Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1NOTES. The hymn is ascribed, as the whole collection to which it belongs, to Medhatithi Ka^va (see the note on the preceding hymn). Its metre is Gayatri. Verses 1-4 = SV. II, 697-700. Verse 9 = RV. V, 5, 8. Verse 10 = TS. Ill, i, ii, 1 ; TB. Ill, 5, 12, 1 ; MS. IV, 13, 10. The hymn belongs to the class of Apri hymns, which were classed by the ancient arrangers of the Sa^hita among the Agni hymns. The Apri hymns, consisting of eleven or twelve verses, were destined for the Praya^a offerings of the animal sacrifice (comp. H. O., Zeitschrift der D. Morg. Gesellschaft, XLII, 243 seq.). They were addressed, verse by verse in regular order, partly to Agni, partly to different spirits or deified objects connected with the sacrifice, such as the sacrificial grass, the divine gates through which the gods had to pass on their way to the sacrifice, &c. The second verse was addressed by some of the Rzshi families to Tanunapat by some to Narasa^sa ; in some of the hymns we find two verses instead of one (so that the total number of verses becomes twelve instead of eleven) addressed the one to Tanunapit, the other to Narasa^sa. Bergaigne (Recherches sur Fhistoire de la Liturgie Vedique, p. 14) conjectures that some of theRishi families had only seven Praya^as. This opinion is based on the identical appearance of four verses (8-1 1) in the Apri hymns of the Vuvamitras (III, 4) and of the Vasish- tkas (VII, 2,), and on the diversity of metres used in two other Apri hymns, IX, 5 and II, 3. To me this conjecture, though very ingenious, does not seem convincing. IO VEDIC HYMNS. With the text of the Apr! hymns should be compared the corresponding Praishas of the Maitravaru^a priest, i.e. the orders by which this priest directed the Hotri to pronounce the Praya^*a invocations. The text of these Praishas is given Taitt. Brahm. Ill, 6, 2. Comp. on the character and the historical and ritual position of the Apri hymns, Max Miiller, Hist. Anc. Sansc. Literature, p. 403 seq. ; Roth, Nirukta, notes, p. 131 seq. ; Weber, Indische Studien, X, 89 seq. ; Ludwig V, 315 seq. ; Hillebrandt, Das Altindische Neu- und Vollmondsopfer, 94 seq. ; Schwab, Das Altindische Thieropfer, 90 seq. ; Ber- gaigne, Recherches sur Thistoire de la Liturgie Vedique, 13 seq. Verse 1. Note 1. Comp. Delbriick, Syntactische Forschungen, 1,97.
2; Ludwig V, 315 seq. ; Hillebrandt, Das Altindische Neu- und Vollmondsopfer, 94 seq. ; Schwab, Das Altindische Thieropfer, 90 seq. ; Ber- gaigne, Recherches sur Thistoire de la Liturgie Vedique, 13 seq. Verse 1. Note 1. Comp. Delbriick, Syntactische Forschungen, 1,97. Verses 2, 3. Note 1. Does Tanunapat, lit. 'son of the body,' mean, as Roth and Grassmann believed, 'son of his own selP (comp. I, 12, 6. agnma agmk sam idhyate, ' by Agni Agni is kindled '), or is the meaning c le propre fils ' (Bergaigne, Rel. Vedique II, 100)? NanLra^sa, which is nearly iden- tical with the Avestic Nairyosanha, means 'the song of men,' or 'praised by men ' (Bergaigne, 1. 1. I, 305 ; M. M.'s note on VII, 46, 4). In III, 29, 11 it is said of Agni: c He is called Tanunapat as the foetus of the Asura ; he- becomes NarcLra/^sa when he is born/ Of course an expression like this is by no means sufficient to prove that the sacrificial gods Tanunapat and Nara^a^sa, as invoked in the Apri hymns, are nothing but forms of Agni. Expressions which are constantly repeated in the Apri verses show that the work of Tanunapat, and like- wise that of Narai'a/^sa, consisted in spreading ghrz'ta or ' honey' over the sacrifice. Verse 4. Note 1. ' Magnified' is \l\tih\ comp. the note on I, 1, 1. The third, or if both Tanunapat and Nara^a^sa are in- voked, the fourth verse of the Apri hymns is regularly addressed to Agni with this epithet i/ita. MAiVDALA I, HYMN 1 3. II Note 2. Manurhita, ' instituted by Manus,' not ' by men/ See Bergaigne, Religion Vedique, I, 65 seq. Verse 5. Note 1. On anushak, comp. Pischel, Vedische Studien, II, 125. Note 2. The last Pada is translated by Grassmann, 'wo der unsterbliche sich zeigt' (comp. Bergaigne, R.V. I, 194, note 1) ; by Ludwig, ' auf dem man das unsterbliche sieht.' To me it seems impossible to decide, so as to leave no doubt, whether amr/tasya is masculine or neuter. Comp. also Atharva-veda V, 4, 3 ; 28, 7 ; XIX, 39, 6-8, in which passages the phrase amr/tasya £aksha/2am recurs. Verse 8. Note 1. The two divine Hotrzs are mentioned in the Rig-veda only in the eighth (or seventh) verse of the Aprisuktas and besides in two passages, X, 65, 10; 66, 13, which do not throw any light on the nature of these sacri- ficial gods. They are called ^atavedasa VII, 2, 7, puro- hitau X, 70, 7, bhisha^-a Va^*. Sa^h. XXVIII, 7. As regards the duality of these divine counterparts of the human Hotrz priest, possibly the ' two Hotr/s ' should be understood as the Hotri and the Maitravaru/za ; the latter was the constant companion and assistant of the former in the Vedic animal sacrifice. Comp. Schwab, Altin- disches Thieropfer, 96, 1 14, 117, &c. ; H. O., Religion des Veda, 391. Comp. on the two divine Hotrzs also Bergaigne, R.V. I, 233 seq. Verse 9.
3Comp. Schwab, Altin- disches Thieropfer, 96, 1 14, 117, &c. ; H. O., Religion des Veda, 391. Comp. on the two divine Hotrzs also Bergaigne, R.V. I, 233 seq. Verse 9. Note 1. On I/a, see H. O., Religion des Veda, pp. 72, 326. — With regard to Mahi Bergaigne (Rel. Vedique, I, 322) has pronounced the opinion that ' Bharati et Mahi, qui, tantot se remplacent, tantot se juxtaposent tout en paraissant ne compter que pour une, se confondent aux yeux des rz'shis.' But Pischel (Ved. Studien, II, 84 seq.) has shown that the eminent French scholar was wrong, and that really Mahi (' the great one ') is independent of Bharati. Pischel's 12 VEDIC HYMNS. own opinion that Mahi is a name of the goddess Dhisha^a, does not seem to me to be established by sufficient reasons. — On the meaning of these three goddesses Prof. Max Muller writes : ' I should not fix on Nourishment as the true meaning of I/a. Originally those three goddesses seem to be local : I/a, the land or daughter of Manu, the Sarasvati, and another river here called Mahi/ Verse 11. Note 1. To me it seems evident that the tree, or, to translate more literally, the lord of the forest (vanaspati) invoked in this Apri verse can only be the sacrificial post (yupa) to which the victim was tied before it was killed. The yupa is called vanaspati in the Rig-veda (III, 8, i. 3. 6. 11) as well as in the more modern Vedic texts (for inst., Taitt. Sa^h. I, 3, 6, 1). — In the Apri hymn, IX, 5 (verse 10), the vanaspati is called sahasravaba : with this should be compared III, 8, 11 (addressed to the yupa): vanaspate jatavaba^ vi roha sahasravaba^ vi vayam ruhema, ' O lord of the forest, rise with a hundred offshoots ; may we rise with a thousand offshoots ! ' — In the Apri hymn, X, 70 (verse 10), the rope (ra^ana) is mentioned by which the vanaspati should tie the victim ; comp. with this expression the statements of the ritual texts as to the ra^ana with which the victim is tied to the yupa ; Schwab, Das Altin- dische Thieropfer, 81. Comp. also especially Taittiriya Brahma^a III, 6, n, 3. — In the Apri hymns the vanaspati is frequently invoked to let loose the victim ; in connection therewith mention is made of the sacrificial butcher (.yamitrz), see II, 3, io; III, 4, 10; X, 110, to, and comp. Vag. Sa^hita XXI, 31; XXVIII, 10. The meaning of these expressions becomes clear at once, if we explain the vanaspati as the sacrificial post. When they are going to kill the victim, they loosen it from the post; the post, therefore, can be said to let it loose. Then the butcher (s3Ltnitri) leads the victim away. See the materials collected by Schwab, Thieropfer, p. 100 seq., and comp. also H. O., Religion des Veda, 357. MANDALA I, HYMN 26. I 3 MAA^ALA I, HYMN 26. ASH7AKA I, ADHYAYA 2, VARGA 20-21. i. Clothe thyself with thy clothing (of light), O sacrificial (god), lord of all vigour; and then perform this worship for us.
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.
1NOTES. The hymn is ascribed, as the whole collection to which it belongs, to Medhatithi Ka^va (see the note on the preceding hymn). Its metre is Gayatri. Verses 1-4 = SV. II, 697-700. Verse 9 = RV. V, 5, 8. Verse 10 = TS. Ill, i, ii, 1 ; TB. Ill, 5, 12, 1 ; MS. IV, 13, 10. The hymn belongs to the class of Apri hymns, which were classed by the ancient arrangers of the Sa^hita among the Agni hymns. The Apri hymns, consisting of eleven or twelve verses, were destined for the Praya^a offerings of the animal sacrifice (comp. H. O., Zeitschrift der D. Morg. Gesellschaft, XLII, 243 seq.). They were addressed, verse by verse in regular order, partly to Agni, partly to different spirits or deified objects connected with the sacrifice, such as the sacrificial grass, the divine gates through which the gods had to pass on their way to the sacrifice, &c. The second verse was addressed by some of the Rzshi families to Tanunapat by some to Narasa^sa ; in some of the hymns we find two verses instead of one (so that the total number of verses becomes twelve instead of eleven) addressed the one to Tanunapit, the other to Narasa^sa. Bergaigne (Recherches sur Fhistoire de la Liturgie Vedique, p. 14) conjectures that some of theRishi families had only seven Praya^as. This opinion is based on the identical appearance of four verses (8-1 1) in the Apri hymns of the Vuvamitras (III, 4) and of the Vasish- tkas (VII, 2,), and on the diversity of metres used in two other Apri hymns, IX, 5 and II, 3. To me this conjecture, though very ingenious, does not seem convincing. IO VEDIC HYMNS. With the text of the Apr! hymns should be compared the corresponding Praishas of the Maitravaru^a priest, i.e. the orders by which this priest directed the Hotri to pronounce the Praya^*a invocations. The text of these Praishas is given Taitt. Brahm. Ill, 6, 2. Comp. on the character and the historical and ritual position of the Apri hymns, Max Miiller, Hist. Anc. Sansc. Literature, p. 403 seq. ; Roth, Nirukta, notes, p. 131 seq. ; Weber, Indische Studien, X, 89 seq. ; Ludwig V, 315 seq. ; Hillebrandt, Das Altindische Neu- und Vollmondsopfer, 94 seq. ; Schwab, Das Altindische Thieropfer, 90 seq. ; Ber- gaigne, Recherches sur Thistoire de la Liturgie Vedique, 13 seq. Verse 1. Note 1. Comp. Delbriick, Syntactische Forschungen, 1,97.
2; Ludwig V, 315 seq. ; Hillebrandt, Das Altindische Neu- und Vollmondsopfer, 94 seq. ; Schwab, Das Altindische Thieropfer, 90 seq. ; Ber- gaigne, Recherches sur Thistoire de la Liturgie Vedique, 13 seq. Verse 1. Note 1. Comp. Delbriick, Syntactische Forschungen, 1,97. Verses 2, 3. Note 1. Does Tanunapat, lit. 'son of the body,' mean, as Roth and Grassmann believed, 'son of his own selP (comp. I, 12, 6. agnma agmk sam idhyate, ' by Agni Agni is kindled '), or is the meaning c le propre fils ' (Bergaigne, Rel. Vedique II, 100)? NanLra^sa, which is nearly iden- tical with the Avestic Nairyosanha, means 'the song of men,' or 'praised by men ' (Bergaigne, 1. 1. I, 305 ; M. M.'s note on VII, 46, 4). In III, 29, 11 it is said of Agni: c He is called Tanunapat as the foetus of the Asura ; he- becomes NarcLra/^sa when he is born/ Of course an expression like this is by no means sufficient to prove that the sacrificial gods Tanunapat and Nara^a^sa, as invoked in the Apri hymns, are nothing but forms of Agni. Expressions which are constantly repeated in the Apri verses show that the work of Tanunapat, and like- wise that of Narai'a/^sa, consisted in spreading ghrz'ta or ' honey' over the sacrifice. Verse 4. Note 1. ' Magnified' is \l\tih\ comp. the note on I, 1, 1. The third, or if both Tanunapat and Nara^a^sa are in- voked, the fourth verse of the Apri hymns is regularly addressed to Agni with this epithet i/ita. MAiVDALA I, HYMN 1 3. II Note 2. Manurhita, ' instituted by Manus,' not ' by men/ See Bergaigne, Religion Vedique, I, 65 seq. Verse 5. Note 1. On anushak, comp. Pischel, Vedische Studien, II, 125. Note 2. The last Pada is translated by Grassmann, 'wo der unsterbliche sich zeigt' (comp. Bergaigne, R.V. I, 194, note 1) ; by Ludwig, ' auf dem man das unsterbliche sieht.' To me it seems impossible to decide, so as to leave no doubt, whether amr/tasya is masculine or neuter. Comp. also Atharva-veda V, 4, 3 ; 28, 7 ; XIX, 39, 6-8, in which passages the phrase amr/tasya £aksha/2am recurs. Verse 8. Note 1. The two divine Hotrzs are mentioned in the Rig-veda only in the eighth (or seventh) verse of the Aprisuktas and besides in two passages, X, 65, 10; 66, 13, which do not throw any light on the nature of these sacri- ficial gods. They are called ^atavedasa VII, 2, 7, puro- hitau X, 70, 7, bhisha^-a Va^*. Sa^h. XXVIII, 7. As regards the duality of these divine counterparts of the human Hotrz priest, possibly the ' two Hotr/s ' should be understood as the Hotri and the Maitravaru/za ; the latter was the constant companion and assistant of the former in the Vedic animal sacrifice. Comp. Schwab, Altin- disches Thieropfer, 96, 1 14, 117, &c. ; H. O., Religion des Veda, 391. Comp. on the two divine Hotrzs also Bergaigne, R.V. I, 233 seq. Verse 9.
3Comp. Schwab, Altin- disches Thieropfer, 96, 1 14, 117, &c. ; H. O., Religion des Veda, 391. Comp. on the two divine Hotrzs also Bergaigne, R.V. I, 233 seq. Verse 9. Note 1. On I/a, see H. O., Religion des Veda, pp. 72, 326. — With regard to Mahi Bergaigne (Rel. Vedique, I, 322) has pronounced the opinion that ' Bharati et Mahi, qui, tantot se remplacent, tantot se juxtaposent tout en paraissant ne compter que pour une, se confondent aux yeux des rz'shis.' But Pischel (Ved. Studien, II, 84 seq.) has shown that the eminent French scholar was wrong, and that really Mahi (' the great one ') is independent of Bharati. Pischel's 12 VEDIC HYMNS. own opinion that Mahi is a name of the goddess Dhisha^a, does not seem to me to be established by sufficient reasons. — On the meaning of these three goddesses Prof. Max Muller writes : ' I should not fix on Nourishment as the true meaning of I/a. Originally those three goddesses seem to be local : I/a, the land or daughter of Manu, the Sarasvati, and another river here called Mahi/ Verse 11. Note 1. To me it seems evident that the tree, or, to translate more literally, the lord of the forest (vanaspati) invoked in this Apri verse can only be the sacrificial post (yupa) to which the victim was tied before it was killed. The yupa is called vanaspati in the Rig-veda (III, 8, i. 3. 6. 11) as well as in the more modern Vedic texts (for inst., Taitt. Sa^h. I, 3, 6, 1). — In the Apri hymn, IX, 5 (verse 10), the vanaspati is called sahasravaba : with this should be compared III, 8, 11 (addressed to the yupa): vanaspate jatavaba^ vi roha sahasravaba^ vi vayam ruhema, ' O lord of the forest, rise with a hundred offshoots ; may we rise with a thousand offshoots ! ' — In the Apri hymn, X, 70 (verse 10), the rope (ra^ana) is mentioned by which the vanaspati should tie the victim ; comp. with this expression the statements of the ritual texts as to the ra^ana with which the victim is tied to the yupa ; Schwab, Das Altin- dische Thieropfer, 81. Comp. also especially Taittiriya Brahma^a III, 6, n, 3. — In the Apri hymns the vanaspati is frequently invoked to let loose the victim ; in connection therewith mention is made of the sacrificial butcher (.yamitrz), see II, 3, io; III, 4, 10; X, 110, to, and comp. Vag. Sa^hita XXI, 31; XXVIII, 10. The meaning of these expressions becomes clear at once, if we explain the vanaspati as the sacrificial post. When they are going to kill the victim, they loosen it from the post; the post, therefore, can be said to let it loose. Then the butcher (s3Ltnitri) leads the victim away. See the materials collected by Schwab, Thieropfer, p. 100 seq., and comp. also H. O., Religion des Veda, 357. MANDALA I, HYMN 26. I 3 MAA^ALA I, HYMN 26. ASH7AKA I, ADHYAYA 2, VARGA 20-21. i. Clothe thyself with thy clothing (of light), O sacrificial (god), lord of all vigour; and then perform this worship for us.
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.