Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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. Note 1. Giri-g44 may mean ‘produced on the mountains, but it may also mean ‘produced in the throat or voice,’ and it is so explained elsewhere, for instance in SV. I, 462 (Bibl. Ind., vol. i, p. 922). girau va#i nishpannad ; [also by another commentator, hridaye gata, yag#agata vA ity uktam]. Oldenberg suggests girige, which would be much better, considering how Vishzu is called girikshit, girish#/a, &c.; see Bergaigne, II, 47. Most of the epithets have occurred before. I take sdvase as a substantive, like sardhas, not as an adjective. As to dhunivrata, see V, 58, 2; as to prayagyu, V, 55, I. 366 VEDIC HYMNS, Verse 2. Note 1. Krdtva, dan&, and mahn& seem to me in this place to belong together. The difficulty lies in the transition from va to eshdm, but this is not uncommon. On mahing=mahimna, dan4, and mahn4, see Wenzel, Instrumentalis, p. 17; Lanman, p. 533. Pischel, Ved. Stud. p. 101, translates, ‘Ihre Macht gereicht ihnen zu grosser Gabe.’ See also VIII, 20, 14. G&t& mahind, born by greatness, seems to mean born in greatness, or born great. It would be easy to write mahin42. Verse 3. Note 1. The translation of fri is purely conjectural. Note 2. Syandrdsa#, as suggested by Oldenberg, are probably meant for ratha#. Syandana is a carriage in later Sanskrit. In VIII, 20, 2, we have to supply rathaiz ; in VI, 66, 2, rathadé. Note 8. Pra, with the verb understood, they come forth ; cf. VII, 87, 1. pra drvAmsi samudrfyA nadindm; X, 75, 1. Dhuni, like dhati, has become almost a name of the Maruts, see I, 64, 5. Verse 4. Note 1. The god here meant seems to be Vishau, mentioned already in verse 1, and probably recalled by the Evaya in Evay4marut. Note 2. We must either take vispardhasak and vimahasad with Benfey as names of the horses, or accept them as vocatives, addressed to the Maruts. Vimahas is used as an epithet of the Maruts, see I, 86, 1. Verse 5. Note 1. On yayiz, see note to I, 87, 2; but it seems better to take it here as an adjective. Note 2. On svayudha, see Geldner, Ved. Stud. I, p. 143; Oldenberg, Gott. Gel. Anzeigen, 1890, p. 424. Verse 6. Note 1. Prasiti may be, as Ludwig translates it, fangschnur, a noose, but it can hardly mean Noth, as Grassmann NOTES. V, 87, 9. 367 suggests. I take it here in the sense of shooting forth, onslaught, raid; cf. VII, 46, 4. Geldner, Ved. Stud. I, p. 139, takes it fora trap. Lanman, p. 386, is right in considering the locative in au before consonants a sure sign of the modern origin of this hymn. Verse 7.
2V, 87, 9. 367 suggests. I take it here in the sense of shooting forth, onslaught, raid; cf. VII, 46, 4. Geldner, Ved. Stud. I, p. 139, takes it fora trap. Lanman, p. 386, is right in considering the locative in au before consonants a sure sign of the modern origin of this hymn. Verse 7. Note 1. The idea that the earth is stretched out or becomes large during a thunderstorm has been met with before, V, 58, 7. We read I, 37, 8; 87, 3, that at the racings of the Maruts the earth trembled, and that the Maruts enlarged the fences in their races. I therefore translate, though tentatively only, that the earth is opened far and wide, as a race-course for the faultless Maruts, whose hosts 4, appear, 4gmeshu, on the courses, mahdaf, quickly. If the accent of paprathe could be changed, we might translate, ‘at whose coursings (4gmeshu 4) the seat of the earth is quickly stretched out far and wide,’ and then take sArdhdmsi ddbhutainasdm in apposition to rudrdsaf. Adbhutainas, in whom no fault is seen. Bergaigne translates, ‘faisant du mal mystérieusement.’ See Geldner, in K.Z. XXVIII, 199, Anm. 2; Bezzenberger’s Beitrage, III, 169. Verse 8. Note 1. Cf. VI, 48, 10. Verse 9. Note 1. Susdmi, generally explained as a shortened instrumental, for susami=susamy4, used in an adverbial sense. Susdmi has a short i here, because it stands at the end of a pada, otherwise the i is long, see VII, 16, 2; X, 28, 12, even before a vowel. The same applies in the Rig-veda to sami; it has short i at the end of a pada, see II, 31, 6; VIII, 45, 27; X, 40,1. The phrase dhiyd sami, which has short iin II, 31,6; X, 40, 1, has long i in IX, 74, 7. dhiyd sami. It is shortened, however, before vowels in the middle of a pada, and written samy; see I, 87, 5; III, 55, 3. 368 VEDIC HYMNS. MANDALA VI, HYMN 66. ASHTAKA V, ADHYAYA 1, VARGA 7-8. To tHE Maruts (THE STORM-GODS). 1. This may well be a marvel, even to an intelligent man, that anything should have taken the same name dhenu, cow:—the one is always brimming to give milk among men, but Pvzsni (the cloud, the mother of the Maruts) poured out her bright udder once (only). 2. The Maruts who shone like kindled fires, as they grew stronger twice and thrice,—their golden, dustless (chariots') became full of manly courage and strength. 3. They who! are the sons of the bounteous Rudra, and whom she indeed was strong enough to bear; for she, the great, is known as the mother of the great, that very Przsni conceived the germ for the strong one (Rudra). 4. They who do not shrink from being born in this way!, and who within (the womb) clean themselves from all impurity®, when they have been brought forth brilliant, according to their pleasure, they sprinkle their bodies with splendour. 5. Among them there is no one who does not strive to be brought forth quickly ; and they assume the defiant name of Maruts. They who are not (unkind’), never tiring in strength’, will the generous sacrificer be able to bring down these fierce ones ?
35. Among them there is no one who does not strive to be brought forth quickly ; and they assume the defiant name of Maruts. They who are not (unkind’), never tiring in strength’, will the generous sacrificer be able to bring down these fierce ones ? 6. Fierce in strength, followed by daring armies, these Maruts have brought together heaven and earth!, both firmly established*; then the self- MANDALA VI, HYMN 66. 369 shining Rodast stood among the impetuous Maruts, like ® a light. 7. Even though your carriage, O Maruts, be without your deer', without horses, and not driven by any charioteer, without drag*, and without reins, yet, crossing the air*, it passes between heaven and earth, finishing its courses. 8. No one can stop, no one can overcome him whom you, O Maruts, protect in battle. He whom you protect in his kith, his cattle, his kin, and his waters, he breaks the stronghold at the close of the day!. g. Offer a beautiful song to the host of the Maruts, the singers, the quick, the strong, who resist violence with violence; O Agni, the earth trembles before the champions. 10. Blazing like the flame of the sacrifices, flickering like the tongues of the fire, shouters, like roaring fighters, the flame-born Maruts are unassailable. 11. I invite with my call this strong and Marutlike son of Rudra?, armed with flaming spears. Bright thoughts, like wild waters from the mountain 2, strove to reach the host of heaven. (32] Bb 379 VEDIC HYMNS. NOTES. Hymn ascribed to Bharadvéga Barhaspatya. None of its verses occurs in SV., VS., AV. Verse 2 in MS. IV, 14, 11. Verse 9 in TS. IV, 1, 11, 33 TB. II, 8, 5, 5; MS. IV,.10, 3. Verse 10 in MS. IV, 14, 11. Metre, Trishéubh. Verse 1. The meaning seems to be that it is strange that two things, namely, a real cow and the cloud, i.e. Présni, the mother of the Maruts, should both be called dhenu, cow; that the one should always yield milk to men, while the other has her bright udder milked but once. This may mean that dhenu, a cow, yields her milk always, that dhenu, a cloud, yields rain but once, or, that Prisni gave birth but once to the Maruts. See also VI, 48, 22; Gaedicke, Accusativ, p. 19; Delbriick, Tempuslehre, p. 102. Dhenu must be taken as the neuter form, and as a nominative, as is shown by II, 37, 2. dadiZ y4h ndma patyate. Verse 2. Note 1. It seems necessary to take arezdvah hiranyay4sak for rath4/, chariots, as in V, 87, 3. Sayaza takes the same view, and I do not see how the verse gives sense in any other way. The first pada might be referred to the Maruts, or to the chariots. Verse 3.
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.
1This 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. Note 1. Giri-g44 may mean ‘produced on the mountains, but it may also mean ‘produced in the throat or voice,’ and it is so explained elsewhere, for instance in SV. I, 462 (Bibl. Ind., vol. i, p. 922). girau va#i nishpannad ; [also by another commentator, hridaye gata, yag#agata vA ity uktam]. Oldenberg suggests girige, which would be much better, considering how Vishzu is called girikshit, girish#/a, &c.; see Bergaigne, II, 47. Most of the epithets have occurred before. I take sdvase as a substantive, like sardhas, not as an adjective. As to dhunivrata, see V, 58, 2; as to prayagyu, V, 55, I. 366 VEDIC HYMNS, Verse 2. Note 1. Krdtva, dan&, and mahn& seem to me in this place to belong together. The difficulty lies in the transition from va to eshdm, but this is not uncommon. On mahing=mahimna, dan4, and mahn4, see Wenzel, Instrumentalis, p. 17; Lanman, p. 533. Pischel, Ved. Stud. p. 101, translates, ‘Ihre Macht gereicht ihnen zu grosser Gabe.’ See also VIII, 20, 14. G&t& mahind, born by greatness, seems to mean born in greatness, or born great. It would be easy to write mahin42. Verse 3. Note 1. The translation of fri is purely conjectural. Note 2. Syandrdsa#, as suggested by Oldenberg, are probably meant for ratha#. Syandana is a carriage in later Sanskrit. In VIII, 20, 2, we have to supply rathaiz ; in VI, 66, 2, rathadé. Note 8. Pra, with the verb understood, they come forth ; cf. VII, 87, 1. pra drvAmsi samudrfyA nadindm; X, 75, 1. Dhuni, like dhati, has become almost a name of the Maruts, see I, 64, 5. Verse 4. Note 1. The god here meant seems to be Vishau, mentioned already in verse 1, and probably recalled by the Evaya in Evay4marut. Note 2. We must either take vispardhasak and vimahasad with Benfey as names of the horses, or accept them as vocatives, addressed to the Maruts. Vimahas is used as an epithet of the Maruts, see I, 86, 1. Verse 5. Note 1. On yayiz, see note to I, 87, 2; but it seems better to take it here as an adjective. Note 2. On svayudha, see Geldner, Ved. Stud. I, p. 143; Oldenberg, Gott. Gel. Anzeigen, 1890, p. 424. Verse 6. Note 1. Prasiti may be, as Ludwig translates it, fangschnur, a noose, but it can hardly mean Noth, as Grassmann NOTES. V, 87, 9. 367 suggests. I take it here in the sense of shooting forth, onslaught, raid; cf. VII, 46, 4. Geldner, Ved. Stud. I, p. 139, takes it fora trap. Lanman, p. 386, is right in considering the locative in au before consonants a sure sign of the modern origin of this hymn. Verse 7.
2V, 87, 9. 367 suggests. I take it here in the sense of shooting forth, onslaught, raid; cf. VII, 46, 4. Geldner, Ved. Stud. I, p. 139, takes it fora trap. Lanman, p. 386, is right in considering the locative in au before consonants a sure sign of the modern origin of this hymn. Verse 7. Note 1. The idea that the earth is stretched out or becomes large during a thunderstorm has been met with before, V, 58, 7. We read I, 37, 8; 87, 3, that at the racings of the Maruts the earth trembled, and that the Maruts enlarged the fences in their races. I therefore translate, though tentatively only, that the earth is opened far and wide, as a race-course for the faultless Maruts, whose hosts 4, appear, 4gmeshu, on the courses, mahdaf, quickly. If the accent of paprathe could be changed, we might translate, ‘at whose coursings (4gmeshu 4) the seat of the earth is quickly stretched out far and wide,’ and then take sArdhdmsi ddbhutainasdm in apposition to rudrdsaf. Adbhutainas, in whom no fault is seen. Bergaigne translates, ‘faisant du mal mystérieusement.’ See Geldner, in K.Z. XXVIII, 199, Anm. 2; Bezzenberger’s Beitrage, III, 169. Verse 8. Note 1. Cf. VI, 48, 10. Verse 9. Note 1. Susdmi, generally explained as a shortened instrumental, for susami=susamy4, used in an adverbial sense. Susdmi has a short i here, because it stands at the end of a pada, otherwise the i is long, see VII, 16, 2; X, 28, 12, even before a vowel. The same applies in the Rig-veda to sami; it has short i at the end of a pada, see II, 31, 6; VIII, 45, 27; X, 40,1. The phrase dhiyd sami, which has short iin II, 31,6; X, 40, 1, has long i in IX, 74, 7. dhiyd sami. It is shortened, however, before vowels in the middle of a pada, and written samy; see I, 87, 5; III, 55, 3. 368 VEDIC HYMNS. MANDALA VI, HYMN 66. ASHTAKA V, ADHYAYA 1, VARGA 7-8. To tHE Maruts (THE STORM-GODS). 1. This may well be a marvel, even to an intelligent man, that anything should have taken the same name dhenu, cow:—the one is always brimming to give milk among men, but Pvzsni (the cloud, the mother of the Maruts) poured out her bright udder once (only). 2. The Maruts who shone like kindled fires, as they grew stronger twice and thrice,—their golden, dustless (chariots') became full of manly courage and strength. 3. They who! are the sons of the bounteous Rudra, and whom she indeed was strong enough to bear; for she, the great, is known as the mother of the great, that very Przsni conceived the germ for the strong one (Rudra). 4. They who do not shrink from being born in this way!, and who within (the womb) clean themselves from all impurity®, when they have been brought forth brilliant, according to their pleasure, they sprinkle their bodies with splendour. 5. Among them there is no one who does not strive to be brought forth quickly ; and they assume the defiant name of Maruts. They who are not (unkind’), never tiring in strength’, will the generous sacrificer be able to bring down these fierce ones ?
35. Among them there is no one who does not strive to be brought forth quickly ; and they assume the defiant name of Maruts. They who are not (unkind’), never tiring in strength’, will the generous sacrificer be able to bring down these fierce ones ? 6. Fierce in strength, followed by daring armies, these Maruts have brought together heaven and earth!, both firmly established*; then the self- MANDALA VI, HYMN 66. 369 shining Rodast stood among the impetuous Maruts, like ® a light. 7. Even though your carriage, O Maruts, be without your deer', without horses, and not driven by any charioteer, without drag*, and without reins, yet, crossing the air*, it passes between heaven and earth, finishing its courses. 8. No one can stop, no one can overcome him whom you, O Maruts, protect in battle. He whom you protect in his kith, his cattle, his kin, and his waters, he breaks the stronghold at the close of the day!. g. Offer a beautiful song to the host of the Maruts, the singers, the quick, the strong, who resist violence with violence; O Agni, the earth trembles before the champions. 10. Blazing like the flame of the sacrifices, flickering like the tongues of the fire, shouters, like roaring fighters, the flame-born Maruts are unassailable. 11. I invite with my call this strong and Marutlike son of Rudra?, armed with flaming spears. Bright thoughts, like wild waters from the mountain 2, strove to reach the host of heaven. (32] Bb 379 VEDIC HYMNS. NOTES. Hymn ascribed to Bharadvéga Barhaspatya. None of its verses occurs in SV., VS., AV. Verse 2 in MS. IV, 14, 11. Verse 9 in TS. IV, 1, 11, 33 TB. II, 8, 5, 5; MS. IV,.10, 3. Verse 10 in MS. IV, 14, 11. Metre, Trishéubh. Verse 1. The meaning seems to be that it is strange that two things, namely, a real cow and the cloud, i.e. Présni, the mother of the Maruts, should both be called dhenu, cow; that the one should always yield milk to men, while the other has her bright udder milked but once. This may mean that dhenu, a cow, yields her milk always, that dhenu, a cloud, yields rain but once, or, that Prisni gave birth but once to the Maruts. See also VI, 48, 22; Gaedicke, Accusativ, p. 19; Delbriick, Tempuslehre, p. 102. Dhenu must be taken as the neuter form, and as a nominative, as is shown by II, 37, 2. dadiZ y4h ndma patyate. Verse 2. Note 1. It seems necessary to take arezdvah hiranyay4sak for rath4/, chariots, as in V, 87, 3. Sayaza takes the same view, and I do not see how the verse gives sense in any other way. The first pada might be referred to the Maruts, or to the chariots. Verse 3.
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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