Pari-kros4 means originally one who shouts at one from every side, who abuses one roundly, then an angry reviler. This word, though not mentioned in B. R.’s Dictionary, occurs in
I, 29, 7. sarvam pari-krosdm gahi.
Kill every reviler!
The same idea which is here expressed by pari-krosd, is in other places expressed by pari-rdp, lit. one who shouts round about, who defies on every side, a calumniator, an enemy, one who ‘ be-rattles.’
II, 23, 3. & vi-badhya pari-rapak.
Having struck down the enemies.
II, 23,14. vi pari-rapahk ardaya.
Destroy the enemies.
In the same way as the words meaning to hate, top. 105 oppose, to attack, are strengthened by this preposition, which conveys the idea of round about, we also find words expressive of love strengthened by the same preposition. Thus from prita#, loved, we have pari-pritaf, lit. loved all round, then loved very much: I, 190, 6. pari-pritak na mitrak; cf. X, 27,12. We also find IX, 72, 1. pari-priyaz, those who love fully or all around, which may mean great lovers, or surrounding friends.
In all these cases the intensifying power of pari arises from representing the action of the verb as taking place on every side, thoroughly, excessively; but in other cases, mentioned by Professor Pott, particularly where this preposition is joined to a noun which implies some definite limit, its magnifying power is no doubt duc to the fact that what is around, is outside, and therefore beyond. Thus in Greek repiuerpos expresses the same idea as brépperpos (loc. cit. p. 488), but I doubt whether pdri ever occurs in that sense in Sanskrit compounds.
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MANDALA I, HYMN 64. ASHTAKA I,.ADHYAYA 5, VARGA 6-8.
To THE MaruTs (THE STORM-Gops).
1. For the manly host, the joyful, the wise, for the Maruts bring thou, O Nodhas', a pure offering ?. I prepare songs, like as a handy priest 3, wise in his mind, prepares the water, mighty at sacrifices.
2. They are born, the tall bulls of Dyu! (heaven), the manly youths ? of Rudra, the divine, the blameless, pure, and bright like suns; scattering raindrops, full of terrible designs, like giants?.
3. The youthful Rudras, they who never grow old, the slayers of the demon’, have grown irresistible like mountains. They throw down with their strength all beings, even the strongest, on earth and in heaven.
4. They deck themselves with glittering ornaments? for a marvellous show; on their chests they fastened gold (chains) for beauty?; the spears on their shoulders pound to pieces*; they were born together by themselves‘, the men of Dyu.
5. They who confer power', the roarers?, the devourers of foes, they made winds and lightnings by their powers. The shakers milk the heavenly udders (clouds), they sprinkle the earth all round with milk (rain).
5. They who confer power', the roarers?, the devourers of foes, they made winds and lightnings by their powers. The shakers milk the heavenly udders (clouds), they sprinkle the earth all round with milk (rain).
6. The bounteous! Maruts pour forth? water, mighty at sacrifices, the fat milk (of the clouds). They seem to lead*® about the powerful horse, the cloud, to make it rain; they milk the thundering, unceasing spring ¢.
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7. Mighty they are, powerful, of beautiful splen-' dour, strong in themselves! like mountains, (yet); swiftly gliding along;—you chew up forests, like wild elephants?, when you have assumed your powers among the red flames *.
8. Like lions they roar, the wise Maruts, they’ are handsome like gazelles}, the all-knowing. By | night* with their spotted deer (rain-clouds) and with their spears (lightnings) they rouse the companions together, they whose ire through strength is like the ire of serpents.
g. You who march in companies, the friends of! man, heroes, whose ire through strength is like thei ire of serpents’, salute heaven and earth?! On the seats on your chariots, O Maruts, the lightning stands, visible like light *.
10. All-knowing, surrounded with wealth, endowed with powers, singers}, men of endless prowess, armed with strong rings’, they, the archers, have taken the arrow in their fists.
11. The Maruts who with the golden tires of their wheels increase the rain, stir up the clouds like wan-
_derers on the road. They are brisk, indefatigable}, they move by themselves; they throw down what is firm, the Maruts with their brilliant spears make (everything) to reel *.
12. We invoke with prayer! the offspring of Rudra, the brisk, the pure, the worshipful ?, the active. Cling * for happiness-sake to the strong company of the Maruts, the chasers of the sky‘, the powerful, the impetuous 5.
13. The mortal whom ye, Maruts, protected, he indeed surpasses people in strength through your protection. He carries off booty with his horses,
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' treasures with his men; he acquires honourable! wisdom, and he prospers ?,
14. Give, O Maruts, to our lords strength glorious, invincible in battle, brilliant, wealth-acquiring, praiseworthy, known to all men!. Let us foster our kith and kin during a hundred winters.
15. Will? you then, O Maruts, grant unto us wealth, durable, rich in men, defying all onslaughts?? —wealth a hundred and a thousand-fold, always increasing ?>—May he who is rich in prayers? (the host of the Maruts) come early and soon!
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NOTES.
This hymn is ascribed to Nodhas, of the family of Gotama. No verse of this hymn occurs in SV., VS., AV.; but verse 6=TS. III, 1, 11, 7.
Verse 1.
Note 1. The first line is addressed by the poet to himself.
(the host of the Maruts) come early and soon!
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NOTES.
This hymn is ascribed to Nodhas, of the family of Gotama. No verse of this hymn occurs in SV., VS., AV.; but verse 6=TS. III, 1, 11, 7.
Verse 1.
Note 1. The first line is addressed by the poet to himself.
Note 2. Suvrikt{ is generally explained by a hymn of praise, and it cannot be denied that in this place, as in most others, that meaning would be quite satisfactory. Etymologically, however, suvrzkt{ means the cleaning and trimming of the grass on which, as,on a small altar, the oblation is offered : cf. vriktabarhis, I, 38,1, note 2, page 84. Hence, although the same word might be metaphorically applied to a carefully trimmed, pure, and holy hymn of praise, yet wherever in the Veda the primary meaning is applicable, it seems safer to retain it: cf. III, 61, 5; VI, 11, 5.
Prof. Roth, in the Mélanges Asiatiques, vii, p. 612, calls the derivation, which he himself discovered, a ‘ Columbus- Egg.’ He derives suvrzkti from su-+kti, and translates it by excellent praise. He supports the insertion of v, by the analogy of su-v-ita, for su-ita. This derivation is certainly very ingenious, but there are some difficulties which have still to be accounted for. That the substantive rzkti does not occur by itself would not be fatal, because other words in the Veda occur as uttarapadas only. But there is the compound namovrikti in X, 131, 2, which shows that vrikti existed as a substantive, though it is true that the Vagasaneyins (X, 32) read namaukti instead. Taitt. S. I, 8, 21; Taitt. Br. II, 6,1, 3; and Ath. V. XX, 125, 2, have all namovyikti. There is also the compound svavrikti in RV. X, 21,1. Are these to be separated from su-vrikti, and ought we not to take into consideration also the Zend hvarsta, as pointed out by M. Darmesteter (Ormazd,
IIo VEDIC HYMNS.
p. 10, note), meaning well performed, perfect in a liturgical sense ?
Note 8. Apas, with the accent on the last syllable, is the accusative plural of ap, water, and it is so explained by Sayaza. He translates: ‘I show forth these hymns of praise, like water, i.e. everywhere, as Parganya sends down rain at once in every place.’ Benfey explains: ‘I make these hymns smooth like water, i.e. so that they run smooth like water.’ He compares pu6pés, as derived from péw. Ludwig translates: ‘Als ein kunstfertiger das werk im geiste, auch geschickt mit der hand mach ich schén die in der opferversammlungen michtig wirkenden lieder.’ I thought formerly that we ought either to change the accent, and read dpa, or the last vowel, and read apa. In the former case the meaning would be, ‘As one wise in mind and clever performs his work, so do I compose these hymns.’ In the second case we should translate: ‘Like a workman, wise in mind and handy, I put together these hymns.’
In the former case the meaning would be, ‘As one wise in mind and clever performs his work, so do I compose these hymns.’ In the second case we should translate: ‘Like a workman, wise in mind and handy, I put together these hymns.’
Still there is one point which has hitherto been overlooked by all translators, namely, that apa% viddtheshu Abhuvad, occurring in the first and sixth verses, ought to be taken in the same sense in both passages. Now apak vidatheshu 4bhivaZ seems to mean water efficacious at sacrifices. In the sixth verse I now translate: ‘The bounteous Maruts pour down water, mighty or efficacious at sacrifices, the fat milk (of the clouds).’ Hence in the first verse I should now like to translate: ‘I prepare my songs, like as a handy priest, wise in his mind, prepares the water mighty or efficacious at sacrifices. Roth assigns to vidatha a too exclusively political meaning. Viddtha may be an assembly, a public meeting, a witenagemot, or an éxxAnola, but public meetings at that time had always a religious character, so that vidatha must often be translated by sacrifice.
Verse 2.
Note 1. It is difficult to say in passages like this, whether Dyu should be taken as heaven or as a personified deity. When the Maruts are called Rudrdsya mary4, the boys of
NOTES. I, 64, 4. III
Rudra (VII, 56, 1), the personification is always preserved. Hence if the same beings are called Divas mary44, this too, I think, should be translated the boys of Dyu (III, 54,13; V, 59, 6), not the sons of heaven. The bulls of Dyu is a more primitive and more vigorous expression for what we should call the fertilising winds of heaven.
Note 2. Marya is a male, particularly a young male, a young man, a bridegroom (I, 115, 2; III, 33,10; IV, 20, 5; V, 61, 4, with vira).
The Maruts have grown strong like well-grown manly youths. See also V, 59, 3.
V, 59, 5. mdary4h-iva su-vr/dhak vavridhus nara.
The men have grown strong like well-grown stallions.
In some passages it has simply the meaning of man:
I, 91,13. madryah-iva své okyé.
Like a man in his own house.
Note 3. The simile, like giants, is not quite clear. Satvan means a strong man, but it seems intended here to convey the idea of supernatural strength. Benfey translates, ‘like brave warriors ;’ Wilson, ‘like evil spirits. Ghordvarpas is an adjective belonging to the Maruts rather than to the giants, and may mean of awful aspect, I,19, 5, or of cruel mind; cf. I, 39, 1, note 2.
Verse 8.
Note 1. Abhog-ghanaZ, the slayers of the demon, are the slayers of the clouds, viz. of such clouds as do not yield rain. Abhog, not nurturing, seems to be a name of the rainless cloud, like N4mufi (na-mué, not delivering rain), the name of another demon, killed by Indra; see Benfey, Glossar, s.v. The cloud which sends rain is called bhugman :
VIII, 50, 2. girfh nd bhugma maghdvat-su pinvate.
Like a feeding cloud he showers his gifts on the worshippers.
Verse 4.
The cloud which sends rain is called bhugman :
VIII, 50, 2. girfh nd bhugma maghdvat-su pinvate.
Like a feeding cloud he showers his gifts on the worshippers.
Verse 4.
Note 1. The ornaments of the Maruts are best described V, 54,11:
On your shoulders are the spears, on your feet rings, on your chests gold ornaments. See also I, 166, 10, &c.
Rukma as a masc. plur. is frequently used for ornaments which are worn on the breast by the Maruts. The Maruts are actually called rukmavakshasaf, gold-breasted (II, 34, 2; V, 55,13 57,5). In the Asval. Srauta-sdtra IX, 4, rukma is mentioned as an ornament to be given to the Hoty? priest ; it is said to be round.
Note 2. Vapushe and subhé, as parallel expressions, occur also VI, 63,6. Cf. Delbriick, K. Z. xviii, 96.
Note 3. N{ mimrzkshur does not occur again in the Rig-veda, and Roth has suggested to read n{ mimikshur instead; see ni+marg. He does not, however, give our passage under mya, but under mraksh, and this seems indeed preferable. No doubt, there is ample analogy for mimikshu/, and the meaning would be, their spears stick firm to their shoulders. But as the MSS. give mimrtkshus, and as it is possible to find a meaning for this, I do not propose to alter the text. The question is only, what does mimrikshu# mean? Mraksh means to grind, to rub, and Roth proposes to render our passage by ‘the spears rub together on our shoulders.’ The objections to this translation are the preposition ni, and the active voice of the verb. I take mraksh in the sense of grinding, pounding, destroying, which is likewise appropriate to mraksha-krétvan (VIII, 61, 10), and tuvi-mraksha (VI, 18, 2), and I translate, ‘the spears on their shoulders pound to pieces.’
Note 4. The idea that the Maruts owe everything, if not their birth, at least their strength (sv4-tavasa/, sva-bhanavah, sva-srttak), to themselves is of frequent occurrence in these hymns. See verse 7, note I.
Verse 5.
Note 1. They are themselves compared to kings (I, 85, 8), and called is4nd, lords (I, 87, 4). Note 2. Dhuni is connected with root dhvan, to dun or
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to din. SAyawa explains it by bending or shaking, and Benfey, too, translates it by Erschiitterer. Roth gives the right meaning.
Verse 6.
Note 2. Dhuni is connected with root dhvan, to dun orp. 113 to din. SAyawa explains it by bending or shaking, and Benfey, too, translates it by Erschiitterer. Roth gives the right meaning.
Verse 6.
Note 1. I translate suddnavak by bounteous, or good givers, for, if we have to choose between the two meanings of bounteous or endowed with liquid drops or dew, the former is the more appropriate in most passages. We might, of course, admit two words, one meaning, possessed of good water, the other, bounteous; the former derived from d&nu, neuter, water, or rain, the other from dani, giving. It cannot be denied, for instance, that whenever the Maruts are called sud&navak, the meaning, possessed of good rain, would be applicable: I, 40,1; 44,14; 64,6; 85, 20, 18; X, 78, 5; I, 15, 23 23, 93 39, 10. Yet, even in these passages, while sudfnavak in the sense of possessed of good rain is possible throughout, that of good giver would sometimes be preferable, for instance, I, 15, 2, as compared with I, 15, 3. Though sud&nu, in the sense of possessed of good water, sounds as strange as would suvrish/i in the sense of possessed of good rain, or sumegha, possessed of good clouds, yet it is difficult to separate sudénavak and giradanava/, both epithets of the Maruts.
When the same word is applied to Indra, VII, 31, 2; X, 23,6; to Vishzu, VIII, 25,12; to the Asvins, I, 112, 11; to Mitra and Varuza, V, 62, 9; to Indra and Varuaa, IV, 41, 8, the meaning of giver of good rain might still seem natural. But with Agni, VI, 2, 4; the Adityas, V, 67, 4; VIII, 18,12; 19, 34; 67,16; the Vasus, I, 106,1; X, 66, 12; the Visve, X, 65, 11, such an epithet would not be appropriate, while sudénavah, in the sense of bounteous givers, is applicable to all. The objection that danu, giver, does not occur in the Veda, is of no force, for many words occur at the end of compounds only, and we shall see passages where suddnu must be translated by good giver. Nor would the accent of d4nu, giver, be an obstacle, considering that the author of the Unddi-sitras had no Vedic
[32] I
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Nor would the accent of d4nu, giver, be an obstacle, considering that the author of the Unddi-sitras had no Vedic
[32] Ip. 114 authority to guide him in the determination of the accent of dani. Several words in nu have the accent on the first syllable. But one might go even a step further, and find a more appropriate meaning for sudanu by identifying it with the Zend hudanu, which means, not a good giver, but a good knower, wise. True, this root d4, to know, does not occur in the ordinary Sanskrit; and Hiibschmann (Ein Zoroastrisches Lied, 1872, p. 48) tries to prove that the root dA, to know, does not exist in Zend either. But even thus we might have the derivation in Sanskrit and Zend, while the root was kept alive in Greek only (3dnm, ddets). This, however, is only a conjecture; what is certain is this, that apart from the passages where sud4nu is thus applied to various deities, in the sense of bounteous or wise, it also occurs as applied to the sacrificer, where it can only mean giver. This is clear from the following passages :
I, 47, 8. su-krtte su-dinave.
To him who acts well and gives well.
VII, 96, 4. gani-ydnta’ nt d4grava’ putri-yanta’ su-dénavah, sA4rasvantam havamahe.
We, being unmarried, and wishing for wives and wishing for sons, offering sacrifices, call now upon Sarasvat.
VITI, 103, 7. su-dinavahk deva-yavak.
Offering sacrifices,and longing for the gods. Cf. X,172, 2; 3; VI, 16, 8.
IV, 4, 7. sa {t agne astu su-bhdgak su-dinuk yah tva nityena havisha y&/ uktha{z p{prishati.
O Agni, let the liberal sacrificer be happy, who wishes to please thee by perpetual offerings and hymns. See also VI, 16, 8; 68, 5; X,172, 2, 3.
It must be confessed that even the meaning of danu is by no means quite clear. It is clear enough where it means demon, II, 11, 18; 12, 11; IV, 30,7; X, 120, 6, the seven demons. In I, 32, 9; III, 30, 8, dénu, demon, is applied to the mother of Vritra, the dark cloud. From this d&énu we have the derivative danava, meaning again demon. Why the demons, conquered by Indra, were called d&nu, is not clear, unless they were conceived originally as dark clouds, like Danu, the mother of Indra. Danu might mean wise,p. 115 or even powerful, for this meaning also is ascribed to dani by the author of the Umadi-sitras. If the latter meaning is authentic, and not only deduced ex post from the name of Danu and D4nava, it might throw light on the Celtic dana, fortis, from which Zeuss derives the name of the Danube.
Sometimes d&nu, as a neuter, is explained as Soma:
When the Somas run together to Indra, like water to the river, like channels to the lake, then the priests increase his greatness in the sanctuary, as rain the corn, by the heavenly Soma-juice, or by heavenly moisture.
When the Somas run together to Indra, like water to the river, like channels to the lake, then the priests increase his greatness in the sanctuary, as rain the corn, by the heavenly Soma-juice, or by heavenly moisture.
In the next verse giradanu is explained as the sacrificer whose Soma is always alive, always ready.
In VI, 50, 13, however, d&nu papri# is doubtful. As an epithet to Ap&m ndp4t, it may mean he who wishes for Soma, or he who grants Soma; but in neither case is there any tangible sense, unless Soma is taken as a name of the fertilising rain or dew. Again, VIII, 25, 5, Mitra and Varuna are called svipra-dand, which may mean possessed of flowing rain. And in the next verse, sm ya d&nini yemathu4 may be rendered by Mitra and Varuza, who brought together rain.
The fact that Mitra-Varumau and the Asvins are called dénunaspati does not throw much more light on the subject, and the one passage where d&nu occurs as a feminine, I, 54, 7, dinu# asmai upara pinvate divas, may be translated by rain pours forth for him, below the sky, but the translation is by no means certain.
Dénufitra, applied to the dawn, the water of the clouds, and the three worlds (V, 59, 8; 31, 6; I, 174, 7), means most likely bright with dew or rain; and dénumat vasu, the treasure conquered by Indra from the clouds, can be translated by the treasure of rain. Taking all the evidence together, we can hardly doubt that d&nu existed in the sense of liquid, rain, dew, and also Soma; yet it is equally certain that d&nu existed in the sense of giver, if not of gift, and that from this, in certain passages, at all events,
I2
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sudénu must be derived, as a synonym of sudévan, sudaman, &c.
Spiegel admits two words dAnu in the Veda and Avesta, the one meaning enemy, the other river. Darmesteter (Ormazd, p. 220) takes danu as a cloud, water, or river. Ludwig translates sudanu by possessed of excellent gifts.
Note 2. I thought formerly that pinvanti was here construed with two accusatives, in the setise of ‘they fill the water (with) fat milk.’
Cf. VI, 63, 8. dhenim na% {sham pinvatam dsakram.
You filled our cow (with) constant food. _
Similarly duh, to milk, to extract, is construed with two accusatives: Pa. I, 4, 51. gam dogdhi payaA, he milks the cow milk.
Milking the heavenly udder (and extracting from it) the precious sweet, i.e. the rain.
But I now prefer to translate pinvanti apds by they pour out water, aad I take payah ghvitévat as a description of the water, namely, the fat milk of the clouds. After that parenthesis, vidatheshu 4bhuvas is again an epithet of ap4&, as it was in the first verse.
Note 8. The leading about of the clouds is intended, like the leading about of horses, to tame them, and make them obedient to the wishes of their riders, the Maruts. Atyah vagi is a strong horse, possibly a stallion; but this horse is here meant to signify the clouds. Thus we read :
Note 8. The leading about of the clouds is intended, like the leading about of horses, to tame them, and make them obedient to the wishes of their riders, the Maruts. Atyah vagi is a strong horse, possibly a stallion; but this horse is here meant to signify the clouds. Thus we read :
Give us, O Maruts, the rain of heaven, pour forth the streams of the stallion (the cloud).
In the original the simile is quite clear, and no one required to be told that the ftya# vagi was meant for the cloud. V4gin by itself means a horse, as I, 66, 2; 69, 3. vagi né pritéh, like a favourite horse; I, 116, 6. paidvés vagi, the horse of Pedu. But being derived from viga, strength, vagin retained always something of its etymological meaning, and was therefore easily and naturally transferred to the cloud, the giver of strength, the sourcep. 117 of food. Even without the nf, i.e. as if, the simile would have been understood in Sanskrit, while in English it is hardly intelligible without a commentary. Benfey discovers some additional idea in support of the poet’s comparison: ‘Ich bin kein Pferdekenner,’ he says, ‘aber ich glaube bemerkt zu haben, dass man Pferde, welche rasch gelaufen sind, zum Uriniren zu bewegen sucht. So lassen hier die Maruts die durch ihren Sturm rasch fortgetriebenen Wolken Wasser herab strémen.’
Note 4. Utsa, well, is meant again for cloud, though we should hardly be justified in classing it as a name of cloud, because the original meaning of utsa, spring, is really retained, as much as that of avatd, well, in I, 85, 10-11. The adjectives stanfyantam and Akshitam seem more applicable to cloud, yet they may be applied also to a spring. Y4ska derives utsa from ut-sar, to go forth; ut-sad, to go out; ut-syand, to well out; or from ud, to wet. In V, 32, 2, the wells shut up by the seasons are identified with the udder of the cloud.
Verse 7.
Note 1. SvAtavas means really having their own independent strength, a strength not derived from the support of others. The yet which I have added in brackets seems to have been in the poet’s mind, though it is not expressed. In I, 87, 4, the Maruts are called sva-sr#t, going by themselves, i.e. moving freely, independently, wherever they list. See I, 64, 4, note 4.
Note 2. Mrig& hastinaf, wild animals with a hand or a trunk, must be meant for elephants, although it has been doubted whether the poets of the Veda were acquainted with that animal. Hast{n is the received name for elephant in the later Sanskrit, and it is hardly applicable to any other animal. If they are said to eat the forests, this may be understood in the sense of crushing or chewing, as well as of eating
Note 3. The chief difficulty of the last sentence has been pointed out in B. and R.’s Dictionary, s.v. drum. Aruni does not occur again in the whole of the Rig-veda. If we take it with Sayama as a various reading of aruzi, then the
The chief difficulty of the last sentence has been pointed out in B. and R.’s Dictionary, s.v. drum. Aruni does not occur again in the whole of the Rig-veda. If we take it with Sayama as a various reading of aruzi, then the
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Aruzis could only be the ruddy cows of the dawn or of Indra, with whom the Maruts, in this passage, can have no concern. Nor would it be intelligible why they should be called fruzi in this one place only. If, as suggested by B. and R,, the original text had been yad4 aruzishu, it would be difficult to understand how so simple a reading could have been corrupted.
Another difficulty is the verb ayugdhvam, which is not found again in the Rig-veda together with tavishi. Téavisht, vigour, is construed with dh4, to take strength, V, 32, 2. adhatthaz; V, 55, 2. dadhidhve; X, 102, 8, adhatta; also with vas, IV, 16,14; with pat, X, 113, 5, &c. But it is not likely that to put vigour into the cows could be expressed in Sanskrit by ‘you join vigour in the cows.’ If tfvishi must be taken in the sense which it seems always to possess, viz. vigour, it would be least objectionable to translate, ‘when you joined vigour, i.e. when you assumed vigour, while being among the Arusis,’ The Arunis being the cows of the dawn, fruzishu might simply mean in the morning. Considering, however, that the Maruts are said to eat up forests, &ruvi, in this place, is best taken in the sense of red flames, viz. of fire or forest-fire (davagni), so that the sense would be,‘When you, Storms, assume vigour among the flames, you eat up forests, like elephants.’ Benfey : ‘Wenn mit den rothen eure Kraft ihr angeschirrt. Die rothen sind die Antilopen, das Vehikel der Maruts, wegen der Schnelligkeit derselben.’
Verse 8.
Note 1. As pis& does not occur again in the Rig-veda, and as Sayana, without attempting any etymological arguments, simply gives it as a name of deer, it seems best to adopt that sense till something better can be discovered. Supis, too, does not occur again. In VII, 18, 2, pfs is explained by gold, &c. ; VII, 57,3, the Maruts are called visvapts.
Note 2. Kshapaé can only be the accusative plural, used ina temporal sense. It is so used in the expression kshapah usrah ka, by night and by day, lit. nights and days (VII, 15, 8). In VI, 52, 15, we find ksh4pa% usr&Z in the same sense.
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Note 2. Kshapaé can only be the accusative plural, used ina temporal sense. It is so used in the expression kshapah usrah ka, by night and by day, lit. nights and days (VII, 15, 8). In VI, 52, 15, we find ksh4pa% usr&Z in the same sense.
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IV, 53, 7. kshap&bhiz dha-bhid, by night and by day. I, 44, 8, the loc. plur. vyushdishu, in the mornings, is followed by kshépaZ, the acc. plur., by night, and here the genitive kshapa’ would certainly be preferable, in the sense of at the brightening up of the night. The acc. plur. occurs again in I, 116, 4, where tisr4% is used as an accusative (II, 2, 2; VIII, 41, 3). Kshapa%, with the accent on the last, must be taken as a genitivus temporalis, like the German Nachts (I, 79, 6). In VIII, 19, 31. kshapdsé vdstushu means at the brightening up of the night, i. e. in the morning. Thus, in III, 50, 4, Indra is called kshapam vast& ganitd siiryasya, the lighter up of nights, the parent of the sun. In VIII, 26, 3, ati kshapas, the genitive may be governed by ati. In IV, 16, 19, however, the accusative kshdpak would be more natural, nor do I see how a genitive could here be accounted for:
dyfvak na dyumnaiz abhi santas arydh kshapds madema sarddahk ka pirvih.
May we rejoice many years, overcoming our enemies as the days overcome the nights by splendour.
The same applies to I, 70, 4, where kshapd# occurs with the accent on the last syllable, whereas we expect kshapa% as nom. or acc. plural. Here B. and R. in the Sanskrit Dictionary, s. v. kshap, rightly, I believe, suppose it to be a nom. plur. in spite of the accent.
Verse 9.
Note 1. Ahimanyu comes very near to Angra-mainyu; cf. Darmesteter, Ormazd, p. 94.
Note 2. Rddast, a dual, though frequently followed by ubhé (I, 10, 8; 33,9; 54, 2), means heaven and earth, excluding the antdriksha or the air between the two. Hence, if this is to be included, it has to be added: I, 73, 8. 4papri-van rédast antdriksham. Cf. V, 85, 3. We must scan rodasi. See Kuhn, Beitrage, vol. iv, p. 193. Should rodasi stand for rodasim, as elsewhere? She is certainly intended by what follows in the next line.
Note 3. The comparison is not quite distinct. Amiéati means originally impetus, then power, e.g. V, 69, 1:
p. 120
vavridhandu amatim kshatriyasya.
Increasing the might of the warrior.
But it is most frequently used of the effulgence of the sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 23 45, 3.) See also V, 56, 8, where the same companion of the Maruts is called Rodasi. The comparative particle nd is used twice.
Verse 10.
Note 1. See I, 38, 14, p. 95.
But it is most frequently used of the effulgence of the sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 23 45, 3.) See also V, 56, 8, where the same companion of the Maruts is called Rodasi. The comparative particle nd is used twice.
Verse 10.
Note 1. See I, 38, 14, p. 95.
Note 2. In vrésha-khadi the meaning of kh4di is by no means clear. SAdyava evidently guesses, and proposes two meanings, weapon or food. In several passages where khadi occurs, it seems to be an ornament rather than a weapon, yet if derived from khad, to bite, it may originally have signified some kind of weapon. Roth translates it by ring, and it is certain that these khadis were to be seen not only on the arms and shoulders, but likewise on the feet of the Maruts. There is a famous weapon in India, the fakra or quoit, a ring with sharp edges, which is thrown from a great distance with fatal effect. Bollensen (Orient und Occident, vol. ii, p. 46) suggests for vréshan the meaning of hole in the ear, and then translates the compound as having earrings in the hole of the ear. But véshan does not mean the hole in the lap of the ear, nor has vrishabha that meaning either in the Veda or elsewhere. Wilson gives for vrishabha, not for vrishan, the meaning of orifice of the ear, but this is very different from the hole in the lap of the ear. Benfey suggests that the khadis were made of the teeth of wild animals, and hence their name of biters. V7réshan conveys the meaning of strong, though possibly with the implied idea of rain-producing, fertilising. See p. 138. In RV. V, 87, 1, Osthoff translates sukh4adaye by jucunde praebenti, Benfey by schénverzehrendem; Muir, Sanskrit Texts, IV, 70, has the right rendering. Cf. note to I, 166, 9.
Verse ll.
Note 1. Formerly explained as ‘zum Kampfe wandelnd.’ See Kuhn, Zeitschrift, vol. iv, p. 19.
NOTES. I, 64, 12. 12]
Note 2. WILSON: Augmenters of rain, they drive, with golden wheels, the clouds asunder ; as elephants (in a herd, break down the trees in their way). They are honoured with sacrifices, visitants of the hall of offering, spontaneous assailers (of their foes), subverters of what are stable, immovable themselves, and wearers of shining weapons.
BENFEY : Weghemmnissen gleich schleudern die Fluthmehrer mit den goldnen Felgen das Gewolk empor, die nie miiden Kampfer, frei schreitend-festesstiirzenden, die schweres thu’nden, lanzenstrahlenden Maruts.
Verse 12,
Note 1. Havdsa, instead of what one should expect, havas4, occurs but once more in another Marut hymn, VI, 66, 11.
Verse 12,
Note 1. Havdsa, instead of what one should expect, havas4, occurs but once more in another Marut hymn, VI, 66, 11.
Note 2..Vanin does not occur again as an epithet of the Maruts. It is explained by Sayaxa as a possessive adjective derived from vana, water, and Benfey accordingly translates it by fluthversehn. This, however, is not confirmed by any authoritative passages. Vanin, unless it means connected with the forest, a tree, in which sense it occurs frequently, is only applied to the worshippers or priests in the sense of venerating or adoring (cf. venero, venustus, &c.):
III, 40, 7. abh{ dyumnéni vaninad {ndram sakante akshita.
The inexhaustible treasures of the worshipper go towards Indra.
VIII, 3, 5. {ndram vaninak havamahe.
We, the worshippers, call Indra.
Unless it can be proved by independent evidence that vanin means possessed of water, we must restrict van{n to its two meanings, of which the only one here applicable, though weak, is adoring. The Maruts are frequently represented as singers and priests, yet the epithets here applied to them stand much in need of some definite explanation, as the poet could hardly have meant to string a number of vague and ill-connected epithets together. If one might conjecture, svanfnam instead of vaninam would be an improvement. It is a scarce word, and occurs but once morep. 122 in the Veda, III, 26, 5, where it is used of the Maruts, in the sense of noisy, turbulent.
Note 8. Saskata, which I have here translated literally by to cling, is often used in the sense of following or revering (colere):
II, 1, 13. tvam rAti-si#ak adhvaréshu saséire.
The gods who are fond of offerings cling to thee, follow thee, at the sacrifices.
The Soma libation is said to reach the god:
II, 22, 1. sdk enam saskat devas devdm. The gods too are said to cling to their worshippers, i.e. to love and protect them: III, 16, 2; VII, 18,25. The horses are said to follow their drivers: VI, 36, 3; VII, 90, 3, &c. It is used very much like the Greek dmd(w.
Note 4. Ragastiiz may mean rousing the dust of the earth, a very appropriate epithet of the Maruts. Sayaza explains it thus, and most translators have adopted his explanation. But as the epithets here are not simply descriptive, but laudatory, it seems preferable, in this place, to retain the usual meaning of rfgas, sky. When Soma is called ragasttz, IX, 108, 7, Sayana too explains it by tegasdm prerakam, and IX, 48, 4, by udakasya prerakam.
But as the epithets here are not simply descriptive, but laudatory, it seems preferable, in this place, to retain the usual meaning of rfgas, sky. When Soma is called ragasttz, IX, 108, 7, Sayana too explains it by tegasdm prerakam, and IX, 48, 4, by udakasya prerakam.
Note 5. Rigishin, derived from rigisha. Rigisha is what remains of the Soma-plant after it has once been squeezed, and what is used again for the third libation. Now as the Maruts are invoked at the third libation, they were called rigishin, as drinking at their later libation the juice made of the rvigisha. This, at least, is the opinion of the Indian commentators. But it is much more likely that the Maruts were invoked at the third libation, because originally they had been called rigishin by the Vedic poets, this rigishin being derived from rigisha, and rigisha from rig, to strive, to yearn, like purisha from prf, manisha from man; (see Unadi-sttras, p. 273.) This rig is the same root which we have in dpéyev, to reach, dpyy, emotion, and dépyta, furious transports of worshippers. Thus the Maruts from being called rigish{n, impetuous, came to be taken for drinkers of rigisha, the fermenting and overflowing Soma, and were assigned accordingly to the third libation at sacrifices.
p. 123
Rigishin, as an epithet, is not confined to the Maruts; it is given to Indra, with whom it could not have had a purely ceremonial meaning (VIII, 76, 5).
Verse 13.
Note 1. Aprikkhya, literally, to be asked for, to be inquired for, to be greeted and honoured. A word of an apparently modern character, but occurring again in the Rig-veda as applied to a prince, and to the vessel containing the Soma.
Note 2. Pushyati might be joined with krdtu and taken in a transitive sense, he increases his strength. But pushyati is also used as an intransitive, and means he prospers :
I, 83, 3. dsam-yatah vraté te ksheti pushyati.
Without let he dwells in thy service and prospers.
Roth reads asamyatta#, against the authority of the MSS.
Verse 14.
Note 1. The difficulty of this verse arises from the uncertainty whether the epithets dhanaspr/tam, ukthyam, and visvakarshazim belong to sishma, strength, or to toka, kith and kin. Roth and Benfey connect them with toké. Now dhanaspr/t is applicable to toka, yet it never occurs joined with tokd again, while it is used with sushma, VI, 19, 8. Ukthya, literally, to be praised with hymns, is not used again as an epithet of toka, though it is quite appropriate to any gift of the gods. Lastly, visvazarshami is never applied to toka, while it is an epithet used, if not exactly of the strength, stishma, given by the gods, yet of the fame given by them:
X, 93, 10. dhdtam viréshu visv4-Aarshami sravah.
Give to these men world-wide glory. Cf. ITI, 2, 15.
Lastly, visvazarshami is never applied to toka, while it is an epithet used, if not exactly of the strength, stishma, given by the gods, yet of the fame given by them:
X, 93, 10. dhdtam viréshu visv4-Aarshami sravah.
Give to these men world-wide glory. Cf. ITI, 2, 15.
The next difficulty is the exact meaning of visv4-Aarshaxi, and such cognate words as visva-krishfi, visva-manusha. The only intelligible meaning I can suggest for these words is, known to all men; originally, belonging to, reaching to all men ; as we say, world-wide or European fame, meaning by it fame extending over the whole of Europe, or over the whole world. If Indra, Agni, and the Maruts are called byp. 124 these names, they mean, as far as I can judge, known, worshipped by all men. Benfey translates allverstandig.
Verse 15.
Note 1. Riti, the first element of vzti-s4ham, never occurs by itself in the Rig-veda. It comes from the root ar, to hurt, which was mentioned before (p. 65) in connection with 4r-van, hurting, drus, wound, and dri, enemy. Sdm-riti occurs I, 32, 6. iti therefore means hurting, and rrti-s&h means one who can stand an attack. In our passage ray{m vird-vantam riti-sdham means really wealth consisting in men who are able to withstand all onslaughts.
Thee, O most powerful Indra, of mighty strength, able to withstand all onslaughts.
VIII, 88, 1. tdm vas dasmdm riti-s4ham—indram gik-bhiz navamahe.
We call Indra the strong, the resisting, with our songs.
Note 2. The last sentence finishes six of the hymns" ascribed to Nodhas. It is more appropriate in a hymn addressed to single deities, such as Agni or Indra, than in a hymn to the Maruts. We must supply sardha, in order to get a collective word in the masculine singular.
Ni, as usual, should be scanned nu.
Note 8. Dhiy&-vasu, as an epithet of the gods, means rich in prayers, i.e. invoked by many worshippers. It doesp. 125 not occur frequently. Besides the hymns of Nodhas, it only occurs independently in I, 3, 10 (Sarasvatt), III, 3, 2, III, 28, 1 (Agni), these hymns being all ascribed to the family of VisvAmitra. In the last verse, which forms the burden of the hymns of Nodhas, it may have been intended to mean, he who is rich through the hymn just recited, or he who rejoices in the hymn, the god to whom it is addressed.
In the last verse, which forms the burden of the hymns of Nodhas, it may have been intended to mean, he who is rich through the hymn just recited, or he who rejoices in the hymn, the god to whom it is addressed.
Nodhas, the poet, belongs, according to the Anukramazi, to the family of Gotama, and in the hymns which are ascribed to him, I, 58-64, the Gotamas are mentioned several times:
I, 60, 5. tam tv4 vaydm pdtim agne rayiném prd samsamak mati-bhik gétamasah.
We, the Gotamas, praise thee with hymns, Agni, the lord of treasures.
I, 61, 16. -ev& te hari-yogana su-vrikt{ {ndra brahmAsi gotamasa% akran.
Truly the Gotamas made holy prayers for thee, O Indra with brilliant horses! See also I, 63, 9.
Gotama made a new song for the old (god) with brilliant horses, O Indra! May Nodhas be a good leader to us, O powerful Indra! May he who is rich in prayers (Indra) come early and soon!
I feel justified therefore in following the Anukramani and taking Nodhas as a proper name. It occurs so again in
I, 61,14. sadydé bhuvat viryaya nodhah.
May Nodhas quickly attain to power!
In I, 124, 4. nodhéA-iva may mean like Nodhas, but more likely it has the general meaning of poet.
p. 126
MANDALA I, HYMN 85. ASHTAKA I, ADHYAYA 6, VARGA 9-10.
To THE Maruts (THE STORM-GODs).
1. Those who glance forth like wives and yokefellows 1, the powerful sons of Rudra on their way, they, the Maruts, have indeed made heaven and earth to grow?; they, the strong and wild, delight in the sacrifices.
2. When grown up’, they attained to greatness ; the Rudras have established their seat in the sky. While singing their song and increasing their vigour, the sons of Pvzsni have clothed themselves in beauty *.
3. When these sons of the cow (Pvzsni)! adorn themselves with glittering ornaments, the brilliant? ones put bright weapons on their bodies*. They drive away every adversary ‘; fatness (rain) streams along their paths ;—
4. When you}, the powerful, who shine with your spears, shaking even what is unshakable by strength,—when you, O Maruts, the manly hosts %, had yoked the spotted deer, swift as thought, to your chariots ;—
5. When you had yoked the spotted deer before your chariots, hurling! the stone (thunderbolt) in the fight, then the streams of the red-(horse) ? rush forth : like a skin ® with water they water the earth.
6. May the swiftly-gliding, swift-winged horses carry you hither! Come forth with your arms?! Sit down on the grass-pile; a wide seat has been made for you. Rejoice, O Maruts, in the sweet food %,
p. 127
7. Strong in themselves, they grew! with might; they stepped to the firmament, they made their seat wide. When Vishzu? saved the enrapturing Soma, the Maruts sat down like birds on their beloved altar.
Rejoice, O Maruts, in the sweet food %,
p. 127
7. Strong in themselves, they grew! with might; they stepped to the firmament, they made their seat wide. When Vishzu? saved the enrapturing Soma, the Maruts sat down like birds on their beloved altar.
8. Like’ heroes indeed thirsting for fight they rush about; like combatants eager for glory they have striven in battles. All beings are afraid of the Maruts; they are men terrible to behold, like kings.
9g. When the clever Tvash/ar! had turned the well-made, golden, thousand-edged thunderbolt, Indra takes it to perform his manly deeds?; he slew Vrttra, he forced out the stream of water.
1o. By their power they pushed the well? aloft, they clove asunder the rock (cloud), however strong. Blowing forth their voice* the bounteous Maruts
- performed, while drunk of Soma, their glorious deeds.
_ 11, They pushed the well (cloud) athwart this way, they poured out the spring to the thirsty Gotama. The Maruts with beautiful splendour approach him with help, they in their own ways satisfied the desire of the sage.
12. The shelters which you have for him who praises you, grant them threefold! to the man who gives! Extend the same to us,O Maruts! Give us, ye heroes %, wealth with valiant offspring !
p. 128
NOTES.
This hymn is ascribed to Gotama. No verse of this hymn occurs in SV., VS.; verse 6=AV. XX, 13, 2; verse 7=TS.IV,1, 11,3; verse 12=TS. I, 5,11, 5; TB. II, 8, 5,6.
Verse 1.
Note 1. The phrase ganaya# na sdptayah is obscure. As gani has always the meaning of wife, and sdpti in the singular, dual, and plural means horse, it might be supposed that gdnayak could be connected with sdptayak, so as to signify mares. But although gani is coupled with patni, I, 62, 10, in the sense of mother-wife, and though sdpti is most commonly joined with some other name for horse, yet ganayah sdptayahk never occurs, for the simple reason that it would be too elaborate and almost absurd an expression for vadavak. We find sdpti joined with vagin, I, 162, 1; with rdthya, II, 31,7; dtyam nd sdptim, III, 22,1; sdptt hari, ITI, 35, 2; asva sdpti-iva, VI, 59, 3.
We might then suppose the thought of the poet to have been this: What appears before us like race-horses, viz. the storms coursing through the sky, that is really the host of the Maruts. But then gdnayad remains unexplained, and it is impossible to take ganayak na sdptayak as two similes, like unto horses, like unto wives,
the storms coursing through the sky, that is really the host of the Maruts. But then gdnayad remains unexplained, and it is impossible to take ganayak na sdptayak as two similes, like unto horses, like unto wives,
I believe, therefore, that we must here take sdpti in its original etymological sense, which would be ju-mentum, a yoked animal, a beast of draught, or rather a follower, a horse that will follow. Sdpti, therefore, could never be a wild horse, but always a tamed horse, a horse that will go in harness. Cf. IX, 21, 4. hit& nd sdptayah rathe, like horses put to the chariot; or in the singular, IX, 70, 10. hita# na sdptiz, like a harnessed horse. The root is sap, which in the Veda means to follow, to attend on, to worship. But if s4pti means originally animals that will gop. 129 together, it may in our passage have retained the sense of yoke-fellow (av(vyos), and be intended as an adjective to ganayah, wives. There is at least one other passage where this meaning would seem to be more appropriate, viz.
VIII, 20, 23. ydydm sakhaya# saptayas.
You (Maruts), friends and followers! or you, friends and comrades !
Here it is hardly possible to assign to sdpti the sense of horse, for the Maruts, though likened to horses, are never thus barely invoked as saptaya/!
If then we translate, ‘Those who glance forth like wives and yoke-fellows,’ i.e. like wives of the same husband, the question still recurs how the simile holds good, and how the Maruts rushing forth together in all their beauty can be compared to wives. In answer to this we have to bear in mind that the idea of many wives belonging to one husband (sapatni) is familiar to the Vedic poet, and that their impetuously rushing into the arms of their husbands, and appearing before them in all their beauty, are frequent images in their poetry. In such phrases as pdtim na ganayak and ganayah na garbham, the ganis, the wives or mothers, are represented as running together after their husbands or children. This impetuous approach the poet may have wished to allude to in our passage also, but though it might have been understood at once by his hearers, it is almost impossible to convey this implied idea in any other language.
Wilson translates: ‘The Maruts, who are going forth, decorate themselves like females: they are gliders (through the air), the sons of Rudra, and the doers of good works, by which they promote the welfare of earth and heaven. Heroes, who grind (the solid rocks), they delight in sacrifices.’
Ludwig translates: ‘Die ganz besonders sich schmiicken wie frauen, die renner, zu ihrem zuge,’ &c. This is possible, yet the simile sounds somewhat forced.
Note 2. The meaning of this phrase, which occurs very frequently, was originally that the storms by driving away the dark clouds, made the earth and the sky to appear
[32] Kp. 130 larger and wider. It afterwards takes a more general sense of increasing, strengthening, blessing.
Verse 2.
The meaning of this phrase, which occurs very frequently, was originally that the storms by driving away the dark clouds, made the earth and the sky to appear
[32] Kp. 130 larger and wider. It afterwards takes a more general sense of increasing, strengthening, blessing.
Verse 2.
Note 1. Ukshita is here a participle of vaksh or uksh, to grow, to wax; not of uksh, to sprinkle, to anoint, to inaugurate, as explained by Sayaza. Thus it is said of the Maruts, V, 55, 3. sdkdm gatéh—s4kdm ukshit&%, born together, and grown up together.
Note 2. The same expression occurs VIII, 28, 5. saptd (iti) ddhi sriya% dhire. See also I, 116, 17; IX, 68, 1.
Verse 38.
Note 1. Gé-matr2, like gé-gata, a name of the Maruts, who are also called présni-m4tarak, sindhu-matarak.
Note 2. Subhra is applied to the Maruts, I, 19, 5. Otherwise, no doubt, it might refer, as Ludwig remarks, to. virukmataz#, always supposing that virikmat is a feminine. Whether tandshu subhraz can starid for tandshu subhrasu is more doubtful.
Note 8. Virikmata# must be an accusative plural. It occurs I, 127, 3, as an epithet of dgas; VI, 49, 5, as an epithet of the chariot of the Asvins. In our place, however, it must be taken as a substantive, signifying something which the Maruts wear, probably armour or weapons. This follows chiefly from X, 138, 4. satrOn asrindt virukmata, Indra tore his enemies with the bright weapon. In VIII, 20, 11, where rukmé occurs as a masculine plural, v{ bhragante rukmasak ddhi bahushu, their bright things shine on their arms, it seems likewise to be meant for weapons; according to Sdyana, for chains. In V, 55,3; X, 78, 3, the Maruts are called vi-rok{za, bright like the rays of the sun or the tongues of fire.
Note 4. Observe the short syllable in the tenth syllable of this Pada; Benfey, Vedica, p. 124; Lanman, Noun- Inflection, pp. 378, 543.
Verse 4.
Note 1. The sudden transition from the third to the second person is not unusual in the Vedic hymns, the fact
SL - NOTES, I, 85, 5. 131
being that where we in a relative sentence should use the same person as that of the principal verb, the Vedic poets frequently use the third.
Note 2. Vrésha-vrata is untranslatable for reasons stated p. 138 seq.; it means consisting of companies of vréshans, in whatever sense that word be taken. Wilson in his translation mistakes 4éyutd for aéyutds, and vrata for vrata. He translates the former by ‘incapable of being overthrown, the latter by ‘entrusted with the duty of sending rain,’ both against the authority of Sayaza. Vrtshavrata occurs twice in the Rig-veda as an epithet of Soma only, [X, 62, 11; 64, 1.
Verse 5.
Note 1. If we take Adri for cloud, then ramh might have the meaning of stirring up.
But ddri often means stone, in the sense of weapon, or bolt (cf. adrivak, voc., wielder of the thunderbolt), and ramhayati would then have the meaning of hurling. This is the meaning adopted by Benfey and Ludwig.
Note 2. The red may be the dark red cloud, but arusha has almost become a proper name, and its original meaning of redness is forgotten. Nay, it is possible that arusha, as ‘applied to the same power of darkness which is best known by the names of Vritra, Dasyu, &c., may never have had the sense of redness, but been formed straight from ar, to hurt, from which arvan, arus, &c. (see p.65 seq.). It would then mean simply the hurter, the enemy. It is possible also to take arusha in the sense of the red horse, the leader between the two Haris, when we ought to remember that the Maruts pour forth the streams of the stallion, RV. V, 83, 6. prd pinvata vrishvah dsvasya dharah, and that they lead about the horse to make it rain, RV. I, 64, 6. atyam na mihé vi nayanti vaginam.
K 2
p. 132
Note 3. SAyavza explains: ‘ They moisten the whole earth like a hide,’ a hide representing a small surface which is watered without great effort. Wilson: ‘They moisten the earth, like a hide, with water.’ Langlois: ‘Alors les gouttes d’eau, pergant comme la peau de ce (nuage) bienfaisant viennent inonder la terre.’ Benfey: ‘ Dann stiirzen reichlich aus der rothen (Gewitterwolke) Tropfen, mit Fluth wie eine Haut die Erde netzend. (Dass die Erde so durchnadsst wird, wie durchregnetes Leder.)’ If the poet had intended to compare the earth, before it is moistened by rain, to a hide, he might have had in his mind the dryness of a tanned skin, or, as Professor Benfey says, of leather. If, on the contrary, the simile refers to the streams of water, then #drma-iva, like a skin, might either be taken in the technical acceptation of the skin through which, at the preparation of the Soma, the streams (dhar4h) of that beverage are squeezed and distilled, or we may take the word in the more general sense of water-skin. In that case the comparison, though not very pointedly expressed, as it would have been by later Sanskrit poets, would still be complete. The streams of the red-(horse), i.e. of the cloud, rush forth, and they, whether the streams liberated by the Maruts, or the Maruts themselves, moisten the earth with water, like a skin, i. e. like a skin in which water is kept and from which it is poured out. The cloud itself being called a skin by Vedic poets (I, 129, 3) makes the comparison still more natural.
e. like a skin in which water is kept and from which it is poured out. The cloud itself being called a skin by Vedic poets (I, 129, 3) makes the comparison still more natural.
One other explanation might suggest itself, if the singular of £4rma should be considered objectionable on account of the plural of the verb. Vedic poets speak of the skin of the earth. Thus:
X, 68, 4. bhiimy4A/ udné-iva vi tv4zam bibheda.
He (Brthaspati) having driven the cows from the cave, cut the skin of the earth, as it were, with water, i. e. saturated it with rain.
The construction, however, if we took £4rma in the sense of surface, would be very irregular, and we should have to translate: They moisten the earth with water like a skin, i.e. skin-deep.
p. 133
We ought to scan #armevodabhi# vi undanti bhima, for karmeva udabhih vyundanti bhOma would give an unusual czsura.
Verse 8.
Note 1. AV. XX, 13, 2. With your arms, i.e. according to Sfyana, with armfuls of gifts. Though this expression does not occur again so baldly, we read I, 166, 10, of the Maruts, that there are many gifts in their strong arms, bhrivi bhadr& ndryeshu bahishu; nor does bahu, as used in the plural, as far as I am able to judge, ever convey any meaning but that of arms. The idea that the Maruts are carried along by their arms as by wings, does not rest on Vedic authority, otherwise we might join raghupatvanak with bahubhi#, come forth swiftly flying on your arms! As it is, and with the accent on the antepenultimate, we must refer raghupatvana to sd4ptaya, horses.
Note 2. The sweet food is Soma.
Verse 7.
Note 1. The initial ‘a’ of avardhanta must be elided, or ‘té a’ be pronounced as two short syllables equal to one long.
Note 2. Taitt. S. IV, 1,11, 3. Vishzu, whose character in the hymns of the Veda is very different from that assumed by him in later periods of Hindu religion, must here be taken as the friend and companion of Indra. Like the Maruts, he assisted Indra in his battle against Vritra and the conquest of the clouds. When Indra was forsaken by all the gods, Vishzu came to his help.
IV, 18, 11. uté mat& mahishdm dnu avenat amf (iti) tva gahati putra devaz,