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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1H. O., Prolegomena, p. 280. Note 2. 'Is it a play on the word ? Like a priest knowing all things ? y M. M. Note 3. There is a metrical irregularity in this Pada ; it has six syllables instead of five before the caesura. The text, however, seems to be correct. K 2 132 VEDIC HYMNS. Verse 2. Note 1. The first Pada is Trish/ubh instead of Gagati. It would be easy to correct huvemahi, but that form is never found in the Rig-veda, though both huvema and havamahe are frequent. Thus it is very probable that we have here a metrical irregularity of the type described by H. O., Prolegomena, p. 117. Note 2. Comp. VIII, 60, 3. viprebhi/i sukra, manmabhi^. Note 3. If the explanation of pari^man which we have adopted (see above, I, 79, 3, note 2) is correct, it will be impossible, of course, to accept Bergaigne's opinion (Rel. Ved., II, 505, note 1) that the accusative dyam is governed by pari^manam. Verse 3. Note 1. In the second Pada one syllable is wanting. The text seems to be correct, and the irregularity apparently is the typical one described by H. O., Prolegomena, p. 68 seq. : the Pada has the tetrasyllable beginning (before the caesura), and it goes on as if the beginning had been pentasyllabic. Several Padas of the same irregular structure occur in our hymn, thus in verse 9 : tvam (read tuam) agne ll sahasa sahantama^ ; verse 10 : pra va/2 mahe 11 sahasa sahasvate ; usha^-biidhe 11 pa^u-se na agnaye. Note 2. The comparison para^ii^ na, ' like an axe/ raises doubts as to the correctness of druham-tara^. Para^ii^ seems to point to a compound containing the element drii, 'wood;' comp. below, 130, 4; VII, 104, 21. The second member of the compound would be han, which is frequently used with the meaning of cutting wood (II, 14, 2 ; X, 89, 7). Thus the reading would be dru-hantara^ (comp. vrz'tra- hantama^), l a mighty wood-cutter/ As to this use of the comparative, see Delbriick, Altindische Syntax, p. 196. Note 3. Comp. V, 7, 2. yasya samrz'tau. Note 4. Prof. Max Miiller (Science of Thought, p. 325) believes that the root sru occurs here in the sense of shaking. To me it seems that this jruvat is a misspelling MAiVJDALA I, HYMN I 2 7. 1 33 for sruvat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different. Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vana-iva vate it.
21 33 for sruvat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different. Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vana-iva vate it. Note 6. The two last Padas are very obscure. In the last Pada but one na would seem to be comparative, not negative, because it has the same meaning in the last Pada, and because its vowel does not coalesce with the following initial vowel (comp. Benfey's dissertation, ' Behandlung des auslautenden a in na " wie " und na " nicht." ' But then instead of yamate a substantive meaning something like ' hero ' would be required. And also instead of the in- strumental dhanva-saha one should expect to find a nomi- native; comp. Benfey, Vedica und Linguistica, p. 180, note 1. — Prof. Max Muller translates: 'Holding out (or resisting) he stands firm, he does not budge ; holding his bow he does not budge.' Verse 4. Note 1. The words t6g\shthdibh.\k arambhi^ are repeated, probably by the same poet, below, 129, 5. Note 2. It may be observed that several times in the Paru^Mepa hymns the parallelism between two subsequent Padas has corrupted the text, the reading of the one Pada being wrongly introduced into the other. For instances I refer to I, 129, 11, where the last vaso has been added from the preceding Pada, and to the last Pada but one of I, 135, 4. Possibly our Pada, which in its traditional form is metrically abnormal (comp., however, M. M.'s Hymns to the MarutSj 1st ed., p. cxii), has suffered damage in the same way. The comparison of I, 129, 5 would lead us to conjecture : tigishthsbhik ara^ibhi^ na avase. i One wor- ships him in order that he may grant his favour as if (he were to help us) with hottest kindling-sticks. One worships Agni in order that he may grant his favour.' Note 3. Comp. IV, 7, 10. sthira kit anna dayate vi ^•ambhai^. The food is the wood which Agni consumes. 134 VEDIC HYMNS. Verse 5. Note 1. See Prof, von Roth's translation of this verse, Zeitschrift der D. Morg. Gesellschaft, XLVIII, 117. On przksham, comp. M. M., vol. xxxii, p. 302 ; Pischel, Vedische Studien, I, p. 96 seq. The translation of such a word can only be tentative. Note 2. To liparasu something like vikshii (IV, 37, 3) seems to be supplied. Note 3. Comp. the Latin expression, 'argutius quam verius., Pischel, Gottinger Gelehrte Anzeigen, 1884, p. 516 seq.; Delbriick. Altindische Syntax, p. 196. Note 4. Aprayus seems to be an anomalous formation, instead of aprayu, unless we have to read aprayuve. Ac- cording to Pischel (Gottinger Gel. Anzeigen, 1890, p. 542), aprayushe would mean 'dem der da lebt.' But I do not think that this aprayus should be separated from aprayu, which, as may be seen from I, 89, 1 compared with III, 5, 6 and X, 4, 7, is identical in meaning with, and evidently etymologically related to, aprayu^Mant. Note 5. Grabha/zavat is the contrary of agrabha^a, I, 116,5.
3Note 5. Grabha/zavat is the contrary of agrabha^a, I, 116,5. Note 6. Comp. Ill, 30, 7. abhaktam £it bha^-ate. Verse 6. Note 1. Ludwig : ' in den bebauten fluren zu verehren, auf den wiisten flachen zu verehren/ Prof. Max Mliller observes with regard to ish/ani/* : ' it stani/z, or ish 4- stani/z (ish-karta), much thundering.' For artana he proposes the translation, 'ploughed field.' I have left both words un- translated. Note 2. Adat is imperfect of ad ; there is a play upon words (adat and a-dadi/£). Verse 7. Note 1. Who the Kistas (cf. Lanman, p. 346) are is not known. They seem, however, either to be identical with the Bhrigus or to be another ancient and probably mythical family of priests like them. They are mentioned also in VI, 67, 10. MAA7)ALA I, HYMN 12 J. 1 35 Note 2. ' Their ' refers to ' goods.' Note 3. The fuel and libations with which Agni is covered ? Verse 8. Note 1. Vahas and its compounds, such as stomavahas, ukthavahas, girvahas, have been treated of by Dr. Neisser in his ingenious article on vahni, Bezzenberger's Beitrage, XVIII, 301 seq. (comp. on vahni, vol. xxxii, p. 37 seq.). Dr. Neisser tries to show that by the side of vahni, derived from vah = Latin vehere, and meaning 'draught-horse' (and besides — though Dr. Neisser does not admit this, see p. 316 — ' a person that drives in a chariot '), there existed a second substantive vahni connected with the Greek ev^eo-Oai, and meaning both 'erhaben' and 'erhebend,' i.e. praising the gods (loc. cit., p. 314). With this second vahni he connects vahas and its compounds. One of the principal arguments of Dr. Neisser is the fact quite correctly stated by him (p. 301), that 'the word vahni very frequently associates itself to the term hotrz, while it does not with the com- pounds havyavah and havyavahana/ This fact, indeed, points to the conclusion that 'those compounds belong to another sphere of ideas than vahni' (p. 302). But Dr. Neisser seems to me to go too far in concluding that vahni, standing as an epithet of Agni, is not derived from vah = vehere. Agni's action consists not only in carrying the sacrificial food to the gods, but also in carrying the gods to the sacrifice of men, and in coming to that sacrifice himself with his chariot and his horses. Nor do the words stomavahas or ukthavahas, if derived from vah = vehere, necessarily presuppose the admissibility of expressions such as ' uktham (stomam) vahati vipra/£ devan akk/ia. ' (p. 303), but those compounds may also rest on an idea conveyed by expressions such as ' uktham (stomal) vahati devan upa yagn&mj which idea is quite Vedic. Thus stomavahas in my opinion means, as an epithet of the god, ' carried by the stoma as by a vehicle' (comp. VII, 24, 5. esha stomal mahe ugraya vahe dhun-iva atya^ na va^ayan adhayi), or, as an epithet of the human worshippers, 'fitting out the I36 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.
1H. O., Prolegomena, p. 280. Note 2. 'Is it a play on the word ? Like a priest knowing all things ? y M. M. Note 3. There is a metrical irregularity in this Pada ; it has six syllables instead of five before the caesura. The text, however, seems to be correct. K 2 132 VEDIC HYMNS. Verse 2. Note 1. The first Pada is Trish/ubh instead of Gagati. It would be easy to correct huvemahi, but that form is never found in the Rig-veda, though both huvema and havamahe are frequent. Thus it is very probable that we have here a metrical irregularity of the type described by H. O., Prolegomena, p. 117. Note 2. Comp. VIII, 60, 3. viprebhi/i sukra, manmabhi^. Note 3. If the explanation of pari^man which we have adopted (see above, I, 79, 3, note 2) is correct, it will be impossible, of course, to accept Bergaigne's opinion (Rel. Ved., II, 505, note 1) that the accusative dyam is governed by pari^manam. Verse 3. Note 1. In the second Pada one syllable is wanting. The text seems to be correct, and the irregularity apparently is the typical one described by H. O., Prolegomena, p. 68 seq. : the Pada has the tetrasyllable beginning (before the caesura), and it goes on as if the beginning had been pentasyllabic. Several Padas of the same irregular structure occur in our hymn, thus in verse 9 : tvam (read tuam) agne ll sahasa sahantama^ ; verse 10 : pra va/2 mahe 11 sahasa sahasvate ; usha^-biidhe 11 pa^u-se na agnaye. Note 2. The comparison para^ii^ na, ' like an axe/ raises doubts as to the correctness of druham-tara^. Para^ii^ seems to point to a compound containing the element drii, 'wood;' comp. below, 130, 4; VII, 104, 21. The second member of the compound would be han, which is frequently used with the meaning of cutting wood (II, 14, 2 ; X, 89, 7). Thus the reading would be dru-hantara^ (comp. vrz'tra- hantama^), l a mighty wood-cutter/ As to this use of the comparative, see Delbriick, Altindische Syntax, p. 196. Note 3. Comp. V, 7, 2. yasya samrz'tau. Note 4. Prof. Max Miiller (Science of Thought, p. 325) believes that the root sru occurs here in the sense of shaking. To me it seems that this jruvat is a misspelling MAiVJDALA I, HYMN I 2 7. 1 33 for sruvat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different. Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vana-iva vate it.
21 33 for sruvat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different. Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vana-iva vate it. Note 6. The two last Padas are very obscure. In the last Pada but one na would seem to be comparative, not negative, because it has the same meaning in the last Pada, and because its vowel does not coalesce with the following initial vowel (comp. Benfey's dissertation, ' Behandlung des auslautenden a in na " wie " und na " nicht." ' But then instead of yamate a substantive meaning something like ' hero ' would be required. And also instead of the in- strumental dhanva-saha one should expect to find a nomi- native; comp. Benfey, Vedica und Linguistica, p. 180, note 1. — Prof. Max Muller translates: 'Holding out (or resisting) he stands firm, he does not budge ; holding his bow he does not budge.' Verse 4. Note 1. The words t6g\shthdibh.\k arambhi^ are repeated, probably by the same poet, below, 129, 5. Note 2. It may be observed that several times in the Paru^Mepa hymns the parallelism between two subsequent Padas has corrupted the text, the reading of the one Pada being wrongly introduced into the other. For instances I refer to I, 129, 11, where the last vaso has been added from the preceding Pada, and to the last Pada but one of I, 135, 4. Possibly our Pada, which in its traditional form is metrically abnormal (comp., however, M. M.'s Hymns to the MarutSj 1st ed., p. cxii), has suffered damage in the same way. The comparison of I, 129, 5 would lead us to conjecture : tigishthsbhik ara^ibhi^ na avase. i One wor- ships him in order that he may grant his favour as if (he were to help us) with hottest kindling-sticks. One worships Agni in order that he may grant his favour.' Note 3. Comp. IV, 7, 10. sthira kit anna dayate vi ^•ambhai^. The food is the wood which Agni consumes. 134 VEDIC HYMNS. Verse 5. Note 1. See Prof, von Roth's translation of this verse, Zeitschrift der D. Morg. Gesellschaft, XLVIII, 117. On przksham, comp. M. M., vol. xxxii, p. 302 ; Pischel, Vedische Studien, I, p. 96 seq. The translation of such a word can only be tentative. Note 2. To liparasu something like vikshii (IV, 37, 3) seems to be supplied. Note 3. Comp. the Latin expression, 'argutius quam verius., Pischel, Gottinger Gelehrte Anzeigen, 1884, p. 516 seq.; Delbriick. Altindische Syntax, p. 196. Note 4. Aprayus seems to be an anomalous formation, instead of aprayu, unless we have to read aprayuve. Ac- cording to Pischel (Gottinger Gel. Anzeigen, 1890, p. 542), aprayushe would mean 'dem der da lebt.' But I do not think that this aprayus should be separated from aprayu, which, as may be seen from I, 89, 1 compared with III, 5, 6 and X, 4, 7, is identical in meaning with, and evidently etymologically related to, aprayu^Mant. Note 5. Grabha/zavat is the contrary of agrabha^a, I, 116,5.
3Note 5. Grabha/zavat is the contrary of agrabha^a, I, 116,5. Note 6. Comp. Ill, 30, 7. abhaktam £it bha^-ate. Verse 6. Note 1. Ludwig : ' in den bebauten fluren zu verehren, auf den wiisten flachen zu verehren/ Prof. Max Mliller observes with regard to ish/ani/* : ' it stani/z, or ish 4- stani/z (ish-karta), much thundering.' For artana he proposes the translation, 'ploughed field.' I have left both words un- translated. Note 2. Adat is imperfect of ad ; there is a play upon words (adat and a-dadi/£). Verse 7. Note 1. Who the Kistas (cf. Lanman, p. 346) are is not known. They seem, however, either to be identical with the Bhrigus or to be another ancient and probably mythical family of priests like them. They are mentioned also in VI, 67, 10. MAA7)ALA I, HYMN 12 J. 1 35 Note 2. ' Their ' refers to ' goods.' Note 3. The fuel and libations with which Agni is covered ? Verse 8. Note 1. Vahas and its compounds, such as stomavahas, ukthavahas, girvahas, have been treated of by Dr. Neisser in his ingenious article on vahni, Bezzenberger's Beitrage, XVIII, 301 seq. (comp. on vahni, vol. xxxii, p. 37 seq.). Dr. Neisser tries to show that by the side of vahni, derived from vah = Latin vehere, and meaning 'draught-horse' (and besides — though Dr. Neisser does not admit this, see p. 316 — ' a person that drives in a chariot '), there existed a second substantive vahni connected with the Greek ev^eo-Oai, and meaning both 'erhaben' and 'erhebend,' i.e. praising the gods (loc. cit., p. 314). With this second vahni he connects vahas and its compounds. One of the principal arguments of Dr. Neisser is the fact quite correctly stated by him (p. 301), that 'the word vahni very frequently associates itself to the term hotrz, while it does not with the com- pounds havyavah and havyavahana/ This fact, indeed, points to the conclusion that 'those compounds belong to another sphere of ideas than vahni' (p. 302). But Dr. Neisser seems to me to go too far in concluding that vahni, standing as an epithet of Agni, is not derived from vah = vehere. Agni's action consists not only in carrying the sacrificial food to the gods, but also in carrying the gods to the sacrifice of men, and in coming to that sacrifice himself with his chariot and his horses. Nor do the words stomavahas or ukthavahas, if derived from vah = vehere, necessarily presuppose the admissibility of expressions such as ' uktham (stomam) vahati vipra/£ devan akk/ia. ' (p. 303), but those compounds may also rest on an idea conveyed by expressions such as ' uktham (stomal) vahati devan upa yagn&mj which idea is quite Vedic. Thus stomavahas in my opinion means, as an epithet of the god, ' carried by the stoma as by a vehicle' (comp. VII, 24, 5. esha stomal mahe ugraya vahe dhun-iva atya^ na va^ayan adhayi), or, as an epithet of the human worshippers, 'fitting out the I36 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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