Vedic Hymns, Part I — SBE Vol. 32 (trans. F. Max Müller, 1891)

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,

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as in II, 27, 8. viddthe antaz eshdm. The etymology and the meaning of vidatha have been often discussed, for the last time by M. Regnaud, Revue de histoire des religions, 1890. Prof. Roth, as M. Regnaud states, explains it by conseil, avis, réunion ot l’on délibére, assemblée, troupe, armée. Grassmann takes it generally for réunion, rencontre, combat. Geldner derives it from vid, in the sense of art, science. Ludwig derives it likewise from vid, but in the sense of Bekanntschaft, then Gesellschaft, and lastly as synonymous with yagéa, sacrifice, assemblage. M. Regnaud differs from all his predecessors, and derives vidatha from vidh, to sacrifice. He maintains that *vidhatha would become vidatha, like adhak from dah or dhagh, and phaliga for parigha. I know nothing about the etymology of phaliga, but if it stands for parigha, the second aspirate has lost its aspiration and thrown it on the initial. In adhak, the final has lost its aspiration, and thus allowed its appearance in the initial. But in vidatha, if it stood for vidhatha, there would be no phonetic excuse whatever for changing dh into d, at least in Sanskrit. It is possible that in Sanskrit such a form as vidhatha might have been avoided, but there is no phonetic law to prevent the formation of such a word as vidhatha, like ukatha, yagatha, &c. We say vidhatha in the 2 pers. plur., as we say bodhatha. No Sanskrit grammarian could derive vidatha from vidh. If therefore vidatha signifies sacrifice, this is not because it is derived from vidh, to sacrifice. Vidatha may have been the name of a sacred act, as veda is of sacred knowledge. But the fact remains that it is best translated by assembly, particularly an assembly for sacrificial purposes.

Verse 3.

Note 1. On sriydse, see I, 87, 6.

Note 2. I see no necessity for changing sfrya/ into stra, see Bergaigne, Mélanges Renier, p. 94. He would translate, ‘they are like the eye of the sun.’

Note 8. Maryas may be bridegrooms, as in V, 60, 4

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(vara iva), but there is nothing to indicate that meaning here. The difficulty is to find a word to express sriydse. It means to shine, but at the same time to excel. Possibly it may have even a more definite meaning, such as to shine in battle, or to triumph.

\ Verse 5. Note 1. As to sabandhu, see VIII, 20, 21.

Verse 7.

Note 1. On sréziz, see Gaedicke, p. 164; Bergaigne, Mél.
Renier, p. 94.

Note 2. The meaning of nabhant, spring, is doubtful.

Note 3. Ubhaye refers to many on both sides, and cannot be taken for ubhe, heaven and earth. It may mean all, particularly when there are two sides only, as in a battle.

Verse 8.

On sréziz, see Gaedicke, p. 164; Bergaigne, Mél.
Renier, p. 94.

Note 2. The meaning of nabhant, spring, is doubtful.

Note 3. Ubhaye refers to many on both sides, and cannot be taken for ubhe, heaven and earth. It may mean all, particularly when there are two sides only, as in a battle.

Verse 8.

Note 1. Ludwig seems to have seen the true meaning of this verse, namely that, though, Dyaus may roar for the feast, and though the Dawns may strive to come near, the Maruts alone deserve the sacrifice, because they opened the chest of rain.

Note 2. On Dyaus Aditi, see note to I, 166, 12, p. 261, where the translation has to be corrected.

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MANDALA V, HYMN 60.
ASHTAKA IV, ADHYAYA 8, VARGA 25.

To AGNI AND THE MarutTs.

1. I implore? Agni, the gracious, with salutations, may he sit down here, and gather what we have made*, I offer® (him sacrifice) as with racing chariots; may I, turning to the right, accomplish this hymn to the Maruts.

2. Those who approached on their glorious deer, on their easy chariots, the Rudras, the Maruts,— through fear of you, you terrible ones, the forests even bend down, the earth shakes, and also the mountain (cloud).

3. At your shouting, even the mountain (cloud), grown large, fears, and ‘the ridge of heaven trembles. When you play together, O Maruts, armed with spears, you run together like waters.

4. Like rich suitors the Maruts have themselves! adorned their bodies with golden ornaments; more glorious for glory ?, and powerful on their chariots, they have brought together splendours on their bodies.

5. As brothers, no one being the eldest or the youngest, they have grown up together to happiness. Young is their clever father Rudra, flowing with plenty is Przsni (their mother), always kind to the Maruts.

6. O happy Maruts, whether you are in the highest, or in the middle, or in the lowest heaven, from thence, O Rudras, or you also, O Agni, take notice of this libation which we offer.

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7. When Agni, and you, wealthy Maruts, drive ~ down from the higher heaven over the ridges, give then, if pleased, you roarers, O destroyers of enemies', wealth to the sacrificer who prepares (Soma-juice).

8. Agni, be pleased to drink Soma with the brilliant Maruts, the singers, approaching in companies?, with the men (Ayus*), who brighten and enliven everything; do this, O Vaisvanara (Agni), you who art always endowed with splendour.

[32] Aa

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NOTES.

This hymn, by the same poet, is supposed to be addressed
either to the Maruts alone, or to the Maruts and Agni.
The same might have been said of hymn 56 and others
which are used for the Agnim4ruta Sastra. See Bergaigne,
Recherches sur l’histoire de la liturgie védique, p. 38. Metre,
1-6 Trishtubh ; 7, 8 Gagatt. No verse of this hymn occurs
in SV., VS., AV., TS., TB., except verse 1 in AV. VII, 50,
3; TB. II, 7,12, 4; MS. IV, 14, 11; verse 3 in TS. ITI,
1, 11,5; MS. IV, 12, 5; verse 6 in TB. II, 7, 12, 4.

Verse 1.

38. Metre,
1-6 Trishtubh ; 7, 8 Gagatt. No verse of this hymn occurs
in SV., VS., AV., TS., TB., except verse 1 in AV. VII, 50,
3; TB. II, 7,12, 4; MS. IV, 14, 11; verse 3 in TS. ITI,
1, 11,5; MS. IV, 12, 5; verse 6 in TB. II, 7, 12, 4.

Verse 1.

' The AV. reads sv4vasum, prasaktdé, pradakshizdm, all of them inferior readings. The TB. agrees with RV., except that it seems to read prasaptd/ (prakarshena sam4gatat).

Note 1. That i/ or id has originally the meaning of imploring, asking, begging, we see from such passages as RV. III, 48, 3. upasthaya m4taram dnnam aiéfa, ‘he, having approached his mother, asked for food,’ unless we prefer to construe fd with two accusatives, ‘he, having approached, asked his mother for food.” The same verb is also construed with the accusative of the god implored, the dative of the object, and the instrumental of the means by which he isimplored. See RV. VIII, 71, 14. agnim f/ishva avase gdthabhiZ, implore Agni with songs for his protection. Whether the root id is distantly connected with either ish, to desire (Brugmann, I, 591), or with ard, to stir, or with ar, to go, is a question which admits of many, or of no answer.

Note 2. Viki kvitam seems to have the settled meaning of gathering in what one has made at play, or in battle ; see X, 42,9; 43,5; IX, 97, 58; X,102,2. The same meaning is applicable here, though we may also translate, ‘Take notice of our kvzta or our karma, i.e. the sacrifice.’ A similar thought is expressed in verse 6. Sayaza explains viganatu and vifinuyat.

Note 8. Perhaps pra bhare means, ‘I am carried forth,’ as in V, 59, 4, where it is applied to the Maruts. -

NOTES. v, 60, 8. 355.

Verse 4.

Note 1. See note 2 to I, 6, 4. Instead of svadhabhiz we have svaydm in VII, 56, 11.

Note 2. Sriyé sréy4msak is difficult to translate ; cf. II,
33, 3. srésh¢hak sriyd asi. Ludwig translates, zu herlichkeit
die herlichen.

Verse 7.

Note 1. On risadas, see Aufrecht, Bezzenb. Beitr. XIV,
Pp. 32.

Verse 8.

Note 1. On gazasri, see BR. s.v.; Lanman, 372; Benfey,
Vedica und Verwandtes, p. 108; Pischel, Ved. Stud. I, 53 seq.
Ludwig translates scharenherlich, but what does that mean ?
‘ Shining in their companies’ is a possible meaning, but the
analogy of abhisrf and adhvarasri points in another direction.

Note 2. On the Ayus as a proper name, see Bergaigne,
Rel. Véd. I, 62; II, 323.

> po iS)

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MANDALA V, HYMN 61.
ASHTAKA IV, ADHYAYA 38, VARGA 26-29.

To THE Maruts (THE STORM-Gops).

1. Who are you, O men, the very best, who have approached one by one, from the furthest distance ??

2. Where are your horses, where the bridles ?
How could you, how did you come ?—the seat on
the back, the rein in the nostrils ?

3. Their goad is on the croup?, the heroes stretched their legs apart®. ..

4. Move along, heroes, young men, the sons of an excellent mother’, so that you may warm yourselves at our fire ’,