Zend Avesta Part 03

SR No.: 007673
Original Sutra Author: N/A
Author: L H Mills
Publisher: Oxford
Publication Year: 1887
Total Pages: 2618
Language: English
Classification: Book_English
File Size: 49 MB

Page 732

138
VEDIC HYMNS.
Note 2. Dhámantah vânám is translated by Sayana as playing on the lyre, by Benfey as blowing the flute. Such a rendering, particularly the latter, would be very appropriate, but there is no authority for våná meaning either lyre or flute in the Veda. Våná occurs five times only. In one passage, VIII, 20, 8. gobhih vànáh agyate, it means arrow; the arrow is sent forth from the bow-strings. The same meaning seems applicable to IX, 50, 1. vânásya kodaya pavim. In another passage, IX, 97, 8. prá vadanti vânám, they send forth their voice, is applied to the Maruts, as in our passage; in IV, 24, 9, the sense is doubtful, but here too vaná clearly does not mean a musical instrument. See III, 30, 10. Spiegel compares the Huzvaresh and Armenian vang (Pers. banig), voice. M. Senart (Journal Asiatique, 1874, p. 281) is in favour of taking vâna for flute.
Verse 12. Note 1. In the Taitt. S. I, 5, 11, we have sasamanaya, and in the Taitt. Br. II, 8, 5, 6, samsamânaya, but Sayana explains sasamânâya, samsanam kurvate. He explains tridhâtani by asanam, pânam, khádanam.
Vrlshan. Note 2. In vrlshan we have one of those words which it is almost impossible to translate accurately. It occurs over and over again in the Vedic hymns, and if we once know the various ideas which it either expresses or implies, we have little difficulty in understanding its import in a vague and general way, though we look in vain for corresponding terms in any modern language. In the Veda, and in ancient languages generally, one and the same word is frequently made to do service for many. Words retain their general meaning, though at the same time they are evidently used with a definite purpose. This is not only a peculiar phase of language, but a peculiar phase of thought, and as to us this phase has become strange and unreal, it is very difficult to transport ourselves back into it, still more to translate the pregnant terms of the Vedic poets into the definite languages which we have to use. Let us imagine a state of
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