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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VIII, 99, 6. d4nu te sishmam turdyantam iyatué kshomt sisum nd matara. Heaven and earth followed thy rapid strength, like mother-cows their calf. II, 16, 3. nd kshowfbhy4m paribhvé te indriyam. Thy strength is not to be compassed by heaven and earth. If after this we look at the passage translated by Professor Geldner, I, 180, 5. apa# kshoxt sakate mahina vam, we see at once that apa’ and kshont cannot be separated, and that we must translate, your M4hin4 reaches heaven and earth and the sky. Mahinda, according to Professor Geldner, means the magnificent woman, namely Sfry4, but it is possible that it may have been meant for ‘mahima, your greatness reaches heaven and earth and the sky. Apdas, which Professor Geldner translates ‘from the water,’ is the acc. plural, meaning the waters between heaven and earth, or the sky. It occurs again in connection with heaven and earth, the sun, heaven, and generally without any copula. Thus, VIII, 7, 22. apd, kshoni, stiryam, i.e. the waters (the sky), heaven and earth, the sun. I, 36, 8. réddasi apah, heaven and earth and the waters; cf. V, 31, 6. Likewise I, 52, 12. apd& svahk paribhif eshi 4 divam; V, 14, 4. avindat g4h apak svak; VI, 47, 14. apdk gh; cf. VI, 60, 2. VII, 44, 1. dy4vaprithivi apad svat, cf. X, 36,1; IX, 90, 4; 91, 6. , There remain five passages where kshomid occurs, and where Professor Geldner’s conjecture that it means women 310 VEDIC HYMNS. holds good. In I, 54,1, it may mean real women, or the women of the clouds. In I, 57, 4; 173, 7; VIII, 3, 10; 13, 17; also in X, 22, 9, women seems the most plausible translation. Note 2. Xétasya sddandni is almost impossible to translate. It may be the places in heaven where the Maruts are supposed to be, or the places where sacrifices are offered to them. Note 3. Atyena p4gas4 has been explained in different ways. Sfyaza renders it by always moving power; Grassmann by ‘ mit schnell erregtem Schimmer ;’ Ludwig, ‘mit eilender kraft, though he is no longer satisfied with this meaning, and suggests ‘net for catching. Roth has touched several times on this word. In the Allgemeine Monatsschrift of 1851, p. 87, he suggested for pdgas the meaning of ‘impression of a foot or of a carriage, perhaps also reflection.’ In his Notes on the Nirukta, p. 78 seq., he is very hard on the Indian commentators who explain the word by strength, but who never go conscientiously through all the passages in which a word occurs. He then still maintained that the word ought to be translated by track. It seems, however, that the most appropriate meaning in the passages in which p4gas occurs is splendour, though of course a stream of light may be conceived as a bright train or path. In some the meaning of light seems quite inevitable, for instance, III, 15, 1. vi p&gas& przthuna sdsukanahk. Agni, shining with broad light. VIII, 46, 25.4... yah{ makhdya p&ase. Come hither, Vayu, for strong light.
2In some the meaning of light seems quite inevitable, for instance, III, 15, 1. vi p&gas& przthuna sdsukanahk. Agni, shining with broad light. VIII, 46, 25.4... yah{ makhdya p&ase. Come hither, Vayu, for strong light. III, 14,1. (agniz) prithivydm pdgak asret. Agni assumed (or spread) splendour on earth. VII, 10, 1. usha# na gardhk prithi p&gak asret. (Agni,) like the lover of the dawn, assumed (or spread) wide splendour. III, 61, 5. drdhvam madhudhé divi p&gak asret. The dawn assumed rising splendour in the sky. VII, 3, 4. vi ydsya te prithivydm p&gak dsret. Thou (Agni) whose splendour spread on earth. NOTES. II, 34, 15. 311 IX, 68, 3. abhivragan akshitam p4gak 4 dade. (Soma) approaching assumed imperishable splendour. This splendour of Soma is also mentioned in IX, 109, 21, and the expression that he shakes his splendour (v7/tha kar) occurs IX, 76,1; 88,5. (Cf. Geldner, Ved. Stud. I, p. 117.) In VI, 21, 7. abhf tvA pfgak rakshdsaf vi tasthe, it would, no doubt, seem preferable to translate, ‘the power of the Rakshas came upon thee,’ but the ugram p4gaé, the fierce light, is not out of place either, while in most of the passages which we have examined, the meaning of power would be entirely out of place. In I, 121, 11, heaven and earth seem to be called p4gasi, the two splendours. Pischel, Ved. Stud. p. 87, translates atyena p&gasa by ‘durch das stattliche Ross,’ namely the Soma, but p&gas seems to be something that belongs to Soma, not Soma himself. Verse 14. Note 1. Grassmann suggests iyandé instead of iyanak. Note 2. Abhishéaye, for superiority or victory, rather than for assistance. Abhishd, with accent on the last syllable, means conqueror or victorious; see RV. I, 9, 1; III, 34, 4; X, 100, 12; 104, 10. Verse 15. Note 1. On radhra and its various applications, see Pischel, Ved. Stud. I, p. 124. 312 VEDIC HYMNS. MANDALA V, HYMN 82. ASHTAKA IV, ADHYAYA 3, VARGA 8-10. To THE Maruts (THE: STORM-GoDs). 1. O SyAvAsva, sing boldly with! the Maruts, the singers who, worthy themselves of sacrifice, rejoice in their guileless glory? according to their nature. 2. They are indeed boldly the friends of strong - power; they on their march protect all who by themselves are full of daring '. 3. Like rushing bulls, these Maruts spring over! the dark cows (the clouds)?, and then we perceive the might of the Maruts in heaven and on earth. 4. Let us boldly offer praise and sacrifice to your Maruts, to all them who protect the generation of men, who protect the mortal from injury. 5. They who are worthy, bounteous, men of perfect strength, to those heavenly Maruts who are worthy of sacrifice, praise the sacrifice ! 6. The tall men’, coming near with their bright chains, and their weapon, have hurled forth their spears. Behind these Maruts there came by itself the splendour of heaven, like laughing lightnings*, 7. Those who have grown up on earth, or in the wide sky, or in the realm of the rivers, or in the abode of the great heaven,
3Behind these Maruts there came by itself the splendour of heaven, like laughing lightnings*, 7. Those who have grown up on earth, or in the wide sky, or in the realm of the rivers, or in the abode of the great heaven, 8. Praise that host of the Maruts, endowed with true strength and boldness, whether those rushing heroes have by themselves harnessed (their horses) for triumph, g. Or whether these brilliant Maruts have in the (speckled) cloud clothed themselves in wool’, or MANDALA V, HYMN 52. 313 whether by their strength they cut the mountain asunder with the tire of their chariot ; 10. Call them comers, or goers, or enterers, or followers, under all these names, they watch on the straw! for my sacrifice. 11, The men (the Maruts) watch, and their steeds watch. Then, so brilliant are their forms to be seen, that people say, Look at the strangers" ! 12. In measured steps! and wildly shouting? the gleemen® have danced toward the well (the cloud). They who appeared one by one like thieves, were helpers to me to see the light‘. 13. Worship, therefore, O seer, that host of Maruts, and keep and delight them with your voice, they who are themselves wise! poets, tall heroes armed with lightning-spears. 14. Approach, O seer, the host of Maruts, as a woman approaches a friend, for a gift’; and you, Maruts, bold in your strength?, hasten hither, even from heaven, when you have been praised by our hymns. 15. If he, after perceiving them, has approached them as gods with an offering, then may he for a gift remain united with the brilliant (Maruts), who by their ornaments are glorious on their march. 16. They, the wise! Maruts, the lords, who, when there was inquiry for their kindred, told me of the cow, they told me of Przsni as their mother, and of the strong Rudra as their father. 17. The seven and seven heroes! gave me each a hundred. On the Yamuna I clear off glorious wealth in cows, I clear wealth in horses. 314 VEDIC HYMNS. NOTES. This hymn is ascribed to Sydvasva Atreya. Metre, Anushtubh, 1-5, 7-15; Pankti, 6, 16, and 17. Sdyana seems to take verse 16 as an Anush/¢ubh, which of course is a mistake. No verse of this hymn occurs in SV., VS., TS., TB. MS., AV. Verse 1. Note 1 One expects the dative or accusative after arka. The instrumental leaves us no choice but to translate, ‘Sing with the Maruts, who are themselves famous as singers.’ Cf. I, 6, 8; V, 60, 8. Note 2. On srdva4 mddanti, see Gaedicke, Accusativ, P- 75- Verse 2. Note L Dhrishadvinas may also refer to the Maruts. Verse 3. Note 1. One expects ddhi instead of ati, see Gaedicke, Accusativ, p. 95 seq. Note 2. See note to I, 37, 5; also, Bartholomae in Bezzenberger’s Beitrige, XV, 211. The’ whole verse has been discussed by Benfey, Vedica und Verwandtes, p. 152 seq- Verse 6.
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.
1VIII, 99, 6. d4nu te sishmam turdyantam iyatué kshomt sisum nd matara. Heaven and earth followed thy rapid strength, like mother-cows their calf. II, 16, 3. nd kshowfbhy4m paribhvé te indriyam. Thy strength is not to be compassed by heaven and earth. If after this we look at the passage translated by Professor Geldner, I, 180, 5. apa# kshoxt sakate mahina vam, we see at once that apa’ and kshont cannot be separated, and that we must translate, your M4hin4 reaches heaven and earth and the sky. Mahinda, according to Professor Geldner, means the magnificent woman, namely Sfry4, but it is possible that it may have been meant for ‘mahima, your greatness reaches heaven and earth and the sky. Apdas, which Professor Geldner translates ‘from the water,’ is the acc. plural, meaning the waters between heaven and earth, or the sky. It occurs again in connection with heaven and earth, the sun, heaven, and generally without any copula. Thus, VIII, 7, 22. apd, kshoni, stiryam, i.e. the waters (the sky), heaven and earth, the sun. I, 36, 8. réddasi apah, heaven and earth and the waters; cf. V, 31, 6. Likewise I, 52, 12. apd& svahk paribhif eshi 4 divam; V, 14, 4. avindat g4h apak svak; VI, 47, 14. apdk gh; cf. VI, 60, 2. VII, 44, 1. dy4vaprithivi apad svat, cf. X, 36,1; IX, 90, 4; 91, 6. , There remain five passages where kshomid occurs, and where Professor Geldner’s conjecture that it means women 310 VEDIC HYMNS. holds good. In I, 54,1, it may mean real women, or the women of the clouds. In I, 57, 4; 173, 7; VIII, 3, 10; 13, 17; also in X, 22, 9, women seems the most plausible translation. Note 2. Xétasya sddandni is almost impossible to translate. It may be the places in heaven where the Maruts are supposed to be, or the places where sacrifices are offered to them. Note 3. Atyena p4gas4 has been explained in different ways. Sfyaza renders it by always moving power; Grassmann by ‘ mit schnell erregtem Schimmer ;’ Ludwig, ‘mit eilender kraft, though he is no longer satisfied with this meaning, and suggests ‘net for catching. Roth has touched several times on this word. In the Allgemeine Monatsschrift of 1851, p. 87, he suggested for pdgas the meaning of ‘impression of a foot or of a carriage, perhaps also reflection.’ In his Notes on the Nirukta, p. 78 seq., he is very hard on the Indian commentators who explain the word by strength, but who never go conscientiously through all the passages in which a word occurs. He then still maintained that the word ought to be translated by track. It seems, however, that the most appropriate meaning in the passages in which p4gas occurs is splendour, though of course a stream of light may be conceived as a bright train or path. In some the meaning of light seems quite inevitable, for instance, III, 15, 1. vi p&gas& przthuna sdsukanahk. Agni, shining with broad light. VIII, 46, 25.4... yah{ makhdya p&ase. Come hither, Vayu, for strong light.
2In some the meaning of light seems quite inevitable, for instance, III, 15, 1. vi p&gas& przthuna sdsukanahk. Agni, shining with broad light. VIII, 46, 25.4... yah{ makhdya p&ase. Come hither, Vayu, for strong light. III, 14,1. (agniz) prithivydm pdgak asret. Agni assumed (or spread) splendour on earth. VII, 10, 1. usha# na gardhk prithi p&gak asret. (Agni,) like the lover of the dawn, assumed (or spread) wide splendour. III, 61, 5. drdhvam madhudhé divi p&gak asret. The dawn assumed rising splendour in the sky. VII, 3, 4. vi ydsya te prithivydm p&gak dsret. Thou (Agni) whose splendour spread on earth. NOTES. II, 34, 15. 311 IX, 68, 3. abhivragan akshitam p4gak 4 dade. (Soma) approaching assumed imperishable splendour. This splendour of Soma is also mentioned in IX, 109, 21, and the expression that he shakes his splendour (v7/tha kar) occurs IX, 76,1; 88,5. (Cf. Geldner, Ved. Stud. I, p. 117.) In VI, 21, 7. abhf tvA pfgak rakshdsaf vi tasthe, it would, no doubt, seem preferable to translate, ‘the power of the Rakshas came upon thee,’ but the ugram p4gaé, the fierce light, is not out of place either, while in most of the passages which we have examined, the meaning of power would be entirely out of place. In I, 121, 11, heaven and earth seem to be called p4gasi, the two splendours. Pischel, Ved. Stud. p. 87, translates atyena p&gasa by ‘durch das stattliche Ross,’ namely the Soma, but p&gas seems to be something that belongs to Soma, not Soma himself. Verse 14. Note 1. Grassmann suggests iyandé instead of iyanak. Note 2. Abhishéaye, for superiority or victory, rather than for assistance. Abhishd, with accent on the last syllable, means conqueror or victorious; see RV. I, 9, 1; III, 34, 4; X, 100, 12; 104, 10. Verse 15. Note 1. On radhra and its various applications, see Pischel, Ved. Stud. I, p. 124. 312 VEDIC HYMNS. MANDALA V, HYMN 82. ASHTAKA IV, ADHYAYA 3, VARGA 8-10. To THE Maruts (THE: STORM-GoDs). 1. O SyAvAsva, sing boldly with! the Maruts, the singers who, worthy themselves of sacrifice, rejoice in their guileless glory? according to their nature. 2. They are indeed boldly the friends of strong - power; they on their march protect all who by themselves are full of daring '. 3. Like rushing bulls, these Maruts spring over! the dark cows (the clouds)?, and then we perceive the might of the Maruts in heaven and on earth. 4. Let us boldly offer praise and sacrifice to your Maruts, to all them who protect the generation of men, who protect the mortal from injury. 5. They who are worthy, bounteous, men of perfect strength, to those heavenly Maruts who are worthy of sacrifice, praise the sacrifice ! 6. The tall men’, coming near with their bright chains, and their weapon, have hurled forth their spears. Behind these Maruts there came by itself the splendour of heaven, like laughing lightnings*, 7. Those who have grown up on earth, or in the wide sky, or in the realm of the rivers, or in the abode of the great heaven,
3Behind these Maruts there came by itself the splendour of heaven, like laughing lightnings*, 7. Those who have grown up on earth, or in the wide sky, or in the realm of the rivers, or in the abode of the great heaven, 8. Praise that host of the Maruts, endowed with true strength and boldness, whether those rushing heroes have by themselves harnessed (their horses) for triumph, g. Or whether these brilliant Maruts have in the (speckled) cloud clothed themselves in wool’, or MANDALA V, HYMN 52. 313 whether by their strength they cut the mountain asunder with the tire of their chariot ; 10. Call them comers, or goers, or enterers, or followers, under all these names, they watch on the straw! for my sacrifice. 11, The men (the Maruts) watch, and their steeds watch. Then, so brilliant are their forms to be seen, that people say, Look at the strangers" ! 12. In measured steps! and wildly shouting? the gleemen® have danced toward the well (the cloud). They who appeared one by one like thieves, were helpers to me to see the light‘. 13. Worship, therefore, O seer, that host of Maruts, and keep and delight them with your voice, they who are themselves wise! poets, tall heroes armed with lightning-spears. 14. Approach, O seer, the host of Maruts, as a woman approaches a friend, for a gift’; and you, Maruts, bold in your strength?, hasten hither, even from heaven, when you have been praised by our hymns. 15. If he, after perceiving them, has approached them as gods with an offering, then may he for a gift remain united with the brilliant (Maruts), who by their ornaments are glorious on their march. 16. They, the wise! Maruts, the lords, who, when there was inquiry for their kindred, told me of the cow, they told me of Przsni as their mother, and of the strong Rudra as their father. 17. The seven and seven heroes! gave me each a hundred. On the Yamuna I clear off glorious wealth in cows, I clear wealth in horses. 314 VEDIC HYMNS. NOTES. This hymn is ascribed to Sydvasva Atreya. Metre, Anushtubh, 1-5, 7-15; Pankti, 6, 16, and 17. Sdyana seems to take verse 16 as an Anush/¢ubh, which of course is a mistake. No verse of this hymn occurs in SV., VS., TS., TB. MS., AV. Verse 1. Note 1 One expects the dative or accusative after arka. The instrumental leaves us no choice but to translate, ‘Sing with the Maruts, who are themselves famous as singers.’ Cf. I, 6, 8; V, 60, 8. Note 2. On srdva4 mddanti, see Gaedicke, Accusativ, P- 75- Verse 2. Note L Dhrishadvinas may also refer to the Maruts. Verse 3. Note 1. One expects ddhi instead of ati, see Gaedicke, Accusativ, p. 95 seq. Note 2. See note to I, 37, 5; also, Bartholomae in Bezzenberger’s Beitrige, XV, 211. The’ whole verse has been discussed by Benfey, Vedica und Verwandtes, p. 152 seq- Verse 6.
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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