Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1We expect, no doubt, an adverb rather like sasvat, but a feminine corresponding to vdsyast is perhaps admissible. In that case we should have simply to deal with some woman, tva stri, who, as the poet says, is as good as, if not better than, many a man. Verse 8. This verse is very obscure. SAyama translates: ‘And the other half (the husband of Sastyast, viz. Taranta) is a man not praised (enough), thus I, the poet, say: and that Taranta is equal or just in the giving of wealth.’ Grassmann translates: ‘Und dagegen ist mancher nicht lobenswerth geizig, der ein Mann sich nennt, ein solcher ist der Strafe verfallen.” Ludwig: ‘Auch mancher halbmensch, a NOTES. V, 61, II. 361 ungepriesen, der “ mensch” zwar heiszt, doch ein Pazi ist, der ist auf bése gabe nur bedacht.’ The first light that was thrown on this verse came from Prof. Roth. He showed (Z.D.M.G. XLI, p. 673) that vairadeya means weregild, the German wergelt, the price to be given for a man killed. Vaira would here be derived from vira, man, the Goth. wafr, the Latin vir, and vairadeya would mean what is to be given as the value of a man. Still I doubt whether Prof. Roth has discovered the true meaning of the verse. He translates: ‘So ist auch mancher Mann nicht zu loben, mehr ein Pami (unfromm, gegen die Gétter karg, zugleich Bezeichnung habsiichtiger Damonen), obschon man ihn einen Menschen nennt—nur am Wergeld steht er den andern gleich.’ I confess I do not see much point in this. It is quite clear that the poet praises a charitable woman, and wishes to say that she is sometimes better than a man, if he gives nothing. Now the weregild, if we may say so, for women was generally, though not always, less than that for men, and I therefore propose to read sd vafradeye it samd4, and translate: ‘Even though many an unpraiseworthy miser (Pazi) is called man, she is like him in weregild, i.e. she is worth as much, even though she is a woman.’ On uta, see Delbriick, Syntaktische Forschungen, V, p. 528. Verse 9. Note 1. PurumivAa is here clearly the man from whom benefits are expected, and therefore could not be the same as Purumi/ha Vaidadasvi, mentioned by the commentator, who accepted gifts from Dhvasra and Purushanti. Nor can Taranta Vaidadasvi in the next verse be taken for a recipient, but only for a giver, and therefore, most likely, a prince. The whole story, however, is by no means clear, and I doubt whether the commentator drew his information from any source except his own brain. Verse 11. I agree with Ludwig that a new hymn begins with verse II. 362 VEDIC HYMNS. Verse 12. Note 1. I have adopted the reading Rodast vibhr4gate in my translation; cf. VI, 66, 6, where Rodast is compared with a réka.
2Verse 11. I agree with Ludwig that a new hymn begins with verse II. 362 VEDIC HYMNS. Verse 12. Note 1. I have adopted the reading Rodast vibhr4gate in my translation; cf. VI, 66, 6, where Rodast is compared with a réka. Note 2. Roth (K.Z. XXVI, 51) takes sriyddhi as sriyds adhi, but such a sandhi has not yet been established in the hymns of the Rig-veda, see Oldenberg, Proleg. p. 459, Anm. 1. Oldenberg himself suggests srfyé:dhi, and would translate, ‘ They whose charms shine over the two worlds on their chariots.’ Pischel (Ved. Stud. p. 54) translates yésham sriyd by ‘for whose sake.’ Verse 15. Note 1. On itthd dhiyd, see Pischel, Ved. Stud. p. 184. Verse 16. Note 1. The Pada ought to have puru-kandrd, as suggested by Grassmann and Ludwig. Verses 17-19. These verses are very peculiar, and may refer to historical events, for Dalbhya or Darbhya and Rathaviti sound like real names. Of course the Indian commentators are never at a loss to tell us what it all refers to, but we can never say how little they knew, and how much they invented. The invocation of Ormy4, if it is meant for the Night, and the request that she may convey the hymn to Darbhya, is different from the usual style of the hymns. See, however, VIII, 24, 28, and Oldenberg, Z.D.M.G. XXXIX, 89. The following names, occurring in our hymn, have the sanction of the Anukramazi: Sasiyasi Tarantamahishi (V, 61, 5; 8), Purumi/ha Vaidadasvi (V, 61, 9), Taranta Vaidadasvi (V; 61, 10), Rathaviti Dalbhya (V, 61, 17-19). There is another Purumi//a, a Sauhotra, in IV, 43, and a Purumi/fa Angirasa in VIII, 71. Verse 19. Note 1. See Oldenberg, Z.D.M.G. XXXIX, 89. He corrects gémati# to gématim, the name of a river, mentioned in a very similar way in VIII, 24, 30. MANDALA V, HYMN 87. | 363 MANDALA V, HYMN 87. ASH7AKA IV, ADHYAYA 4, VARGA 383-384. To THE Maruts (THE STORM-GoDS). 1. Let your voice-born' prayers go forth to the great Vishzu, accompanied by the Maruts, Evayamarut, and to the chasing host, adorned with good rings, the strong, in their jubilant throng, to the shouting power (of the Maruts). 2. O Maruts, you who are born great, and proclaim it yourselves by knowledge, Evay4marut, that power of yours cannot be approached by wisdom, that (power) of theirs (cannot be approached) by gift or might!; they are like unapproachable mountains. 3. They who are heard with their voice from the high heaven, the brilliant and strong, Evayamarut, in whose council no tyrant! reigns, the rushing chariots? of these roaring Maruts come forth’, like fires with their own lightning. 4. The wide-striding (Vishwu)! strode forth from the great common seat, Evay4marut. When he has started by himself from his own place along the ridges, O ye striving, mighty? Maruts, he goes together with the heroes (the Maruts), conferring blessings.
34. The wide-striding (Vishwu)! strode forth from the great common seat, Evay4marut. When he has started by himself from his own place along the ridges, O ye striving, mighty? Maruts, he goes together with the heroes (the Maruts), conferring blessings. 5. Impetuous, like your own shout, the strong one (Vishnu) made everything tremble, the terrible, the wanderer}, the mighty, Evay4marut; strong with him you advanced self-luminous, with firm reins, golden coloured, well-armed?, speeding along. 6. Your greatness is infinite, ye Maruts, endowed 364 VEDIC HYMNS. with full power, may that terrible power help, Evay4marut. In your raid! you are indeed to be seen as charioteers ; deliver us therefore from the enemy, like shining fires. 7. May then these Rudras, lively like fires and with vigorous shine, help, Evay4marut. The seat of the earth is stretched out far and wide’, when the hosts of these faultless Maruts come quickly to the races. , 8. Come kindly on your path, O Maruts, listen to the call of him who praises you, Evayamarut. Confidants of the great Vishzu, may you together, like charioteers, keep all hateful things far’, by your wonderful skill. g. Come zealously! to our sacrifice, ye worshipful, hear our guileless call, Evay4marut. Like the oldest _ Mountains in the sky, O wise guardians, prove yourselves for him irresistible to the enemy. NOTES. V, 87, I. 365 NOTES. This hymn is evidently a later addition at the end of the — fifth Manzdala. It is addressed to the Maruts, and is ascribed to EvayAmarut Atreya. None of its verses occurs in SV., VS., AV., TS., TB., MS., except the first, which is found in SV. I, 462. Metre, Atigagatt. The name of the poet is due to the refrain Evay&marut which occurs in every verse, and sometimes as an integral portion of the verse. Evaydmarut is a sacrificial shout, much like Evo? in Greek, Evoe in Latin, though I do not mean to say that the two are identical. Evay4k, as I explained in note to I, 168, 1,.is an epithet of Vishwu, as well as of the Maruts, meaning quickly moving. Evay4marut, therefore, may mean the ‘quick Marut.’ This is strange, no doubt, because in the Rig-veda the Maruts always occur in the plural, except in some doubtful passages. Still Evay4marut, the quick Marut, might be a name of Vishzu. It cannot be taken as a Dvandva, Vishzu and the Maruts. This hymn was translated by Benfey in his glossary to the Sama-veda, p. 39. Benfey takes evaya as identical with evoi, and explains it as an adverbial instrumental, like Asuy4, in the sense of stiirmisch. But this would leave evaydvan unexplained, Verse 1.
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.
1We expect, no doubt, an adverb rather like sasvat, but a feminine corresponding to vdsyast is perhaps admissible. In that case we should have simply to deal with some woman, tva stri, who, as the poet says, is as good as, if not better than, many a man. Verse 8. This verse is very obscure. SAyama translates: ‘And the other half (the husband of Sastyast, viz. Taranta) is a man not praised (enough), thus I, the poet, say: and that Taranta is equal or just in the giving of wealth.’ Grassmann translates: ‘Und dagegen ist mancher nicht lobenswerth geizig, der ein Mann sich nennt, ein solcher ist der Strafe verfallen.” Ludwig: ‘Auch mancher halbmensch, a NOTES. V, 61, II. 361 ungepriesen, der “ mensch” zwar heiszt, doch ein Pazi ist, der ist auf bése gabe nur bedacht.’ The first light that was thrown on this verse came from Prof. Roth. He showed (Z.D.M.G. XLI, p. 673) that vairadeya means weregild, the German wergelt, the price to be given for a man killed. Vaira would here be derived from vira, man, the Goth. wafr, the Latin vir, and vairadeya would mean what is to be given as the value of a man. Still I doubt whether Prof. Roth has discovered the true meaning of the verse. He translates: ‘So ist auch mancher Mann nicht zu loben, mehr ein Pami (unfromm, gegen die Gétter karg, zugleich Bezeichnung habsiichtiger Damonen), obschon man ihn einen Menschen nennt—nur am Wergeld steht er den andern gleich.’ I confess I do not see much point in this. It is quite clear that the poet praises a charitable woman, and wishes to say that she is sometimes better than a man, if he gives nothing. Now the weregild, if we may say so, for women was generally, though not always, less than that for men, and I therefore propose to read sd vafradeye it samd4, and translate: ‘Even though many an unpraiseworthy miser (Pazi) is called man, she is like him in weregild, i.e. she is worth as much, even though she is a woman.’ On uta, see Delbriick, Syntaktische Forschungen, V, p. 528. Verse 9. Note 1. PurumivAa is here clearly the man from whom benefits are expected, and therefore could not be the same as Purumi/ha Vaidadasvi, mentioned by the commentator, who accepted gifts from Dhvasra and Purushanti. Nor can Taranta Vaidadasvi in the next verse be taken for a recipient, but only for a giver, and therefore, most likely, a prince. The whole story, however, is by no means clear, and I doubt whether the commentator drew his information from any source except his own brain. Verse 11. I agree with Ludwig that a new hymn begins with verse II. 362 VEDIC HYMNS. Verse 12. Note 1. I have adopted the reading Rodast vibhr4gate in my translation; cf. VI, 66, 6, where Rodast is compared with a réka.
2Verse 11. I agree with Ludwig that a new hymn begins with verse II. 362 VEDIC HYMNS. Verse 12. Note 1. I have adopted the reading Rodast vibhr4gate in my translation; cf. VI, 66, 6, where Rodast is compared with a réka. Note 2. Roth (K.Z. XXVI, 51) takes sriyddhi as sriyds adhi, but such a sandhi has not yet been established in the hymns of the Rig-veda, see Oldenberg, Proleg. p. 459, Anm. 1. Oldenberg himself suggests srfyé:dhi, and would translate, ‘ They whose charms shine over the two worlds on their chariots.’ Pischel (Ved. Stud. p. 54) translates yésham sriyd by ‘for whose sake.’ Verse 15. Note 1. On itthd dhiyd, see Pischel, Ved. Stud. p. 184. Verse 16. Note 1. The Pada ought to have puru-kandrd, as suggested by Grassmann and Ludwig. Verses 17-19. These verses are very peculiar, and may refer to historical events, for Dalbhya or Darbhya and Rathaviti sound like real names. Of course the Indian commentators are never at a loss to tell us what it all refers to, but we can never say how little they knew, and how much they invented. The invocation of Ormy4, if it is meant for the Night, and the request that she may convey the hymn to Darbhya, is different from the usual style of the hymns. See, however, VIII, 24, 28, and Oldenberg, Z.D.M.G. XXXIX, 89. The following names, occurring in our hymn, have the sanction of the Anukramazi: Sasiyasi Tarantamahishi (V, 61, 5; 8), Purumi/ha Vaidadasvi (V, 61, 9), Taranta Vaidadasvi (V; 61, 10), Rathaviti Dalbhya (V, 61, 17-19). There is another Purumi//a, a Sauhotra, in IV, 43, and a Purumi/fa Angirasa in VIII, 71. Verse 19. Note 1. See Oldenberg, Z.D.M.G. XXXIX, 89. He corrects gémati# to gématim, the name of a river, mentioned in a very similar way in VIII, 24, 30. MANDALA V, HYMN 87. | 363 MANDALA V, HYMN 87. ASH7AKA IV, ADHYAYA 4, VARGA 383-384. To THE Maruts (THE STORM-GoDS). 1. Let your voice-born' prayers go forth to the great Vishzu, accompanied by the Maruts, Evayamarut, and to the chasing host, adorned with good rings, the strong, in their jubilant throng, to the shouting power (of the Maruts). 2. O Maruts, you who are born great, and proclaim it yourselves by knowledge, Evay4marut, that power of yours cannot be approached by wisdom, that (power) of theirs (cannot be approached) by gift or might!; they are like unapproachable mountains. 3. They who are heard with their voice from the high heaven, the brilliant and strong, Evayamarut, in whose council no tyrant! reigns, the rushing chariots? of these roaring Maruts come forth’, like fires with their own lightning. 4. The wide-striding (Vishwu)! strode forth from the great common seat, Evay4marut. When he has started by himself from his own place along the ridges, O ye striving, mighty? Maruts, he goes together with the heroes (the Maruts), conferring blessings.
34. The wide-striding (Vishwu)! strode forth from the great common seat, Evay4marut. When he has started by himself from his own place along the ridges, O ye striving, mighty? Maruts, he goes together with the heroes (the Maruts), conferring blessings. 5. Impetuous, like your own shout, the strong one (Vishnu) made everything tremble, the terrible, the wanderer}, the mighty, Evay4marut; strong with him you advanced self-luminous, with firm reins, golden coloured, well-armed?, speeding along. 6. Your greatness is infinite, ye Maruts, endowed 364 VEDIC HYMNS. with full power, may that terrible power help, Evay4marut. In your raid! you are indeed to be seen as charioteers ; deliver us therefore from the enemy, like shining fires. 7. May then these Rudras, lively like fires and with vigorous shine, help, Evay4marut. The seat of the earth is stretched out far and wide’, when the hosts of these faultless Maruts come quickly to the races. , 8. Come kindly on your path, O Maruts, listen to the call of him who praises you, Evayamarut. Confidants of the great Vishzu, may you together, like charioteers, keep all hateful things far’, by your wonderful skill. g. Come zealously! to our sacrifice, ye worshipful, hear our guileless call, Evay4marut. Like the oldest _ Mountains in the sky, O wise guardians, prove yourselves for him irresistible to the enemy. NOTES. V, 87, I. 365 NOTES. This hymn is evidently a later addition at the end of the — fifth Manzdala. It is addressed to the Maruts, and is ascribed to EvayAmarut Atreya. None of its verses occurs in SV., VS., AV., TS., TB., MS., except the first, which is found in SV. I, 462. Metre, Atigagatt. The name of the poet is due to the refrain Evay&marut which occurs in every verse, and sometimes as an integral portion of the verse. Evaydmarut is a sacrificial shout, much like Evo? in Greek, Evoe in Latin, though I do not mean to say that the two are identical. Evay4k, as I explained in note to I, 168, 1,.is an epithet of Vishwu, as well as of the Maruts, meaning quickly moving. Evay4marut, therefore, may mean the ‘quick Marut.’ This is strange, no doubt, because in the Rig-veda the Maruts always occur in the plural, except in some doubtful passages. Still Evay4marut, the quick Marut, might be a name of Vishzu. It cannot be taken as a Dvandva, Vishzu and the Maruts. This hymn was translated by Benfey in his glossary to the Sama-veda, p. 39. Benfey takes evaya as identical with evoi, and explains it as an adverbial instrumental, like Asuy4, in the sense of stiirmisch. But this would leave evaydvan unexplained, Verse 1.
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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