Chapter 1Mandala One
Book 4. Part Four: Vedic Notes
[1]
. Force. Cf I.46.6.
The force of light, O Aswins, which brought us through the darkness to its other shore, in that force do you for us take delight.
. Lords of our voyage. Cf 46.7.
O ye who are the ships of our thoughts come to travel to the other shore; O Aswins, yoke your car.
. Fashioning. Cf 30.16.
It was he (Indra) who fashioned for us a brilliant car; he is our saviour, for our safety he gave it.
. Givers. Cf 30.17.
O Aswins, come with a force full of impetuosity and vital energy, O givers of a radiant & brilliant wealth.
. Cf 41.6.
Here Sayana says
. That mortal moves unfalling towards every delightful possession & even the little he possesses with continuity.
. Cf 41.4.
Easy to travel & unswerving is the path, O sons of Aditi, for him who goes the way of Truth; nor is there in it any pitfall. Also 46.11.
By tapasya the path of the Truth was for the voyaging to the other shore; the wide flow was seen of the Heaven (of mind). (Heaven was seen streaming out far & wide.)
[2]
[RV I.51–52]
Hymns of Savya Angirasa 1. . Say.
. A proof that mesha does not always mean ram.
cf
3.12. Say.
. Possibly “mental”. 2.
ie Ila, the goddess of revelation. Say.
gods of discernment .. gods of skill in work and formation. 3. . Say.
or
. Say.
4. the summit or high place of being.
. Cf 7.3
. Say.
5. . Strength. Say.
. Say.
-
Say.
6.
Say.
. Proof of meaning of
to keep, persist. 7.
Say.
8. Say.
—
6.32.
Say.
.
Say.
. 9. . Probably an accusative plural of
. ? Fasten-ings.
. See
in 14. 10.
Say.
But probably nom. plu. of
strength or strong.
11. . The present shows that there is no reference to any legend. Locative of
.
. Why not
? Cleaving to or growing strong.
. Cp. & sp. in same case.
Say.
. Absurd.
. A decisive verse for one use of
, withering, drying or dry, withered.
is petrified by the dryness, inert.
Evidently in a subjective sense. 12. Cf
. The story of Sharyata is obviously in-vented. 13. Story invented.
Desiring self-expression.
Obviously the opposition of the
& the
.
. Story invented. Probably genitive. 14. firmly standing.
Say.
-
. But probably
=
.
etc. The meaning of
is here evident.
. ? From
. Purification;
. 15.
. Say.
. “By the gods of light” or “with the wise ones”.
Sukta 52 1. . Again a clear proof that mesha does not mean Ram.
Say.
or
but see Verse 4. Say.
. Say.
. Say.
..
. Helpful passage to decide the meaning. 2.
. Say.
3. Say. wholly unacceptable. 4. . Decisively proves that
need not mean Kusha grass.
Sayana.
Say.
. Say.
He takes
with
.
5. Say. Tritah. Elaborate legend.
Say.
10.
. Say.
. Decisive line for
. 11.
Say.
Say.
12. Decisive for
in I.36.8. 14. Say. 15.
. Say.
[3]
[RV I.58]
Hymns of Nodha Gautama Sayana 58. 1.
either.
—
—
-
(?)
.
.
—
- Sugg.
— Is it not “Now indeed”? Now indeed the force-born and immortal smites in (?) when he becomes the envoy of the wide-dwelling (Sun); he has measured out the Antariksha with most effective paths and in the formation of the gods he by the offering lodges them (in the home of the wide-dwelling Sun).
2.
.
(grass, bushes etc) — rather taking (joining) to himself.
.
—
.
—
.
. His back shines like a horse going to and fro.
.
.
.
.
Taking to himself his food, undecaying, seeking increase he leaps upon his fuel (or,
— covert meaning); as if a horse moving to the level of the wide-diffused (world of the rain of truth
cf 52 —
..
) he cries aloud as if making to roar the high level of Heaven.
3.
—
summoner.
..
like a chariot among ordinary people, praised among yaja-manas!!
. or
.
or
.
.
.
The doer set in front by (or with) Rudras & Vasus, the priest seated within conquering felicity, immortal, the god in human creatures shining (or moving) like a chariot bears abroad (or brings) uninterruptedly desired blessings.
4.
.
.
—
—
cf
.
- .
Impelled by the Wind (Pranic force) he spreads among the trees ( ..
here not to move, but be, grow) easily with his flames of the offering in a moving chain (
cf), he many-sounding; when, O Agni, thou playest the bull with the things of the woodland, black is thy path, O red-billowed, O undecaying.
5.
.
.
.
— to the bull
.
- .
.
.
.
like
(?) or
.
6.
.
summoner
.
.
.
.
. 7.
..
..
.
.
.
— 8.
.
.
—
.
— 9. .
.
.
.
[4]
[RV I.65–66]
Hymns of Parasara Shaktya
I.65 thief with the cow in mountain cave .. (query, one who forms, creates
by the cow of vision)
.
See parallel passages.
S.
or
-
Taitt.
or (sruti)
- S. going =
.
. Perhaps “hiding” cf four = originally, side, wall Data
1 ask, request
2 go
Caus. to cause to hide
scare, terrify hidden, made to disappear
driving away, removing
removing, scaring away .. tormenting, afflicting
depositing, placing
a quadrangular place or courtyard, a levelled spot of ground for sacrifice, a place where many roads meet, a collection of four chari-ots. a hole in the ground prepared for oblation or sacrificial fire, Kusha grass, womb.
clever .. swift ..
charming
round pillow .. crooked gait .. elephant’s stable (also
).
cleverness.
See also
,
, and their derivatives.
S. offering food; really “obeisance, devotion”
1.
. So “taking to himself”; may it not = ? Parallel passages.
. S. The intelligent gods. Simply the thinkers — possibly the Angiras Rishis.
. S. Tracks. Parallel passages.
. S.
to be worshipped with sacrifice. But he also takes it active elsewhere.
S.
. But simply “came” or “came up to thee” or else “came for the knowledge”
S.
. Absurd.
= , or else
. Is
ever adjective in R.V.?
Parallel passages S.
. But it means “a regular or fixed course of action” =
. S. says his actions of going, sitting, lying etc
— cf such expressions as
which means “firm, unchanging courses or laws of action” or
. Hence the later meaning of . S.
—
. No .. Agni became
all encompassing as the heaven encompasses the earth. Cf
.
is different in formation.
. S. Earth became like heaven. But it means “as earth heaven” or “a great wideness like heaven” or “encompass-ing the earth like heaven”.
. S. The waters increase him, ie so keep him that the gods cannot see him, but that would rather show than hide him.
. S.
. I take it as “working, toil”. The waters increase him by their working. Cf Greek
toil, Tamil pan. to do, act.
to deal, traffic, trade and its derivatives.
= toil . S.
S.
.
Sayana says the Fish gave news of him. Taitt.
S. (1) delightful () as the increase of desired fruits, because all dealings with both worlds depend upon Agni. or (2)
or
— ie Agni is got in the sacrifice by offerings as increase is got.
not possible — cf 66.2
with its fruits and roots, as Agni by cooking our food, or as Agni gives enjoyment of Paradise or as a mountain protects people in famine by its fruits and nuts, so Agni delivers from sin.
battle — why not course, race?
to the man who has to be killed;
instr. compound
= to tread on, trample, strike against, crush, bruise, pound. At. [Atmanepada] to move, be agitated.
pounding .. mortar .. flour .. dust .. small particle
water.
because they are born of him
or because he hid in them and then became very friendly with them, as a brother is
to his sisters S. 1. enemies —
.
2 rich men — by taking from them their wealth. In either case
.
(-
-) elephant; Vd [Veda] fearless power or ser-vants, dependants wealthy (Dk [Dashakumaracharita]) .. belonging to one’s servants a king, elephant driver, acc. to S. enemy a female elephant .. olibanum tree, boswellia serrata.
wealthy, rich.
Suggestions
to follow, go (elephant cf T. [Tamil] yanai) .. to attack (enemy) .. to rule (
) so king, rich or powerful man .. power .. The servants, retinue from sense of to go with, follow . S. He breathes there when he runs away from the gods, ie is hidden.
S.
S. with
—
— ie by the light he gives at night.
in sense of knowledge Parallel passages.
S.
. Soma creates the plants which are eaten
, Agni is the eater
, as and Taitt.
and in Vajasaneyaka Does = creator?
born from water S. (1)
. Agni has contracted like an animal in the waters (2) (the cow) with the calf when born as opposed to contraction or like the cow in his birth — all this to be connected with
I.66 .
like wealth (
of all things
) like the sun — may it not be “seeing of the sun”?
like the breath moving (in the mouth) or as the
(S.
)
because Agni gives Swarga. Sru[ti]:
Parallel passages
.
as that is one of its meanings.
— may it not be “swift”?
.
= delightful or
— is because it is
ripe, Agni because he cooks
!!
of enemies famous
among Yajamanas.
as a horse goes joyfully to battle, so Agni joyfully carries the offerings.
let him give us — firm as a
. As he is firm, without negligence and wakeful in his works, so Agni is firm and wakeful in burning the Rakshasa cf 1.5 .
— as a wife in a house so Agni is an ornament for every sacrificer 2 meanings
one at night, the other at day. But what of the white horse?
— keen flaming
= is strong — Yaska.
here =
like the shining faced arrow of the shooter it frightens the enemy Agni is giver of desires to praisers
or twin because born with Indra. All creatures born or to be born are Agni, because all
s are subject to Agni on account of — Possible “Like Yama he controls what is born and what is to be born.”
S. quotes a Rik.
and
-
Agni is the lover at the time of marriage, because then their virginity ceases.
But Yaska Ni. 10.21 Or, says S, he is the
because he gives the fruit by the sacrifices performed.
—
-
— the effect being expressed by the cause
(in the Sadhyahuti) —
— Yaska So P.P. 3rd for 1st person
? But obviously it must be . For present participle in place of verb, Parallel passages
as the stream goes quickly downward
[5]
[RV I.74–77]
74 1 = in us.
. The god hearing within the man. in sense of battle? but “delight” is also possible.
—
= journey cf cf 6
effective . Passive = = going .
75 1 = expression in psychological sense = enjoyment in psychological sense. . Angiras as epithet.
76 1 — supreme good
— in sense of mental capacity, discernment. cf — 2 = foster, increase, not protect.
- in psychological sense — cf 77 1 Making the gods
in 2
= create
or not possibly mortal = strong.
power of work, not sacrifice
— evidently
=
= doers of the work.
— go or manifest Past participle in active sense —
[6]
[RV I.94–100.1]
Hymns of Kutsa Angirasa 1 (a)
. S.
Panini
=
,
. S.
!!
. 3 senses (b) . S.
. S.
S.
. S. takes = adjective — understood cf 3 S.
(b)
. S.
. S.
— can it be
,
?
making to know? or getting to know.
S.
. P.P.
. S.
- . S.
— why not “thoughts = hymns = prayers”, if it must be ritualistic.
5 S. takes
plural in agreement with
= — and the rest separately supplying
=
with etc.
. S.
of everything hidden by Night, greater than Usha because all night, she only in the last part.
— drivings, impellings of the herdsmen
. S.
!!
S.
Sayana takes each word in alternative senses, one the priest, ie he becomes the priest by dwelling in the priest, eg
, and making him do his functions, the other a Nairukta sense. Nairukta sense.
N.
=
in comparison with hota who is so in comparison with others.
. N.
R.
or
. R. the Brahma — representative of Brihaspati — ( )
S. takes
— may it not be
?
S.
— rather well-fronting S.
=
rather = . S.
. S. in front of others.
. S.
. It is evident it means “utterance, mantra”
S. takes evil-minded
, but it is the opposite of
and must mean either
(or
) or (b)
. S.
. Rather =
S.
(b)
. It is the sacrifice that travels 10 S. =
. S.
(b)
.
.
. S.
— even the winged Gods. Rather “also” = even S. all the wood for you and so for your chariots. The flames go first & make it easy for the chariots!!
not
, but that goal of thine
cf & Sayana’s note . S.
. From
. S. understands and
=
. Rather it is
and
.
S.
that is in Antariksha below Swarga! it is rather descending . S.
S.
. S.
.
S.
. So in 12
. S. reads S.
(b)
. S.
. Yaska
(b)
S. “He whom thou yokest with happy force, becomes wealthy; and let us be yoked with wealth accompanied by sons and grandsons.”
95. . =
S.
(
)
. Rt —
. He takes it as dual plural, adjective. May it not be singular locative noun — udatta on first syllable of second member of compound a poetical usage
; but this seems to be the rule with compounds of . S. each her own son.
= . Agni is the Day’s, Surya the Night’s.
. Other than his own mother . S.
!!
.
. The ten regions from the clouds — or ten fingers from the air-element.
. He quotes Sruti He derives from
= to shine.
.
or . S.
. He explains the
as a poetical form and
=
.
.
.
S.
or
for
= . S.
and
= . S.
. He says like
it equals
!
S.
(
)
S. Agni as lightning child of the cloud-waters produces these cloud-waters by the foods of the offering. S. quotes Smriti
S.
!! In 5 he takes it differently.
.
— S.
S.
.
. S.
. S.
. Yaska suggests also Day and Night or two armies. So also S. in next verse.
6.
. S.
like servant girls to a king
S. takes all as part of the simile; but the construction is, it was as if cows came to their calf — =
— the Ritwiks on the right side of the
.
.
S. arms = rays
—
—
S.
S.
. S.
.
.
.
— .
— .
9.
.
.
but like
it may be adjective.
— .
. S.
— for that reason he gets into the new plants produced by the rain to ripen them and turn them into food.
(
)
. Because he is the 96. . S.
=
as if preexistent!
.
.
or
. In latter use
=
—
—
. Praised by Manu he created men.
.
(
) not vocative in agreement with !
=
because it increases by food.
.
. Note Parasmaipada.
4.
5.
.
by
.
.
.
.
.
97.
.
[
]
-
As Kutsa is, so our praisers become.
Since thy praisers become of numerous kinds by offspring, therefore let us too have children and grandchildren.
—
suggested by = — from every side.
— river.
— 98. [1] .
.
.
- .
from the aranis.
.
— yet he says .
. But Yaska
- 2.
—
Sun. Garhapatya. Pakartham. Probably = filled,
, .
.
.
.
What we have prayed for.
99. [1]
Yaska
imp. [imperative] sense.
.
—
yet
- 100.
.
—
.
.
[7]
[RV I.100.1–2]
Notes on Veda Kutsa Angirasa Hymns to Indra
I.100 1.
S.
He who is the Strong (Bull) housed with his strengths.
may mean
in some passages; but here its sense must obviously be determined or coloured by the sense of
. If means strength, force,
must mean the strong one; if means Rainer,
must mean abundance. But we have
, , comparative and superlative = stronger, strongest, larger, largest, which must be originally from
— though used for ; the verb
to have supreme power, to strike, hurt, to be powerful,
a strong man, enemy, also virtue, cf Lat. virtus, strong, stout.
,
,
, bull,
ram, horse must come from the sense of male, stallion, the sprinkler, impregnator (cf
scrotum,
aphrodisiac,
a girl in menstruation);
in fact means any male animal. The idea of strength may come from this sense = virility, as here the Male, Bull or Strong one with his virilities, cf
,
,
,
etc, or perhaps from the sense of striking, hurting, cf
strength, Greek belos, weapon, ballo, I strike.
I take then = strong, as
in v. 2. The Maruts themselves are probably the strengths of Indra; they are in their personality his
or
, therefore in their force his
,
,
. Indra dwells with his strengths, his Marut-powers.
. The all-ruler of the great heaven and the earth. Is “great” here simply an epithet of the ordinary heaven or sky, or does
=
, the greater heaven, ? I take it in the latter sense.
. The assailer of the enemy to be called in the bringings (of wealth) or battles. S. takes
=
.
he ex-plains as
, that which sits in the clouds = water or that of which
=
is the
, both of them absurd and fanciful derivatives, the latter contrary to all the rules of scientific philology.
means a charger, fighter, warrior, from
to move on, attack;
is an archaic word of quite doubtful meaning, possibly it means enemy,
= assailer of the enemy.
. How does
= battle?
means to bring in the Veda;
would naturally mean bringing of wealth; but
may also have meant in the archaic tongue to move, attack, or strike, injure, so to fight, there is some hint of this in the derivative to menace, revile. Or
may mean a burden, pressure, full crowding of the fight, mellay, cf
brunt, thick of battle (N.C.) and bhara, to fill in Bengali, from the original sense of loading on, pressing in.
. May Indra Marut-holding or Marut-accompanied be for us with or for our increase.
S.
for protection.
may stand for instr. or dat.
or
. But does
—
mean protection or fostering? There is much here of fighting and protection might be the appropriate sense. But cf v. 7 where even S. cannot maintain this sense. The sense aid, increasing, fostering, makes good sense everywhere in the R.V. but there are passages in which the sense of protection is impossible. I therefore take
and everywhere in the former sense. The accepted senses of
are (1) to defend; (2) to please, satisfy, do good; (3) to favour, promote; (4) to like, love, desire, wish. It has also some other senses, among them
increase. Cf L. ave, fare well, prosper.
means not only protection, but enjoyment, sport, play, a sense very close to felicity and prosperity, and also favour, aid, as well as wish, desire.
2.
He whose march none has attained like that of the sun.
S.
not got by others Indra and Surya’s motion
In mellay and mellay (or bringing and bringing) the Vritraslayer is forceful or heroic.
S.
is of the
root. It means (1) to break etc, so to put forth force ,
strength,
strong, cf
,
,
,
, , etc
(2) to burn, shine, blaze,
= sun, fire (
), fire,
lustre cf
,
(3) to move. I take it = forceful, strong. If not, then blazing, brilliant like the sun.
Mightiest with his own rushing friends. S.
. The
are Indra’s friends, the Maruts. 80.6
— in verse [4] the
and seem to refer to the Angiras Rishis.
[8]
[RV I.152–54]
I.152.1.
and Mitravaruna.
Sayana.
. But see 3.
152.1.
You put on coverings of (lit. with) gross matter, for it is your faultless thoughts that become creations (in the world); cast off all falsehoods, cleave to us with the truth, O Mitra and Varuna.
2.
..
..
The true mantra (thought revealed in speech) manifested (declared) by the seer.
The four-square by its fiercer intensity destroys the three-sided; for the first thoughts of the gods fall into decay.
4.
Unmixed (pure) and widely extended 5.
A strong steed that becomes not an aswa (free from vital effort) unrestrained by reins The ever-youthful gods were enamoured of the soul void of mind expressing (establishing cf
) their abode in Mitra & Varuna. Also 6.
& 7.
6.
The kine of knowledge or the streams of being.
May he live on that drink (Brahman) as on alms, knowing all manifestations in his force and dwelling vastly extended widen into infinite being 7.
“Divine and strong to carry us across”, cannot refer to rain.
Lexic.
1.
6.
6.
7.
7.
7. Gr.
7.
153.1.
. Say. . It is better to take
as a genitive dependent on
..
Sayana takes
and
=
. I take it = like or as. = Say.
2.
Say.
=
Say. Obviously impossible. I take
= and, as well Preparation .. process .. clear emergence, were all governed so as to be your law of action or else, were all directed towards your seated condition (establishment in your functions) or towards your seats, ie the mahas or ritam.
, S.
S. But may it not be
- , wishing to effect or work out?
is the action or effort of the sacrifice. If
is from
then
means to get by effort, it governs
and cannot mean to sacrifice.
3.
Infinite Being (Parardha Sat) increased for Mahas & Ananda.
4. Cf.
I[.10.8]
Lexic.
1.
2.
2.
2.3.
3.
3.
4.
4.
4.
3. (as
) Gr.
(S.
)
154.1.
is kingdom = world,
.
also 3.
= anything established, here perhaps foundation. is plainly widely-moving cf
5. Vishnu firmly established or supported as on pillars the higher seated world, ie Mahas, by striding variously in a triple stride of his wide movement ie in Swar, Bhuvar & Bhur.
2.
The only sense consistent with the wording is: Then Vishnu stands established by his deed of energy like the dread lion who stalks the wilds standing on a mountain.
4.
Say.
-
-
, but it means Sat, Chit, Ananda.
5.
This is nonsense. is here
, elsewhere
, & from
to drink, “drink” or generally food.
Here is the real sense of the Vedic
or
. Cf also 4.
6.
Here again we find that
in the Veda is figurative, not material either as cows or rays.
Sayana.
Lexic.
1.
3.
3.
3.
5.