Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Verse 3. Note 1. The second line has given rise to various interpretations. GRASSMANN: Uns mégen aufrecht stehn wie schéne Baume Nach unsrem Wunsch, O Maruts, alle Tage. LuDwiGc: Hoch mégen sein unsere ‘kaimpfenden lanzen, alle tage, O Marut, sigesstreben. As komyé never occurs again, it must for the present be left unexplained. There was another difficult passage, I, 88, 3. medh& vana na krinavante drdhvA, which I translated,‘ May the Maruts stir up our minds as they stir up the forests.’ I pointed out there that Ordhva means not only upright, but straight and strong (I, 172, 3; II, 30, 3), and I conjectured that the erect trees might have been used as a symbol of strength and triumph. Vana, however, may have been used poetically for anything made of wood, just as cow is used for leather or anything made of leather. In that case vana might be meant for the wooden walls of houses, or even for lances (like 3ovpara from 8épv=Sk. daru), and the adjective would probably have to determine the true meaning. If connected with komala it might have the same meaning as edfeords. Prof. Oldenberg suggests that vanani may be meant for the wooden vessels containing the Soma. Verse 5. Note 1. The MAnas are the people of MAnya, see I, 165, 15, note I, and there is no necessity for taking mana, with Grassmann, as a general name for poet (Kuhn’s Zeitschrift, vol. xvi, p. 174). U2 292 VEDIC HYMNS. Note 2. It is doubtful to which word savasa belongs. I take it to be used adverbially with vyushZishu. Verse 6. Note 1. We might also translate, ‘protect men from the stronger one,’ as we read I, 129, 4. patam #a sdhyasak yuvam sa rabhyasah na; and still more clearly in IV, 55,1. sahiyasad varuza mitra martat. But I doubt whether nvfn by itself would be used in the sense of our men, while narak is a common name of the Maruts, whether as divak narah, I, 64, 4, or as ndrak by themselves, I, 64, 10; 166, 13, &c. Note 2. On the meaning of avayé in dvay4tahe/4d, see Introduction, p. xx? Note 8. On dadhanaZ, see VIII, 97, 13, &c. MANDALA I, HYMN 172. 293 MANDALA I, HYMN 172. ASHTAKA II, ADHYAYA 4, VARGA 12. To THE Maruts (THE STORM-GODS). 1. May your march be brilliant, brilliant through your protection, O Maruts, you bounteous givers, shining like snakes ! 2. May that straightforward shaft of yours, O Maruts, bounteous givers, be far from us, and far the stone which you hurl! 3. Spare, O bounteous givers, the people of Trznaskanda, lift us up that we may live! 294 VEDIC HYMNS, NOTES. The hymn is ascribed to Agastya, the metre is Gayatri. None of its verses occurs in SV.,VS., TS., AV. Verse 1. Prof. Oldenberg conjectures Aitra dt{Z, and possibly mahibhanavad for ahibhanavak. See for y4mak fitrah ati V, 52, 2. té ydman panti; also VI, 48, 9. MANDALA II, HYMN 34. 295 MANDALA II, HYMN 34. ASHTAKA II, ADHYAYA 7, VARGA 19-21. To THE Maruts (THE STORM-GoDS).
2Verse 1. Prof. Oldenberg conjectures Aitra dt{Z, and possibly mahibhanavad for ahibhanavak. See for y4mak fitrah ati V, 52, 2. té ydman panti; also VI, 48, 9. MANDALA II, HYMN 34. 295 MANDALA II, HYMN 34. ASHTAKA II, ADHYAYA 7, VARGA 19-21. To THE Maruts (THE STORM-GoDS). 1. The Maruts charged with rain', endowed with fierce force, terrible like wild beasts’, blazing® in their strength‘, brilliant like fires, and impetuous‘, have uncovered the (rain-giving) cows by blowing away the cloud®. 2. The (Maruts) with their rings! appeared like the heavens with their stars’, they shone wide like streams from clouds as soon as Rudra, the strong man, was born for you, O golden-breasted Maruts, in the bright lap of Przsni®. 3. They wash! their horses like racers in the courses, they hasten with the points of the reed? on their quick steeds. O golden-jawed* Maruts, violently shaking (your jaws), you go quick‘ with your spotted deer’, being friends of one mind. 4. Those Maruts have grown to feed! all these beings, or, it may be, (they have come) hither for the sake of a friend, they who always bring quickening rain. They have spotted horses, their bounties cannot be taken away, they are like headlong charioteers on their ways*. 5. O Maruts, wielding your brilliant spears, come hither on smooth! roads with your fiery? cows (clouds) whose udders are swelling; (come hither), being of one mind, like swans toward their nests, to enjoy the sweet offering. 6. O one-minded Maruts, come to our prayers, come to our libations like (Indra) praised by men’! 296 VEDIC HYMNS. Fulfil (our prayer) like the udder of a barren cow?, and make the prayer glorious by booty to the singer. 7. Grant us this strong horse for our chariot, a draught! that rouses our prayers, from day to day, food to the singers, and to the poet in our homesteads? luck’, wisdom, inviolable and_ invincible strength. 8. When the gold-breasted Maruts harness the horses to their chariots, bounteous! in wealth, then it is as if a cow in the folds poured out? to her calf copious food, to every man who has offered libations. g. Whatever mortal enemy may have placed us among wolves}, shield us from hurt, ye Vasus! Turn the wheels with burning heat*® against him, and strike down the weapon of the impious fiend, O Rudras! 10. Your march, O Maruts, appears brilliant, whether even friends have milked the udder of Prisni, or whether, O sons of Rudra, you mean to blame him who praises you, and to weaken those who are weakening Trita, O unbeguiled heroes’. 11. We invoke you, the great Maruts, the constant wanderers, at the offering of the rapid Vishzu? ; holding ladles (full of libations) and prayerful we ask the golden-coloured and exalted Maruts for glorious wealth. 12. The Dasagvas (Maruts?)? carried on? the sacrifice first; may they rouse us at the break of dawn. Like the dawn, they uncover the dark nights with the red (rays), the strong ones, with their brilliant light, as with a sea of milk. ‘
312. The Dasagvas (Maruts?)? carried on? the sacrifice first; may they rouse us at the break of dawn. Like the dawn, they uncover the dark nights with the red (rays), the strong ones, with their brilliant light, as with a sea of milk. ‘ 13. With the (morning) clouds, as if with glittering red ornaments!, these Maruts have grown great in the sacred places?, Streaming down with rush- MANDALA II, HYMN 34. 297 ing splendour’, they have assumed their bright and brilliant colour. 14. Approaching! them for their great protection to help us, we invoke them with this worship, they whom Trita may bring near, like the five Hotrz priests for victory’, descending on their chariot to help. 15. May that grace of yours by which you help the wretched? across all anguish, and by which you deliver the worshipper from the reviler, come hither, O Maruts; may your favour approach us like a cow (going to her calf) ! 298 VEDIC HYMNS, NOTES. Hymn ascribed to Gritsamada. Metre, 1-14 Gagati, 15 Trishtubh, according to the paribhasha in the Sarvanukramazi 12,13. See also Ludwig, III, p. 59; Bergaigne, Recherches sur l'histoire de la liturgie védique, 1889, pp. 66 seq.; Oldenberg, Prolegomena, p. 144. None of its verses occurs in SV., VS., AV. The first verse is found in TB. II, 5, 5, 4, with three various readings, viz. tavishébhir tirmibhiz instead of tavishibhir ar#{na#, bhrimim instead of bhv/mim, and r{pa instead of apa. Verse 1. Note 1. Dharadvaré#, a word of doubtful import, possibly meaning wishing for rain, or the suitors of the streams of rain. The Maruts are sometimes represented as varas or suitors; cf. V, 60, 4. Note 2. Cf. II, 33, 11. Note 3. Bergaigne, II, 381, translates aréinak by chantres, singers, deriving it, as it would seem, from arka which, as he maintains (Journ. Asiat. 1884, IV, pp. 194 seq.), means always song in the RV. (Rel. Véd. I, 279). This, however, is not the case, as has been well shown by Pischel, Ved. Stud. I, pp. 23 seq. Besides, unless we change arkinah into arkizak, we must connect it with ari, light. Thus we read VIII, 41, 8, arkina pada. Note 4. Tavishébhir Orm{bhi#, the reading of the Taittirlyas, is explained by Sdyava by balavadbhir gamanaizZ. It may have been taken from RV. VI, 61, 2. Note 5. On vigishin, see I, 64, 125; I, 87, 1. Note 6. Bhrimi seems to me a name of the cloud, driven about by the wind. The Taittiriyas read bhrimim, and Sayama explains it by megham dhamantas Aalayantaz. In most passages, no doubt, bhyzmi means quick, fresh, and is opposed to radhra, IV, 32,2; VII, 56,20. In I, 31, 16, as applied to Agni, it may mean quick. But in our passage that meaning is impossible, and I prefer the traditional NOTES. II, 34, 2. 299
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.
1Verse 3. Note 1. The second line has given rise to various interpretations. GRASSMANN: Uns mégen aufrecht stehn wie schéne Baume Nach unsrem Wunsch, O Maruts, alle Tage. LuDwiGc: Hoch mégen sein unsere ‘kaimpfenden lanzen, alle tage, O Marut, sigesstreben. As komyé never occurs again, it must for the present be left unexplained. There was another difficult passage, I, 88, 3. medh& vana na krinavante drdhvA, which I translated,‘ May the Maruts stir up our minds as they stir up the forests.’ I pointed out there that Ordhva means not only upright, but straight and strong (I, 172, 3; II, 30, 3), and I conjectured that the erect trees might have been used as a symbol of strength and triumph. Vana, however, may have been used poetically for anything made of wood, just as cow is used for leather or anything made of leather. In that case vana might be meant for the wooden walls of houses, or even for lances (like 3ovpara from 8épv=Sk. daru), and the adjective would probably have to determine the true meaning. If connected with komala it might have the same meaning as edfeords. Prof. Oldenberg suggests that vanani may be meant for the wooden vessels containing the Soma. Verse 5. Note 1. The MAnas are the people of MAnya, see I, 165, 15, note I, and there is no necessity for taking mana, with Grassmann, as a general name for poet (Kuhn’s Zeitschrift, vol. xvi, p. 174). U2 292 VEDIC HYMNS. Note 2. It is doubtful to which word savasa belongs. I take it to be used adverbially with vyushZishu. Verse 6. Note 1. We might also translate, ‘protect men from the stronger one,’ as we read I, 129, 4. patam #a sdhyasak yuvam sa rabhyasah na; and still more clearly in IV, 55,1. sahiyasad varuza mitra martat. But I doubt whether nvfn by itself would be used in the sense of our men, while narak is a common name of the Maruts, whether as divak narah, I, 64, 4, or as ndrak by themselves, I, 64, 10; 166, 13, &c. Note 2. On the meaning of avayé in dvay4tahe/4d, see Introduction, p. xx? Note 8. On dadhanaZ, see VIII, 97, 13, &c. MANDALA I, HYMN 172. 293 MANDALA I, HYMN 172. ASHTAKA II, ADHYAYA 4, VARGA 12. To THE Maruts (THE STORM-GODS). 1. May your march be brilliant, brilliant through your protection, O Maruts, you bounteous givers, shining like snakes ! 2. May that straightforward shaft of yours, O Maruts, bounteous givers, be far from us, and far the stone which you hurl! 3. Spare, O bounteous givers, the people of Trznaskanda, lift us up that we may live! 294 VEDIC HYMNS, NOTES. The hymn is ascribed to Agastya, the metre is Gayatri. None of its verses occurs in SV.,VS., TS., AV. Verse 1. Prof. Oldenberg conjectures Aitra dt{Z, and possibly mahibhanavad for ahibhanavak. See for y4mak fitrah ati V, 52, 2. té ydman panti; also VI, 48, 9. MANDALA II, HYMN 34. 295 MANDALA II, HYMN 34. ASHTAKA II, ADHYAYA 7, VARGA 19-21. To THE Maruts (THE STORM-GoDS).
2Verse 1. Prof. Oldenberg conjectures Aitra dt{Z, and possibly mahibhanavad for ahibhanavak. See for y4mak fitrah ati V, 52, 2. té ydman panti; also VI, 48, 9. MANDALA II, HYMN 34. 295 MANDALA II, HYMN 34. ASHTAKA II, ADHYAYA 7, VARGA 19-21. To THE Maruts (THE STORM-GoDS). 1. The Maruts charged with rain', endowed with fierce force, terrible like wild beasts’, blazing® in their strength‘, brilliant like fires, and impetuous‘, have uncovered the (rain-giving) cows by blowing away the cloud®. 2. The (Maruts) with their rings! appeared like the heavens with their stars’, they shone wide like streams from clouds as soon as Rudra, the strong man, was born for you, O golden-breasted Maruts, in the bright lap of Przsni®. 3. They wash! their horses like racers in the courses, they hasten with the points of the reed? on their quick steeds. O golden-jawed* Maruts, violently shaking (your jaws), you go quick‘ with your spotted deer’, being friends of one mind. 4. Those Maruts have grown to feed! all these beings, or, it may be, (they have come) hither for the sake of a friend, they who always bring quickening rain. They have spotted horses, their bounties cannot be taken away, they are like headlong charioteers on their ways*. 5. O Maruts, wielding your brilliant spears, come hither on smooth! roads with your fiery? cows (clouds) whose udders are swelling; (come hither), being of one mind, like swans toward their nests, to enjoy the sweet offering. 6. O one-minded Maruts, come to our prayers, come to our libations like (Indra) praised by men’! 296 VEDIC HYMNS. Fulfil (our prayer) like the udder of a barren cow?, and make the prayer glorious by booty to the singer. 7. Grant us this strong horse for our chariot, a draught! that rouses our prayers, from day to day, food to the singers, and to the poet in our homesteads? luck’, wisdom, inviolable and_ invincible strength. 8. When the gold-breasted Maruts harness the horses to their chariots, bounteous! in wealth, then it is as if a cow in the folds poured out? to her calf copious food, to every man who has offered libations. g. Whatever mortal enemy may have placed us among wolves}, shield us from hurt, ye Vasus! Turn the wheels with burning heat*® against him, and strike down the weapon of the impious fiend, O Rudras! 10. Your march, O Maruts, appears brilliant, whether even friends have milked the udder of Prisni, or whether, O sons of Rudra, you mean to blame him who praises you, and to weaken those who are weakening Trita, O unbeguiled heroes’. 11. We invoke you, the great Maruts, the constant wanderers, at the offering of the rapid Vishzu? ; holding ladles (full of libations) and prayerful we ask the golden-coloured and exalted Maruts for glorious wealth. 12. The Dasagvas (Maruts?)? carried on? the sacrifice first; may they rouse us at the break of dawn. Like the dawn, they uncover the dark nights with the red (rays), the strong ones, with their brilliant light, as with a sea of milk. ‘
312. The Dasagvas (Maruts?)? carried on? the sacrifice first; may they rouse us at the break of dawn. Like the dawn, they uncover the dark nights with the red (rays), the strong ones, with their brilliant light, as with a sea of milk. ‘ 13. With the (morning) clouds, as if with glittering red ornaments!, these Maruts have grown great in the sacred places?, Streaming down with rush- MANDALA II, HYMN 34. 297 ing splendour’, they have assumed their bright and brilliant colour. 14. Approaching! them for their great protection to help us, we invoke them with this worship, they whom Trita may bring near, like the five Hotrz priests for victory’, descending on their chariot to help. 15. May that grace of yours by which you help the wretched? across all anguish, and by which you deliver the worshipper from the reviler, come hither, O Maruts; may your favour approach us like a cow (going to her calf) ! 298 VEDIC HYMNS, NOTES. Hymn ascribed to Gritsamada. Metre, 1-14 Gagati, 15 Trishtubh, according to the paribhasha in the Sarvanukramazi 12,13. See also Ludwig, III, p. 59; Bergaigne, Recherches sur l'histoire de la liturgie védique, 1889, pp. 66 seq.; Oldenberg, Prolegomena, p. 144. None of its verses occurs in SV., VS., AV. The first verse is found in TB. II, 5, 5, 4, with three various readings, viz. tavishébhir tirmibhiz instead of tavishibhir ar#{na#, bhrimim instead of bhv/mim, and r{pa instead of apa. Verse 1. Note 1. Dharadvaré#, a word of doubtful import, possibly meaning wishing for rain, or the suitors of the streams of rain. The Maruts are sometimes represented as varas or suitors; cf. V, 60, 4. Note 2. Cf. II, 33, 11. Note 3. Bergaigne, II, 381, translates aréinak by chantres, singers, deriving it, as it would seem, from arka which, as he maintains (Journ. Asiat. 1884, IV, pp. 194 seq.), means always song in the RV. (Rel. Véd. I, 279). This, however, is not the case, as has been well shown by Pischel, Ved. Stud. I, pp. 23 seq. Besides, unless we change arkinah into arkizak, we must connect it with ari, light. Thus we read VIII, 41, 8, arkina pada. Note 4. Tavishébhir Orm{bhi#, the reading of the Taittirlyas, is explained by Sdyava by balavadbhir gamanaizZ. It may have been taken from RV. VI, 61, 2. Note 5. On vigishin, see I, 64, 125; I, 87, 1. Note 6. Bhrimi seems to me a name of the cloud, driven about by the wind. The Taittiriyas read bhrimim, and Sayama explains it by megham dhamantas Aalayantaz. In most passages, no doubt, bhyzmi means quick, fresh, and is opposed to radhra, IV, 32,2; VII, 56,20. In I, 31, 16, as applied to Agni, it may mean quick. But in our passage that meaning is impossible, and I prefer the traditional NOTES. II, 34, 2. 299
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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