Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1and also in a semi-lucid blending of the attributes of time with those of the sun. Cf. AV. XIII, 2, 39, where Rohita, a form of the sun, is identified with time ; see Henry, Les Hymnes Rohitas, pp. 13, 44, and Contributions, Fourth Series, Amer. Journ. Phil. XII, p. 430. The Maitri-Upanishad states distinctly that the sun is the source of time, suryo yomk kalasya (VI, 14). b. sahasraksha is an attribute of a great variety of divini- ties, and it does not, therefore, contribute to the definition of the passage, see the note on IV> 20, 4 ; Saya/za, saha- srakira/zopeta^, i.e. the sun. a^-ara and bhurireta^ are attributes of the two Ushas at AV. VIII, 9, 12. The latter, in the RV., only of heaven and earth ; the former, again, of an almost complete assortment of divinities. One must not be too insistent with a later Atharvan production, the poet makes draughts upon the entire stock of mythic and cosmogonic ideas ; the poetic past is his kamadhuk ; he cares not for nicety of distinction. c. Saya/za: 'The ^z'shis mount (i.e. control) time,' svadhinaf/z kurvanti, svadhinakala bhavanti. Stanza 2. a. The MSS. have £akran which Roth and Whitney emend to £akra; Shankar Pandit adheres to the MS. reading. Saya/za comments upon £akra*nu vahati (sapta rztun anu anukrame/za . . . dharayati). The seven wheels occur again at RV. I, 164, 3. 12, where Saya^a refers them to the seven modes of subdividing the year. But the scholiast to the present passage, again, as in st. 1, has in mind the seven seasons (sapta rztun), i. e., the six seasons and the intercalary month. A wagon with seven wheels occurs also at RV. II, 40, 3, where it is employed by Soma and Pushan to carry the gods. Cf. also the Brzhaddevata, IV, 33.^ b. Saya/za comments upon amrzta//z tanv aksha/£, to wit : 684 HYMNS OF THE ATHARVA-VEDA. asya aksha^ tanu sa.mta.tam sukshmam amrztam amara/za- dharmakam avinaivaraM tattvam. o. The MSS. have a;//£*at, a;//£*at (enclitic), and anyat. Shankar Pandit relying upon Saya/za adopts angat, which the latter renders by a.ngaxi . . . vyaktikurvan. I do not see how we can well escape Roth and Whitney's emenda- tion to arvah in the light of pratyah in the next stanza, and in that case it seems desirable to supply vahati, ' carries,' from Pada a. But we may render also, ' he turns towards all these beings/ Muir, 'he is at present all these worlds ;' Grill. ' er fahrt herbei mit jenen wesen alien ; ' Ludwig, ' er (fahrt) herwarts alle dise welten ; ' Scherman, ' er (fahrt) herwarts kommend alle diese wesen/ d.
2y render also, ' he turns towards all these beings/ Muir, 'he is at present all these worlds ;' Grill. ' er fahrt herbei mit jenen wesen alien ; ' Ludwig, ' er (fahrt) herwarts alle dise welten ; ' Scherman, ' er (fahrt) herwarts kommend alle diese wesen/ d. All translators, except Scherman, render iyate as a verb of motion (Saya/za, in gatau) 1 ; Scherman, ' Kala wird als der erste gott angefleht/ Cf. Tait. Br. Ill, 12, 9, 1, rigbhi/i purvah/ze divi deva iyate (schol. ga^Mati), ya^urvede tish/^ati madhye ahna^, samavedena*stamaye mahiyate. Read seyate with crasis. Stanza 3. a. Ludwig explains the full jar as the sun : Saya/za, better, as the year with its days and nights, months and seasons. The Pada is an irregular gagati (read pur/za^ as three syllables). b. The MSS. of the vulgate, sintaA, which is emended to santam. Shankar Pandit gives santa/z (accent !) as the reading of both Sa/^hita and Padapa//£a ; Saya^a translates it by ' good men/ satpurusha/&. The emendation can be avoided : ' him we see being in many places/ c. Ludwig, ' er (fiihrt) hinweg alle dise welten ; ' Scher- man, ' er (Kala) [fahrt] zuriickgewandt alle diese Wesen/ The Pada is antithetical to st. 1 c, and indicates decay and death as over against life and growth. Cf. Mait. Up. VI, 14 (end), 'From Time all beings flow, from Time they grow, and into Time they set/ Possibly we may render, ' he turns away from all these beings/ 1 So also Ludwig here, but in the almost identical passage, XIX, 54, 6, 'wird angefleht/ It seems impossible to decide. XIX, 53- COMMENTARY. 685 Stanza 4. a. b. In both Padas the caesura is after eva, the pas- sage before the caesura being defective ; the first Pada is a ^agati. Grill, p. 195, by way of amending the metre, goes far in the direction of composing the Padas anew. Ludwig reads san for sa//z in both Padas, and his suggestion is supported by one of Shankar Pandit's MSS. of the Pada- pazV&a. He translates : ' er allein ist, und als solcher hat er die welten gebracht, er allein ist, und als solcher kam er um alle welten herum., c. The caesura again after the first three syllables. Stanza 5. The metre is irregular, especially in the first Pada : the Anukrama;zi, nivrzt (nikrzt) purastadbrzhati. Read prz'thvlr in Pada b, and possibly diva^anayat in Pada a. b. The ' three earths ' are meant ; see IV, 20, 2, and our note on the same. Saya/za, sanrapra/zyadharabhuta/z prithivik ; he also quotes RV. I, 108, 9. c. The MSS., both Sa;/zhita and Padapa^a, kale ha. I follow Roth and Whitney in reading kalena. d. The MSS.
3The ' three earths ' are meant ; see IV, 20, 2, and our note on the same. Saya/za, sanrapra/zyadharabhuta/z prithivik ; he also quotes RV. I, 108, 9. c. The MSS., both Sa;/zhita and Padapa^a, kale ha. I follow Roth and Whitney in reading kalena. d. The MSS. unanimously, havi's tish/^ate, which is emended by the same editors to ha vi tishz^ate. In this they were forestalled by Saya/za, vi tishzVfote vueshe/za asritam vartate. Grill, ' auf grund des Kala steht es fest,' a translation that seems less probable than ours. Stanza 6. a. The MSS. have bhutim wThich Roth and Whitney have changed to bhumim. Saya/za also comments upon bhutim, but he approaches closely to the value of bhumim, bhavanava^-^agat. We with the vulgate. Stanza 7. In Tait. Ar. IX, 3-6 = Tait. Up. Ill, 3 ff. the funda- mental principles prd/za, manas, vi^Tzana (similar to nama in this stanza), and ananda are described ; cf. especially the expression, anandad dhy eva khalv imani bhutani 686 HYMNS OF THE ATHARVA-VEDA. ^•ayante with the second half of our stanza. See also AV. XI, 4, 4 ff., and Scherman, 1. c, p. 71. For the posi- tion of nama in philosophical cosmogony, cf. also Tait. Ar. Ill, 12, 7. Stanza 8. For discussions of tapas and brahma, see Scherman, 1. c, p. 1 (note on RV. X, 129, 3), and Grill, p. 196, both con- taining references to previous efforts in behalf of these words. Saya/za well translates tapas by, ^agatsar^ana- vishaya//z paryalo^anam. In explanation of ^yesh^am he has, hira/zyagarhhakhya/^z tattvam. His translation for brahma is mechanical : sango veda/z, ' the Veda and its Angas.' For Pada d, cf. our notion of ' Father Time.' Stanza 9. d. ParameshMin is one of the numerous designations of the supreme being, almost monotheistic in character, which serves to form a transition stage from the earlier poly- theism to the pantheism of the Upanishads. Essentially the same idea is incorporated above in the term ^yesh/^a, which Saya/za fitly explains as hira/zyagarbha, 'golden embryo/ another embodiment of the same idea. Simi- larly vi^vakarman, ' fabricator of the universe,' svayambhu, ' self-existing;' cf. the next stanza, and AV. X, 7, 17. Stanza 10. d. Ka^yapa is a divine being identical or parallel with Pra^apati. This style of literature is likely ever to have in mind the pun of the Tait. Ar. I, 8, 8, kasyapak pa^yako bhavati, * Ka^yapa is a seer,' and this leads to the suspicion that the name is merely a personification of the sun ; cf. our note on AV. IV, 20, 7.
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.
1and also in a semi-lucid blending of the attributes of time with those of the sun. Cf. AV. XIII, 2, 39, where Rohita, a form of the sun, is identified with time ; see Henry, Les Hymnes Rohitas, pp. 13, 44, and Contributions, Fourth Series, Amer. Journ. Phil. XII, p. 430. The Maitri-Upanishad states distinctly that the sun is the source of time, suryo yomk kalasya (VI, 14). b. sahasraksha is an attribute of a great variety of divini- ties, and it does not, therefore, contribute to the definition of the passage, see the note on IV> 20, 4 ; Saya/za, saha- srakira/zopeta^, i.e. the sun. a^-ara and bhurireta^ are attributes of the two Ushas at AV. VIII, 9, 12. The latter, in the RV., only of heaven and earth ; the former, again, of an almost complete assortment of divinities. One must not be too insistent with a later Atharvan production, the poet makes draughts upon the entire stock of mythic and cosmogonic ideas ; the poetic past is his kamadhuk ; he cares not for nicety of distinction. c. Saya/za: 'The ^z'shis mount (i.e. control) time,' svadhinaf/z kurvanti, svadhinakala bhavanti. Stanza 2. a. The MSS. have £akran which Roth and Whitney emend to £akra; Shankar Pandit adheres to the MS. reading. Saya/za comments upon £akra*nu vahati (sapta rztun anu anukrame/za . . . dharayati). The seven wheels occur again at RV. I, 164, 3. 12, where Saya^a refers them to the seven modes of subdividing the year. But the scholiast to the present passage, again, as in st. 1, has in mind the seven seasons (sapta rztun), i. e., the six seasons and the intercalary month. A wagon with seven wheels occurs also at RV. II, 40, 3, where it is employed by Soma and Pushan to carry the gods. Cf. also the Brzhaddevata, IV, 33.^ b. Saya/za comments upon amrzta//z tanv aksha/£, to wit : 684 HYMNS OF THE ATHARVA-VEDA. asya aksha^ tanu sa.mta.tam sukshmam amrztam amara/za- dharmakam avinaivaraM tattvam. o. The MSS. have a;//£*at, a;//£*at (enclitic), and anyat. Shankar Pandit relying upon Saya/za adopts angat, which the latter renders by a.ngaxi . . . vyaktikurvan. I do not see how we can well escape Roth and Whitney's emenda- tion to arvah in the light of pratyah in the next stanza, and in that case it seems desirable to supply vahati, ' carries,' from Pada a. But we may render also, ' he turns towards all these beings/ Muir, 'he is at present all these worlds ;' Grill. ' er fahrt herbei mit jenen wesen alien ; ' Ludwig, ' er (fahrt) herwarts alle dise welten ; ' Scherman, ' er (fahrt) herwarts kommend alle diese wesen/ d.
2y render also, ' he turns towards all these beings/ Muir, 'he is at present all these worlds ;' Grill. ' er fahrt herbei mit jenen wesen alien ; ' Ludwig, ' er (fahrt) herwarts alle dise welten ; ' Scherman, ' er (fahrt) herwarts kommend alle diese wesen/ d. All translators, except Scherman, render iyate as a verb of motion (Saya/za, in gatau) 1 ; Scherman, ' Kala wird als der erste gott angefleht/ Cf. Tait. Br. Ill, 12, 9, 1, rigbhi/i purvah/ze divi deva iyate (schol. ga^Mati), ya^urvede tish/^ati madhye ahna^, samavedena*stamaye mahiyate. Read seyate with crasis. Stanza 3. a. Ludwig explains the full jar as the sun : Saya/za, better, as the year with its days and nights, months and seasons. The Pada is an irregular gagati (read pur/za^ as three syllables). b. The MSS. of the vulgate, sintaA, which is emended to santam. Shankar Pandit gives santa/z (accent !) as the reading of both Sa/^hita and Padapa//£a ; Saya^a translates it by ' good men/ satpurusha/&. The emendation can be avoided : ' him we see being in many places/ c. Ludwig, ' er (fiihrt) hinweg alle dise welten ; ' Scher- man, ' er (Kala) [fahrt] zuriickgewandt alle diese Wesen/ The Pada is antithetical to st. 1 c, and indicates decay and death as over against life and growth. Cf. Mait. Up. VI, 14 (end), 'From Time all beings flow, from Time they grow, and into Time they set/ Possibly we may render, ' he turns away from all these beings/ 1 So also Ludwig here, but in the almost identical passage, XIX, 54, 6, 'wird angefleht/ It seems impossible to decide. XIX, 53- COMMENTARY. 685 Stanza 4. a. b. In both Padas the caesura is after eva, the pas- sage before the caesura being defective ; the first Pada is a ^agati. Grill, p. 195, by way of amending the metre, goes far in the direction of composing the Padas anew. Ludwig reads san for sa//z in both Padas, and his suggestion is supported by one of Shankar Pandit's MSS. of the Pada- pazV&a. He translates : ' er allein ist, und als solcher hat er die welten gebracht, er allein ist, und als solcher kam er um alle welten herum., c. The caesura again after the first three syllables. Stanza 5. The metre is irregular, especially in the first Pada : the Anukrama;zi, nivrzt (nikrzt) purastadbrzhati. Read prz'thvlr in Pada b, and possibly diva^anayat in Pada a. b. The ' three earths ' are meant ; see IV, 20, 2, and our note on the same. Saya/za, sanrapra/zyadharabhuta/z prithivik ; he also quotes RV. I, 108, 9. c. The MSS., both Sa;/zhita and Padapa^a, kale ha. I follow Roth and Whitney in reading kalena. d. The MSS.
3The ' three earths ' are meant ; see IV, 20, 2, and our note on the same. Saya/za, sanrapra/zyadharabhuta/z prithivik ; he also quotes RV. I, 108, 9. c. The MSS., both Sa;/zhita and Padapa^a, kale ha. I follow Roth and Whitney in reading kalena. d. The MSS. unanimously, havi's tish/^ate, which is emended by the same editors to ha vi tishz^ate. In this they were forestalled by Saya/za, vi tishzVfote vueshe/za asritam vartate. Grill, ' auf grund des Kala steht es fest,' a translation that seems less probable than ours. Stanza 6. a. The MSS. have bhutim wThich Roth and Whitney have changed to bhumim. Saya/za also comments upon bhutim, but he approaches closely to the value of bhumim, bhavanava^-^agat. We with the vulgate. Stanza 7. In Tait. Ar. IX, 3-6 = Tait. Up. Ill, 3 ff. the funda- mental principles prd/za, manas, vi^Tzana (similar to nama in this stanza), and ananda are described ; cf. especially the expression, anandad dhy eva khalv imani bhutani 686 HYMNS OF THE ATHARVA-VEDA. ^•ayante with the second half of our stanza. See also AV. XI, 4, 4 ff., and Scherman, 1. c, p. 71. For the posi- tion of nama in philosophical cosmogony, cf. also Tait. Ar. Ill, 12, 7. Stanza 8. For discussions of tapas and brahma, see Scherman, 1. c, p. 1 (note on RV. X, 129, 3), and Grill, p. 196, both con- taining references to previous efforts in behalf of these words. Saya/za well translates tapas by, ^agatsar^ana- vishaya//z paryalo^anam. In explanation of ^yesh^am he has, hira/zyagarhhakhya/^z tattvam. His translation for brahma is mechanical : sango veda/z, ' the Veda and its Angas.' For Pada d, cf. our notion of ' Father Time.' Stanza 9. d. ParameshMin is one of the numerous designations of the supreme being, almost monotheistic in character, which serves to form a transition stage from the earlier poly- theism to the pantheism of the Upanishads. Essentially the same idea is incorporated above in the term ^yesh/^a, which Saya/za fitly explains as hira/zyagarbha, 'golden embryo/ another embodiment of the same idea. Simi- larly vi^vakarman, ' fabricator of the universe,' svayambhu, ' self-existing;' cf. the next stanza, and AV. X, 7, 17. Stanza 10. d. Ka^yapa is a divine being identical or parallel with Pra^apati. This style of literature is likely ever to have in mind the pun of the Tait. Ar. I, 8, 8, kasyapak pa^yako bhavati, * Ka^yapa is a seer,' and this leads to the suspicion that the name is merely a personification of the sun ; cf. our note on AV. IV, 20, 7.
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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