Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Arzas4m as an adjective, with the accent on the last syllable, does not occur again, but it can hardly mean anything but waving. If it will stand for the sea, we might translate, ‘When you clear the waving sea (or air), as the caterpillar a tree.’ Note 2. Ardmati seems here to mean service or obedience, not a person who is willing to serve. Verse 8. Note 1. To translate aryamdzah by friends is unsatisfactory. Bergaigne takes it for Aryaman, Mitra, and Varuaa, the three Aryamans, as we say the two Mitras, and points out that these three gods do send rain, in I, 79, 3; VII, 40, 4. Note 2. It ought to be kavandhinak as much as kavandha, V, 85, 3. Note 8. Madhva# dndhas4; Grassmann, ‘ mit des Honigs Seim.’ Verse 10. Note 1 Sabharas is evidently a recognised epithet of the Maruts, see VS. XVII, 81 and 84, but its meaning is doubtful. We have visv4bharasam, IV, 1, 19, as an epithet of Agni, which does not help us much. If bharas means burden, sabharas may mean those who work together, companions, friends. NOTES, V, 54, 13. 331 Verse 11. ‘Note 1. See Muir, S. T. V, p. 149. On siprak &c., see II, 34, 3, note. Verse 12. Note 1. The red apple to be shaken from the firmament can only be the lightning. Vi-dhd is construed with two accusatives, as in IIT, 45, 4; V, 57, 3. Gaedicke, Accusativ, p. 266. Note 2. Aryd# cannot be a vocative, on account of the accent, nor a nominative on account of the context. There remains nothing but to take it as a genitive, and connect it with agrzbhita, though such a construction has few parallels, except perhaps in such sentences as havyak karshanindm, VI, 22, 1, &c. Possibly it may be intended as an epithet of the Maruts. Bergaigne (Journ. As. 1884, p- 190), ‘au profit du pauvre.’ Geldner (Ved. Stud. I, p. 148) proposes a very bold translation: ‘The sacrificial nets are being contracted, when the Maruts rush on. The priests (ritayu) roar their (as catching-net) extended shouting. The sense is said to be that when the Maruts appear, all priests try to catch them by shouting. See, however, Oldenberg in Gott. Gel. Anzeigen, 1890, p. 414. Verse 18. Note 1. For rathy4h, see II, 24, 15. raya syama rathyas vayasvatahk ; VI, 48, 9. Note 2. Raranta, 2nd pers. plur. imp. intens, but Pada has raranta. Why not rarata? Note 8. Yuékfati has been compared by Kuhn (K. Z. III, 328) with dvone; but see Brugmann, Grundriss, I, pp. 110, 118. Note 4. Tishya must be the name of a star, hardly, as Sayana suggests, of the sun. It ought to be a star which does not set. See Weber, Uber alte iranische Sternnamen, p- 14. Ludwig quotes from TS. II, 2, 10, 1 seq., an identification of Tishya with Rudra. 332 VEDIC HYMNS. Verse 14. Note 1. Grassmann marks this verse as late, Ludwig defends it. We must know what is meant by late before we decide. Bharata may mean simply a warrior, or a Bharata ; see Ludwig, III, 175-176; Oldenberg, Buddha (1st edition), p. 413.
2332 VEDIC HYMNS. Verse 14. Note 1. Grassmann marks this verse as late, Ludwig defends it. We must know what is meant by late before we decide. Bharata may mean simply a warrior, or a Bharata ; see Ludwig, III, 175-176; Oldenberg, Buddha (1st edition), p. 413. Note 2. Arvantam vagam, a horse, his strength. See Bergaigne, Rel. Véd. II, 405; Pischel, Ved. Stud. p. 46. Note 8. Could srushfimat here mean obedient? MANDALA V, HYMN 55. 333 MANDALA V, HYMN 55. ASHT7AKA IV, ADHYAYA 8, VARGA 17-18. To tHE Maruts (THE STORM-GoDs). 1. The chasing! Maruts with gleaming spears, the golden-breasted, have gained great strength, they move along on quick well-broken horses ;— when they went in triumph, the chariots followed. 2. You have yourselves, you know, acquired power ; you shine bright and wide, you great ones. They have even measured the sky with their strength ;—when they went in triumph, the chariots followed. 3. The strong heroes, born together, and nourished together, have further grown to real beauty. They shine brilliantly like the rays of the sun ;— when they went in triumph, the chariots followed. 4. Your greatness, O Maruts, is to be honoured, it is to be yearned for like the sight of the sun. Place us also in immortality ;—when they went in triumph, the chariots followed. 5. O Maruts, you raise’ the rain from the sea, and rain it down, O yeomen?! Your milch-cows, O destroyers*, are never destroyed ;—when they went in triumph, the chariots followed. 6. When you have joined the deer as horses! to the shafts, and have clothed yourselves in golden garments, then, O Maruts, you scatter all enemies ;— when they went in triumph, the chariots followed. 7. Not mountains, not rivers have kept you back, wherever you see, O Maruts, there you go. You 334 VEDIC HYMNS. go even round heaven and earth ;—when they went in triumph, the chariots followed. 8. Be it old, O Maruts, or be it new, be it spoken, O Vasus, or be it recited, you take cognisance of it all;—when they went in triumph, the chariots followed. g. Have mercy on us, O Maruts, do not strike us, extend to us your manifold protection. Do remember the praise, the friendship ;—when they went in triumph, the chariots followed. 10. Lead us, O Maruts, towards greater wealth, and out of tribulations, when you have been praised. O worshipful Maruts, accept our offering, and let us be lords of treasures ! NOTES. V, 55, 5. 335 NOTES. The same poet, Syavasva Atreya. Metre, 1-9 Gagatt; 10 Trishtubh. None of the verses occurs in SV., VS., AV. Verse 5 is found in TS. II, 4, 8, 2; MS. II, 4, 7. The refrain probably means that when the Maruts march in triumph, the chariots of their army, or the chariots of other gods, follow. The latter view is taken by Sayana, TS. II, 4, 8, 2. Verse 1.
3None of the verses occurs in SV., VS., AV. Verse 5 is found in TS. II, 4, 8, 2; MS. II, 4, 7. The refrain probably means that when the Maruts march in triumph, the chariots of their army, or the chariots of other gods, follow. The latter view is taken by Sayana, TS. II, 4, 8, 2. Verse 1. Note 1 Prdyagyu, generally explained by rushing forward, but in that sense hardly to be derived from yag, to sacrifice, may stand for an old Vedic form prayakshyu, changed into prayagyu by priests who had forgotten the root yaksh, and thought of nothing but sacrifices. This root yaksh has been identified by Grassmann with OHG. jag6n (venari, persequi), originally to rush after, to hunt, to try to injure or kill (cf. mviganydvah, X, 40, 4). This would explain most derivations from yaksh, not excepting the later Yakshas, and would yield an excellent sense for prayakshyu, as an epithet of the Maruts. See note to VII, 56,16. Pischel, Ved. Stud. I, p. 98, is satisfied with deriving prayagyu and prishtkaprayag from the root yag, to sacrifice, and translates it by sacrificing, but in the sense of causing sacrifices to be offered. Verse 5. Note 1. The verb irayatha is transitive ; see Gaedicke, Accusativ, p. 54, and compare AV. IV, 27, 4. apds samudrdd divam ud vahanti. Note 2. I have translated purishizak by yeomen, in the sense of cultivators of the land. I have followed Roth, who shows that purisha means soil, and that purishin is used for an occupier of the soil, a landlord. See K. Z. XXVI, p. 65. Note 3. Dasra, powerful, a common epithet of the Asvins, seems here, when joined with dasyanti, to retain something 336 VEDIC HYMNS. of its etymological meaning, which comes out clearly in das, to attack, unless it is derived from dams. Verse 6. Note 1. I prefer to translate here ‘the deer as horses,’ not ‘the speckled horses.’ See, however, II, 34, 4, and Pischel, Ved. Stud. p. 226. MANDALA V, HYMN 56. 337 MANDALA V, HYMN 56. ASH7AKA IV, ADHYAYA 8, VARGA 19-20. To THE Maruts (THE STORM-GODS). 1. O Agni, on to the strong host (of the Maruts), bedecked with golden chains and ornaments. Today I call the folk of the Maruts down from the light of heaven. 2. As thou (Agni) thinkest in thine heart, to the same object my wishes have gone. Strengthen thou these Maruts, terrible to behold, who have come nearest to thy invocations. 3. Like a bountiful lady’, the earth comes towards us, Staggering, yet rejoicing ; for your onslaught, O Maruts, is vigorous, like a bear, and fearful, like a wild bull. 4. They who by their strength disperse wildly? like bulls, impatient of the yoke, they by their marches make the heavenly stone, the rocky mountain (cloud)? to shake. 5. Arise, for now I call with my hymns! the troop of these Maruts, grown strong together, the manifold, the incomparable, as if calling a drove of bulls.
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.
1Arzas4m as an adjective, with the accent on the last syllable, does not occur again, but it can hardly mean anything but waving. If it will stand for the sea, we might translate, ‘When you clear the waving sea (or air), as the caterpillar a tree.’ Note 2. Ardmati seems here to mean service or obedience, not a person who is willing to serve. Verse 8. Note 1. To translate aryamdzah by friends is unsatisfactory. Bergaigne takes it for Aryaman, Mitra, and Varuaa, the three Aryamans, as we say the two Mitras, and points out that these three gods do send rain, in I, 79, 3; VII, 40, 4. Note 2. It ought to be kavandhinak as much as kavandha, V, 85, 3. Note 8. Madhva# dndhas4; Grassmann, ‘ mit des Honigs Seim.’ Verse 10. Note 1 Sabharas is evidently a recognised epithet of the Maruts, see VS. XVII, 81 and 84, but its meaning is doubtful. We have visv4bharasam, IV, 1, 19, as an epithet of Agni, which does not help us much. If bharas means burden, sabharas may mean those who work together, companions, friends. NOTES, V, 54, 13. 331 Verse 11. ‘Note 1. See Muir, S. T. V, p. 149. On siprak &c., see II, 34, 3, note. Verse 12. Note 1. The red apple to be shaken from the firmament can only be the lightning. Vi-dhd is construed with two accusatives, as in IIT, 45, 4; V, 57, 3. Gaedicke, Accusativ, p. 266. Note 2. Aryd# cannot be a vocative, on account of the accent, nor a nominative on account of the context. There remains nothing but to take it as a genitive, and connect it with agrzbhita, though such a construction has few parallels, except perhaps in such sentences as havyak karshanindm, VI, 22, 1, &c. Possibly it may be intended as an epithet of the Maruts. Bergaigne (Journ. As. 1884, p- 190), ‘au profit du pauvre.’ Geldner (Ved. Stud. I, p. 148) proposes a very bold translation: ‘The sacrificial nets are being contracted, when the Maruts rush on. The priests (ritayu) roar their (as catching-net) extended shouting. The sense is said to be that when the Maruts appear, all priests try to catch them by shouting. See, however, Oldenberg in Gott. Gel. Anzeigen, 1890, p. 414. Verse 18. Note 1. For rathy4h, see II, 24, 15. raya syama rathyas vayasvatahk ; VI, 48, 9. Note 2. Raranta, 2nd pers. plur. imp. intens, but Pada has raranta. Why not rarata? Note 8. Yuékfati has been compared by Kuhn (K. Z. III, 328) with dvone; but see Brugmann, Grundriss, I, pp. 110, 118. Note 4. Tishya must be the name of a star, hardly, as Sayana suggests, of the sun. It ought to be a star which does not set. See Weber, Uber alte iranische Sternnamen, p- 14. Ludwig quotes from TS. II, 2, 10, 1 seq., an identification of Tishya with Rudra. 332 VEDIC HYMNS. Verse 14. Note 1. Grassmann marks this verse as late, Ludwig defends it. We must know what is meant by late before we decide. Bharata may mean simply a warrior, or a Bharata ; see Ludwig, III, 175-176; Oldenberg, Buddha (1st edition), p. 413.
2332 VEDIC HYMNS. Verse 14. Note 1. Grassmann marks this verse as late, Ludwig defends it. We must know what is meant by late before we decide. Bharata may mean simply a warrior, or a Bharata ; see Ludwig, III, 175-176; Oldenberg, Buddha (1st edition), p. 413. Note 2. Arvantam vagam, a horse, his strength. See Bergaigne, Rel. Véd. II, 405; Pischel, Ved. Stud. p. 46. Note 8. Could srushfimat here mean obedient? MANDALA V, HYMN 55. 333 MANDALA V, HYMN 55. ASHT7AKA IV, ADHYAYA 8, VARGA 17-18. To tHE Maruts (THE STORM-GoDs). 1. The chasing! Maruts with gleaming spears, the golden-breasted, have gained great strength, they move along on quick well-broken horses ;— when they went in triumph, the chariots followed. 2. You have yourselves, you know, acquired power ; you shine bright and wide, you great ones. They have even measured the sky with their strength ;—when they went in triumph, the chariots followed. 3. The strong heroes, born together, and nourished together, have further grown to real beauty. They shine brilliantly like the rays of the sun ;— when they went in triumph, the chariots followed. 4. Your greatness, O Maruts, is to be honoured, it is to be yearned for like the sight of the sun. Place us also in immortality ;—when they went in triumph, the chariots followed. 5. O Maruts, you raise’ the rain from the sea, and rain it down, O yeomen?! Your milch-cows, O destroyers*, are never destroyed ;—when they went in triumph, the chariots followed. 6. When you have joined the deer as horses! to the shafts, and have clothed yourselves in golden garments, then, O Maruts, you scatter all enemies ;— when they went in triumph, the chariots followed. 7. Not mountains, not rivers have kept you back, wherever you see, O Maruts, there you go. You 334 VEDIC HYMNS. go even round heaven and earth ;—when they went in triumph, the chariots followed. 8. Be it old, O Maruts, or be it new, be it spoken, O Vasus, or be it recited, you take cognisance of it all;—when they went in triumph, the chariots followed. g. Have mercy on us, O Maruts, do not strike us, extend to us your manifold protection. Do remember the praise, the friendship ;—when they went in triumph, the chariots followed. 10. Lead us, O Maruts, towards greater wealth, and out of tribulations, when you have been praised. O worshipful Maruts, accept our offering, and let us be lords of treasures ! NOTES. V, 55, 5. 335 NOTES. The same poet, Syavasva Atreya. Metre, 1-9 Gagatt; 10 Trishtubh. None of the verses occurs in SV., VS., AV. Verse 5 is found in TS. II, 4, 8, 2; MS. II, 4, 7. The refrain probably means that when the Maruts march in triumph, the chariots of their army, or the chariots of other gods, follow. The latter view is taken by Sayana, TS. II, 4, 8, 2. Verse 1.
3None of the verses occurs in SV., VS., AV. Verse 5 is found in TS. II, 4, 8, 2; MS. II, 4, 7. The refrain probably means that when the Maruts march in triumph, the chariots of their army, or the chariots of other gods, follow. The latter view is taken by Sayana, TS. II, 4, 8, 2. Verse 1. Note 1 Prdyagyu, generally explained by rushing forward, but in that sense hardly to be derived from yag, to sacrifice, may stand for an old Vedic form prayakshyu, changed into prayagyu by priests who had forgotten the root yaksh, and thought of nothing but sacrifices. This root yaksh has been identified by Grassmann with OHG. jag6n (venari, persequi), originally to rush after, to hunt, to try to injure or kill (cf. mviganydvah, X, 40, 4). This would explain most derivations from yaksh, not excepting the later Yakshas, and would yield an excellent sense for prayakshyu, as an epithet of the Maruts. See note to VII, 56,16. Pischel, Ved. Stud. I, p. 98, is satisfied with deriving prayagyu and prishtkaprayag from the root yag, to sacrifice, and translates it by sacrificing, but in the sense of causing sacrifices to be offered. Verse 5. Note 1. The verb irayatha is transitive ; see Gaedicke, Accusativ, p. 54, and compare AV. IV, 27, 4. apds samudrdd divam ud vahanti. Note 2. I have translated purishizak by yeomen, in the sense of cultivators of the land. I have followed Roth, who shows that purisha means soil, and that purishin is used for an occupier of the soil, a landlord. See K. Z. XXVI, p. 65. Note 3. Dasra, powerful, a common epithet of the Asvins, seems here, when joined with dasyanti, to retain something 336 VEDIC HYMNS. of its etymological meaning, which comes out clearly in das, to attack, unless it is derived from dams. Verse 6. Note 1. I prefer to translate here ‘the deer as horses,’ not ‘the speckled horses.’ See, however, II, 34, 4, and Pischel, Ved. Stud. p. 226. MANDALA V, HYMN 56. 337 MANDALA V, HYMN 56. ASH7AKA IV, ADHYAYA 8, VARGA 19-20. To THE Maruts (THE STORM-GODS). 1. O Agni, on to the strong host (of the Maruts), bedecked with golden chains and ornaments. Today I call the folk of the Maruts down from the light of heaven. 2. As thou (Agni) thinkest in thine heart, to the same object my wishes have gone. Strengthen thou these Maruts, terrible to behold, who have come nearest to thy invocations. 3. Like a bountiful lady’, the earth comes towards us, Staggering, yet rejoicing ; for your onslaught, O Maruts, is vigorous, like a bear, and fearful, like a wild bull. 4. They who by their strength disperse wildly? like bulls, impatient of the yoke, they by their marches make the heavenly stone, the rocky mountain (cloud)? to shake. 5. Arise, for now I call with my hymns! the troop of these Maruts, grown strong together, the manifold, the incomparable, as if calling a drove of bulls.
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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