How could you, how did you come ?—the seat on the back, the rein in the nostrils ?
3. Their goad is on the croup?, the heroes stretched their legs apart®. ..
4. Move along, heroes, young men, the sons of an excellent mother’, so that you may warm yourselves at our fire ’,
5. (1.) May the woman, if she stretched out her arm? asa rest for the hero, praised by SyAv4sva %, gain cattle consisting of horses, cows, and a hundred sheep.
6. (2.) Many a woman is even more often kindlier than a godless and miserly man,
7. (3.) A woman who finds out the weak, the thirsty, the needy, and is mindful of the gods.
8. (4.) Even though many an unpraiseworthy miser (Pazi) is called a man, she is worth as much in weregild.
9. (5.) Also the young woman joyfully whispered to me, to Sy4va, the road,—and the two bays went straight to Purumit//a}, the wise, the far-famed,
10. (6.) Who gave me a hundred cows, like Vaidadasvi, like Taranta, in magnificence.
11. (1.) The Maruts, who drive on their quick horses, drinking the delightful mead, have gained glory here;
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12, (2.) They on whose chariots Rodast? glitters in glory’, like the golden disk above in heaven ;
13. (3.) That youthful company of the Maruts, with blazing chariots, blameless, triumphant, irresistible.
14. (4.) Who now knows of them where the strikers rejoice, the well-born, the faultless ?
15. (5.) You who are fond of praise, become the leaders of the mortal, listening to his imploring invocations, thus is my thought'.
16. (6.) Bring then to us delightful and resplendent! treasures, ye worshipful Maruts, destroyers of enemies.
17. (1.) O night, like a charioteer, carry away this hymn to Darbhya, and these songs, O goddess.
18, (2.) And then tell him thus from me, ‘When Rathaviti offers Soma, my desire never goes away from me.’
19. (3.) That mighty Rathaviti dwells among people rich in cattle, retired among the mountains.
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NOTES.
This hymn is of a very composite nature. It is addressed to the Maruts by Sy4vasva. According to the Anukramazi, however, the Maruts are addressed in vv. 1-4, 11-16 only ; wy. 5-8 are addressed to Sasiyast Tarantamahishi, 9 to Purumi/da Vaidadasvi, 10 to Taranta Vaidadasvi, 17-19 to Rathaviti Darbhya. None of the verses occurs in SV., VS., AV., TS., TB., MS. Metre, 1-4, 6-8, 10-19 Gayatri ; 5 Anushtubh ; 9 Satobrzhati.
1-4, 11-16 only ; wy. 5-8 are addressed to Sasiyast Tarantamahishi, 9 to Purumi/da Vaidadasvi, 10 to Taranta Vaidadasvi, 17-19 to Rathaviti Darbhya. None of the verses occurs in SV., VS., AV., TS., TB., MS. Metre, 1-4, 6-8, 10-19 Gayatri ; 5 Anushtubh ; 9 Satobrzhati.
It has been pointed out that in the hymns addressed to the Maruts beginning with V, 52, and ending with V, 60, there is the usual decrease in the number of verses of each successive hymn, viz. 17, 16, 15, 10, 9, 8, 8,8, 8, Our hymn, however, which is the last in the collection of hymns addressed by SyAvasva to the Maruts, breaks the rule, and it has been suggested with great plausibility that it contains a number of verses thrown together at random. Possibly the four verses in the beginning formed an independent hymn, addressed to the Maruts, and again 5-10, and 11-16, followed by an appendix, 17-19. These verses refer to a legend which will have to be discussed at verse 5.
Verse 1.
Note 1. As to paramdsy4h paravatah, see TS. IV, 1, 9, 3; where we also find (IV, 1, 9, 2) parasyA adhi samvatah.
Verse 3.
Note 1. Gaghane, like gaghanatak, may mean simply behind, as agre and agrata# mean before.
Note 2. It is clear that the Maruts are here supposed to sit astride on their horses. This is also shown by prishthé sddas (v. 2), and by putrakrithé nd gdnayad, they stretched out their legs, ws yuvatxes év rexvotoilg. Zimmer (p. 230) says, ‘Zum Reiten wurde das Ross nicht benutzt.’ On p. 295 he modifies this by saying, ‘ Keine einzige klare Stelle des Rigveda ist mir bekannt, wo das Reiten beim Kampfe erwahnt wiirde; man fahrt immer zu Wagen, wie die Griechen in homerischen Zeiten.’
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Verse 4.
Note 1. Bhadragdnayaf, generally rendered by ‘possessed of beautiful wives,’ seems really to mean ‘ possessed of an excellent mother.’ G4Ani clearly means mother, when Agni dvimat4, having two mothers, is called dviganiz ; for it is never said that he has two wives. Besides, the Maruts are constantly addressed as the sons of their mother, Présni, while their wives are mentioned but rarely. However, the other meaning is not impossible. See also Bergaigne, II, 387 seq.
Note 2. The fire here intended is, I suppose, the sacrificial fire, to which the Maruts are here invited as they had been in former hymns. Verse 5.
Note 1. Ludwig compares the A.S. expression healsgebedde; see also RV. X, 10, Jo.
Note 2. I have very little belief in the legends which are told in the Brahmazas and in the Anukramazt in illustration of certain apparently personal and historical allusions in the hymns of the Veda. It is clear in many cases that they are made up from indications contained in the hymns, as in IX, 58, 3, and it seems best therefore to forget them altogether in interpreting the words of the Vedic hymns.
It is clear in many cases that they are made up from indications contained in the hymns, as in IX, 58, 3, and it seems best therefore to forget them altogether in interpreting the words of the Vedic hymns.
' The story told in the introductory verses, quoted by Sayama, is this :—‘ Arkandnas Atreya was chosen by Rathaviti Darbhya to be his Aztvig priest. At the sacrifice Arkan&nas saw the daughter of Rathaviti and asked her in marriage for his son Sy4vasva. Rathaviti consulted his wife, but she declined on the ground that no daughter of theirs had ever been given to a man who was not a poet (Rishi). Thereupon Sy4v4sva performed penance, and travelled about collecting alms. He thus came to Sasiyast, who recommended him, as a Fzshi, to her husband, king Taranta. King Taranta was very generous to him, and sent him on to his younger brother, Purumi/Za. On his way to Purumi/za, Syavasva saw the Maruts, and composed a hymn in their praise (vv. 11-16). He had thus become a real poet or Rishi, and on returning home, he received from Rathaviti his daughter in marriage.’
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Saunaka confirms the same story, see Sdyaza’s commentary to V, 61,17. Here therefore we have to deal with two princely brothers, both Vaidadasvis, namely Taranta and Purumi/za. They both give presents to Syavasva, who is a Brahmama, and he marries the daughter of another prince, Rathaviti Darbhya.
In the Taxdya-Brahmaza, however, XIII, 7, 12, another story is told, which I quoted in my edition of the Rig-veda at IX, 58, 3 (vol. v, p. xxxiii). Here Dhvasra and Purushanti are introduced as wishing to give presents to the two Vaidadasvis, Taranta and Purumi/za. These hesitate for a while, because they have no right to accept a present without deserving it or having done something for it. They then compose a hymn in praise of Dhvasra and Purushanti, and after that feel justified in accepting their present.
Here therefore the Vaidadasvis are receivers, not givers of presents, therefore of princely, not, as has been supposed, of priestly rank, and this would agree better with the words of verse 9, purumi/Adya vipraya. See on all this Oldenberg in Z.D.M.G. XLII, p. 232.
If we accept this story, we have to take sdsiyasi in verse 6 as a proper name.
But sdsiyast may be a comparative of sas-vat (see B.-R. ' s.v.), and would then mean, more frequent. We expect, no doubt, an adverb rather like sasvat, but a feminine corresponding to vdsyast is perhaps admissible. In that case we should have simply to deal with some woman, tva stri, who, as the poet says, is as good as, if not better than, many a man.
Verse 8.
We expect, no doubt, an adverb rather like sasvat, but a feminine corresponding to vdsyast is perhaps admissible. In that case we should have simply to deal with some woman, tva stri, who, as the poet says, is as good as, if not better than, many a man.
Verse 8.
This verse is very obscure. SAyama translates: ‘And the other half (the husband of Sastyast, viz. Taranta) is a man not praised (enough), thus I, the poet, say: and that Taranta is equal or just in the giving of wealth.’ Grassmann translates: ‘Und dagegen ist mancher nicht lobenswerth geizig, der ein Mann sich nennt, ein solcher ist der Strafe verfallen.” Ludwig: ‘Auch mancher halbmensch, ap. 361 ungepriesen, der “ mensch” zwar heiszt, doch ein Pazi ist, der ist auf bése gabe nur bedacht.’
The first light that was thrown on this verse came from Prof. Roth. He showed (Z.D.M.G. XLI, p. 673) that vairadeya means weregild, the German wergelt, the price to be given for a man killed. Vaira would here be derived from vira, man, the Goth. wafr, the Latin vir, and vairadeya would mean what is to be given as the value of a man. Still I doubt whether Prof. Roth has discovered the true meaning of the verse. He translates: ‘So ist auch mancher Mann nicht zu loben, mehr ein Pami (unfromm, gegen die Gétter karg, zugleich Bezeichnung habsiichtiger Damonen), obschon man ihn einen Menschen nennt—nur am Wergeld steht er den andern gleich.’ I confess I do not see much point in this. It is quite clear that the poet praises a charitable woman, and wishes to say that she is sometimes better than a man, if he gives nothing. Now the weregild, if we may say so, for women was generally, though not always, less than that for men, and I therefore propose to read sd vafradeye it samd4, and translate: ‘Even though many an unpraiseworthy miser (Pazi) is called man, she is like him in weregild, i.e. she is worth as much, even though she is a woman.’ On uta, see Delbriick, Syntaktische Forschungen, V, p. 528.
Verse 9.
Note 1. PurumivAa is here clearly the man from whom benefits are expected, and therefore could not be the same as Purumi/ha Vaidadasvi, mentioned by the commentator, who accepted gifts from Dhvasra and Purushanti. Nor can Taranta Vaidadasvi in the next verse be taken for a recipient, but only for a giver, and therefore, most likely, a prince. The whole story, however, is by no means clear, and I doubt whether the commentator drew his information from any source except his own brain.
Verse 11.
I agree with Ludwig that a new hymn begins with verse II.
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Verse 12.
Note 1. I have adopted the reading Rodast vibhr4gate in my translation; cf. VI, 66, 6, where Rodast is compared with a réka.
Verse 11.
I agree with Ludwig that a new hymn begins with verse II.
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Verse 12.
Note 1. I have adopted the reading Rodast vibhr4gate in my translation; cf. VI, 66, 6, where Rodast is compared with a réka.
Note 2. Roth (K.Z. XXVI, 51) takes sriyddhi as sriyds adhi, but such a sandhi has not yet been established in the hymns of the Rig-veda, see Oldenberg, Proleg. p. 459, Anm. 1. Oldenberg himself suggests srfyé:dhi, and would translate, ‘ They whose charms shine over the two worlds on their chariots.’ Pischel (Ved. Stud. p. 54) translates yésham sriyd by ‘for whose sake.’
Verse 15. Note 1. On itthd dhiyd, see Pischel, Ved. Stud. p. 184.
Verse 16. Note 1. The Pada ought to have puru-kandrd, as suggested by Grassmann and Ludwig.
Verses 17-19.
These verses are very peculiar, and may refer to historical events, for Dalbhya or Darbhya and Rathaviti sound like real names. Of course the Indian commentators are never at a loss to tell us what it all refers to, but we can never say how little they knew, and how much they invented. The invocation of Ormy4, if it is meant for the Night, and the request that she may convey the hymn to Darbhya, is different from the usual style of the hymns. See, however, VIII, 24, 28, and Oldenberg, Z.D.M.G. XXXIX, 89.
The following names, occurring in our hymn, have the sanction of the Anukramazi: Sasiyasi Tarantamahishi (V, 61, 5; 8), Purumi/ha Vaidadasvi (V, 61, 9), Taranta Vaidadasvi (V; 61, 10), Rathaviti Dalbhya (V, 61, 17-19). There is another Purumi//a, a Sauhotra, in IV, 43, and a Purumi/fa Angirasa in VIII, 71.
Verse 19.
Note 1. See Oldenberg, Z.D.M.G. XXXIX, 89. He corrects gémati# to gématim, the name of a river, mentioned in a very similar way in VIII, 24, 30.
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MANDALA V, HYMN 87. ASH7AKA IV, ADHYAYA 4, VARGA 383-384.
To THE Maruts (THE STORM-GoDS).
1. Let your voice-born' prayers go forth to the great Vishzu, accompanied by the Maruts, Evayamarut, and to the chasing host, adorned with good rings, the strong, in their jubilant throng, to the shouting power (of the Maruts).
2. O Maruts, you who are born great, and proclaim it yourselves by knowledge, Evay4marut, that power of yours cannot be approached by wisdom, that (power) of theirs (cannot be approached) by gift or might!; they are like unapproachable mountains.
3. They who are heard with their voice from the high heaven, the brilliant and strong, Evayamarut, in whose council no tyrant! reigns, the rushing chariots? of these roaring Maruts come forth’, like fires with their own lightning.
4. The wide-striding (Vishwu)! strode forth from the great common seat, Evay4marut. When he has started by himself from his own place along the ridges, O ye striving, mighty? Maruts, he goes together with the heroes (the Maruts), conferring blessings.
4. The wide-striding (Vishwu)! strode forth from the great common seat, Evay4marut. When he has started by himself from his own place along the ridges, O ye striving, mighty? Maruts, he goes together with the heroes (the Maruts), conferring blessings.
5. Impetuous, like your own shout, the strong one (Vishnu) made everything tremble, the terrible, the wanderer}, the mighty, Evay4marut; strong with him you advanced self-luminous, with firm reins, golden coloured, well-armed?, speeding along.
6. Your greatness is infinite, ye Maruts, endowedp. 364 with full power, may that terrible power help, Evay4marut. In your raid! you are indeed to be seen as charioteers ; deliver us therefore from the enemy, like shining fires.
7. May then these Rudras, lively like fires and with vigorous shine, help, Evay4marut. The seat of the earth is stretched out far and wide’, when the hosts of these faultless Maruts come quickly to the races. ,
8. Come kindly on your path, O Maruts, listen to the call of him who praises you, Evayamarut. Confidants of the great Vishzu, may you together, like charioteers, keep all hateful things far’, by your wonderful skill.
g. Come zealously! to our sacrifice, ye worshipful, hear our guileless call, Evay4marut. Like the oldest _ Mountains in the sky, O wise guardians, prove yourselves for him irresistible to the enemy.
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NOTES.
This hymn is evidently a later addition at the end of the — fifth Manzdala. It is addressed to the Maruts, and is ascribed to EvayAmarut Atreya. None of its verses occurs in SV., VS., AV., TS., TB., MS., except the first, which is found in SV. I, 462. Metre, Atigagatt.
The name of the poet is due to the refrain Evay&marut which occurs in every verse, and sometimes as an integral portion of the verse. Evaydmarut is a sacrificial shout, much like Evo? in Greek, Evoe in Latin, though I do not mean to say that the two are identical. Evay4k, as I explained in note to I, 168, 1,.is an epithet of Vishwu, as well as of the Maruts, meaning quickly moving. Evay4marut, therefore, may mean the ‘quick Marut.’ This is strange, no doubt, because in the Rig-veda the Maruts always occur in the plural, except in some doubtful passages. Still Evay4marut, the quick Marut, might be a name of Vishzu. It cannot be taken as a Dvandva, Vishzu and the Maruts.
This hymn was translated by Benfey in his glossary to the Sama-veda, p. 39. Benfey takes evaya as identical with evoi, and explains it as an adverbial instrumental, like Asuy4, in the sense of stiirmisch. But this would leave evaydvan unexplained,
Verse 1.
This hymn was translated by Benfey in his glossary to the Sama-veda, p. 39. Benfey takes evaya as identical with evoi, and explains it as an adverbial instrumental, like Asuy4, in the sense of stiirmisch. But this would leave evaydvan unexplained,
Verse 1.
Note 1. Giri-g44 may mean ‘produced on the mountains, but it may also mean ‘produced in the throat or voice,’ and it is so explained elsewhere, for instance in SV. I, 462 (Bibl. Ind., vol. i, p. 922). girau va#i nishpannad ; [also by another commentator, hridaye gata, yag#agata vA ity uktam]. Oldenberg suggests girige, which would be much better, considering how Vishzu is called girikshit, girish#/a, &c.; see Bergaigne, II, 47. Most of the epithets have occurred before. I take sdvase as a substantive, like sardhas, not as an adjective. As to dhunivrata, see V, 58,
2; as to prayagyu, V, 55, I.
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Verse 2.
Note 1. Krdtva, dan&, and mahn& seem to me in this place to belong together. The difficulty lies in the transition from va to eshdm, but this is not uncommon. On mahing=mahimna, dan4, and mahn4, see Wenzel, Instrumentalis, p. 17; Lanman, p. 533. Pischel, Ved. Stud. p. 101, translates, ‘Ihre Macht gereicht ihnen zu grosser Gabe.’ See also VIII, 20, 14. G&t& mahind, born by greatness, seems to mean born in greatness, or born great. It would be easy to write mahin42.
Verse 3.
Note 1. The translation of fri is purely conjectural.
Note 2. Syandrdsa#, as suggested by Oldenberg, are probably meant for ratha#. Syandana is a carriage in later Sanskrit. In VIII, 20, 2, we have to supply rathaiz ; in VI, 66, 2, rathadé.
Note 8. Pra, with the verb understood, they come forth ; cf. VII, 87, 1. pra drvAmsi samudrfyA nadindm; X, 75, 1. Dhuni, like dhati, has become almost a name of the Maruts, see I, 64, 5.
Verse 4.
Note 1. The god here meant seems to be Vishau, mentioned already in verse 1, and probably recalled by the Evaya in Evay4marut.
Note 2. We must either take vispardhasak and vimahasad with Benfey as names of the horses, or accept them as vocatives, addressed to the Maruts. Vimahas is used as an epithet of the Maruts, see I, 86, 1.
Verse 5. Note 1. On yayiz, see note to I, 87, 2; but it seems better to take it here as an adjective. Note 2. On svayudha, see Geldner, Ved. Stud. I, p. 143; Oldenberg, Gott. Gel. Anzeigen, 1890, p. 424.
Verse 6.
Note 1. Prasiti may be, as Ludwig translates it, fangschnur, a noose, but it can hardly mean Noth, as Grassmannp. 367 suggests. I take it here in the sense of shooting forth, onslaught, raid; cf. VII, 46, 4. Geldner, Ved. Stud. I, p. 139, takes it fora trap. Lanman, p. 386, is right in considering the locative in au before consonants a sure sign of the modern origin of this hymn.
Verse 7.
V, 87, 9. 367
suggests. I take it here in the sense of shooting forth, onslaught, raid; cf. VII, 46, 4. Geldner, Ved. Stud. I, p. 139, takes it fora trap. Lanman, p. 386, is right in considering the locative in au before consonants a sure sign of the modern origin of this hymn.
Verse 7.
Note 1. The idea that the earth is stretched out or becomes large during a thunderstorm has been met with before, V, 58, 7. We read I, 37, 8; 87, 3, that at the racings of the Maruts the earth trembled, and that the Maruts enlarged the fences in their races. I therefore translate, though tentatively only, that the earth is opened far and wide, as a race-course for the faultless Maruts, whose hosts 4, appear, 4gmeshu, on the courses, mahdaf, quickly. If the accent of paprathe could be changed, we might translate, ‘at whose coursings (4gmeshu 4) the seat of the earth is quickly stretched out far and wide,’ and then take sArdhdmsi ddbhutainasdm in apposition to rudrdsaf. Adbhutainas, in whom no fault is seen.
Bergaigne translates, ‘faisant du mal mystérieusement.’ See Geldner, in K.Z. XXVIII, 199, Anm. 2; Bezzenberger’s Beitrage, III, 169.
Verse 8.
Note 1. Cf. VI, 48, 10.
Verse 9.
Note 1. Susdmi, generally explained as a shortened instrumental, for susami=susamy4, used in an adverbial sense. Susdmi has a short i here, because it stands at the end of a pada, otherwise the i is long, see VII, 16, 2; X, 28, 12, even before a vowel. The same applies in the Rig-veda to sami; it has short i at the end of a pada, see II, 31, 6; VIII, 45, 27; X, 40,1. The phrase dhiyd sami, which has short iin II, 31,6; X, 40, 1, has long i in IX, 74, 7. dhiyd sami. It is shortened, however, before vowels in the middle of a pada, and written samy; see I, 87, 5; III, 55, 3.
1. This may well be a marvel, even to an intelligent man, that anything should have taken the same name dhenu, cow:—the one is always brimming to give milk among men, but Pvzsni (the cloud, the mother of the Maruts) poured out her bright udder once (only).
2. The Maruts who shone like kindled fires, as they grew stronger twice and thrice,—their golden, dustless (chariots') became full of manly courage and strength.
3. They who! are the sons of the bounteous Rudra, and whom she indeed was strong enough to bear; for she, the great, is known as the mother of the great, that very Przsni conceived the germ for the strong one (Rudra).
4. They who do not shrink from being born in this way!, and who within (the womb) clean themselves from all impurity®, when they have been brought forth brilliant, according to their pleasure, they sprinkle their bodies with splendour.
5. Among them there is no one who does not strive to be brought forth quickly ; and they assume the defiant name of Maruts. They who are not (unkind’), never tiring in strength’, will the generous sacrificer be able to bring down these fierce ones ?
5. Among them there is no one who does not strive to be brought forth quickly ; and they assume the defiant name of Maruts. They who are not (unkind’), never tiring in strength’, will the generous sacrificer be able to bring down these fierce ones ?
6. Fierce in strength, followed by daring armies, these Maruts have brought together heaven and earth!, both firmly established*; then the selfp. 369-shining Rodast stood among the impetuous Maruts, like ® a light.
7. Even though your carriage, O Maruts, be without your deer', without horses, and not driven by any charioteer, without drag*, and without reins, yet, crossing the air*, it passes between heaven and earth, finishing its courses.
8. No one can stop, no one can overcome him whom you, O Maruts, protect in battle. He whom you protect in his kith, his cattle, his kin, and his waters, he breaks the stronghold at the close of the day!.
g. Offer a beautiful song to the host of the Maruts, the singers, the quick, the strong, who resist violence with violence; O Agni, the earth trembles before the champions.
10. Blazing like the flame of the sacrifices, flickering like the tongues of the fire, shouters, like roaring fighters, the flame-born Maruts are unassailable.
11. I invite with my call this strong and Marutlike son of Rudra?, armed with flaming spears. Bright thoughts, like wild waters from the mountain 2, strove to reach the host of heaven.
(32] Bb
p. 379
NOTES.
Hymn ascribed to Bharadvéga Barhaspatya. None of its verses occurs in SV., VS., AV. Verse 2 in MS. IV, 14, 11. Verse 9 in TS. IV, 1, 11, 33 TB. II, 8, 5, 5; MS. IV,.10, 3. Verse 10 in MS. IV, 14, 11. Metre,
Trishéubh. Verse 1.
The meaning seems to be that it is strange that two things, namely, a real cow and the cloud, i.e. Présni, the mother of the Maruts, should both be called dhenu, cow; that the one should always yield milk to men, while the other has her bright udder milked but once. This may mean that dhenu, a cow, yields her milk always, that dhenu, a cloud, yields rain but once, or, that Prisni gave birth but once to the Maruts. See also VI, 48, 22; Gaedicke, Accusativ, p. 19; Delbriick, Tempuslehre, p. 102. Dhenu must be taken as the neuter form, and as a nominative, as is shown by II, 37, 2. dadiZ y4h ndma patyate.
Verse 2.
Note 1. It seems necessary to take arezdvah hiranyay4sak for rath4/, chariots, as in V, 87, 3. Sayaza takes the same view, and I do not see how the verse gives sense in any other way. The first pada might be referred to the Maruts, or to the chariots.
Verse 3.
dadiZ y4h ndma patyate.
Verse 2.
Note 1. It seems necessary to take arezdvah hiranyay4sak for rath4/, chariots, as in V, 87, 3. Sayaza takes the same view, and I do not see how the verse gives sense in any other way. The first pada might be referred to the Maruts, or to the chariots.
Verse 3.
Note 1. The relative pronouns may be supposed to carry on the subject, viz. Marutas, from the preceding verse, unless we supply eshim mat&. I am doubtful about mahd mahf; cf. I, 102, 1; II, 33, 8. Grassmann proposes to read mahdm, gen. plur.; Ludwig thinks of garbha. It may also be a compound, as in mah4maha, mah4mahivrata, or an adverb, but the construction remains difficult throughout. Oldenberg suggests that the second pdda may have been yan ko nu présnik d&dhrivik bharadhyai.
p. 371
Verse 4.
Note 1. A tentative rendering and no more. I take dy4 for ayd as an adverb in the sense of thus, in this way, see I, 87, 4, note 2. Grassmann seems to take it as an instr. fem., dependent on gantsha, which is possible, but without analogy. Lanman, p. 358, takes it for 4y4%, nom. plur. of aya, wanderer, and translates, ‘as long as the ones now wanderers quit not their birth.” Grassmann: ‘ Die nicht verleugnen die Geburt aus jener.’ But is gan with instrumental ever used of a woman giving birth to a child? Ludwig: ‘ Die sich nicht weigern der geburt.’
Note 2. Pd with accusative occurs AV. XIX, 33, 3.
Verse 5,
This verse is again very obscure. It would be more honest to say that it is untranslatable. Possibly the poet may have taken dohase in the same sense as duhré in verse 4. The Maruts are born as by being milked from the udder of Prisni. It would then mean, ‘ Among whom there is no one not striving to be born quickly.’
Note 1. Stauna is an unknown word. Sdyama explains. it as stena, thieves. It probably meant something not favourable, something that must be denied of the Maruts. This is all we can say. It cannot be a corruption of stavan4d, praised.
Note 2. Ay&s can hardly refer to Przsni, never tiring to suckle the Maruts. In B.-R. ayds is explained as sich nicht anstrengend, behende, leicht, unermiidlich. See also Windisch, K.Z. XXVII, 170; also Johansson, Bezzenb.
Beitr. XV, p. 180. Verse 6.
Note 1 To join together heaven and earth is, as Bergaigne remarks (II, p. 374, n. 1), the apparent effect of a thunderstorm, when the clouds cover both in impenetrable darkness. We have the same expression in VIII, 20, 4.
Note 2. On suméke, see Geldner, K. Z. XXIV, 145; and Windisch, Festgruss an Bohtlingk, p. 114.
Note 8. The na, placed before réka%, is irregular, see Bergaigne, Mélanges Renier, p. 79. Oldenberg suggests
Bb2
p. 372
naroké#=nrt-ok4h, ‘she who is fond of the men,’ namely, of the Maruts. The corruption may be due to the writers of our text. Verse 7.
Note 1. Anend is strange, and might be changed into anetdé; it cannot be anendZ, without guilt.
79. Oldenberg suggests
Bb2
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naroké#=nrt-ok4h, ‘she who is fond of the men,’ namely, of the Maruts. The corruption may be due to the writers of our text. Verse 7.
Note 1. Anend is strange, and might be changed into anetdé; it cannot be anendZ, without guilt.
Note 2. If avasa in an-avasa comes from ava-so, it may mean the step for descending or ascending, or possibly a drag. Bergaigne explains it by sine viatico.
Note 8. Ragah-tiiz, according to Ludwig, den Staub aufwirbelnd, which seems too much opposed to arezu, dustless. Ragas + tar means to pass through the air, and in that sense only conquering the air. Geldner, Ved. Stud. p. 123, ignores the various shades of meaning in tur at the end of compounds.
Verse 8.
Note 1. Parye dyé, according to Grassmann, ‘on the decisive day,’ like p&rye divi.
Verse 11.
Note 1. I have translated Rudrdsya sinim by the son of Rudra. It is true that a single Marut, as the son of Rudra, is not mentioned ; but on the other hand, one could hardly call the whole company of the Maruts, the maruta scil. gava, the son of Rudra. In I,64,12,we have Rudrasya sinu in one pada, and maruta gaza in the next. The Ribhus also are called in the same line savasah napatah, and indrasya sfino, IV, 37, 4. Here sQnu corresponds almost to the English offspring, only it is masculine.
Note 2. Girdyak may have been meant for giryak, a possible ablative of giri; see Lanman, p. 383. Ugrdé would then refer to Apa#, unless we break the sentence into two, viz. ‘my bright thoughts tend to the host of heaven,’ and ‘the fierce Maruts strive like waters from the mountain.’ If we compare, however, IX, 95, 3. apdm iva fd drmayah tarturaz4z pra manishdh irate somam akkha, we see that the whole verse forms one sentence. All would be right if we could change girayah into giribhyaz, but is not this a conjecture nimis facilis?
1. Who are these resplendent men, dwelling together, the boys of Rudra, also’ with good horses ?
2. No one indeed knows their births, they alone know each other's birthplace.
3. They plucked each other with their beaks!; the hawks, rushing like the wind, strove together.
4. A wise man understands these secrets}, that Prisni, the great, bore an udder.
5. May that clan be rich in heroes by the Maruts, always victorious, rich in manhood !
6. They are quickest to go, most splendid with splendour, endowed with beauty, strong with strength.
7. Strong is your strength, steadfast your powers, and thus by the Maruts is this clan mighty.
8. Resplendent is your breath, furious are the minds of the wild host, like a shouting maniac’.
g. Keep from us entirely your flame, let not your hatred reach us here.
10. I call on the dear names of your swift ones, so that the greedy should be satisfied, O Maruts,
8. Resplendent is your breath, furious are the minds of the wild host, like a shouting maniac’.
g. Keep from us entirely your flame, let not your hatred reach us here.
10. I call on the dear names of your swift ones, so that the greedy should be satisfied, O Maruts,
11. The well-armed, the swift, decked with beautiful chains, who themselves adorn their bodies.
12, Bright are the libations for you, the bright ones, O Maruts, a bright sacrifice I prepare for the bright. In proper order came those who truly follow the order, the bright born, the bright, the pure.
13. On your shoulders, O Maruts, are the rings,p. 274 on your chests the golden chains are fastened; farshining ‘like lightnings with showers', you wield your weapons, according to your wont.
14. Your hidden! splendours come forth; spread out your powers (names), O racers! Accept, O Maruts, this thousandfold, domestic share, as an offering for the house-gods *.
15. If you thus listen, O Maruts, to this praise, at the invocation of the powerful sage, give him quickly a share of wealth in plentiful offspring, which no selfish enemy shall be able to hurt.
16. The Maruts, who are fleet like racers, the manly youths, shone like Yakshas!; they are beautiful like boys standing round the hearth, they play about like calves who are still sucking.
17. May the bounteous Maruts be gracious to us, opening up to us the firm heaven and earth. May that bolt of yours which kills cattle and men, be far from us! Incline to us, O Vasus, with your favours.
18. The Hotvz priest calls on you again and again, sitting down and praising your common gift, O Maruts. O strong ones, he who is the guardian of so much wealth, he calls on you with praises, free from guile.
19. These Maruts stop the swift, they bend strength by strength}, they ward off the curse of the plotter, and turn® their heavy hatred on the enemy.
20. These Maruts stir up even the sluggard?, even the vagrant’, as the gods® pleased. O strong ones, drive away the darkness, and grant us all our. kith and kin.
21. May we not fall away from your bounty, O
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Maruts, may we not stay behind, O charioteers, in the distribution of your gifts. Let us share in the brilliant wealth, the well-acquired, that belongs to you, O strong ones.
22. When valiant men fiercely fight together, for rivers, plants, and houses', then, O Maruts, sons of Rudra, be in battles our protectors from the enemy.
23. O Maruts, you have valued! the praises which our fathers have formerly recited to you; with the Maruts the victor is terrible in battle, with the Maruts alone the racer wins the prize.
24. O Maruts, may we have a strong son, who is lord among men, a ruler, through whom we may cross the waters to dwell in safety, and then obtain our own home for you'.
24. O Maruts, may we have a strong son, who is lord among men, a ruler, through whom we may cross the waters to dwell in safety, and then obtain our own home for you'.
25. May Indra then, Varuza, Mitra, Agni, the waters, the plants, the trees of the forest be pleased with us. Let us be in the keeping, in the lap of the Maruts; protect us always with your favours.
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NOTES.
Ascribed to Vasishtda. Verse 1 occurs in SV. I, 4333 verse 10 in TS. II, 1, 11,1; MS. IV, 11, 2; verse 12 in TB. IT, 8, 5,5; MS. IV, 14, 18; verse 13 in TB. II, 8, 5,5; MS. IV, 14, 18; verse 14 in TS. IV, 3, 13,6; MS. IV, 10, 5; verse 16 in TS. IV, 3, 13, 7; MS. IV, 10, 5; verse 19 in TB. ITI, 8, 5, 6; MS. IV, 14, 18. Metre, 1-11 Dvipada Virag ; 12-25 Trishtubh.
Verse 1.
Note 1. The SV. reads atha for the older adh4. Sanika in the edition of the Bibl. Ind. is a misprint for sani/A.
Verse 3.
Note 1. Sva-pfi is explained by Roth as possibly a broom, raising the dust. Grassmann translates it by light, Ludwig by blowing. I suggest to take it for *vapd, in the sense of beak or claw, from vap, which follows immediately. See note to I, 88, 4. I do not see how the other meanings assigned to svapi give any sense. Oldenberg therefore suggests pavanta, ‘Sie strémten hell auf einander zu mit ihren svapis.’
Verse 4.
Note 1. Sdyaza explains etdni nizy& by svetavarnani marudatmakani bhitani. He takes (idhas as a locative.
XN
Verse 8.
Note 1. Geldner translates : ‘Der Spielmann des wilden Heeres ist wie ein Muni,’ and adds, ‘Aber was ist ein Muni im Veda?’
Verse 10.
Note 1. I read trzpan for tripat of the Pada text, and refer vavasind# to the Maruts. The TS. has tv7pdt, and the commentary explains it by tréptim. The first line is Virag, the second Trishfubh, and the Trishzubh metre is afterwards carried on.
at '
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Verse 11.
This verse refers to the Maruts, not, as Ludwig thinks, to the priests. Dr.v. Bradke (Dyaus Asura, p. 65) proposes to join verses 10 and 11 into one Trish¢ubh, and possibly to insert 4 before huve. I doubt whether for the present such changes are justified. On the structure of this hymn, see Oldenberg, Prol. 96, Anm. 3; 200, Anm. 5.
Verse 13.
Note 1. TB. II, 8, 5, 6, reads vyrishzibhi# (not vrishéibhiZ), and the commentator explains, vyrishéibhir 4yudhaviseshair vyrishty4khyair, viseshena rokam4na/ sthitaz. And again, rishéaya eva visish¢atvad vyrish/aya ity uéyante. Bollensen, Z. D. M.G. XLI, 501, conjectures rishfibhi# for vrishfibhiz, which is very ingenious. See also note 1 to II, 34, 2.
Verse 14.
Note 1. Budhny4, explained by budhne bhavAni, and also by kalapravrittani.
Note 2. Grihamedhiya may refer to the Maruts as grzhamedhas or grthamedhinas ; see RV. VII, 59,10; VS. XXIV, 16. The grzhamedhiya ish/i in Sat. Br. XI, 5, 2, 4,is meant for the Maruts.
Verse 16.
Verse 14.
Note 1. Budhny4, explained by budhne bhavAni, and also by kalapravrittani.
Note 2. Grihamedhiya may refer to the Maruts as grzhamedhas or grthamedhinas ; see RV. VII, 59,10; VS. XXIV, 16. The grzhamedhiya ish/i in Sat. Br. XI, 5, 2, 4,is meant for the Maruts.
Verse 16.
Note 1. Yakshadrtsak is explained as wishing to see a sacrifice or feast. Ludwig retains this meaning. Grassmann translates, ‘wie feurige Blitze funkeln.’ Yaksha may mean a shooting star or any meteor, literally what shoots or hastens along; see VII, 61, 5. nA ydsu Aitrdam dadvise na yakshdm ; also note to V, 55,1. But drzs is not sadris. If we follow the later Sanskrit, yaksha would mean a class of spirits, followers of Kuvera, also ghosts in general. If this is not too modern a conception for the Rig-veda, we might translate yakshadris, ‘appearing as ghosts’ (see Kaus. Sfitra 95 in BR.), or, considering the expression Atyak nd yamsat yakshabhr/t viketa, I, 190, 4, take it for a name of horses.
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Verse 19. Note 1. Does not sdhasa 4 stand for sdhas4 4, and not for sthasak 4? Comp. Oldenberg, Prolegomena, 465 seq. Note 2. On dadhanti, see Hiibschmann, Indogerm. Vocalsystem, p. 12. Verse 20.
Note 1. On radhra, see Pischel, Ved. Stud. pp. 124 seq.
Note 2. Bhvimi is doubtful, but as it stands by the side of radhra, it seems to have a bad meaning, such as a vagrant, unsteady.
Note 8. The Vasus are often mentioned with the Adityas and Rudras, see III, 8,8; X, 66,12; 128,9. By themselves they became almost synonymous with the Devas. Thus in VII, 11, 4, we read that Agni became the master of all sacrifices, krdtum h{ asya Vasavak gushdnta atha devah dadhire havyavaham, ‘for the Vasus liked his wisdom, therefore the Devas made him the carrier of offerings.’ See also V, 3, 10. pitd Vaso yadi tat goshdydse. In one passage, VI, 50, 4, Vasava# means the Maruts. In our passage it seems better to take it in the sense of gods, but we might also refer it to the Maruts.
Verse 22. Note 1. With pada b, compare VII, 70, 3 b.
Verse 23.
Note 1. I have taken bhiri Zakra in the sense of magni facere, though I can find no analogous passages.
Verse 24.
Note 1. This verse has been well explained by Dr. v. Bradke, Dyaus Asura, p. 66. Svdm dkaf, our own home, occurs IV, 50, 8; V, 33,4; VI, 41,1; VIII, 72,14. Abhyas means generally to obtain what is not our own. See also VII, 48, 2. Va, which I have translated ‘for you,’ may also mean ‘ from you.’
Verse 265.
This verse is marked as a galita taken from VII, 34, 25, while the last p4da is a galita taken from VII, 1, 25.
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MANDALA VII, HYMN 57. ASH7AKA V, ADHYAYA 4, VARGA 27. To THE MarutTs (THE STORM-GODs).
1. O ye worshipful, your company of Maruts is fond of honey, they who delight in their strength at the sacrifices, the Maruts, who shake even the wide heaven and earth, and fill the well, when they move about, the terrible ones.
ASH7AKA V, ADHYAYA 4, VARGA 27. To THE MarutTs (THE STORM-GODs).
1. O ye worshipful, your company of Maruts is fond of honey, they who delight in their strength at the sacrifices, the Maruts, who shake even the wide heaven and earth, and fill the well, when they move about, the terrible ones.
2. Truly the Maruts find out the man who praises them, and guide the thoughts of the sacrificer. Sit down then to rejoice to-day, on the altar! in our assemblies ? well pleased. ,
3. Others do not shine so much as these Maruts with their golden chains, their weapons, and their own bodies; the all-adorned, adorning heaven and earth, brighten themselves with the same brightness, when starting for triumph.
4. May your shining thunderbolt be far from us, O Maruts, whatever sin we may commit against you, men as we are: O worshipful, let us not fall under? its power, let your best favour rest on us.
5. May the Maruts be pleased with whatever little we have done here, they the faultless, the bright, the pure. Protect us, ye worshipful, with your favours, lead us to prosperity through booty.
6. And let the manly Maruts, when they have been praised, under whatever names, enjoy these offerings! Grant that our offspring may not die’, raise up for us riches’, glory, and wealth.
7. O Maruts, when you have thus been praised, come all together with help towards our lords who with their hundredfold wealth freely prosper us ;— protect us always with your favours!
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NOTES.
Ascribed to Vasisht#a. None of its verses occurs in SV., VS., AV., TS., TB., MS. Metre, Trishtubh.
Verse 1.
This hymn has been translated by Geldner and Kaegi. The first verse is most difficult. G.-K. avoid all difficulties by translating, ‘Beim Fest des siissen Trankes weiss man tiichtig euch zu begeistern, hehre Schaar der Marut.’ Ludwig grapples with them by translating: ‘An eures madhu kraft, o zu vererende, freut bei den opfern sich der Marut geschlecht.’ I doubt, however, whether savas is ever ascribed to madhu, though it is ascribed to Soma. Oldenberg suggests, ‘The sweet ones’ is your Matut-name, O worshipful, they who rejoice in their strength at the sacrifices. Here the difficulty would be that M4érutam nama is the recognised term for the name, i.e. the kin of the Maruts. Still, unless we venture on a conjecture, this would seem to be the best rendering. Could we change mddhvaé vak n4ma mérutam into madhvad vak ndma méarutam? Madhvdd is a Vedic word, though it occurs once only, in I, 164, 22, and as trisyllabic. Its very rarity would help to account for the change. The meaning would then be, ‘your Marut kin eats honey, is fond of honey.’
It has been proved that the present mddati is always neutral, meaning to rejoice, while mand (Par.) is transitive, to make rejoice. Otherwise madhvak might possibly have been taken in the sense of sweet things, as in I, 180, 4; IX, 89, 3, and construed with madanti.
Verse 2.
Otherwise madhvak might possibly have been taken in the sense of sweet things, as in I, 180, 4; IX, 89, 3, and construed with madanti.
Verse 2.
Note 1. Barhis, which I translate by altar, is the simplest form of an altar, mere turf or kusa-grass, on which the offerings are placed. See note to VII, 46, 4.
Note 2. On vidatha, see my note, V, 59, 2.
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. Verse 3. See Gaedicke, Accusativ, p. 241; his rendering would be acceptable but for the 4. Without any verb of motion 4 ragas can hardly mean ‘through the air,’ nor 4 rédasi ‘through the worlds.’
Verse 4. Note 1. On api bhf and api as, see B.-R. s. v.
Verse 6.
Note 1. Amrita cannot be rendered by immortality in our sense, it simply means not dying.
1. Sing to the company (of the Maruts), growing up together, the strong among the divine host?: they stir heaven and earth by their might, they mount up to the firmament from the abyss of Nirvzti?.
2. Even your birth! was with fire and fury, O Maruts! You, terrible, wrathful, never tiring! You who stand forth with might and strength ; every one who sees the sun’, fears at your coming.
3. Grant mighty strength to our lords, if the Maruts are pleased with our praise. As a trodden path furthers a man, may they further us; help us with your brilliant favours.
4. Favoured by you, O Maruts, a wise man wins a hundred, favoured by you a strong racer wins a thousand, favoured by you a king also kills his enemy: may that gift of yours prevail, O ye shakers.
5. I invite these bounteous sons of Rudra’, will these Maruts turn again to us? Whatever they hated secretly or openly, that sin we pray the swift ones to forgive.
6. This praise of our lords has been spoken: may the Maruts be pleased with this hymn. Keep far from us, O strong ones, all hatred, protect us always with your favours!
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NOTES.
Ascribed to Vasisht#a. None of its verses occurs in SV., VS., AV., TS., TB., MS. Metre, Trishfubh.
Verse 1.
Keep far from us, O strong ones, all hatred, protect us always with your favours!
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NOTES.
Ascribed to Vasisht#a. None of its verses occurs in SV., VS., AV., TS., TB., MS. Metre, Trishfubh.
Verse 1.
Note 1. Dhaman is one of the cruces of translators, and it remains so after all that has been written on the subject by Bergaigne, III, 210 seq. There are many words in the Veda which it is simply impossible to translate, because their meaning has not yet been differentiated, and they convey such general or rather vague concepts that it is utterly impossible to match them in our modern languages. Translators are often blamed that they do not always render the same Vedic by the same English word. It would be simply impossible to do so, because, according to the different surroundings in which it occurs, the same word receives different shades of meaning which in English can only be approximately expressed by different words. Bergaigne is, no doubt, right when he says that dhé-man is derived from dh, to set or settle, and that it therefore meant at first what is settled. From this he proceeds to argue that the original meaning of dhaman, from which all others are derived, is law. But law is a very late and very abstract word, and we must never forget that words always progress from the concrete to the abstract, from the material to the spiritual, and but seldom, and at a much later time, in an opposite direction. Now even if we were to admit that dhdman does not occur in the Veda in the sense of settlement, i.e. abode, this is certainly its most general meaning afterwards, and no one would maintain that a settlement, i.e. a household, was called dhAman, because it involved a settlement, i.e. laws, The same applies to vraté. Bergaigne (III, 213) agrees with me that vrata should be derived from var, to surround, to guard, and not from var, to choose, but he thinks that it meant at once ‘garde, protection,’
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and not ‘lieu clos.’ I still hold that like vouds, vrata must have meant first a real hedge, or épxos, and then only an abstract enclosure, i.e. a law, rdpos. In this case we can see the actual transition of thought. People would begin by saying, ‘there is a fence here against your cattle, and this would in time assume the meaning ‘there is a defence against your cattle straying on my meadow.’ But it would be impossible to begin, as Bergaigne (p. 216) does, with the abstract meaning of protection, law, and then return and use the word in such phrases as V, 46, 7. apm vraté, ‘within the pale of the waters.’
DhAman, therefore, meant originally, I still believe, what was actually laid down or settled, hence an abode. When, as in the Veda, it means law, I do not say that this was necessarily derived from the meaning of abode. I only maintain that it was a second, if not a secondary, meaning, and that, at all events, the meaning of abode cannot be derived from that of law.
When, as in the Veda, it means law, I do not say that this was necessarily derived from the meaning of abode. I only maintain that it was a second, if not a secondary, meaning, and that, at all events, the meaning of abode cannot be derived from that of law.
After dhaman meant what is settled, it has sometimes to be translated by law, by nature, sometimes by class, or clan, where it comes very near to ndman, name, while sometimes it may best be rendered by a general and abstract suffix, or even by a plural. Thus in our passage, dafvyasya dh4mnad is not very different from devandm.
What is peculiar to our passage is the genitive governed by tuvishman. After all the learning which Bergaigne has expended on the analysis of dhaman, he does not help us to a translation of our sentence. If we translate ‘of the divine law, powerful,’ we have words, but no sense. I take daivyasya dhdmnaf as a genitivus partitivus, such as AV. IV, 37, 5. 6shadhindm viridh4m virydvati. See Kuhn, Zeitschrift XIII, 120; Siecke, Genitivus, p. 14. Grassmann: ‘Die michtig walten in der Gétter Wohnsitz.’ Ludwig: ‘Die von gottlicher natur, die starke.’ He denies that tuvishman could be followed by the genitive. I do not maintain that I am satisfied on that point. All I say in this as in many other cases is that my translation gives something which we can understand. Let others give us something better.
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Note 2. On Nirriti, see Hibbert Lectures, p. 245; Lect. Science of Lang., vol. ii, p. 562. Avamesd, literally without beams of support, or bottomless.
Verse 2.
Note 1. On ganis, see Lanman, p. 571.
Note 2. Svardvfk, according to Grassmann, der lichte Himmel ; according to Ludwig, jeder der das licht schaut. Sd4yavza, among other meanings, gives that of tree. See VII, 83, 2.
Verse 38.
On the construction of this verse, see Delbriick, Syntax, p. 384, and Bergaigne, Mélanges Renier, p. 82.
Verse 5.
Note 1. With regard to tén mil/hushad rudrdsya, ‘ these bounteous (sons) of Rudra,’ see VIII, 20, 3.
1. Whom you protect again and again, O gods, and whom you lead, to him, O Agni, Varuza, Mitra, Aryaman, and -Maruts, yield your protection.
2. He who sacrifices, O gods, overcomes his enemies by your protection on a happy day. He who gives to your delight, spreads forth his dwelling, spreads out much food.
3. This Vasish¢ka will not despise even the last among you, O Maruts; drink? all of you, to-day, at my libation here, full of desire.
4. Your help does not indeed fail that man in battle to whom you granted it, O men! Your newest favour has turned hither, come quick then, ye who wish to drink.
5. O ye whose gifts are cheering, come to drink the (juice of the Soma) flowers: these are your libations, O Maruts, for I gave them to you, do not go elsewhere!
Your newest favour has turned hither, come quick then, ye who wish to drink.
5. O ye whose gifts are cheering, come to drink the (juice of the Soma) flowers: these are your libations, O Maruts, for I gave them to you, do not go elsewhere!
6. Sit down on our altar and protect? us, to give us brilliant riches. O Maruts, who never miss the Soma mead, hail to you here to enjoy yourselves.
7. Having adorned their bodies, the swans with dark blue backs came flying in secret'—the whole flock sat down all around me, like gay men, delighting in the Soma offering.
8. O Maruts, that hateful man who beyond our thoughts tries to hurt us, O Vasus, may he catch the snares of Druh, kill him with your hottest bolt!
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9. O you Maruts, full of heat, here is the libation ; be pleased to accept it, O you who destroy the enemies by your help’.
10. O you who accept the domestic sacrifices’, come hither, O Maruts, do not keep away, you who are bounteous by your help*.
11. O Maruts, strong and wise, with sun-bright skins, I choose the sacrifice for you here and there’.
12. We sacrifice to Tryambaka!, the sweetscented, wealth-increasing (Rudra). May I be detached from death, like a gourd from its. stem, but not? from the immortal’.
Cc2
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NOTES.
Ascribed to Vasishf#a. Verse 12 addressed to Rudra.
Verse 3 occurs SV. I, 241; verse 8, AV. VII, 77, 2; TS. IV, 3, 13, 33 MS. IV, 10, 5; verse 9, AV. VII, 77,1; TS. IV, 3, 13, 3; MS. IV, 10, 5; verse 10, TS. IV, 3, 13, 5; MS. IV, 10, 5; verse 11, TA. I, 4, 3; MS. IV, 10, 3; verse 12, VS. III, 60; AV. XIV, 1,17; TS. I, 8, 6, 2; MS. I, 10, 4; TA. X, 56; Sat. Br. II, 6, 2, 12.
Verse 2. With pada a compare I, 110, 7; with cand d, VIII, 27, 16.
Verse 3. Note 1. SV. has pibantu, and as a various reading the comment. gives pivanta. Suté sa#a is a standing phrase.
Verse 6. Note 1. I cannot see how avitd can stand for avish¢a (Delbriick, Verb, 186 ; Whitney, Gram. § 908). I translate as if the text gave avata.
Verse 7. Note 1. On the secret approach of the Maruts, see I, 88, 5.
Verse 8.
The text in the AV. VII, 77, 2, is bad, yé no marto maruto durhvév4yus, prdti mu#katém sd%, and tdpasa for hdnman4. The TS. IV, 3, 13, 3, has tird# satydni. It reads besides, y6 no marto vasavo durhrizdyus tirdk satydni marutak gighd#sat druhds pdsam, and tdpas4. Tirdh Ritt€ni may mean ‘beyond all conception, as Grassmann takes it, or ‘unobserved,’ as B.-R. suggest. Tird# satyani might mean ‘in spite of all pledges,’ but that is probably an emendation. All this shows the unsettled state of Vedic tradition, outside that of the Rig-veda; see Oldenberg, Prolegomena, p. 328.
Verse 9. Note 1. Uti, taken here as a dative, by Lanman, p. 382.
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Verse 10.
All this shows the unsettled state of Vedic tradition, outside that of the Rig-veda; see Oldenberg, Prolegomena, p. 328.
Verse 9. Note 1. Uti, taken here as a dative, by Lanman, p. 382.
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Verse 10.
Note 1. On the Maruts grzhamedhinad, see Sat. Br. II, 5; 3: 4. Possibly the Maruts may be called gzzhamedhas, i.e. grthasthas, performing the Grzhya sacrifices. See on these names TS. I, 8, 4,1; 2.
Note 2. The last pada in the TS. is pramu#kdnto no amhasah.
Verse 11.
Note 1. On ihéha, see Delbriick, Syntax, p. 51. It means
‘here and there,’ that is, ‘again and again.’
Verse 12.
Note 1. Tryambaka is a name of Rudra, but its original meaning is doubtful. Some commentators explain it by ‘three-eyed, but its natural meaning would be ‘having three mothers.’ The Sat. Br. II, 6, 2, 9, derives it from Stry-ambika, because Ambika, Rudra’s sister, shares the sacrifice with him.
Note 2. On m4 with optative, see Delbriick, Synt. Forsch. I, 194; Syntax, 338, 361, Anm. 1.
Note 8. That amr7tat is right, not, as Grassmann suggests, amrita, is clear from the parallel forms, prété muzkimi ndmutaf, or ité mukshiya m&muta#. Pischel in Z.D.M.G. XL, 121, demands too much logical accuracy from a poet; see AV. XIV, 1, 17; VS. III, 60.
All scholars seem to agree that this hymn is a composite hymn, and that it breaks the law of decrease in the number of verses. It begins with three Pragdthas, verses 1 and 2,3 and 4, 5 and 6, which may be in their right place. Then follow two Trishzubhs, 7 and 8, which may form a hymn by themselves. The next three G4yatris, which clearly belong together, are a later addition ; so is the last verse, which ought to stand in the Atharva rather than in the Rig-veda. The Pada text does not divide this last verse. See on this subject, Oldenberg, Z.D.M.G. XX XVIII, 449 seq., Proleg.200; 511; Bergaigne, Recherches sur l'histoire de la Samhita, IT, 10.
1. When the sage has poured out the threefold? draught to you, O Maruts, then you shine forth in the mountains (clouds).
2. Aye, when, O bright Maruts, growing in strength, you have seen your way, then the mountains (clouds) have gone down’.
3. The sons of Pvisni, the bulls, have risen together with the winds, they have drawn forth the swelling draught.
4. The Maruts sow the mist, they shake the mountains (clouds), when they go their way with the winds,
5. When the mountain bent down before your march, the rivers before your rule, before your great power (blast).
6. We invoke you by night for our protection, you by day, you while the sacrifice proceeds.
7. And they rise up on their courses, the beautiful, of reddish hue?, the bulls, above the ridge of the sky.
8. With might they send forth a ray of light, that the sun may have a path to walk!: they have spread far and wide with their lights.
7. And they rise up on their courses, the beautiful, of reddish hue?, the bulls, above the ridge of the sky.
8. With might they send forth a ray of light, that the sun may have a path to walk!: they have spread far and wide with their lights.
g. Accept, O Maruts, this my speech, this hymn of praise, O Azbhukshans’, this my call.
10. The Przsnis? (the clouds) yielded three lakes (from their udders) as mead for the wielder of the thunderbolt (Indra), the well, the water-skin, the watering-pot 2,
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11. O Maruts, whenever we call you from” heaven, wishing for your favour, come hither towards us.
12. For you are bounteous?, in our house, O Rudras, Azbhukshans: you are attentive, when you enjoy (the libations).
13. O Maruts, bring to us from heaven enrapturing wealth, which nourishes many, which satisfies all.
14. When you have seen your way, brilliant Maruts, as it were from above! the mountains, you rejoice in the (Soma) drops which have been pressed out.
15. Let the mortal with his prayers ask the favour of that immense, unconquerable (host)? of them,
16. Who like torrents! foam along heaven and earth with their streams of rain, drawing the inexhaustible well.
17. These sons of Przsni rise up together with rattlings, with chariots, with the winds, and with songs of praise.
18. That (help) with which you helped Turvasa, Yadu, and Kazva when he carried off riches, that we pray for, greatly for our wealth.
19. O bounteous Maruts, may these draughts, swelling like butter, strengthen you, together with the prayers of Kasva.
20. Where do you rejoice now, O bounteous Maruts, when an altar has been prepared for you? What priest serves you ?
21. For you for whom we have prepared an altar, do not, as it was with you formerly, in return for these praises, gladden the companies of our sacrifice.
22. These Maruts have brought together piecep. 392 by piece! the great waters, heaven and earth, the sun, and the thunderbolt ;
23. And, while performing their manly work, they have trodden Vvttra to pieces, and the dark mountains (clouds).
24. They protected the strength and intelligence of the fighting Trita, they protected Indra in his struggle with Vrztra.
25. Holding lightnings in their hands, they hasten heavenward, golden helmets? are on their head; the brilliant Maruts have adorned themselves for beauty.
26. When with Usan4? you have come from afar to Ukshvorandhra (ox-hollow)', he roared from fear, like Dyu (the sky).
27. O gods, come to us with your golden-hoofed horses, for the offering of the sacrifice}.
28. When the red leader leads their spotted deer in their chariot, the brilliant Maruts approach and let the waters run.
29. The heroes went downwards to SaryazAvat, to Sushoma, to Argtka, to PastyAvat.
30. When will you come hither, O Maruts, to the sage who calls you so, with your consolations to the suppliant ?