Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124. 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'. 25. May Indra then, Varuza, Mitra, Agni, the waters, the plants, the trees of the forest be pleased with us. Let us be in the keeping, in the lap of the Maruts; protect us always with your favours. 376 VEDIC HYMNS. NOTES. Ascribed to Vasishtda. Verse 1 occurs in SV. I, 4333 verse 10 in TS. II, 1, 11,1; MS. IV, 11, 2; verse 12 in TB. IT, 8, 5,5; MS. IV, 14, 18; verse 13 in TB. II, 8, 5,5; MS. IV, 14, 18; verse 14 in TS. IV, 3, 13,6; MS. IV, 10, 5; verse 16 in TS. IV, 3, 13, 7; MS. IV, 10, 5; verse 19 in TB. ITI, 8, 5, 6; MS. IV, 14, 18. Metre, 1-11 Dvipada Virag ; 12-25 Trishtubh. Verse 1. Note 1. The SV. reads atha for the older adh4. Sanika in the edition of the Bibl. Ind. is a misprint for sani/A. Verse 3. Note 1. Sva-pfi is explained by Roth as possibly a broom, raising the dust. Grassmann translates it by light, Ludwig by blowing. I suggest to take it for *vapd, in the sense of beak or claw, from vap, which follows immediately. See note to I, 88, 4. I do not see how the other meanings assigned to svapi give any sense. Oldenberg therefore suggests pavanta, ‘Sie strémten hell auf einander zu mit ihren svapis.’ Verse 4. Note 1. Sdyaza explains etdni nizy& by svetavarnani marudatmakani bhitani. He takes (idhas as a locative. XN Verse 8. Note 1. Geldner translates : ‘Der Spielmann des wilden Heeres ist wie ein Muni,’ and adds, ‘Aber was ist ein Muni im Veda?’ Verse 10. Note 1. I read trzpan for tripat of the Pada text, and refer vavasind# to the Maruts. The TS. has tv7pdt, and the commentary explains it by tréptim. The first line is Virag, the second Trishfubh, and the Trishzubh metre is afterwards carried on. at ' NOTES. VII, 56, 16. 377 Verse 11. This verse refers to the Maruts, not, as Ludwig thinks, to the priests. Dr.v. Bradke (Dyaus Asura, p. 65) proposes to join verses 10 and 11 into one Trish¢ubh, and possibly to insert 4 before huve. I doubt whether for the present such changes are justified. On the structure of this hymn, see Oldenberg, Prol. 96, Anm. 3; 200, Anm. 5. Verse 13. Note 1. TB. II, 8, 5, 6, reads vyrishzibhi# (not vrishéibhiZ), and the commentator explains, vyrishéibhir 4yudhaviseshair vyrishty4khyair, viseshena rokam4na/ sthitaz. And again, rishéaya eva visish¢atvad vyrish/aya ity uéyante. Bollensen, Z. D. M.G. XLI, 501, conjectures rishfibhi# for vrishfibhiz, which is very ingenious. See also note 1 to II, 34, 2. Verse 14. Note 1. Budhny4, explained by budhne bhavAni, and also by kalapravrittani. Note 2. Grihamedhiya may refer to the Maruts as grzhamedhas or grthamedhinas ; see RV. VII, 59,10; VS. XXIV, 16. The grzhamedhiya ish/i in Sat. Br. XI, 5, 2, 4,is meant for the Maruts. Verse 16.
2Verse 14. Note 1. Budhny4, explained by budhne bhavAni, and also by kalapravrittani. Note 2. Grihamedhiya may refer to the Maruts as grzhamedhas or grthamedhinas ; see RV. VII, 59,10; VS. XXIV, 16. The grzhamedhiya ish/i in Sat. Br. XI, 5, 2, 4,is meant for the Maruts. Verse 16. Note 1. Yakshadrtsak is explained as wishing to see a sacrifice or feast. Ludwig retains this meaning. Grassmann translates, ‘wie feurige Blitze funkeln.’ Yaksha may mean a shooting star or any meteor, literally what shoots or hastens along; see VII, 61, 5. nA ydsu Aitrdam dadvise na yakshdm ; also note to V, 55,1. But drzs is not sadris. If we follow the later Sanskrit, yaksha would mean a class of spirits, followers of Kuvera, also ghosts in general. If this is not too modern a conception for the Rig-veda, we might translate yakshadris, ‘appearing as ghosts’ (see Kaus. Sfitra 95 in BR.), or, considering the expression Atyak nd yamsat yakshabhr/t viketa, I, 190, 4, take it for a name of horses. 378 VEDIC HYMNS. Verse 19. Note 1. Does not sdhasa 4 stand for sdhas4 4, and not for sthasak 4? Comp. Oldenberg, Prolegomena, 465 seq. Note 2. On dadhanti, see Hiibschmann, Indogerm. Vocal- system, p. 12. Verse 20. Note 1. On radhra, see Pischel, Ved. Stud. pp. 124 seq. Note 2. Bhvimi is doubtful, but as it stands by the side of radhra, it seems to have a bad meaning, such as a vagrant, unsteady. Note 8. The Vasus are often mentioned with the Adityas and Rudras, see III, 8,8; X, 66,12; 128,9. By themselves they became almost synonymous with the Devas. Thus in VII, 11, 4, we read that Agni became the master of all sacrifices, krdtum h{ asya Vasavak gushdnta atha devah dadhire havyavaham, ‘for the Vasus liked his wisdom, therefore the Devas made him the carrier of offerings.’ See also V, 3, 10. pitd Vaso yadi tat goshdydse. In one passage, VI, 50, 4, Vasava# means the Maruts. In our passage it seems better to take it in the sense of gods, but we might also refer it to the Maruts. Verse 22. Note 1. With pada b, compare VII, 70, 3 b. Verse 23. Note 1. I have taken bhiri Zakra in the sense of magni facere, though I can find no analogous passages. Verse 24. Note 1. This verse has been well explained by Dr. v. Bradke, Dyaus Asura, p. 66. Svdm dkaf, our own home, occurs IV, 50, 8; V, 33,4; VI, 41,1; VIII, 72,14. Abhyas means generally to obtain what is not our own. See also VII, 48, 2. Va, which I have translated ‘for you,’ may also mean ‘ from you.’ Verse 265. This verse is marked as a galita taken from VII, 34, 25, while the last p4da is a galita taken from VII, 1, 25. MANDALA VII, HYMN 57. 379 MANDALA VII, HYMN 57. ASH7AKA V, ADHYAYA 4, VARGA 27. To THE MarutTs (THE STORM-GODs). 1. O ye worshipful, your company of Maruts is fond of honey, they who delight in their strength at the sacrifices, the Maruts, who shake even the wide heaven and earth, and fill the well, when they move about, the terrible ones.
3ASH7AKA V, ADHYAYA 4, VARGA 27. To THE MarutTs (THE STORM-GODs). 1. O ye worshipful, your company of Maruts is fond of honey, they who delight in their strength at the sacrifices, the Maruts, who shake even the wide heaven and earth, and fill the well, when they move about, the terrible ones. 2. Truly the Maruts find out the man who praises them, and guide the thoughts of the sacrificer. Sit down then to rejoice to-day, on the altar! in our assemblies ? well pleased. , 3. Others do not shine so much as these Maruts with their golden chains, their weapons, and their own bodies; the all-adorned, adorning heaven and earth, brighten themselves with the same brightness, when starting for triumph. 4. May your shining thunderbolt be far from us, O Maruts, whatever sin we may commit against you, men as we are: O worshipful, let us not fall under? its power, let your best favour rest on us. 5. May the Maruts be pleased with whatever little we have done here, they the faultless, the bright, the pure. Protect us, ye worshipful, with your favours, lead us to prosperity through booty. 6. And let the manly Maruts, when they have been praised, under whatever names, enjoy these offerings! Grant that our offspring may not die’, raise up for us riches’, glory, and wealth. 7. O Maruts, when you have thus been praised, come all together with help towards our lords who with their hundredfold wealth freely prosper us ;— protect us always with your favours! 380 VEDIC HYMNS. NOTES. Ascribed to Vasisht#a. None of its verses occurs in SV., VS., AV., TS., TB., MS. Metre, Trishtubh. Verse 1. This hymn has been translated by Geldner and Kaegi. The first verse is most difficult. G.-K. avoid all difficulties by translating, ‘Beim Fest des siissen Trankes weiss man tiichtig euch zu begeistern, hehre Schaar der Marut.’ Ludwig grapples with them by translating: ‘An eures madhu kraft, o zu vererende, freut bei den opfern sich der Marut geschlecht.’ I doubt, however, whether savas is ever ascribed to madhu, though it is ascribed to Soma. Oldenberg suggests, ‘The sweet ones’ is your Matut-name, O worshipful, they who rejoice in their strength at the sacrifices. Here the difficulty would be that M4érutam nama is the recognised term for the name, i.e. the kin of the Maruts. Still, unless we venture on a conjecture, this would seem to be the best rendering. Could we change mddhvaé vak n4ma mérutam into madhvad vak ndma méarutam? Madhvdd is a Vedic word, though it occurs once only, in I, 164, 22, and as trisyllabic. Its very rarity would help to account for the change. The meaning would then be, ‘your Marut kin eats honey, is fond of honey.’ It has been proved that the present mddati is always neutral, meaning to rejoice, while mand (Par.) is transitive, to make rejoice. Otherwise madhvak might possibly have been taken in the sense of sweet things, as in I, 180, 4; IX, 89, 3, and construed with madanti. Verse 2.
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.
124. 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'. 25. May Indra then, Varuza, Mitra, Agni, the waters, the plants, the trees of the forest be pleased with us. Let us be in the keeping, in the lap of the Maruts; protect us always with your favours. 376 VEDIC HYMNS. NOTES. Ascribed to Vasishtda. Verse 1 occurs in SV. I, 4333 verse 10 in TS. II, 1, 11,1; MS. IV, 11, 2; verse 12 in TB. IT, 8, 5,5; MS. IV, 14, 18; verse 13 in TB. II, 8, 5,5; MS. IV, 14, 18; verse 14 in TS. IV, 3, 13,6; MS. IV, 10, 5; verse 16 in TS. IV, 3, 13, 7; MS. IV, 10, 5; verse 19 in TB. ITI, 8, 5, 6; MS. IV, 14, 18. Metre, 1-11 Dvipada Virag ; 12-25 Trishtubh. Verse 1. Note 1. The SV. reads atha for the older adh4. Sanika in the edition of the Bibl. Ind. is a misprint for sani/A. Verse 3. Note 1. Sva-pfi is explained by Roth as possibly a broom, raising the dust. Grassmann translates it by light, Ludwig by blowing. I suggest to take it for *vapd, in the sense of beak or claw, from vap, which follows immediately. See note to I, 88, 4. I do not see how the other meanings assigned to svapi give any sense. Oldenberg therefore suggests pavanta, ‘Sie strémten hell auf einander zu mit ihren svapis.’ Verse 4. Note 1. Sdyaza explains etdni nizy& by svetavarnani marudatmakani bhitani. He takes (idhas as a locative. XN Verse 8. Note 1. Geldner translates : ‘Der Spielmann des wilden Heeres ist wie ein Muni,’ and adds, ‘Aber was ist ein Muni im Veda?’ Verse 10. Note 1. I read trzpan for tripat of the Pada text, and refer vavasind# to the Maruts. The TS. has tv7pdt, and the commentary explains it by tréptim. The first line is Virag, the second Trishfubh, and the Trishzubh metre is afterwards carried on. at ' NOTES. VII, 56, 16. 377 Verse 11. This verse refers to the Maruts, not, as Ludwig thinks, to the priests. Dr.v. Bradke (Dyaus Asura, p. 65) proposes to join verses 10 and 11 into one Trish¢ubh, and possibly to insert 4 before huve. I doubt whether for the present such changes are justified. On the structure of this hymn, see Oldenberg, Prol. 96, Anm. 3; 200, Anm. 5. Verse 13. Note 1. TB. II, 8, 5, 6, reads vyrishzibhi# (not vrishéibhiZ), and the commentator explains, vyrishéibhir 4yudhaviseshair vyrishty4khyair, viseshena rokam4na/ sthitaz. And again, rishéaya eva visish¢atvad vyrish/aya ity uéyante. Bollensen, Z. D. M.G. XLI, 501, conjectures rishfibhi# for vrishfibhiz, which is very ingenious. See also note 1 to II, 34, 2. Verse 14. Note 1. Budhny4, explained by budhne bhavAni, and also by kalapravrittani. Note 2. Grihamedhiya may refer to the Maruts as grzhamedhas or grthamedhinas ; see RV. VII, 59,10; VS. XXIV, 16. The grzhamedhiya ish/i in Sat. Br. XI, 5, 2, 4,is meant for the Maruts. Verse 16.
2Verse 14. Note 1. Budhny4, explained by budhne bhavAni, and also by kalapravrittani. Note 2. Grihamedhiya may refer to the Maruts as grzhamedhas or grthamedhinas ; see RV. VII, 59,10; VS. XXIV, 16. The grzhamedhiya ish/i in Sat. Br. XI, 5, 2, 4,is meant for the Maruts. Verse 16. Note 1. Yakshadrtsak is explained as wishing to see a sacrifice or feast. Ludwig retains this meaning. Grassmann translates, ‘wie feurige Blitze funkeln.’ Yaksha may mean a shooting star or any meteor, literally what shoots or hastens along; see VII, 61, 5. nA ydsu Aitrdam dadvise na yakshdm ; also note to V, 55,1. But drzs is not sadris. If we follow the later Sanskrit, yaksha would mean a class of spirits, followers of Kuvera, also ghosts in general. If this is not too modern a conception for the Rig-veda, we might translate yakshadris, ‘appearing as ghosts’ (see Kaus. Sfitra 95 in BR.), or, considering the expression Atyak nd yamsat yakshabhr/t viketa, I, 190, 4, take it for a name of horses. 378 VEDIC HYMNS. Verse 19. Note 1. Does not sdhasa 4 stand for sdhas4 4, and not for sthasak 4? Comp. Oldenberg, Prolegomena, 465 seq. Note 2. On dadhanti, see Hiibschmann, Indogerm. Vocal- system, p. 12. Verse 20. Note 1. On radhra, see Pischel, Ved. Stud. pp. 124 seq. Note 2. Bhvimi is doubtful, but as it stands by the side of radhra, it seems to have a bad meaning, such as a vagrant, unsteady. Note 8. The Vasus are often mentioned with the Adityas and Rudras, see III, 8,8; X, 66,12; 128,9. By themselves they became almost synonymous with the Devas. Thus in VII, 11, 4, we read that Agni became the master of all sacrifices, krdtum h{ asya Vasavak gushdnta atha devah dadhire havyavaham, ‘for the Vasus liked his wisdom, therefore the Devas made him the carrier of offerings.’ See also V, 3, 10. pitd Vaso yadi tat goshdydse. In one passage, VI, 50, 4, Vasava# means the Maruts. In our passage it seems better to take it in the sense of gods, but we might also refer it to the Maruts. Verse 22. Note 1. With pada b, compare VII, 70, 3 b. Verse 23. Note 1. I have taken bhiri Zakra in the sense of magni facere, though I can find no analogous passages. Verse 24. Note 1. This verse has been well explained by Dr. v. Bradke, Dyaus Asura, p. 66. Svdm dkaf, our own home, occurs IV, 50, 8; V, 33,4; VI, 41,1; VIII, 72,14. Abhyas means generally to obtain what is not our own. See also VII, 48, 2. Va, which I have translated ‘for you,’ may also mean ‘ from you.’ Verse 265. This verse is marked as a galita taken from VII, 34, 25, while the last p4da is a galita taken from VII, 1, 25. MANDALA VII, HYMN 57. 379 MANDALA VII, HYMN 57. ASH7AKA V, ADHYAYA 4, VARGA 27. To THE MarutTs (THE STORM-GODs). 1. O ye worshipful, your company of Maruts is fond of honey, they who delight in their strength at the sacrifices, the Maruts, who shake even the wide heaven and earth, and fill the well, when they move about, the terrible ones.
3ASH7AKA V, ADHYAYA 4, VARGA 27. To THE MarutTs (THE STORM-GODs). 1. O ye worshipful, your company of Maruts is fond of honey, they who delight in their strength at the sacrifices, the Maruts, who shake even the wide heaven and earth, and fill the well, when they move about, the terrible ones. 2. Truly the Maruts find out the man who praises them, and guide the thoughts of the sacrificer. Sit down then to rejoice to-day, on the altar! in our assemblies ? well pleased. , 3. Others do not shine so much as these Maruts with their golden chains, their weapons, and their own bodies; the all-adorned, adorning heaven and earth, brighten themselves with the same brightness, when starting for triumph. 4. May your shining thunderbolt be far from us, O Maruts, whatever sin we may commit against you, men as we are: O worshipful, let us not fall under? its power, let your best favour rest on us. 5. May the Maruts be pleased with whatever little we have done here, they the faultless, the bright, the pure. Protect us, ye worshipful, with your favours, lead us to prosperity through booty. 6. And let the manly Maruts, when they have been praised, under whatever names, enjoy these offerings! Grant that our offspring may not die’, raise up for us riches’, glory, and wealth. 7. O Maruts, when you have thus been praised, come all together with help towards our lords who with their hundredfold wealth freely prosper us ;— protect us always with your favours! 380 VEDIC HYMNS. NOTES. Ascribed to Vasisht#a. None of its verses occurs in SV., VS., AV., TS., TB., MS. Metre, Trishtubh. Verse 1. This hymn has been translated by Geldner and Kaegi. The first verse is most difficult. G.-K. avoid all difficulties by translating, ‘Beim Fest des siissen Trankes weiss man tiichtig euch zu begeistern, hehre Schaar der Marut.’ Ludwig grapples with them by translating: ‘An eures madhu kraft, o zu vererende, freut bei den opfern sich der Marut geschlecht.’ I doubt, however, whether savas is ever ascribed to madhu, though it is ascribed to Soma. Oldenberg suggests, ‘The sweet ones’ is your Matut-name, O worshipful, they who rejoice in their strength at the sacrifices. Here the difficulty would be that M4érutam nama is the recognised term for the name, i.e. the kin of the Maruts. Still, unless we venture on a conjecture, this would seem to be the best rendering. Could we change mddhvaé vak n4ma mérutam into madhvad vak ndma méarutam? Madhvdd is a Vedic word, though it occurs once only, in I, 164, 22, and as trisyllabic. Its very rarity would help to account for the change. The meaning would then be, ‘your Marut kin eats honey, is fond of honey.’ It has been proved that the present mddati is always neutral, meaning to rejoice, while mand (Par.) is transitive, to make rejoice. Otherwise madhvak might possibly have been taken in the sense of sweet things, as in I, 180, 4; IX, 89, 3, and construed with madanti. Verse 2.
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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