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. 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. Note 1. This verse has been discussed before, I, 168, 7, note. Benfey (Nachrichten der K. Ges. der Wiss. zu Gottingen, 1876, 28 Juni; comp. Vedica und Verwandtes, p- 141) translated it: ‘Heran...haben die Helden, die hehren, ihre Speere geschleudert ; ihnen, den Maruts, nach (erheben sich) traun gleichsam lachende Blitze, erhebt sich selbst des Himmels Glanz.’ Rzshvé# seems here, as in verse 13, to refer to the Maruts, as in IV, 19, 1, rishvam refers to Indra, though it can be used of weapons also, see VI, 18, 10. As to the instrumentalis comitativus in rukma{f and yudhd4, see Lanmaan, p. 335. NOTES. V, 52, 9. 315 Note 2. Benfey’s explanation of gdghghatih is ingenious, though it leaves some difficulties. The writing of ghgé in Devanagari may have been meant for ggh, as in akhkhalikritya, VII, 103, 3. But there remains the fact that gaksh occurs in the sense of laughing, I, 33, 7, and one does not see why it should have undergone a Prakritic change in our passage, and not there. It might be a mimetic word, to express,the sound of rattling and clattering ; cf. ga#iganabhavan, VITI, 43, 8. Verse 8. Note 1. As to the adjective in the masculine gender after sardhas, see I, 37, 1, note. The meaning of rtbhvas, bold, rabid, is doubtful; see Bergaigne, Rel. Véd. II, 408. Verse 9. Note 1. Sadya#a takes Parushwi as the name of one of the rivers of the Punjab, called the Iravati, and at present the Ravi. Parushzi might mean speckled, muddy, as a synonym of prisni. Roth has suggested that parushwi might here mean cloud. But what is the meaning of parushai in a similar passage, IV, 22, 2. ({ndrak) sriyé parushzim ushdmasak drnim ydsyAk pdrvani sakhydya vivyé? If it means that Indra clothed himself in speckled wool, that wool might be intended for what we call woolly or fleecy clouds. As the Maruts often perform the same acts as Indra, we might read in our verse utd sma té parusha#is firsz4hk, and pronounce uta sma té pdrushazia tirza, though Lanman, p. 395, objects to ias for fs in the acc. plur. See, however, hetiZ ddevi# in VIII, 61, 16. The instrumental singular is possible, but again unusual with vas, pdrushzy4 tira. Possibly the original meaning of parushi may have been forgotten, and if the name of the river Parushzi was generally known, it might easily have taken the place of parushz?, the cloud. For other explanations see Roth, Uber gewisse Kiirzungen, Wien, 1887; Bartholomae, in Kuhn’s Zeitschrift, XXIX, 583; Schmidt, Die Pluralbildungen der indogermanischen Neutra, 1889, P- 307. 316 VEDIC HYMNS. Verse 10.
2For other explanations see Roth, Uber gewisse Kiirzungen, Wien, 1887; Bartholomae, in Kuhn’s Zeitschrift, XXIX, 583; Schmidt, Die Pluralbildungen der indogermanischen Neutra, 1889, P- 307. 316 VEDIC HYMNS. Verse 10. Note 1 Vish/ard/ does not occur again, and Lanman is therefore quite justified in assigning to it the meaning of straw (p. 339). He paraphrases: ‘Let their customs carry them where they may, yet when I sacrifice, they wait quietly on the straw, i.e. the altar, for it.’ He reads in the Pada text vi-staré for vi-star4z. Vish¢arin, which occurs AV. IV, 34, 1, does not throw much light on the exact meaning of vish¢4ra in this place. If we retain vish¢4ra/, the nominative, we must assign to it the meaning of crowd, and refer it to the Maruts. Verse 11. Note 1. Pardvata is a turtle-dove (VS. XXIV, 25), and it is just possible that the Maruts might have been compared tothem. But paravata is used in VIII, 100, 6, as an epithet of vasu, wealth, and in VIII, 34, 18, we read of rAtis (not ratris), i.e. gifts of Paravata. The river Sarasvati is called paravataghni, killing P4ravata, VI, 61, 2, and in the Pazkav. Br. IX, 4, 11, we hear that Turasravas and the Paravatas offered their Somas together. I am therefore inclined to take P4rdvata, lit. distant people, extranei, strangers, as a name of an Aryan border clan with whom the Vedic Aryas were sometimes at war, sometimes at peace. In that case the frontier-river, the Sarasvati, might be called the destroyer or enemy of the Pardvatas. As their wealth and gifts have been mentioned, to compare the Maruts with the Péravatas may mean no more than that the Maruts also are rich and generous. Ludwig thinks of the Tapufra:, which seems more doubtful. For a different interpretation see Delbriick, Syntax, p. 531. Verse 12. Note 1. I take #Aandahstubh in the sense of stepping (according to) a measure, as explained in my Preface(1st ed.), p. cii, though I do not doubt that that meaning was afterwards forgotten, and replaced by the technical meaning of stubh, to shout. See Béhtlingk-Roth, s.v. stubh, and NOTES. V, 52, I5. 317 stobhagrantha, SAma-veda, Bibl. Ind., II, p. 519. It can hardly be supposed that such artificial performances of Vedic hymns, as are preserved in the Sdma-veda, could have suggested the first names of the ancient metres. Note 2. Kubhanyt can only be derived from bhan, to shout. Note 3. The kirfzak are probably intended here for strolling minstrels who, when they approached the well of a village (here the cloud), might be taken either for friends or foes. Note 4. Drés{ tvishé. Grassmann translates: ‘Wie Rauberbanden schienen sie geschart zum Andrang meinem Blick.’ Ludwig better: ‘Helfer waren sie, glanz zu sehn.’ We mist either read drisé tvishé, to see the light, or drisé tvishi, to be seen by light. See, however, P. G., Ved. Stud. p- 225. Verse 13.
3Drés{ tvishé. Grassmann translates: ‘Wie Rauberbanden schienen sie geschart zum Andrang meinem Blick.’ Ludwig better: ‘Helfer waren sie, glanz zu sehn.’ We mist either read drisé tvishé, to see the light, or drisé tvishi, to be seen by light. See, however, P. G., Ved. Stud. p- 225. Verse 13. Note 1. Vedhas, wise. The different possible meanings of this word have been discussed by Ludwig, Z.D.M.G. XL, p. 716; and by Bartholomae, in Kuhn’s Zeitschrift, XXVII, p. 361. Verse 14. Note 1. On dand, see Lanman, pp. 533, 335; P. G., Ved. Stud. p. 101, Note 2. Dhvishnavah dgas4 to be read - yu - vu -. Verse 15. This verse, as Roth says, is very obscure, and the translation is purely tentative. Grassmann derives vakshav4 from vah in the sense of an offering. It may more easily be derived from vaksh, i.e. what gives increase, and be taken as an instrumental. Pischel shows that in many passages vaksham4 in the plural has the meaning of yoni, also of the yoni on the altar. But even this meaning does not throw much light on our passage. The first pada may possibly be taken in an interrogative and conditional sense, or we may translate: ‘ Now, having perceived them, may he, as a refreshing draught goes to the gods, come 318 VEDIC HYMNS. together with the Maruts for his reward.’ Whatever the verse may mean, eshdm devdn cannot mean the gods of the Maruts, or prove the existence of idols, as Bollensen (Z.D.M.G. XXII, 587) and even Muir (S.T.V, 454) imagined. The translation of Pischel, Ved. Stud. p. 101, siribhiz a#gibhi% mit ‘ Herren, die schmieren, d.h. ordentlich bezahlen,’ seems too exclusively German. Could aagin be an adjective, in the sense of possessed of afigis? Verse 16, Note 1. If sikvas is not to be derived from sak (see Hiibschmann, Vocalsystem, pp. 64, 186), we should have to derive nis, night, from a root altogether different from that which yields nakt, ndkta, &c. But how does sfkvas come to mean, according to Ludwig, both bunch of flowers, and flaming? Does he connect it with sikha? Surely, if siksh may stand for sisak-s, why not sik-vas for *sisakvas? ‘Bright’ leaves it doubtful whether it means clever or flaming. Verse 17. Note 1. The seven, seven heroes need not be the Maruts, but some liberal patrons who rewarded SyAvAsva. See Bergaigne, Rel. Véd. II, 371. MANDALA V, HYMN 53. 319 MANDALA V, HYMN 53. ASHT7AKA IV, ADHYAYA 38, VARGA 11-18. To THE Maruts (THE STORM-GODS). 1. Who knows their birth ? or who was of yore in the favour of the Maruts, when they harnessed the spotted deer}? 2. Who has heard them when they had mounted their chariots, how they went forth? For the sake of what liberal giver (Sudas) did they run, and their comrades followed !, (as) streams of rain (filled) with food ? 3. They themselves said to me when day by day! they came to the feast with their birds*?: they (the Maruts) are manly youths and blameless; seeing them, praise them thus ;
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. 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. Note 1. This verse has been discussed before, I, 168, 7, note. Benfey (Nachrichten der K. Ges. der Wiss. zu Gottingen, 1876, 28 Juni; comp. Vedica und Verwandtes, p- 141) translated it: ‘Heran...haben die Helden, die hehren, ihre Speere geschleudert ; ihnen, den Maruts, nach (erheben sich) traun gleichsam lachende Blitze, erhebt sich selbst des Himmels Glanz.’ Rzshvé# seems here, as in verse 13, to refer to the Maruts, as in IV, 19, 1, rishvam refers to Indra, though it can be used of weapons also, see VI, 18, 10. As to the instrumentalis comitativus in rukma{f and yudhd4, see Lanmaan, p. 335. NOTES. V, 52, 9. 315 Note 2. Benfey’s explanation of gdghghatih is ingenious, though it leaves some difficulties. The writing of ghgé in Devanagari may have been meant for ggh, as in akhkhalikritya, VII, 103, 3. But there remains the fact that gaksh occurs in the sense of laughing, I, 33, 7, and one does not see why it should have undergone a Prakritic change in our passage, and not there. It might be a mimetic word, to express,the sound of rattling and clattering ; cf. ga#iganabhavan, VITI, 43, 8. Verse 8. Note 1. As to the adjective in the masculine gender after sardhas, see I, 37, 1, note. The meaning of rtbhvas, bold, rabid, is doubtful; see Bergaigne, Rel. Véd. II, 408. Verse 9. Note 1. Sadya#a takes Parushwi as the name of one of the rivers of the Punjab, called the Iravati, and at present the Ravi. Parushzi might mean speckled, muddy, as a synonym of prisni. Roth has suggested that parushwi might here mean cloud. But what is the meaning of parushai in a similar passage, IV, 22, 2. ({ndrak) sriyé parushzim ushdmasak drnim ydsyAk pdrvani sakhydya vivyé? If it means that Indra clothed himself in speckled wool, that wool might be intended for what we call woolly or fleecy clouds. As the Maruts often perform the same acts as Indra, we might read in our verse utd sma té parusha#is firsz4hk, and pronounce uta sma té pdrushazia tirza, though Lanman, p. 395, objects to ias for fs in the acc. plur. See, however, hetiZ ddevi# in VIII, 61, 16. The instrumental singular is possible, but again unusual with vas, pdrushzy4 tira. Possibly the original meaning of parushi may have been forgotten, and if the name of the river Parushzi was generally known, it might easily have taken the place of parushz?, the cloud. For other explanations see Roth, Uber gewisse Kiirzungen, Wien, 1887; Bartholomae, in Kuhn’s Zeitschrift, XXIX, 583; Schmidt, Die Pluralbildungen der indogermanischen Neutra, 1889, P- 307. 316 VEDIC HYMNS. Verse 10.
2For other explanations see Roth, Uber gewisse Kiirzungen, Wien, 1887; Bartholomae, in Kuhn’s Zeitschrift, XXIX, 583; Schmidt, Die Pluralbildungen der indogermanischen Neutra, 1889, P- 307. 316 VEDIC HYMNS. Verse 10. Note 1 Vish/ard/ does not occur again, and Lanman is therefore quite justified in assigning to it the meaning of straw (p. 339). He paraphrases: ‘Let their customs carry them where they may, yet when I sacrifice, they wait quietly on the straw, i.e. the altar, for it.’ He reads in the Pada text vi-staré for vi-star4z. Vish¢arin, which occurs AV. IV, 34, 1, does not throw much light on the exact meaning of vish¢4ra in this place. If we retain vish¢4ra/, the nominative, we must assign to it the meaning of crowd, and refer it to the Maruts. Verse 11. Note 1. Pardvata is a turtle-dove (VS. XXIV, 25), and it is just possible that the Maruts might have been compared tothem. But paravata is used in VIII, 100, 6, as an epithet of vasu, wealth, and in VIII, 34, 18, we read of rAtis (not ratris), i.e. gifts of Paravata. The river Sarasvati is called paravataghni, killing P4ravata, VI, 61, 2, and in the Pazkav. Br. IX, 4, 11, we hear that Turasravas and the Paravatas offered their Somas together. I am therefore inclined to take P4rdvata, lit. distant people, extranei, strangers, as a name of an Aryan border clan with whom the Vedic Aryas were sometimes at war, sometimes at peace. In that case the frontier-river, the Sarasvati, might be called the destroyer or enemy of the Pardvatas. As their wealth and gifts have been mentioned, to compare the Maruts with the Péravatas may mean no more than that the Maruts also are rich and generous. Ludwig thinks of the Tapufra:, which seems more doubtful. For a different interpretation see Delbriick, Syntax, p. 531. Verse 12. Note 1. I take #Aandahstubh in the sense of stepping (according to) a measure, as explained in my Preface(1st ed.), p. cii, though I do not doubt that that meaning was afterwards forgotten, and replaced by the technical meaning of stubh, to shout. See Béhtlingk-Roth, s.v. stubh, and NOTES. V, 52, I5. 317 stobhagrantha, SAma-veda, Bibl. Ind., II, p. 519. It can hardly be supposed that such artificial performances of Vedic hymns, as are preserved in the Sdma-veda, could have suggested the first names of the ancient metres. Note 2. Kubhanyt can only be derived from bhan, to shout. Note 3. The kirfzak are probably intended here for strolling minstrels who, when they approached the well of a village (here the cloud), might be taken either for friends or foes. Note 4. Drés{ tvishé. Grassmann translates: ‘Wie Rauberbanden schienen sie geschart zum Andrang meinem Blick.’ Ludwig better: ‘Helfer waren sie, glanz zu sehn.’ We mist either read drisé tvishé, to see the light, or drisé tvishi, to be seen by light. See, however, P. G., Ved. Stud. p- 225. Verse 13.
3Drés{ tvishé. Grassmann translates: ‘Wie Rauberbanden schienen sie geschart zum Andrang meinem Blick.’ Ludwig better: ‘Helfer waren sie, glanz zu sehn.’ We mist either read drisé tvishé, to see the light, or drisé tvishi, to be seen by light. See, however, P. G., Ved. Stud. p- 225. Verse 13. Note 1. Vedhas, wise. The different possible meanings of this word have been discussed by Ludwig, Z.D.M.G. XL, p. 716; and by Bartholomae, in Kuhn’s Zeitschrift, XXVII, p. 361. Verse 14. Note 1. On dand, see Lanman, pp. 533, 335; P. G., Ved. Stud. p. 101, Note 2. Dhvishnavah dgas4 to be read - yu - vu -. Verse 15. This verse, as Roth says, is very obscure, and the translation is purely tentative. Grassmann derives vakshav4 from vah in the sense of an offering. It may more easily be derived from vaksh, i.e. what gives increase, and be taken as an instrumental. Pischel shows that in many passages vaksham4 in the plural has the meaning of yoni, also of the yoni on the altar. But even this meaning does not throw much light on our passage. The first pada may possibly be taken in an interrogative and conditional sense, or we may translate: ‘ Now, having perceived them, may he, as a refreshing draught goes to the gods, come 318 VEDIC HYMNS. together with the Maruts for his reward.’ Whatever the verse may mean, eshdm devdn cannot mean the gods of the Maruts, or prove the existence of idols, as Bollensen (Z.D.M.G. XXII, 587) and even Muir (S.T.V, 454) imagined. The translation of Pischel, Ved. Stud. p. 101, siribhiz a#gibhi% mit ‘ Herren, die schmieren, d.h. ordentlich bezahlen,’ seems too exclusively German. Could aagin be an adjective, in the sense of possessed of afigis? Verse 16, Note 1. If sikvas is not to be derived from sak (see Hiibschmann, Vocalsystem, pp. 64, 186), we should have to derive nis, night, from a root altogether different from that which yields nakt, ndkta, &c. But how does sfkvas come to mean, according to Ludwig, both bunch of flowers, and flaming? Does he connect it with sikha? Surely, if siksh may stand for sisak-s, why not sik-vas for *sisakvas? ‘Bright’ leaves it doubtful whether it means clever or flaming. Verse 17. Note 1. The seven, seven heroes need not be the Maruts, but some liberal patrons who rewarded SyAvAsva. See Bergaigne, Rel. Véd. II, 371. MANDALA V, HYMN 53. 319 MANDALA V, HYMN 53. ASHT7AKA IV, ADHYAYA 38, VARGA 11-18. To THE Maruts (THE STORM-GODS). 1. Who knows their birth ? or who was of yore in the favour of the Maruts, when they harnessed the spotted deer}? 2. Who has heard them when they had mounted their chariots, how they went forth? For the sake of what liberal giver (Sudas) did they run, and their comrades followed !, (as) streams of rain (filled) with food ? 3. They themselves said to me when day by day! they came to the feast with their birds*?: they (the Maruts) are manly youths and blameless; seeing them, praise them thus ;
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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