Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ludwig 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. Ludwig proposes to read Adidhiye or devayad 4 didhiye, but even then the construction remains difficult. Note 1. Yag#a-yag#d, an adverbial expression, much the same as yag#e yagte (I, 136, 1); it occurs once more in VI, 48, 1. Note 2. Tuturva#i# does occur here only, but is formed like gugurvazi, I, 142, 8, and susukvani, VIII, 23, 5. Possibly tuturvaziZ might stand for the host of the Maruts in the singular, ‘you hasten together to every sacrifice.’ As to dadhidhve, used in a similar sense, see IV, 34, 3; 37, 1- As a conjecture, though no more, I propose to read evayah u. Eva, in the sense of going, quick, is used of the horses of the Maruts, I, 166, 4. More frequently it has the sense of going, moving, than of manner (mos), and as an adverb eva and evam mean in this way (K. Z. II, 235). From this is derived evay4Z, in the sense of quickly moving, an epithet applied to Vish#u, I, 156, 1, and to the Maruts, V, 41,16: kathd d4sema ndmas4 su-d4ndn eva-yé maritak akkha-ukthaihk, How shall we worship with praise and invocations the liberal quick-moving Maruts? I read, with Roth, eva-y4 ; otherwise we should have to take evay4 as 282 VEDIC HYMNS. an adverbial instrumental, like Asay& from 4s4; see Grassmann, s.v. asaya. In one hymn (V, 87) Evay4-marut, as one word, has become an invocation, reminding us of je PotBe, or Evoe Bacche, and similar forms. Possibly ja may be viatica, though the vowels do not correspond regularly (see yayi, I, 87, 2, note 1). From eva we have also eva-y4van (fem. evaydvari, VI, 48, 12), which Benfey proposed to divide into evay4-van, quick, again an epithet of Vishzu and the Maruts. If then we read evaya u, without the accent on the last syllable, we should have a proper invocation of the Maruts, ‘ You, quick Maruts, accept prayer after prayer.’ Verse 2. Note 1. fsham svar are joined again in VII, 66, 9. saha isham svak #a dhimahi. It seems to mean food and light, or water and light, water being considered as invigorating and supporting. Abhigayanta governs the accusative. Note 2. The meaning of spring was first assigned to vavra by Grassmann. Note 3. Though I cannot find gévah and ukshamah again, used in apposition to each other, I have little doubt that Grassmann is right in taking both as one word, like raipos Bods in Greek. Verse 3.
2Note 2. The meaning of spring was first assigned to vavra by Grassmann. Note 3. Though I cannot find gévah and ukshamah again, used in apposition to each other, I have little doubt that Grassmann is right in taking both as one word, like raipos Bods in Greek. Verse 3. Note 1. The first line of this verse is extremely difficult. GRASSMANN translates : Den Somasiaften gleichen sie, den kraftigen, Die eingeschliirft sich regen, nimmer wirkungslos. LupwiG: Die wie Soma, das gepresst aus saftvollen stengel, aufgenommen ins innere freundlich weilen. It may be that the Maruts are likened to Somas, because they refresh and strengthen. So we read VIII, 48, 9: tvdm hi nak tanvak Soma gop4s gatre-gatre ni-sasattha. For thou, O Soma, has sat down as a guardian in every member of our body. It is possible, therefore, though I shall say no more, that the poet wished to say that the Maruts, bringing rain and NOTES. I, 168, 6. 283 cooling the air, are like Somas in their refreshing and invigorating power, when stirring the hearts of men. In X, 78, 2, the Maruts are once more compared with Somas, su-sarmazah na sémahk ritam yaté. Should there be a dative hidden in 4sate? Rambhizi I now take with SAyaza in the sense of a wife clinging to the shoulders of her husband, though what is meant is the spear, or some other weapon, slung over the shoulders; see I, 167, 3. Verse 5. Note 1. Hanvd4-iva gihvaya gives no sense, if we take hanv4 as an instrum. sing. Hanu is generally used in the dual, in the Rig-veda always, meaning the two jaws or the two lips. Thus Ait. Br. VII, 11. hand sagihve; AV. X, 2,7. hanvor hi gihvim adadhaé&, he placed the tongue in the jaws. I should therefore prefer to read hand iva, which would improve the metre also, or take hanvé for a dual, as Sayaza does, One might also translate, ‘Who amongst you, O Maruts, moves by himself, as the jaws by the tongue,’ but the simile would not be so perfect. The meaning is the same as in the preceding verse, viz. that the Maruts are self-born, self-determined, and that they move along without horses and chariots. In X, 78, 2, the Maruts are called svayug, like the winds. Note 2. I feel doubtful about dhanvaéyut, and feel inclined towards SAyama’s explanation, who takes dhanvan for antariksha. It would then correspond to parvata-syut, dhruva-fyut, &c. Note 8. Purupraisha may also be, You who have the command of many. Note 4. As to ahanya/ na étasah, see V, I, 4. svetdh vagi gayate d4gre 4hnam. Verse 6. Vithura translated before, I, 87, 3, by broken, means also breakable or brittle. Saya#a explains it by grass, which may be true, though I see no authority for it. Grassmann translates it by leaves. It is derived from vyath. 284 VEDIC HYMNS. Verse 7.
3svetdh vagi gayate d4gre 4hnam. Verse 6. Vithura translated before, I, 87, 3, by broken, means also breakable or brittle. Saya#a explains it by grass, which may be true, though I see no authority for it. Grassmann translates it by leaves. It is derived from vyath. 284 VEDIC HYMNS. Verse 7. Sati and rati are used on purpose, the former meaning the acquisition or conquest of good things, the latter the giving away of them. The onslaught of the Maruts is first described as violent and crushing ; their liberality in giving away what they have conquered, chiefly rain, is represented as delightful, like the gifts of a liberal worshipper. Then follows prithugrdyi asuryéva gd#gati. Here asuryA reminds us of the asurya in the preceding hymn, where it occurred as an epithet of Rodasi, the lightning. Przthugtayi, wide-spreading, seems to apply best to the rain, that is, the rati, though it might also apply to the lightning. However, the rati is the storm with rain and lightning, and I therefore propose to read gagghatt for gafgati. Garg is a root which occurs here only, and gaggh too is a root which is unknown to most students of Sanskrit. Benfey*, to whom we owe so much, was the first to point out that gaggh, which Yaska explains by to make a noise and applies to murmuring waters, is a popular form-of gaksh, to laugh, a reduplicated form of has. He shows that ksh is changed into kA in akkhd for aksh4, and into gh and ggh, in Pali and Prakrit, e.g. g#4 for ksh4. The original form gaksh, to laugh, occurs I, 33, 7. tvam etén rudatahk gakshatak ka ayodhayaf, thou foughtest them, the crying and the laughing. , That the lightning is often represented as laughing we see from the very next verse, dva smayanta vidyutas, the lightnings laughed down; and the very fact that this idea occurs in the next verse confirms me in the view that it was in the poet’s mind in the preceding one. See also I, 23, 12. haskérat vidyutas pari atak gaté&s avantu nak maritak mri- /ayantu nak. In the only other passage where ga%g occurs, VIII, 43, 8, arkisha ga#ganabhavan, applied to Agni, admits of the same correction, gaggian4bhavan, and of the same translation, ‘laughing with splendour.’ Benfey’s objection to the spelling of gagkgh with two a Gott. Nachr., 1876, No. 13, s. 324. NOTES. I, 168, 9. 285 aspirates is just with regard to pronunciation, but this would hardly justify our changing the style of our MSS., which, in this and in other cases, write the two aspirates, though intending them for non-aspirate and aspirate. Verse 9. Note 1. Prisni, the mother of the Maruts, who are often called Pr/sni-mAtaraz, gé-mAtara#, and sindhu-matarah. Note 2. As to svadha in the sense of food, see before, I, 6, 4, note 2, and X, 157, 5. Note 3. Abhva is more than dark clouds, it is the dark gathering of clouds before a storm, ein Unwetter, or, if conceived as a masculine, as in I, 39, 8, ein Ungethiim. Such words are simply untranslatable. 286 VEDIC HYMNS. MANDALA I, HYMN 170.
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.
1Ludwig 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. Ludwig proposes to read Adidhiye or devayad 4 didhiye, but even then the construction remains difficult. Note 1. Yag#a-yag#d, an adverbial expression, much the same as yag#e yagte (I, 136, 1); it occurs once more in VI, 48, 1. Note 2. Tuturva#i# does occur here only, but is formed like gugurvazi, I, 142, 8, and susukvani, VIII, 23, 5. Possibly tuturvaziZ might stand for the host of the Maruts in the singular, ‘you hasten together to every sacrifice.’ As to dadhidhve, used in a similar sense, see IV, 34, 3; 37, 1- As a conjecture, though no more, I propose to read evayah u. Eva, in the sense of going, quick, is used of the horses of the Maruts, I, 166, 4. More frequently it has the sense of going, moving, than of manner (mos), and as an adverb eva and evam mean in this way (K. Z. II, 235). From this is derived evay4Z, in the sense of quickly moving, an epithet applied to Vish#u, I, 156, 1, and to the Maruts, V, 41,16: kathd d4sema ndmas4 su-d4ndn eva-yé maritak akkha-ukthaihk, How shall we worship with praise and invocations the liberal quick-moving Maruts? I read, with Roth, eva-y4 ; otherwise we should have to take evay4 as 282 VEDIC HYMNS. an adverbial instrumental, like Asay& from 4s4; see Grassmann, s.v. asaya. In one hymn (V, 87) Evay4-marut, as one word, has become an invocation, reminding us of je PotBe, or Evoe Bacche, and similar forms. Possibly ja may be viatica, though the vowels do not correspond regularly (see yayi, I, 87, 2, note 1). From eva we have also eva-y4van (fem. evaydvari, VI, 48, 12), which Benfey proposed to divide into evay4-van, quick, again an epithet of Vishzu and the Maruts. If then we read evaya u, without the accent on the last syllable, we should have a proper invocation of the Maruts, ‘ You, quick Maruts, accept prayer after prayer.’ Verse 2. Note 1. fsham svar are joined again in VII, 66, 9. saha isham svak #a dhimahi. It seems to mean food and light, or water and light, water being considered as invigorating and supporting. Abhigayanta governs the accusative. Note 2. The meaning of spring was first assigned to vavra by Grassmann. Note 3. Though I cannot find gévah and ukshamah again, used in apposition to each other, I have little doubt that Grassmann is right in taking both as one word, like raipos Bods in Greek. Verse 3.
2Note 2. The meaning of spring was first assigned to vavra by Grassmann. Note 3. Though I cannot find gévah and ukshamah again, used in apposition to each other, I have little doubt that Grassmann is right in taking both as one word, like raipos Bods in Greek. Verse 3. Note 1. The first line of this verse is extremely difficult. GRASSMANN translates : Den Somasiaften gleichen sie, den kraftigen, Die eingeschliirft sich regen, nimmer wirkungslos. LupwiG: Die wie Soma, das gepresst aus saftvollen stengel, aufgenommen ins innere freundlich weilen. It may be that the Maruts are likened to Somas, because they refresh and strengthen. So we read VIII, 48, 9: tvdm hi nak tanvak Soma gop4s gatre-gatre ni-sasattha. For thou, O Soma, has sat down as a guardian in every member of our body. It is possible, therefore, though I shall say no more, that the poet wished to say that the Maruts, bringing rain and NOTES. I, 168, 6. 283 cooling the air, are like Somas in their refreshing and invigorating power, when stirring the hearts of men. In X, 78, 2, the Maruts are once more compared with Somas, su-sarmazah na sémahk ritam yaté. Should there be a dative hidden in 4sate? Rambhizi I now take with SAyaza in the sense of a wife clinging to the shoulders of her husband, though what is meant is the spear, or some other weapon, slung over the shoulders; see I, 167, 3. Verse 5. Note 1. Hanvd4-iva gihvaya gives no sense, if we take hanv4 as an instrum. sing. Hanu is generally used in the dual, in the Rig-veda always, meaning the two jaws or the two lips. Thus Ait. Br. VII, 11. hand sagihve; AV. X, 2,7. hanvor hi gihvim adadhaé&, he placed the tongue in the jaws. I should therefore prefer to read hand iva, which would improve the metre also, or take hanvé for a dual, as Sayaza does, One might also translate, ‘Who amongst you, O Maruts, moves by himself, as the jaws by the tongue,’ but the simile would not be so perfect. The meaning is the same as in the preceding verse, viz. that the Maruts are self-born, self-determined, and that they move along without horses and chariots. In X, 78, 2, the Maruts are called svayug, like the winds. Note 2. I feel doubtful about dhanvaéyut, and feel inclined towards SAyama’s explanation, who takes dhanvan for antariksha. It would then correspond to parvata-syut, dhruva-fyut, &c. Note 8. Purupraisha may also be, You who have the command of many. Note 4. As to ahanya/ na étasah, see V, I, 4. svetdh vagi gayate d4gre 4hnam. Verse 6. Vithura translated before, I, 87, 3, by broken, means also breakable or brittle. Saya#a explains it by grass, which may be true, though I see no authority for it. Grassmann translates it by leaves. It is derived from vyath. 284 VEDIC HYMNS. Verse 7.
3svetdh vagi gayate d4gre 4hnam. Verse 6. Vithura translated before, I, 87, 3, by broken, means also breakable or brittle. Saya#a explains it by grass, which may be true, though I see no authority for it. Grassmann translates it by leaves. It is derived from vyath. 284 VEDIC HYMNS. Verse 7. Sati and rati are used on purpose, the former meaning the acquisition or conquest of good things, the latter the giving away of them. The onslaught of the Maruts is first described as violent and crushing ; their liberality in giving away what they have conquered, chiefly rain, is represented as delightful, like the gifts of a liberal worshipper. Then follows prithugrdyi asuryéva gd#gati. Here asuryA reminds us of the asurya in the preceding hymn, where it occurred as an epithet of Rodasi, the lightning. Przthugtayi, wide-spreading, seems to apply best to the rain, that is, the rati, though it might also apply to the lightning. However, the rati is the storm with rain and lightning, and I therefore propose to read gagghatt for gafgati. Garg is a root which occurs here only, and gaggh too is a root which is unknown to most students of Sanskrit. Benfey*, to whom we owe so much, was the first to point out that gaggh, which Yaska explains by to make a noise and applies to murmuring waters, is a popular form-of gaksh, to laugh, a reduplicated form of has. He shows that ksh is changed into kA in akkhd for aksh4, and into gh and ggh, in Pali and Prakrit, e.g. g#4 for ksh4. The original form gaksh, to laugh, occurs I, 33, 7. tvam etén rudatahk gakshatak ka ayodhayaf, thou foughtest them, the crying and the laughing. , That the lightning is often represented as laughing we see from the very next verse, dva smayanta vidyutas, the lightnings laughed down; and the very fact that this idea occurs in the next verse confirms me in the view that it was in the poet’s mind in the preceding one. See also I, 23, 12. haskérat vidyutas pari atak gaté&s avantu nak maritak mri- /ayantu nak. In the only other passage where ga%g occurs, VIII, 43, 8, arkisha ga#ganabhavan, applied to Agni, admits of the same correction, gaggian4bhavan, and of the same translation, ‘laughing with splendour.’ Benfey’s objection to the spelling of gagkgh with two a Gott. Nachr., 1876, No. 13, s. 324. NOTES. I, 168, 9. 285 aspirates is just with regard to pronunciation, but this would hardly justify our changing the style of our MSS., which, in this and in other cases, write the two aspirates, though intending them for non-aspirate and aspirate. Verse 9. Note 1. Prisni, the mother of the Maruts, who are often called Pr/sni-mAtaraz, gé-mAtara#, and sindhu-matarah. Note 2. As to svadha in the sense of food, see before, I, 6, 4, note 2, and X, 157, 5. Note 3. Abhva is more than dark clouds, it is the dark gathering of clouds before a storm, ein Unwetter, or, if conceived as a masculine, as in I, 39, 8, ein Ungethiim. Such words are simply untranslatable. 286 VEDIC HYMNS. MANDALA I, HYMN 170.
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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