, 1. 8. The laws or ordinances or institutions of the gods are sometimes taken for the sacrifices which are supposed to be enjoined by the gods, and the performance of which is, in a certain sense, the performance of the divine will. I, 93, 8. yds agnishéma havish4 saparydt devadrika mdnas4 yah ghviténa, tadsya vratim rakshatam patdm amhasak. He who worships Agni and Soma with oblations, with a godly mind, or with an offering, protect his sacrifice, shield him from evil! I, 31, 2. tvam agne prathamasé dngirak-tamak kavih devanam pari bhdshasi vratam. NOTES. I, 166, 12. 239 Agni, the first and wisest of poets, thou performest the sacrifice of the gods. III, 3, 9. tasya vrat&ni bhdri-poshizak vaydm upa bhdshema dame & suvrikt{-bhik. Let us, who possess much wealth, perform with prayers the sacrifices of Agni within our house. In another acceptation the vratas of the gods are what they perform and establish themselves, their own deeds: III, 6, 5. vrat& te agne mahatdé mahdni tava krdtvd rédasi (iti) & tatantha. The deeds of thee, the great Agni, are great, by thy power thou hast stretched out heaven and earth. VIII, 42, 1. dstabhnat dy&m dsurak visva-vedah dmimita varim&zam prithivy&, & asidat visva bhuvandni sam-ra¢ visva {t tani vdruzasya vratani. The wise spirit established the sky, and made the width of the earth, as king he approached all beings,—all these are the works of Varuza. VI, 14, 3. tarvantak dadsyum Aydvak vrata{k sfkshantah avratam. Men fight the fiend, trying to overcome by their deeds him who performs no sacrifices ; or, the lawless enemy. Lastly; vrata comes to mean sway, power, or work, and the expression vraté tava signifies, at thy command, under thy auspices : I, 24,15. 4tha vaydm Aditya vraté tava dn4gasahk dditaye syama. Then, O Aditya, under thy auspices may we be guiltless before Aditi. VI, 54, 9. pdshan tava vraté vaydm nd rishyema kddA Aana. O Pdshan, may we never fail under thy protection. X, 36,13. yé savitus satyd-savasya visve mitrdsya vraté vdrusasya devah. All the gods who are in the power of Savitar, Mitra, and Varuna.
2VI, 54, 9. pdshan tava vraté vaydm nd rishyema kddA Aana. O Pdshan, may we never fail under thy protection. X, 36,13. yé savitus satyd-savasya visve mitrdsya vraté vdrusasya devah. All the gods who are in the power of Savitar, Mitra, and Varuna. V, 83, 5. ydsya vraté prithiv! ndmnamiti ydsya vraté sapha-vat garbhuriti, ydsya vraté déshadhihz visvd-ripak sah nak parganya mahi s4rma yakkha. 240 VEDIC HYMNS. At whose bidding the earth bows down, at whose bidding hoofed animals run about, at whose bidding the plants assume all shapes, mayest thou, O Parganya, yield us great protection! Note 8. Datra, if derived from d4, would mean gift, and that meaning is certainly the most applicable in some passages where it occurs: IX, 97, 55. asi bhagak asi datrasya data. Thou art Bhaga, thou art the giver of the gift. In other passages, too, particularly in those where the verb da or some similar verb occurs in the same verse, it can hardly be doubted that the poet took datrd, like datra or dattra, in the sense of gift, bounty, largess: I, 116, 6. ydm asvind dadathué svetim dsvam—tdt vam datram méahi kirtényam bhat. The white horse, O Asvins, which you gave, that your gift was great and to be praised. I, 185, 3. anehd% datrdm ddite# anarvdm huvé. I call for the unrivalled, the uninjured bounty of Aditi. VII, 56, 21. m& vak datrét marutah nf{# arama. May we not fall away from your bounty, O Maruts! III, 54, 16. yuvam hi sthaé rayi-dau nak rayinam datrdm rakshethe. For you, Nasatyas, are our givers of riches, you protect the gift. VI, 20, 7. rvigisvane datram dasishe das. To Rigisvan, the giver, thou givest the gift. VIII, 43, 33. tat te sahasva imahe datrdm ydt nd upadasyati, tvat agne varyam vdsu. We ask thee, strong hero, for the gift which does not perish ; we ask from thee the precious wealth. X, 69, 4. datrdm rakshasva ydt iddm te asmé (iti). Protect this gift of thine which thou hast given to us. VIII, 44, 18. fsishe varyasya hi datrdsya agne sva/-patiz. For thou, O Agni, lord of heaven, art the master of the precious gift. Cf. IV, 38, 1. Professor Roth considers that datra is derived rather from da, to divide, and that it means share, lot, possession. But there is not a single passage where the meaning of gift or NOTES. 1, 166, 12. 241
3For thou, O Agni, lord of heaven, art the master of the precious gift. Cf. IV, 38, 1. Professor Roth considers that datra is derived rather from da, to divide, and that it means share, lot, possession. But there is not a single passage where the meaning of gift or NOTES. 1, 166, 12. 241 bounty does not answer all purposes. In VII, 56, 21, ma vahk datrit maruta’ nih arama, is surely best translated by, ‘let us not fall away from your bounty,’ and in our own passage the same meaning should be assigned to datra. The idea of datra, bounty, is by no means incompatible with vrata, realm, dominion, sway, if we consider that the sphere within which the bounty of a king or a god is exercised and accepted, is in one sense his realm. What the poet therefore says in our passage is simply this, that the bounty of the Maruts extends as far as the realm of Aditi, i.e. is endless, or extends everywhere, Aditi being in its original conception the deity of the unbounded world beyond, the earliest attempt at expressing the Infinite. As to datra occurring once with the accent on the first syllable in the sense of sickle, see M. M.,‘ Uber eine Stelle in Yaska’s Commentar zum Naighatuka,’ Zeitschrift der Deutschen Morgenlindischen Gesellschaft, 1853, vol. vii, P- 375- VIII, 78, 10. tava {t indra ahdm 4-sds4 haste d&tram Aand & dade. Trusting in thee alone, O Indra, I take the sickle in my hand. . This datra, sickle, is derived from do, to cut. Aditi, the Infinite. Note 4. Aditi, an ancient god or goddess, is in reality the earliest name invented to express the Infinite; not the Infinite as the result of a long process of abstract reasoning, but the visible Infinite, visible, as it were, to the naked eye, the endless expanse beyond the earth, beyond the clouds, beyond the sky. That was called A-diti, the un-bound, the un-bounded ; one might almost say, but for fear of misunderstandings, the Absolute, for it is derived from diti, bond, and the negative particle, and meant therefore originally what is free from bonds of any kind, whether of space or time, free from physical weakness, free from moral guilt. Such a conception became of necessity a being, a person, a god. To us such a name and such a conception seem decidedly modern, and to find in the Veda Aditi, the [32] R 242 VEDIC HYMNS.
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 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! II, 28, 8. ndmad pura te varuza utd nindm utd apardm tuvi-g4ta bravama, tvé hi kam pdrvate nd sriténi dprakyutani dud-dabha vratani. Formerly, and now, and also in future let us give praise to thee, O Varuza; for in thee, O unconquerable, all laws are grounded, immovable as on a rock. A very frequent expression is d4nu vratam, according to the command of a god, IT, 38, 3; 6; VIII, 40,8; or simply anu vratdm, according to law and order: I, 136, 5. tam aryam@ abh{ rakshati rigu-ydntam dnu vratam. Aryaman protects him who acts uprightly according to law. Cf. ITI, 61,1; IV, 13, 2; V, 69, 1. 8. The laws or ordinances or institutions of the gods are sometimes taken for the sacrifices which are supposed to be enjoined by the gods, and the performance of which is, in a certain sense, the performance of the divine will. I, 93, 8. yds agnishéma havish4 saparydt devadrika mdnas4 yah ghviténa, tadsya vratim rakshatam patdm amhasak. He who worships Agni and Soma with oblations, with a godly mind, or with an offering, protect his sacrifice, shield him from evil! I, 31, 2. tvam agne prathamasé dngirak-tamak kavih devanam pari bhdshasi vratam. NOTES. I, 166, 12. 239 Agni, the first and wisest of poets, thou performest the sacrifice of the gods. III, 3, 9. tasya vrat&ni bhdri-poshizak vaydm upa bhdshema dame & suvrikt{-bhik. Let us, who possess much wealth, perform with prayers the sacrifices of Agni within our house. In another acceptation the vratas of the gods are what they perform and establish themselves, their own deeds: III, 6, 5. vrat& te agne mahatdé mahdni tava krdtvd rédasi (iti) & tatantha. The deeds of thee, the great Agni, are great, by thy power thou hast stretched out heaven and earth. VIII, 42, 1. dstabhnat dy&m dsurak visva-vedah dmimita varim&zam prithivy&, & asidat visva bhuvandni sam-ra¢ visva {t tani vdruzasya vratani. The wise spirit established the sky, and made the width of the earth, as king he approached all beings,—all these are the works of Varuza. VI, 14, 3. tarvantak dadsyum Aydvak vrata{k sfkshantah avratam. Men fight the fiend, trying to overcome by their deeds him who performs no sacrifices ; or, the lawless enemy. Lastly; vrata comes to mean sway, power, or work, and the expression vraté tava signifies, at thy command, under thy auspices : I, 24,15. 4tha vaydm Aditya vraté tava dn4gasahk dditaye syama. Then, O Aditya, under thy auspices may we be guiltless before Aditi. VI, 54, 9. pdshan tava vraté vaydm nd rishyema kddA Aana. O Pdshan, may we never fail under thy protection. X, 36,13. yé savitus satyd-savasya visve mitrdsya vraté vdrusasya devah. All the gods who are in the power of Savitar, Mitra, and Varuna.
2VI, 54, 9. pdshan tava vraté vaydm nd rishyema kddA Aana. O Pdshan, may we never fail under thy protection. X, 36,13. yé savitus satyd-savasya visve mitrdsya vraté vdrusasya devah. All the gods who are in the power of Savitar, Mitra, and Varuna. V, 83, 5. ydsya vraté prithiv! ndmnamiti ydsya vraté sapha-vat garbhuriti, ydsya vraté déshadhihz visvd-ripak sah nak parganya mahi s4rma yakkha. 240 VEDIC HYMNS. At whose bidding the earth bows down, at whose bidding hoofed animals run about, at whose bidding the plants assume all shapes, mayest thou, O Parganya, yield us great protection! Note 8. Datra, if derived from d4, would mean gift, and that meaning is certainly the most applicable in some passages where it occurs: IX, 97, 55. asi bhagak asi datrasya data. Thou art Bhaga, thou art the giver of the gift. In other passages, too, particularly in those where the verb da or some similar verb occurs in the same verse, it can hardly be doubted that the poet took datrd, like datra or dattra, in the sense of gift, bounty, largess: I, 116, 6. ydm asvind dadathué svetim dsvam—tdt vam datram méahi kirtényam bhat. The white horse, O Asvins, which you gave, that your gift was great and to be praised. I, 185, 3. anehd% datrdm ddite# anarvdm huvé. I call for the unrivalled, the uninjured bounty of Aditi. VII, 56, 21. m& vak datrét marutah nf{# arama. May we not fall away from your bounty, O Maruts! III, 54, 16. yuvam hi sthaé rayi-dau nak rayinam datrdm rakshethe. For you, Nasatyas, are our givers of riches, you protect the gift. VI, 20, 7. rvigisvane datram dasishe das. To Rigisvan, the giver, thou givest the gift. VIII, 43, 33. tat te sahasva imahe datrdm ydt nd upadasyati, tvat agne varyam vdsu. We ask thee, strong hero, for the gift which does not perish ; we ask from thee the precious wealth. X, 69, 4. datrdm rakshasva ydt iddm te asmé (iti). Protect this gift of thine which thou hast given to us. VIII, 44, 18. fsishe varyasya hi datrdsya agne sva/-patiz. For thou, O Agni, lord of heaven, art the master of the precious gift. Cf. IV, 38, 1. Professor Roth considers that datra is derived rather from da, to divide, and that it means share, lot, possession. But there is not a single passage where the meaning of gift or NOTES. 1, 166, 12. 241
3For thou, O Agni, lord of heaven, art the master of the precious gift. Cf. IV, 38, 1. Professor Roth considers that datra is derived rather from da, to divide, and that it means share, lot, possession. But there is not a single passage where the meaning of gift or NOTES. 1, 166, 12. 241 bounty does not answer all purposes. In VII, 56, 21, ma vahk datrit maruta’ nih arama, is surely best translated by, ‘let us not fall away from your bounty,’ and in our own passage the same meaning should be assigned to datra. The idea of datra, bounty, is by no means incompatible with vrata, realm, dominion, sway, if we consider that the sphere within which the bounty of a king or a god is exercised and accepted, is in one sense his realm. What the poet therefore says in our passage is simply this, that the bounty of the Maruts extends as far as the realm of Aditi, i.e. is endless, or extends everywhere, Aditi being in its original conception the deity of the unbounded world beyond, the earliest attempt at expressing the Infinite. As to datra occurring once with the accent on the first syllable in the sense of sickle, see M. M.,‘ Uber eine Stelle in Yaska’s Commentar zum Naighatuka,’ Zeitschrift der Deutschen Morgenlindischen Gesellschaft, 1853, vol. vii, P- 375- VIII, 78, 10. tava {t indra ahdm 4-sds4 haste d&tram Aand & dade. Trusting in thee alone, O Indra, I take the sickle in my hand. . This datra, sickle, is derived from do, to cut. Aditi, the Infinite. Note 4. Aditi, an ancient god or goddess, is in reality the earliest name invented to express the Infinite; not the Infinite as the result of a long process of abstract reasoning, but the visible Infinite, visible, as it were, to the naked eye, the endless expanse beyond the earth, beyond the clouds, beyond the sky. That was called A-diti, the un-bound, the un-bounded ; one might almost say, but for fear of misunderstandings, the Absolute, for it is derived from diti, bond, and the negative particle, and meant therefore originally what is free from bonds of any kind, whether of space or time, free from physical weakness, free from moral guilt. Such a conception became of necessity a being, a person, a god. To us such a name and such a conception seem decidedly modern, and to find in the Veda Aditi, the [32] R 242 VEDIC HYMNS.
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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