Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1public and takes part in the society and conversation of the sabha, the assembly-room, and the vidathas, the meetings. The loud voice of the thunder as well as the usual hiding of the lightning might well suggest this comparison. That good manners, such as are required in public, and ready speech, were highly esteemed in Vedic times, we learn from such words as sabhéya and vidathyd. Sabhéya, from sabh4, assembly, court, comes to mean courtly, polite ; vidathy4, from vidatha, assembly, experienced, learned. VIII, 4, 9. Zandrak yati sabhdm upa. Thy friend, Indra, goes brilliant towards the assembly. X, 34, 6. sabhdm eti kitavaZ. The gambler goes to the assembly. VI, 28, 6. brthat vak vayak ukyate sabhdsu. Your great strength is spoken of in the assemblies. Wealth is described as consisting in sabhas, houses, IV, 2, 5; and a friend is described as sabhasaha, strong in the assembly, X, 71, 10. Sabhéya is used as an epithet of vipra (II, 24, 13), and a son is praised as sabheya, vidathya, and sadanya, i.e. as distinguished in the assemblies. Vidathya, in fact, means much the same as sabheya, namely, good for, distinguished at vidathas, meetings for social, political, or religious purposes, IV, 21, 2; VII, 36, 8, &c. Note 8. Upar4 nd rishtit. I do not see how upara can here mean the cloud, if it ever has that meaning. I take upara as opposed to pfirva, i.e. behind, as opposed to before. In that sense upara is used, X, 77,3; X,15, 2; 44, 7, &c. It would therefore mean the spear on the back, or the spear drawn back before it is hurled forward. B.R. propose to read sam-vak, colloquium, but they give no explanation. The reference to VS. IX, 2, is wrong. Verse 4. Note 1. The fourth verse carries on the same ideas which were hinted at in the third. We must again change rodasi, the dual, into rodasfm, which is sufficiently indicated by the accent. Yavya I take as an instrumental of yavi, or of NOTES. I, 167, 7. 277 yavya. It means the youthful maid, and corresponds to yuvati in verse 6. Yavya would be the exact form which Curtius (Grundziige, p. 589) postulated as the Sanskrit prototype of Hebe*. Now, if the Maruts correspond to Mars in Latin, and to Ares in Greek, the fact that in the Iliad Hebe bathes and clothes Ares®, may be of some significance. SAdhdraziis used in the sense of uxor communis, and would show a familiarity with the idea of polyandry recognised in the epic poetry of the Mahabharata. But although the Maruts cling to this maid (the Vas, or thunder), they do not cast off Rodasi, their lawful wife, the lightning, but wish her to grow for their friendship, i. e. as their friend. Ay&dsak yavy4 must be scanned vp“U— vu--. In VI, 66, 5, aydsak mahn& must be scanned as vp “U—v - — (mahimné?). Note 2. Vr/dham, as the accent shows, is here an infinitive governed by gushanta. Verse 5. See von Bradke, Dyaus Asura, p. 76. Verse 6.
2e. as their friend. Ay&dsak yavy4 must be scanned vp“U— vu--. In VI, 66, 5, aydsak mahn& must be scanned as vp “U—v - — (mahimné?). Note 2. Vr/dham, as the accent shows, is here an infinitive governed by gushanta. Verse 5. See von Bradke, Dyaus Asura, p. 76. Verse 6. I translate arkd by poet. The construction would become too cumbersome if we translated, ‘as soon as the hymn with the libations was there for you, as soon as the sacrificer sang his song.’ Verse 7. The meaning of the second line is obscure, unless we adopt Ludwig’s ingenious view that Rodast is here conceived as Eileithyia, the goddess who helps mothers in childbirth. I confess that it is a bold conjecture, and there is nothing in Vedic literature to support it. All I can say is that Eileithyia is in Greek, like Hebe (Yavya) and Ares (Marut), a child of Hera, and that lightning as well as dawn might become a symbol of birth. The etymology and the ® Wir miissen ein vorgriechisches y4vi oder méglicherweise yavya annehmen. b ILV, gos. 278 VEDIC HYMNS. very form of ElAe(6ua is doubtful, and so is that of Rodasi. It is tempting to connect rodasi, in the sense of heaven and earth, with O.S. radur, A.S. rodor (Grimm, Myth. p- 662), but that is impossible. Cf. I, 101, 7. Verse 8. Note 1. I do not see how pAnti, the plural, can refer to Mitra and Varuma, nor how these gods could here be introduced as acting the part of the Maruts. I therefore refer pAnti to the Maruts, who may be said to protect Mitra and Varuaa, day and night, and all that belongs to them, from evil and disgrace. Aryaman is then brought in, as being constantly connected with Mitra-varuzau, and the finding out, the perceiving from a distance, of the infamous enemies, who might injure Mitra-varuzau, is parenthetically ascribed to him. See Ludwig, Anmerkungen, p. 239. Note 2. Ayavante cannot and need not be taken for kyavayanti, though a#yutakut is a common epithet of the Maruts. It is quite true that the shaking of the unshakable mountains is the work of the Maruts, but that is understood, even though it is not expressed. In V, 60, 3, we read, parvatak kit mahi vriddha% bibhaya, even the very great mountain feared, i. e. the Maruts. Note 3. Dati in ddtivara has been derived by certain Sanskrit scholars from d4, to give. It means, no doubt, gift, but it is derived from da (do, dyati), to share, and means first, a share, and then a gift. D&tivara is applied to the Maruts, V, 58, 2; III, 51, 9, and must therefore be applied to them in our passage also, though the construction becomes thereby extremely difficult. It means possessed of a treasure of goods which they distribute. The growing, too, which is here predicated by vavrzdhe, leads us to think of the Maruts, as in I, 37, 5, or of their friend Indra, I, 52,2; 81,1; VI, 30,1. It is never, so far as I know, applied to the sacrificer. Verse 9. Note 1. Dhrishat& is used as an adverb; see I, 71, 5; 174, 4; II, 30, 4,&c. Perhaps tmand may be supplied as in I, 54, 4.
3It is never, so far as I know, applied to the sacrificer. Verse 9. Note 1. Dhrishat& is used as an adverb; see I, 71, 5; 174, 4; II, 30, 4,&c. Perhaps tmand may be supplied as in I, 54, 4. MANDALA I, HYMN 168, 279 MANDALA I, HYMN 168. ASHT7AKA I, ADHYAYA 4, VARGA 6-7. To THE MaruTs (THE STORM-GODS). 1. To every sacrifice! you hasten together’, you accept prayer after prayer, O quick Maruts! Let me therefore bring you hither by my prayers from heaven and earth, for our welfare, and for our great protection ; 2, The shakers who were born to bring food and light?, self-born and self-supported, like springs *, like thousandfold waves of water, aye, visibly like unto excellent bulls’, 3. Those Maruts, like Soma-drops', which squeezed from ripe stems dwell, when drunk, in the hearts of the worshipper—see how on their shoulders there clings as if a clinging wife; in their hands the quoit is held and the sword. 4. Lightly they have come down from heaven of their own accord: Immortals, stir yourselves with the whip! The mighty Maruts on dustless paths, armed with brilliant spears, have shaken down even the strong places. 5. O ye Maruts, who are armed with lightningspears, who stirs you from within by himself, as the jaws are stirred by the tongue’? You shake the sky ?, as if on the search for food; you are invoked by many 8, like the (solar) horse of the day ¢. 6. Where, O Maruts, is the top, where the bottom of the mighty sky where you came? When you throw down with the thunderbolt what is strong, like brittle things, you fly across the terrible sea! 280 VEDIC HYMNS. 7. As your conquest is violent, splendid, terrible, full and crushing, so, O Maruts, is your gift delightful, like the largess of a liberal worshipper, wide-spreading, laughing like heavenly lightning. 8. From the tires of their chariot-wheels streams gush forth, when they send out the voice of the clouds; the lightnings smiled upon the earth, when the Maruts shower down fatness (fertile rain). 9. Prisni! brought forth for the great fight the terrible train of the untiring Maruts: when fed they produced the dark cloud ’, and then looked about for invigorating food *. 10. May this praise, O Maruts, this song of MAandarya, the son of MAna, the poet, ask you with food for offspring for ourselves! May we have an invigorating autumn, with quickening rain ! NOTES. I, 168, 1. 281 NOTES. This hymn is ascribed to Agastya. Verses 1-7, Gagati ; 8-10, Trishtubh. No verse of this hymn occurs in the SV., VS., TS., AS. Verse 1. There can be little doubt that the text of the first line is corrupt. Ludwig admits this, but both he and Grassmann translate the verse. GRASSMANN: Durch stetes Opfer mocht ich euch gewinnen recht, Gebet, das zu euch Gottern drengt, empfangt ihr gern. Lupwic: Bei jedem opfer ist zusammen mit euch der siegreich thitige, in jedem lied hat der fromme an euch gedacht.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1public and takes part in the society and conversation of the sabha, the assembly-room, and the vidathas, the meetings. The loud voice of the thunder as well as the usual hiding of the lightning might well suggest this comparison. That good manners, such as are required in public, and ready speech, were highly esteemed in Vedic times, we learn from such words as sabhéya and vidathyd. Sabhéya, from sabh4, assembly, court, comes to mean courtly, polite ; vidathy4, from vidatha, assembly, experienced, learned. VIII, 4, 9. Zandrak yati sabhdm upa. Thy friend, Indra, goes brilliant towards the assembly. X, 34, 6. sabhdm eti kitavaZ. The gambler goes to the assembly. VI, 28, 6. brthat vak vayak ukyate sabhdsu. Your great strength is spoken of in the assemblies. Wealth is described as consisting in sabhas, houses, IV, 2, 5; and a friend is described as sabhasaha, strong in the assembly, X, 71, 10. Sabhéya is used as an epithet of vipra (II, 24, 13), and a son is praised as sabheya, vidathya, and sadanya, i.e. as distinguished in the assemblies. Vidathya, in fact, means much the same as sabheya, namely, good for, distinguished at vidathas, meetings for social, political, or religious purposes, IV, 21, 2; VII, 36, 8, &c. Note 8. Upar4 nd rishtit. I do not see how upara can here mean the cloud, if it ever has that meaning. I take upara as opposed to pfirva, i.e. behind, as opposed to before. In that sense upara is used, X, 77,3; X,15, 2; 44, 7, &c. It would therefore mean the spear on the back, or the spear drawn back before it is hurled forward. B.R. propose to read sam-vak, colloquium, but they give no explanation. The reference to VS. IX, 2, is wrong. Verse 4. Note 1. The fourth verse carries on the same ideas which were hinted at in the third. We must again change rodasi, the dual, into rodasfm, which is sufficiently indicated by the accent. Yavya I take as an instrumental of yavi, or of NOTES. I, 167, 7. 277 yavya. It means the youthful maid, and corresponds to yuvati in verse 6. Yavya would be the exact form which Curtius (Grundziige, p. 589) postulated as the Sanskrit prototype of Hebe*. Now, if the Maruts correspond to Mars in Latin, and to Ares in Greek, the fact that in the Iliad Hebe bathes and clothes Ares®, may be of some significance. SAdhdraziis used in the sense of uxor communis, and would show a familiarity with the idea of polyandry recognised in the epic poetry of the Mahabharata. But although the Maruts cling to this maid (the Vas, or thunder), they do not cast off Rodasi, their lawful wife, the lightning, but wish her to grow for their friendship, i. e. as their friend. Ay&dsak yavy4 must be scanned vp“U— vu--. In VI, 66, 5, aydsak mahn& must be scanned as vp “U—v - — (mahimné?). Note 2. Vr/dham, as the accent shows, is here an infinitive governed by gushanta. Verse 5. See von Bradke, Dyaus Asura, p. 76. Verse 6.
2e. as their friend. Ay&dsak yavy4 must be scanned vp“U— vu--. In VI, 66, 5, aydsak mahn& must be scanned as vp “U—v - — (mahimné?). Note 2. Vr/dham, as the accent shows, is here an infinitive governed by gushanta. Verse 5. See von Bradke, Dyaus Asura, p. 76. Verse 6. I translate arkd by poet. The construction would become too cumbersome if we translated, ‘as soon as the hymn with the libations was there for you, as soon as the sacrificer sang his song.’ Verse 7. The meaning of the second line is obscure, unless we adopt Ludwig’s ingenious view that Rodast is here conceived as Eileithyia, the goddess who helps mothers in childbirth. I confess that it is a bold conjecture, and there is nothing in Vedic literature to support it. All I can say is that Eileithyia is in Greek, like Hebe (Yavya) and Ares (Marut), a child of Hera, and that lightning as well as dawn might become a symbol of birth. The etymology and the ® Wir miissen ein vorgriechisches y4vi oder méglicherweise yavya annehmen. b ILV, gos. 278 VEDIC HYMNS. very form of ElAe(6ua is doubtful, and so is that of Rodasi. It is tempting to connect rodasi, in the sense of heaven and earth, with O.S. radur, A.S. rodor (Grimm, Myth. p- 662), but that is impossible. Cf. I, 101, 7. Verse 8. Note 1. I do not see how pAnti, the plural, can refer to Mitra and Varuma, nor how these gods could here be introduced as acting the part of the Maruts. I therefore refer pAnti to the Maruts, who may be said to protect Mitra and Varuaa, day and night, and all that belongs to them, from evil and disgrace. Aryaman is then brought in, as being constantly connected with Mitra-varuzau, and the finding out, the perceiving from a distance, of the infamous enemies, who might injure Mitra-varuzau, is parenthetically ascribed to him. See Ludwig, Anmerkungen, p. 239. Note 2. Ayavante cannot and need not be taken for kyavayanti, though a#yutakut is a common epithet of the Maruts. It is quite true that the shaking of the unshakable mountains is the work of the Maruts, but that is understood, even though it is not expressed. In V, 60, 3, we read, parvatak kit mahi vriddha% bibhaya, even the very great mountain feared, i. e. the Maruts. Note 3. Dati in ddtivara has been derived by certain Sanskrit scholars from d4, to give. It means, no doubt, gift, but it is derived from da (do, dyati), to share, and means first, a share, and then a gift. D&tivara is applied to the Maruts, V, 58, 2; III, 51, 9, and must therefore be applied to them in our passage also, though the construction becomes thereby extremely difficult. It means possessed of a treasure of goods which they distribute. The growing, too, which is here predicated by vavrzdhe, leads us to think of the Maruts, as in I, 37, 5, or of their friend Indra, I, 52,2; 81,1; VI, 30,1. It is never, so far as I know, applied to the sacrificer. Verse 9. Note 1. Dhrishat& is used as an adverb; see I, 71, 5; 174, 4; II, 30, 4,&c. Perhaps tmand may be supplied as in I, 54, 4.
3It is never, so far as I know, applied to the sacrificer. Verse 9. Note 1. Dhrishat& is used as an adverb; see I, 71, 5; 174, 4; II, 30, 4,&c. Perhaps tmand may be supplied as in I, 54, 4. MANDALA I, HYMN 168, 279 MANDALA I, HYMN 168. ASHT7AKA I, ADHYAYA 4, VARGA 6-7. To THE MaruTs (THE STORM-GODS). 1. To every sacrifice! you hasten together’, you accept prayer after prayer, O quick Maruts! Let me therefore bring you hither by my prayers from heaven and earth, for our welfare, and for our great protection ; 2, The shakers who were born to bring food and light?, self-born and self-supported, like springs *, like thousandfold waves of water, aye, visibly like unto excellent bulls’, 3. Those Maruts, like Soma-drops', which squeezed from ripe stems dwell, when drunk, in the hearts of the worshipper—see how on their shoulders there clings as if a clinging wife; in their hands the quoit is held and the sword. 4. Lightly they have come down from heaven of their own accord: Immortals, stir yourselves with the whip! The mighty Maruts on dustless paths, armed with brilliant spears, have shaken down even the strong places. 5. O ye Maruts, who are armed with lightningspears, who stirs you from within by himself, as the jaws are stirred by the tongue’? You shake the sky ?, as if on the search for food; you are invoked by many 8, like the (solar) horse of the day ¢. 6. Where, O Maruts, is the top, where the bottom of the mighty sky where you came? When you throw down with the thunderbolt what is strong, like brittle things, you fly across the terrible sea! 280 VEDIC HYMNS. 7. As your conquest is violent, splendid, terrible, full and crushing, so, O Maruts, is your gift delightful, like the largess of a liberal worshipper, wide-spreading, laughing like heavenly lightning. 8. From the tires of their chariot-wheels streams gush forth, when they send out the voice of the clouds; the lightnings smiled upon the earth, when the Maruts shower down fatness (fertile rain). 9. Prisni! brought forth for the great fight the terrible train of the untiring Maruts: when fed they produced the dark cloud ’, and then looked about for invigorating food *. 10. May this praise, O Maruts, this song of MAandarya, the son of MAna, the poet, ask you with food for offspring for ourselves! May we have an invigorating autumn, with quickening rain ! NOTES. I, 168, 1. 281 NOTES. This hymn is ascribed to Agastya. Verses 1-7, Gagati ; 8-10, Trishtubh. No verse of this hymn occurs in the SV., VS., TS., AS. Verse 1. There can be little doubt that the text of the first line is corrupt. Ludwig admits this, but both he and Grassmann translate the verse. GRASSMANN: Durch stetes Opfer mocht ich euch gewinnen recht, Gebet, das zu euch Gottern drengt, empfangt ihr gern. Lupwic: Bei jedem opfer ist zusammen mit euch der siegreich thitige, in jedem lied hat der fromme an euch gedacht.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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