Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1NOTES. V, 58, 4. 345 NOTES. The same poet and deity. Metre, Trishtubh. None of the verses occurs in SV., VS., AV., TS. Verses 3 and 5 are found in TB. II, 5, 5,3; II, 8, 5,7; MS. IV, 11, 2; IV, 4, 18. Verse 1. Note 1. On stushéd, see M.M., Selected Essays, I, p. 162; Wilhelm, De infinitivi forma et usu, p. 10; Bartholomae, in Bezzenberger’s Beitrige, XV, p. 219. I take stushé as I pers. sing. Aor. Atm. (not, as Avery, of the Present) in many places where it has been taken as an infinitive. For instance, IT, 31, 5; VI, 49,1; 51,3 (with voke); 62, 1 (with huve); VIII, 5, 43 7, 32; 74, 1; 84, 1 (here the second pada must begin with stushé). It may be an indicative or a subjunctive. As to stushe, without an accent, its character cannot be doubtful; see I, 122, 8; 159,13; V, 33, 6; VI, 21,2; 48,14; VIII, 21,9; 23,2; 23,7 (grime) In II, 20, 4, tam u stushe indram tam grimishe, grzmishe is an aorist with vikarawa, like punishé, I praise that Indra, I laud him. In I, 46, 1, stushé may be the infinitive, but not necessarily. It is an infinitive in I, 122, 7. stushé sa vim varuza mitra ratiZ, your gift, Varuza and Mitra, is to be praised. Likewise in VIII, 4, 17 (see BR. s.v. sAman); 24,1; 63, 3, though in several of these passages it must remain doubtful whether stushé should be taken as an absolute infinitive, or as a finite verb. In VIII, 65, 5, {ndra grinishé u stushé, means, ‘Indra, I laud and praise,’ as in II, 20, 4. Verse 4. Note 1. Vibhva-tashé4 is generally explained as made by a master, or by Vibhvan, one of the Rzbhus. This may be so, though it seems a bold expression (see Bergaigne, II, 410-411). But may it not be a mere synonym of sutash¢a, and intended for vibhvane tash#a? see Selected Essays, I, p. 143. 346 VEDIC HYMNS. Verse 5. Note 1. See Taitt. Br. II, 8, 5,7. As to mimikshu, see note to I, 165, 1. Verse 6. Note 1. On préshatibhiz asvaih, see II, 34, 4; V, 55, 6. Bergaigne’s note (II, p. 378) does not settle the question whether the horses of the Maruts were speckled, or whether they had speckled deer for their horses. Note 2. On rimaté vanani, see V, 57, 3. Note 3. Dyaus, the father of the Maruts, the oldest and highest god of heaven, the strong bull, or, it may be, the man of the dawn. See v. Bradke, Dyaus Asura, p. 63; Bergaigne, I, p. 316. Verse 7. Note 1. Roth conjectures svam for svam, taking it as a locative of sf, genetrix. This is not without difficulties, nor is it necessary. That we find in the Rig-veda no other locative in 4m after monosyllabic stems in ( is perhaps no serious objection. But the text as it stands can be translated, ‘as a husband the germ, they have placed (sown) their own strength.’ Savas is the same as vr/shnyam and vrishni savah in VIII, 3, 8; 10. Dhut is used like dha in retodha. MANDALA V, HYMN 59. 347 MANDALA V, HYMN 59. ASH7AKA IV, ADHYAYA 8, VARGA 24. To THE Maruts (THE SToRM-cops).
2Dhut is used like dha in retodha. MANDALA V, HYMN 59. 347 MANDALA V, HYMN 59. ASH7AKA IV, ADHYAYA 8, VARGA 24. To THE Maruts (THE SToRM-cops). 1, They truly’ tried to make you grant them welfare. Do thou sing? praises to Heaven (Dyu), I offer sacrifice (rzta) to the Earth. The Maruts wash their horses and race to the air, they soften their splendour by waving mists. 2. The earth trembles with fear from their onset. She sways like a full ship, that goes rolling’. The heroes who appear on their marches, visible from afar, strive together within the great (sacrificial) assembly *, 3. Your horn is exalted for glory}, as the horns of cows; your eye is like the sun’, when the mist is scattered. Like strong racers, you are beautiful, O heroes, you think of glory, like manly youths *. 4. Who could reach, O Maruts, the great wise thoughts, who the great manly deeds of you, great ones? You shake the earth like a speck of dust, when you are carried forth for granting welfare. 5. These kinsmen! (the Maruts) are like red horses, like heroes eager for battle, and they have rushed forward to fight. They are like well-grown manly youths, and the men have grown strong, with streams of rain they dim the eye of the sun. 6. At their outbreak there is none among them who is the eldest, or the youngest, or the middle: they have grown by their own might, these sons of Przsni, noble by birth, the boys of Dyaus; come hither to us! 348 VEDIC HYMNS. 7. Those who like birds flew with strength in rows! from the ridge of the mighty heaven to its ends, their horses shook the springs? of the mountain (cloud) so that people on both sides * knew it. 8. May! Dyaus Aditi (the unbounded)? roar for our feast, may the dew-lighted Dawns come striving together; these, the Maruts, O poet, (the sons) of Rudra, have shaken the heavenly bucket (cloud), when they had been praised. NOTES. V, 59, 2. 349 NOTES. The same poet and deity. Metre, 1-7 Gagatt; 8 Trishtubh. None of the verses occurs in SV., VS., AV., TB., TS., MS. . Verse 1.
3NOTES. V, 59, 2. 349 NOTES. The same poet and deity. Metre, 1-7 Gagatt; 8 Trishtubh. None of the verses occurs in SV., VS., AV., TB., TS., MS. . Verse 1. “Note 1. If we accept the text as it stands, we have to translate, ‘The spy called out to you to grant welfare.’ The spy is then either Agni (Bergaigne, II, p. 378) or the priest. See also VIII, 61,15; X, 35, 8. But there are many objections to this. Pra-krand is not used in that sense, and we should expect pra krAnt suvitaya. Pra-kar, when it is construed with a dative, means generally to prepare some one for something, to cause some one to do athing. Thus, I, 186, 10. pré asvinau Avase krizudhvam, get the Asvins to protect. VI, 21, 9. pra dtaye vdruzam mitram {ndram maritak krishva d4vase nak adyd, make Varuna, Mitra, and Indra to protect, make the Maruts to protect us to-day. X, 64, 7. pra vak vayim—stémaiz krimudhvam sakhydya pishdzam, make Vayu by your praises to be your friend. I, 112, 8. pra andhdm srozdm kakshase étave krithd#, whereby you make the blind and lame to see and to walk. The poet therefore seems to have said in our verse also, ‘They (my men or priests) made you or wished you to give them welfare.’ What spat can mean in such a sentence, is difficult to say. Till we know better, we must simply accept it as a particle of asseveration, like baz. Note 2. Aréa may also be the first person. Verse 2. Note 1. With regard to vydthir yati, cf. I, 117, 15. samudram avyathir gaganvdn, and VIII, 45, 19. vyathir gaganvdmsah ; Bergaigne, Journ. As. 1884, p. 490. Note 2. Mahé vidathe must be taken as a locative sing. It occurs again X, 96,1. We have similar forms in mahé rane, IX, 66,13, &c. The locative is governed by anta, 350 VEDIC HYMNS.
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.
1NOTES. V, 58, 4. 345 NOTES. The same poet and deity. Metre, Trishtubh. None of the verses occurs in SV., VS., AV., TS. Verses 3 and 5 are found in TB. II, 5, 5,3; II, 8, 5,7; MS. IV, 11, 2; IV, 4, 18. Verse 1. Note 1. On stushéd, see M.M., Selected Essays, I, p. 162; Wilhelm, De infinitivi forma et usu, p. 10; Bartholomae, in Bezzenberger’s Beitrige, XV, p. 219. I take stushé as I pers. sing. Aor. Atm. (not, as Avery, of the Present) in many places where it has been taken as an infinitive. For instance, IT, 31, 5; VI, 49,1; 51,3 (with voke); 62, 1 (with huve); VIII, 5, 43 7, 32; 74, 1; 84, 1 (here the second pada must begin with stushé). It may be an indicative or a subjunctive. As to stushe, without an accent, its character cannot be doubtful; see I, 122, 8; 159,13; V, 33, 6; VI, 21,2; 48,14; VIII, 21,9; 23,2; 23,7 (grime) In II, 20, 4, tam u stushe indram tam grimishe, grzmishe is an aorist with vikarawa, like punishé, I praise that Indra, I laud him. In I, 46, 1, stushé may be the infinitive, but not necessarily. It is an infinitive in I, 122, 7. stushé sa vim varuza mitra ratiZ, your gift, Varuza and Mitra, is to be praised. Likewise in VIII, 4, 17 (see BR. s.v. sAman); 24,1; 63, 3, though in several of these passages it must remain doubtful whether stushé should be taken as an absolute infinitive, or as a finite verb. In VIII, 65, 5, {ndra grinishé u stushé, means, ‘Indra, I laud and praise,’ as in II, 20, 4. Verse 4. Note 1. Vibhva-tashé4 is generally explained as made by a master, or by Vibhvan, one of the Rzbhus. This may be so, though it seems a bold expression (see Bergaigne, II, 410-411). But may it not be a mere synonym of sutash¢a, and intended for vibhvane tash#a? see Selected Essays, I, p. 143. 346 VEDIC HYMNS. Verse 5. Note 1. See Taitt. Br. II, 8, 5,7. As to mimikshu, see note to I, 165, 1. Verse 6. Note 1. On préshatibhiz asvaih, see II, 34, 4; V, 55, 6. Bergaigne’s note (II, p. 378) does not settle the question whether the horses of the Maruts were speckled, or whether they had speckled deer for their horses. Note 2. On rimaté vanani, see V, 57, 3. Note 3. Dyaus, the father of the Maruts, the oldest and highest god of heaven, the strong bull, or, it may be, the man of the dawn. See v. Bradke, Dyaus Asura, p. 63; Bergaigne, I, p. 316. Verse 7. Note 1. Roth conjectures svam for svam, taking it as a locative of sf, genetrix. This is not without difficulties, nor is it necessary. That we find in the Rig-veda no other locative in 4m after monosyllabic stems in ( is perhaps no serious objection. But the text as it stands can be translated, ‘as a husband the germ, they have placed (sown) their own strength.’ Savas is the same as vr/shnyam and vrishni savah in VIII, 3, 8; 10. Dhut is used like dha in retodha. MANDALA V, HYMN 59. 347 MANDALA V, HYMN 59. ASH7AKA IV, ADHYAYA 8, VARGA 24. To THE Maruts (THE SToRM-cops).
2Dhut is used like dha in retodha. MANDALA V, HYMN 59. 347 MANDALA V, HYMN 59. ASH7AKA IV, ADHYAYA 8, VARGA 24. To THE Maruts (THE SToRM-cops). 1, They truly’ tried to make you grant them welfare. Do thou sing? praises to Heaven (Dyu), I offer sacrifice (rzta) to the Earth. The Maruts wash their horses and race to the air, they soften their splendour by waving mists. 2. The earth trembles with fear from their onset. She sways like a full ship, that goes rolling’. The heroes who appear on their marches, visible from afar, strive together within the great (sacrificial) assembly *, 3. Your horn is exalted for glory}, as the horns of cows; your eye is like the sun’, when the mist is scattered. Like strong racers, you are beautiful, O heroes, you think of glory, like manly youths *. 4. Who could reach, O Maruts, the great wise thoughts, who the great manly deeds of you, great ones? You shake the earth like a speck of dust, when you are carried forth for granting welfare. 5. These kinsmen! (the Maruts) are like red horses, like heroes eager for battle, and they have rushed forward to fight. They are like well-grown manly youths, and the men have grown strong, with streams of rain they dim the eye of the sun. 6. At their outbreak there is none among them who is the eldest, or the youngest, or the middle: they have grown by their own might, these sons of Przsni, noble by birth, the boys of Dyaus; come hither to us! 348 VEDIC HYMNS. 7. Those who like birds flew with strength in rows! from the ridge of the mighty heaven to its ends, their horses shook the springs? of the mountain (cloud) so that people on both sides * knew it. 8. May! Dyaus Aditi (the unbounded)? roar for our feast, may the dew-lighted Dawns come striving together; these, the Maruts, O poet, (the sons) of Rudra, have shaken the heavenly bucket (cloud), when they had been praised. NOTES. V, 59, 2. 349 NOTES. The same poet and deity. Metre, 1-7 Gagatt; 8 Trishtubh. None of the verses occurs in SV., VS., AV., TB., TS., MS. . Verse 1.
3NOTES. V, 59, 2. 349 NOTES. The same poet and deity. Metre, 1-7 Gagatt; 8 Trishtubh. None of the verses occurs in SV., VS., AV., TB., TS., MS. . Verse 1. “Note 1. If we accept the text as it stands, we have to translate, ‘The spy called out to you to grant welfare.’ The spy is then either Agni (Bergaigne, II, p. 378) or the priest. See also VIII, 61,15; X, 35, 8. But there are many objections to this. Pra-krand is not used in that sense, and we should expect pra krAnt suvitaya. Pra-kar, when it is construed with a dative, means generally to prepare some one for something, to cause some one to do athing. Thus, I, 186, 10. pré asvinau Avase krizudhvam, get the Asvins to protect. VI, 21, 9. pra dtaye vdruzam mitram {ndram maritak krishva d4vase nak adyd, make Varuna, Mitra, and Indra to protect, make the Maruts to protect us to-day. X, 64, 7. pra vak vayim—stémaiz krimudhvam sakhydya pishdzam, make Vayu by your praises to be your friend. I, 112, 8. pra andhdm srozdm kakshase étave krithd#, whereby you make the blind and lame to see and to walk. The poet therefore seems to have said in our verse also, ‘They (my men or priests) made you or wished you to give them welfare.’ What spat can mean in such a sentence, is difficult to say. Till we know better, we must simply accept it as a particle of asseveration, like baz. Note 2. Aréa may also be the first person. Verse 2. Note 1. With regard to vydthir yati, cf. I, 117, 15. samudram avyathir gaganvdn, and VIII, 45, 19. vyathir gaganvdmsah ; Bergaigne, Journ. As. 1884, p. 490. Note 2. Mahé vidathe must be taken as a locative sing. It occurs again X, 96,1. We have similar forms in mahé rane, IX, 66,13, &c. The locative is governed by anta, 350 VEDIC HYMNS.
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.
No commentary for this page.