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A PANDIT'S REMARKS ON PROFESSOR MAX MÜLLER'S TRANSLATION OF THE SACRED HYMNS
OF THE BRAHMANS.' । परमेश्वरो जयति।
(Translated from the Sanskrit.)
"The Lord is great." एतदस्मानतीव सुखाकरोति यदस्मद्देशीयपण्डित- It rejoices us exceedingly that the best of our native Pandits वरा वेदव्याख्यानशुयशुद्धि विचार प्रवृत्ताः । धन्यो
are now engaged in examining the right and wrong methods
of interpreting the Veda. We congratulate the most learned ऽसौ विज्ञवरोऽनल्पभाषाभित्रः श्रीयुतबाबूशिवप्र- Babu Srivaprasada who, being himself acquainted with
several languages, has translated interpretations of the Rigसादो येन स्वयमेव भाषान्तरेभ्य ऋग्व्याख्यानानि reda from other languages into
Sanskrit, and published संस्कृतेष्वनुवादं कृत्वा पण्डितमण्डलीनयनगोचरार्थ them in this Journal (The Pandit), so that they might
meet the eyes of all native scholars. But oh ! how extraकाशीविद्यासुधानिधौ प्रकाशितानि । अहो कीदृशी ordinary are the labours of the intelligent, and the results of धीमतां क्षमता का वा परिश्रमस्य फलजनकता यद- shown by such men as Professor Moksha-milara (Mar
their perseverance! for the ability in interpreting the Veda, नागतानामपि भारतवर्षेऽदृष्टवतामपि भारतवर्षीय- Miller), a mere Mlechchha (barbarian), who has never been
in India, and has never seen the face of an Indian Pandit, पण्डितमुखानि म्लेच्छानामप्यध्यापकमोक्षमूलरदीनां has filled our heart with astonishment.
. वेदव्याख्यानपाटवमस्मद्धृदयं चमत्करोति ॥ नह्यसूयापरवशैस्तैः श्रीमत्सायणगुणाननादृत्य दो
These European scholars do not set forth their own opinions
from any ill-will to us, nor do they ignore the excellencies of षांचाभिमुखीकृत्य स्वकीयं मतं प्रकाशितम् । प्रच- the native commentary of Sâyan'a, or dwell on its defects तान्वेिषण एव तेषामाशयः। व्याख्यानप्रकृताप्रकृतत्वे opinion of learned men, who are not committed in favour of
only. No, their chief object is to find out the truth; and the खपक्षपातिना कुसंस्काररहितानां विवर्याणां मत- one opinion or another, and who cannot be charged with any
evil designs, does surely deserve respect. मेव प्रमाणम् । ये तु परोन्नतिमसहमाना धर्मलोप
Do those who never teach the Veda and its meaning to भीता वा स्वजातीयवर्जमन्यं कमपि सार्थ वेदमेव anybody, not belonging to their own caste, either because they
cannot bear the elevation of others, or because they fear a नाध्यापयन्ति ते किं परम्परागतामसंलग्नामपि सा- breach of the law, adopt the opinions of modern scholars
like Moksha-mûlara (Max Müller), disregarding the tradiयनकृतव्याख्यामनादृत्य नवीनाना म्लेच्छमूलरादीनां tional and disjointed commentary of sayana! No, they do
? वाक्यं स्वीकुर्वन्ति। ते न केवल स्वयमेव प्रकृतार्थ ज्ञातुं not only make no eforts themselves to find out the real
meaning, but they are most anxious to prevent others, who यतन्तेऽपि तु प्रयत्नशीलानन्यानपि वारयितुमग्रसरा are fond of such studies. Does the opinion of such people
deserve any weight? We hope therefore that the intelligent भवन्ति । एतेषां वाक्यं किं प्रमाणवेन ग्रहीतव्यम् ।
translators may, without fail, reap the desired reward from तदेवमाशास्महे बुद्धिमन्तोऽनुवादकाःस्वारब्धे कर्मण्य- the labours in which they are engaged. भिलषितं फलं निर्बाधं साधयन्तु ॥ ये तु मन्यन्ते महाबुद्धिमता बलवत्प्रयत्नशालिनापि terpretation made without divine knowledge, is worthy of
And we should like to ask those who think that no in. दिव्यविज्ञान विनैव क्रियमाणं व्याख्यानं विश्वासार्ह any confidence, however learned and zealous the translator
may be,-" Tell us, does divine knowledge come from the न स्थात् तान्पृच्छामः, दिव्यविज्ञानं किं तावत् study of books, or is it to be gained by any other means?" शास्त्राभ्यसनादिभूतं वा उपायान्तरलभ्यं वा। द्वितीये surely there is no authority for the second opinion. But
if it comes from the study of books, then scholars like नास्ति प्रमाणम् । शास्त्राभ्यसनादिभूतं चेमोक्षमूलर- Moksha-mûlara (Max Müller) too, may acquire it. Nor is सदृशपण्डितानामपि सम्भवति । नापि युष्माकं सा
your commentator Sâyan'a an inspired writer, like Vyâsa
Dvaipâyana and others, so that there could not be any misयणो द्वैपायनादिवनमहर्षिरिति प्रसिद्धो यस्य व्या- take in his interpretations. And if you say that he did not
invent his interpretations himself, but that he only prote ख्याने स्खलनमपि न सम्भवति ॥ नहि तेन स्वयं व्या
them down, after he had consulted the opinions of Yâska and etona afera fagurenifefo270911 Trut of the Brâhman'as, then we answer: "Let us see, then,
whether Sayan'a has caught the real and appropriate mean. ब्राह्मणानां च तात्पर्ययं दृष्ट्वैव लिखितानीत्युच्यते चेत् ing or not. All men are falible, and therefore no one ought प्रतिवदामोऽत्र । द्रष्टव्यं तावत् सायणेन यथार्थ to say that only what was written by sayan's is true, and
what is said by others is false." सुसङ्गतं तात्पर्य गृहीतमगृहीतं वा । प्रायेण मनुष्याः स्खलगतयो भवन्ति अत एव न मन्तव्यं कदाचित् सायणेन यलिखितं तदेव शुद्धमपरैर्यदुक्तं तदसत्यमिति॥
And this has also been remarked by the learned Dr. Myúra एतत्तु डाक्तरम्यूराख्यपण्डितवरेणाप्युच्यते यद् या
(Dr. Muir), viz., that many passages in the Veda are not स्वस्य निरक्तन सायणकृतभाष्येण च बहूनि वाक्यानि clearly understood by Yaska's Nirukta or Sayana's Com
| Rig-Veda Sanhita. The Sacred Hymns of the Brahmans, translated and explained by F. Max Müller, Vol. 1. London: Trubaer
and Co. 1869.
2 A negative particle seems here to be omitted,
स्फुटतया नावगम्यन्तेऽतोऽन्यानि साहाय्यानि भा- mentary, and that therefore we must rely on assistance to षान्तराखभ्यान्यवलम्व्य प्रकृतान्यसंशयितानि च तात्प- only as are appropriate and free from uncertainty. More
be derived from other languages, and adopt such meanings ाणि ग्रहीतव्यानि । किंच प्रथमतः कुत्रचित् पद.
over, Sâyan'a does not always adopt the opinion of Yâska
in the interpretation of words; secondly, both Sâyan'a and व्याख्याने सायणो यास्कस्य मतं न स्वीकरोति । Yâska give sometimes, because they are uncertain themselves, द्वितीयतः तौ तु निश्चयाभावात् कस्यचित् पदस्य दयं sayama himself interprets the same word differently in
two or more interpretations of the same word ; thirdly, वाधिकं व्याख्यानं कृतवन्तौ। तृतीयतःसायणेनैकपदस्य diferent places. Uncertainty therefore exists
, and what we
want is an interpretation free from uncertainty. नाना स्थानेषु नाना व्याख्यानानि कृतानि अत एव संशयो निःसंशयितव्याख्यानप्रयोजनं च । इदानीमुदाहरणरूपे चतुर्थसूक्तस्य पञ्चमषष्ठऋचो- Now we shall give as a specimen the respective renderings
by Sayan'a and Moksha-mülara (Max Müller) of the 5th and याख्याने सायणमोक्षमूलरयोरत्रोदाहियेते, द्रष्टव्यं 6th verses of the fourth hymn. Let others judge which of तयोः कतरस्य व्याख्यानं स्पष्टं हृदयंगमं च ।
the two is clear and convincing. (५) उत ब्रुवन्तु नो निदो निरन्यतश्चिदारत । दधाना इन्द्र बहुवः।
(६) उत नः सुभगान अरिर्वोचेयुर्दम छष्टयः स्था. मेदिन्द्रस्य शर्माणि । ॥ सायणव्याख्यानम् ॥
Sâyan'a translates : (५) नोऽस्मकं सम्बन्धिन ऋत्विज इति शेषः, ते “May our priests praise Indra ! O enemies, go away from ब्रुवन्तु इन्द्रं स्तुवन्तु, उत अपिच हे निदः हे निन्दितारः praise Indra), they who are always performing worship to
this place, and also from another place! Our priests (may पुरुषा निरारत इतो देशानिर्गच्छत अन्यतः अन्य
“O destroyer of enemies ! may the enemy call us possessed स्माद्देशात निर्गच्छत । कीदृशा ऋत्विजः परिचया of wealth; how much more, friendly people! May we be in कुर्वाणाः।
the happiness of Indra." (६) हे दस्म शत्रूणामुपक्षयितरिन्द्र खदनुग्रहात् अरिस्त शत्रवोऽपि नोऽस्मान सुभगान् शोभनधनोपैतान वोचेयुरुच्यासुः कृष्टयो मनुष्या अस्मदमित्रभूता वदन्तीति शेषः । ततः सम्पन्ना वयमिन्द्रख शर्मणि इन्द्रप्रसादलब्धे सुखे स्वामेत् भवेमेव । ॥ तथा मोक्षमूलरस्य ।
Moksha-milara (Max Miller) translates the same verses : गच्छत अन्य स्थानं यूयं ये तु इन्द्रमेव पूजयथ इति
“Whether our enemies say, “ Move away elsewhere, you
who offer worship to Indra only,' or whether, O mighty one, वदन्तु अस्माकं शत्रवः ।
all people call us blessed ;-may we always remain in the अथवा हे ईश्वर सर्वे अस्मान् सुभगान् वदन्तु keeping of Indra." इन्द्रस्य शर्माणि चिरं स्यामेति ॥
एतत्तु विधौ कलङ्क व सायणभाष्ये यत्र कुत्रचित And who, though he may point out here and there a flaw मालिन्यं दर्शितं तस्य गुणान् वर्णयितु कः समर्थः ।
in Sâyan'a's commentary, like a spot on the moon, is
able to tell all Sâyan'a's excellencies ? Thus writes the मोक्षमूलरपण्डितवरेणैवं लिखितं स्वग्रन्थस्यानुक्रम- learned Moksha-malara (Max Miller) in the preface to his णिकायाम, तथाहि
book : “Though there are mistakes in Sayan'a's commentary,
his work is indispensable for the study of the Veda.” And, “सत्यपि दोषे सायणभाष्ये वेदाध्ययने तत्त्वतीवा- again, " Those who despise his commentary do not know that वश्यकमिति” । किञ्च “येतु तस्य व्याख्यानं समीचीन Sayana alone was our guide in learning the dificult language
of the Veda." न मन्यन्ते ते न जानन्ति दुर्गमवैदिकभाषायां सायण एव नेतेति"। उपसंहारकाले निवेदनमेतदस्माकं मात्सर्यमुत्सार्य
Let this short notice of ours be judged without envy and मतामतं विचारणीयम, अविचाथैवान्येषामपशब्द- without prejudice! Not to judge, but to bring contempt प्रयोगेणावमाननाकरणन्तु नहि सभ्यानां रीतिरिति upon others by the use of bad language, is not the custom of
gentlemen. Vale! धम॥
ADITYA SARMA, of the College of Benares. काशिकराजकीयपाठशालायामादित्यरामशर्मा ।
(From the Pandit, December, 1869.)
Valmiki's RÁMÁYANA.—Mr. Ralph Griffith, of the Be- Institutiones Fundamentales Lingue Arabice, in usum
by an unexpected appendix of 19 pages, containing a sketch
Ewald's Latin style is often audible to instructed ears. It is
gratulate himself on the selection of such an able and
conscientious collaborateur. During the eight years Mr.
many opportunities of making his talents known to those
placed in anthority over him, and we may safely affirm that
name in enduring characters. His work upon the Geography
of Herodotus has been consulted with advantage by our ripest
scholars, while his magnum opus on the prehistoric ages of
Hindoostan has already commanded a European reputation.
Mr. Wheeler's departure from Calcutta will be regretted by
a large circle of friendsand acquaintances, who will watch
his future career with interest and undoubting confidence.-
Calcutta Englishman, Jan 13.
GRAVESTONE OF THE APOSTLE THOMAS, NEAR MADRAS. –
For many years a bitter dispute has raged between the Irish,
Dutch, and French Catholic missionaries in India, on the 03
side, and the so-called Portuguese priests on the other. The
former came to India in time of trouble, and when the Portu-
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New Testament of our Lord and Saviour Jesus 88.
Christ, in Sanscrit. Translated from the Greek, by the Devimâhâtmya.—See Saptasati.
Calcutta Baptist Missionaries, with native assistance. Sro. Elements of Natural Philosophy and Natural History: pp. 700, bound. Calcutta, 1851. 12s.
in a series of familiar dialogues, Translated into the Nyâyaratna, a commentary on the Gadâdhari, by Sanskrit Language, under the superintendence of Rev. W.
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21s. Jâtakalankâra, by Ganesa. Astrological. 8vo. 32 Panchatantra, edited, with Notes, by G, Bühler and leaves, sewedBenares, 1869. 3s. 6d.
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Prakasika. Parts i.-xviii., containing Sakuntala, Kumara
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Râmâyana. The first book of Ramayana (Bala
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Bombay Presidency. 8vo. Pp. 176, 2 leares, boards. pp. 146, sewed. Calcutta, 1868. 85.
Poona, 1862. 88. 6d.