Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1dadiZ 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. Note 1. The relative pronouns may be supposed to carry on the subject, viz. Marutas, from the preceding verse, unless we supply eshim mat&. I am doubtful about mahd mahf; cf. I, 102, 1; II, 33, 8. Grassmann proposes to read mahdm, gen. plur.; Ludwig thinks of garbha. It may also be a compound, as in mah4maha, mah4mahivrata, or an adverb, but the construction remains difficult throughout. Oldenberg suggests that the second pdda may have been yan ko nu présnik d&dhrivik bharadhyai. NOTES. VI, 66, 6. 371. Verse 4. Note 1. A tentative rendering and no more. I take dy4 for ayd as an adverb in the sense of thus, in this way, see I, 87, 4, note 2. Grassmann seems to take it as an instr. fem., dependent on gantsha, which is possible, but without analogy. Lanman, p. 358, takes it for 4y4%, nom. plur. of aya, wanderer, and translates, ‘as long as the ones now wanderers quit not their birth.” Grassmann: ‘ Die nicht verleugnen die Geburt aus jener.’ But is gan with instrumental ever used of a woman giving birth to a child? Ludwig: ‘ Die sich nicht weigern der geburt.’ Note 2. Pd with accusative occurs AV. XIX, 33, 3. Verse 5, This verse is again very obscure. It would be more honest to say that it is untranslatable. Possibly the poet may have taken dohase in the same sense as duhré in verse 4. The Maruts are born as by being milked from the udder of Prisni. It would then mean, ‘ Among whom there is no one not striving to be born quickly.’ Note 1. Stauna is an unknown word. Sdyama explains. it as stena, thieves. It probably meant something not favourable, something that must be denied of the Maruts. This is all we can say. It cannot be a corruption of stavan4d, praised. Note 2. Ay&s can hardly refer to Przsni, never tiring to suckle the Maruts. In B.-R. ayds is explained as sich nicht anstrengend, behende, leicht, unermiidlich. See also Windisch, K.Z. XXVII, 170; also Johansson, Bezzenb. Beitr. XV, p. 180. Verse 6. Note 1 To join together heaven and earth is, as Bergaigne remarks (II, p. 374, n. 1), the apparent effect of a thunderstorm, when the clouds cover both in impenetrable darkness. We have the same expression in VIII, 20, 4. Note 2. On suméke, see Geldner, K. Z. XXIV, 145; and Windisch, Festgruss an Bohtlingk, p. 114. Note 8. The na, placed before réka%, is irregular, see Bergaigne, Mélanges Renier, p. 79. Oldenberg suggests Bb2 372 VEDIC HYMNS. naroké#=nrt-ok4h, ‘she who is fond of the men,’ namely, of the Maruts. The corruption may be due to the writers of our text. Verse 7. Note 1. Anend is strange, and might be changed into anetdé; it cannot be anendZ, without guilt.
279. Oldenberg suggests Bb2 372 VEDIC HYMNS. naroké#=nrt-ok4h, ‘she who is fond of the men,’ namely, of the Maruts. The corruption may be due to the writers of our text. Verse 7. Note 1. Anend is strange, and might be changed into anetdé; it cannot be anendZ, without guilt. Note 2. If avasa in an-avasa comes from ava-so, it may mean the step for descending or ascending, or possibly a drag. Bergaigne explains it by sine viatico. Note 8. Ragah-tiiz, according to Ludwig, den Staub aufwirbelnd, which seems too much opposed to arezu, dustless. Ragas + tar means to pass through the air, and in that sense only conquering the air. Geldner, Ved. Stud. p. 123, ignores the various shades of meaning in tur at the end of compounds. Verse 8. Note 1. Parye dyé, according to Grassmann, ‘on the decisive day,’ like p&rye divi. Verse 11. Note 1. I have translated Rudrdsya sinim by the son of Rudra. It is true that a single Marut, as the son of Rudra, is not mentioned ; but on the other hand, one could hardly call the whole company of the Maruts, the maruta scil. gava, the son of Rudra. In I,64,12,we have Rudrasya sinu in one pada, and maruta gaza in the next. The Ribhus also are called in the same line savasah napatah, and indrasya sfino, IV, 37, 4. Here sQnu corresponds almost to the English offspring, only it is masculine. Note 2. Girdyak may have been meant for giryak, a possible ablative of giri; see Lanman, p. 383. Ugrdé would then refer to Apa#, unless we break the sentence into two, viz. ‘my bright thoughts tend to the host of heaven,’ and ‘the fierce Maruts strive like waters from the mountain.’ If we compare, however, IX, 95, 3. apdm iva fd drmayah tarturaz4z pra manishdh irate somam akkha, we see that the whole verse forms one sentence. All would be right if we could change girayah into giribhyaz, but is not this a conjecture nimis facilis? MANDALA VII, HYMN 56. 373 MANDALA VII, HYMN 66. ASH7AKA V, ADHYAYA 4, VARGA 23-26. To THE Maruts (THE STORM-GoDs). 1. Who are these resplendent men, dwelling together, the boys of Rudra, also’ with good horses ? 2. No one indeed knows their births, they alone know each other's birthplace. 3. They plucked each other with their beaks!; the hawks, rushing like the wind, strove together. 4. A wise man understands these secrets}, that Prisni, the great, bore an udder. 5. May that clan be rich in heroes by the Maruts, always victorious, rich in manhood ! 6. They are quickest to go, most splendid with splendour, endowed with beauty, strong with strength. 7. Strong is your strength, steadfast your powers, and thus by the Maruts is this clan mighty. 8. Resplendent is your breath, furious are the minds of the wild host, like a shouting maniac’. g. Keep from us entirely your flame, let not your hatred reach us here. 10. I call on the dear names of your swift ones, so that the greedy should be satisfied, O Maruts,
38. Resplendent is your breath, furious are the minds of the wild host, like a shouting maniac’. g. Keep from us entirely your flame, let not your hatred reach us here. 10. I call on the dear names of your swift ones, so that the greedy should be satisfied, O Maruts, 11. The well-armed, the swift, decked with beautiful chains, who themselves adorn their bodies. 12, Bright are the libations for you, the bright ones, O Maruts, a bright sacrifice I prepare for the bright. In proper order came those who truly follow the order, the bright born, the bright, the pure. 13. On your shoulders, O Maruts, are the rings, 274 VEDIC HYMNS. on your chests the golden chains are fastened; farshining ‘like lightnings with showers', you wield your weapons, according to your wont. 14. Your hidden! splendours come forth; spread out your powers (names), O racers! Accept, O Maruts, this thousandfold, domestic share, as an offering for the house-gods *. 15. If you thus listen, O Maruts, to this praise, at the invocation of the powerful sage, give him quickly a share of wealth in plentiful offspring, which no selfish enemy shall be able to hurt. 16. The Maruts, who are fleet like racers, the manly youths, shone like Yakshas!; they are beautiful like boys standing round the hearth, they play about like calves who are still sucking. 17. May the bounteous Maruts be gracious to us, opening up to us the firm heaven and earth. May that bolt of yours which kills cattle and men, be far from us! Incline to us, O Vasus, with your favours. 18. The Hotvz priest calls on you again and again, sitting down and praising your common gift, O Maruts. O strong ones, he who is the guardian of so much wealth, he calls on you with praises, free from guile. 19. These Maruts stop the swift, they bend strength by strength}, they ward off the curse of the plotter, and turn® their heavy hatred on the enemy. 20. These Maruts stir up even the sluggard?, even the vagrant’, as the gods® pleased. O strong ones, drive away the darkness, and grant us all our. kith and kin. 21. May we not fall away from your bounty, O MANDALA VII, HYMN 56. 375 Maruts, may we not stay behind, O charioteers, in the distribution of your gifts. Let us share in the brilliant wealth, the well-acquired, that belongs to you, O strong ones. 22. When valiant men fiercely fight together, for rivers, plants, and houses', then, O Maruts, sons of Rudra, be in battles our protectors from the enemy. 23. O Maruts, you have valued! the praises which our fathers have formerly recited to you; with the Maruts the victor is terrible in battle, with the Maruts alone the racer wins the prize. 24. O Maruts, may we have a strong son, who is lord among men, a ruler, through whom we may cross the waters to dwell in safety, and then obtain our own home for you'.
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.
1dadiZ 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. Note 1. The relative pronouns may be supposed to carry on the subject, viz. Marutas, from the preceding verse, unless we supply eshim mat&. I am doubtful about mahd mahf; cf. I, 102, 1; II, 33, 8. Grassmann proposes to read mahdm, gen. plur.; Ludwig thinks of garbha. It may also be a compound, as in mah4maha, mah4mahivrata, or an adverb, but the construction remains difficult throughout. Oldenberg suggests that the second pdda may have been yan ko nu présnik d&dhrivik bharadhyai. NOTES. VI, 66, 6. 371. Verse 4. Note 1. A tentative rendering and no more. I take dy4 for ayd as an adverb in the sense of thus, in this way, see I, 87, 4, note 2. Grassmann seems to take it as an instr. fem., dependent on gantsha, which is possible, but without analogy. Lanman, p. 358, takes it for 4y4%, nom. plur. of aya, wanderer, and translates, ‘as long as the ones now wanderers quit not their birth.” Grassmann: ‘ Die nicht verleugnen die Geburt aus jener.’ But is gan with instrumental ever used of a woman giving birth to a child? Ludwig: ‘ Die sich nicht weigern der geburt.’ Note 2. Pd with accusative occurs AV. XIX, 33, 3. Verse 5, This verse is again very obscure. It would be more honest to say that it is untranslatable. Possibly the poet may have taken dohase in the same sense as duhré in verse 4. The Maruts are born as by being milked from the udder of Prisni. It would then mean, ‘ Among whom there is no one not striving to be born quickly.’ Note 1. Stauna is an unknown word. Sdyama explains. it as stena, thieves. It probably meant something not favourable, something that must be denied of the Maruts. This is all we can say. It cannot be a corruption of stavan4d, praised. Note 2. Ay&s can hardly refer to Przsni, never tiring to suckle the Maruts. In B.-R. ayds is explained as sich nicht anstrengend, behende, leicht, unermiidlich. See also Windisch, K.Z. XXVII, 170; also Johansson, Bezzenb. Beitr. XV, p. 180. Verse 6. Note 1 To join together heaven and earth is, as Bergaigne remarks (II, p. 374, n. 1), the apparent effect of a thunderstorm, when the clouds cover both in impenetrable darkness. We have the same expression in VIII, 20, 4. Note 2. On suméke, see Geldner, K. Z. XXIV, 145; and Windisch, Festgruss an Bohtlingk, p. 114. Note 8. The na, placed before réka%, is irregular, see Bergaigne, Mélanges Renier, p. 79. Oldenberg suggests Bb2 372 VEDIC HYMNS. naroké#=nrt-ok4h, ‘she who is fond of the men,’ namely, of the Maruts. The corruption may be due to the writers of our text. Verse 7. Note 1. Anend is strange, and might be changed into anetdé; it cannot be anendZ, without guilt.
279. Oldenberg suggests Bb2 372 VEDIC HYMNS. naroké#=nrt-ok4h, ‘she who is fond of the men,’ namely, of the Maruts. The corruption may be due to the writers of our text. Verse 7. Note 1. Anend is strange, and might be changed into anetdé; it cannot be anendZ, without guilt. Note 2. If avasa in an-avasa comes from ava-so, it may mean the step for descending or ascending, or possibly a drag. Bergaigne explains it by sine viatico. Note 8. Ragah-tiiz, according to Ludwig, den Staub aufwirbelnd, which seems too much opposed to arezu, dustless. Ragas + tar means to pass through the air, and in that sense only conquering the air. Geldner, Ved. Stud. p. 123, ignores the various shades of meaning in tur at the end of compounds. Verse 8. Note 1. Parye dyé, according to Grassmann, ‘on the decisive day,’ like p&rye divi. Verse 11. Note 1. I have translated Rudrdsya sinim by the son of Rudra. It is true that a single Marut, as the son of Rudra, is not mentioned ; but on the other hand, one could hardly call the whole company of the Maruts, the maruta scil. gava, the son of Rudra. In I,64,12,we have Rudrasya sinu in one pada, and maruta gaza in the next. The Ribhus also are called in the same line savasah napatah, and indrasya sfino, IV, 37, 4. Here sQnu corresponds almost to the English offspring, only it is masculine. Note 2. Girdyak may have been meant for giryak, a possible ablative of giri; see Lanman, p. 383. Ugrdé would then refer to Apa#, unless we break the sentence into two, viz. ‘my bright thoughts tend to the host of heaven,’ and ‘the fierce Maruts strive like waters from the mountain.’ If we compare, however, IX, 95, 3. apdm iva fd drmayah tarturaz4z pra manishdh irate somam akkha, we see that the whole verse forms one sentence. All would be right if we could change girayah into giribhyaz, but is not this a conjecture nimis facilis? MANDALA VII, HYMN 56. 373 MANDALA VII, HYMN 66. ASH7AKA V, ADHYAYA 4, VARGA 23-26. To THE Maruts (THE STORM-GoDs). 1. Who are these resplendent men, dwelling together, the boys of Rudra, also’ with good horses ? 2. No one indeed knows their births, they alone know each other's birthplace. 3. They plucked each other with their beaks!; the hawks, rushing like the wind, strove together. 4. A wise man understands these secrets}, that Prisni, the great, bore an udder. 5. May that clan be rich in heroes by the Maruts, always victorious, rich in manhood ! 6. They are quickest to go, most splendid with splendour, endowed with beauty, strong with strength. 7. Strong is your strength, steadfast your powers, and thus by the Maruts is this clan mighty. 8. Resplendent is your breath, furious are the minds of the wild host, like a shouting maniac’. g. Keep from us entirely your flame, let not your hatred reach us here. 10. I call on the dear names of your swift ones, so that the greedy should be satisfied, O Maruts,
38. Resplendent is your breath, furious are the minds of the wild host, like a shouting maniac’. g. Keep from us entirely your flame, let not your hatred reach us here. 10. I call on the dear names of your swift ones, so that the greedy should be satisfied, O Maruts, 11. The well-armed, the swift, decked with beautiful chains, who themselves adorn their bodies. 12, Bright are the libations for you, the bright ones, O Maruts, a bright sacrifice I prepare for the bright. In proper order came those who truly follow the order, the bright born, the bright, the pure. 13. On your shoulders, O Maruts, are the rings, 274 VEDIC HYMNS. on your chests the golden chains are fastened; farshining ‘like lightnings with showers', you wield your weapons, according to your wont. 14. Your hidden! splendours come forth; spread out your powers (names), O racers! Accept, O Maruts, this thousandfold, domestic share, as an offering for the house-gods *. 15. If you thus listen, O Maruts, to this praise, at the invocation of the powerful sage, give him quickly a share of wealth in plentiful offspring, which no selfish enemy shall be able to hurt. 16. The Maruts, who are fleet like racers, the manly youths, shone like Yakshas!; they are beautiful like boys standing round the hearth, they play about like calves who are still sucking. 17. May the bounteous Maruts be gracious to us, opening up to us the firm heaven and earth. May that bolt of yours which kills cattle and men, be far from us! Incline to us, O Vasus, with your favours. 18. The Hotvz priest calls on you again and again, sitting down and praising your common gift, O Maruts. O strong ones, he who is the guardian of so much wealth, he calls on you with praises, free from guile. 19. These Maruts stop the swift, they bend strength by strength}, they ward off the curse of the plotter, and turn® their heavy hatred on the enemy. 20. These Maruts stir up even the sluggard?, even the vagrant’, as the gods® pleased. O strong ones, drive away the darkness, and grant us all our. kith and kin. 21. May we not fall away from your bounty, O MANDALA VII, HYMN 56. 375 Maruts, may we not stay behind, O charioteers, in the distribution of your gifts. Let us share in the brilliant wealth, the well-acquired, that belongs to you, O strong ones. 22. When valiant men fiercely fight together, for rivers, plants, and houses', then, O Maruts, sons of Rudra, be in battles our protectors from the enemy. 23. O Maruts, you have valued! the praises which our fathers have formerly recited to you; with the Maruts the victor is terrible in battle, with the Maruts alone the racer wins the prize. 24. O Maruts, may we have a strong son, who is lord among men, a ruler, through whom we may cross the waters to dwell in safety, and then obtain our own home for you'.
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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