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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Your newest favour has turned hither, come quick then, ye who wish to drink. 5. O ye whose gifts are cheering, come to drink the (juice of the Soma) flowers: these are your libations, O Maruts, for I gave them to you, do not go elsewhere! 6. Sit down on our altar and protect? us, to give us brilliant riches. O Maruts, who never miss the Soma mead, hail to you here to enjoy yourselves. 7. Having adorned their bodies, the swans with dark blue backs came flying in secret'—the whole flock sat down all around me, like gay men, delighting in the Soma offering. 8. O Maruts, that hateful man who beyond our thoughts tries to hurt us, O Vasus, may he catch the snares of Druh, kill him with your hottest bolt! MANDALA VII, HYMN 59. 387 9. O you Maruts, full of heat, here is the libation ; be pleased to accept it, O you who destroy the enemies by your help’. 10. O you who accept the domestic sacrifices’, come hither, O Maruts, do not keep away, you who are bounteous by your help*. 11. O Maruts, strong and wise, with sun-bright skins, I choose the sacrifice for you here and there’. 12. We sacrifice to Tryambaka!, the sweetscented, wealth-increasing (Rudra). May I be detached from death, like a gourd from its. stem, but not? from the immortal’. Cc2 388 VEDIC HYMNS. NOTES. Ascribed to Vasishf#a. Verse 12 addressed to Rudra. Verse 3 occurs SV. I, 241; verse 8, AV. VII, 77, 2; TS. IV, 3, 13, 33 MS. IV, 10, 5; verse 9, AV. VII, 77,1; TS. IV, 3, 13, 3; MS. IV, 10, 5; verse 10, TS. IV, 3, 13, 5; MS. IV, 10, 5; verse 11, TA. I, 4, 3; MS. IV, 10, 3; verse 12, VS. III, 60; AV. XIV, 1,17; TS. I, 8, 6, 2; MS. I, 10, 4; TA. X, 56; Sat. Br. II, 6, 2, 12. Metre, 1, 3, 5 Brihati; 2, 4,6 Satobrzhati; 7, 8 Trishtubh; 9, 10, 11 Géyatrt; 12 Anush/¢ubh. Verse 2. With pada a compare I, 110, 7; with cand d, VIII, 27, 16. Verse 3. Note 1. SV. has pibantu, and as a various reading the comment. gives pivanta. Suté sa#a is a standing phrase. Verse 6. Note 1. I cannot see how avitd can stand for avish¢a (Delbriick, Verb, 186 ; Whitney, Gram. § 908). I translate as if the text gave avata. Verse 7. Note 1. On the secret approach of the Maruts, see I, 88, 5. Verse 8. The text in the AV. VII, 77, 2, is bad, yé no marto maruto durhvév4yus, prdti mu#katém sd%, and tdpasa for hdnman4. The TS. IV, 3, 13, 3, has tird# satydni. It reads besides, y6 no marto vasavo durhrizdyus tirdk satydni marutak gighd#sat druhds pdsam, and tdpas4. Tirdh Ritt€ni may mean ‘beyond all conception, as Grassmann takes it, or ‘unobserved,’ as B.-R. suggest. Tird# satyani might mean ‘in spite of all pledges,’ but that is probably an emendation. All this shows the unsettled state of Vedic tradition, outside that of the Rig-veda; see Oldenberg, Prolegomena, p. 328. Verse 9. Note 1. Uti, taken here as a dative, by Lanman, p. 382. NOTES. VII, 59, 12. 389 Verse 10.
2All this shows the unsettled state of Vedic tradition, outside that of the Rig-veda; see Oldenberg, Prolegomena, p. 328. Verse 9. Note 1. Uti, taken here as a dative, by Lanman, p. 382. NOTES. VII, 59, 12. 389 Verse 10. Note 1. On the Maruts grzhamedhinad, see Sat. Br. II, 5; 3: 4. Possibly the Maruts may be called gzzhamedhas, i.e. grthasthas, performing the Grzhya sacrifices. See on these names TS. I, 8, 4,1; 2. Note 2. The last pada in the TS. is pramu#kdnto no amhasah. Verse 11. Note 1. On ihéha, see Delbriick, Syntax, p. 51. It means ‘here and there,’ that is, ‘again and again.’ Verse 12. Note 1. Tryambaka is a name of Rudra, but its original meaning is doubtful. Some commentators explain it by ‘three-eyed, but its natural meaning would be ‘having three mothers.’ The Sat. Br. II, 6, 2, 9, derives it from Stry-ambika, because Ambika, Rudra’s sister, shares the sacrifice with him. Note 2. On m4 with optative, see Delbriick, Synt. Forsch. I, 194; Syntax, 338, 361, Anm. 1. Note 8. That amr7tat is right, not, as Grassmann suggests, amrita, is clear from the parallel forms, prété muzkimi ndmutaf, or ité mukshiya m&muta#. Pischel in Z.D.M.G. XL, 121, demands too much logical accuracy from a poet; see AV. XIV, 1, 17; VS. III, 60. All scholars seem to agree that this hymn is a composite hymn, and that it breaks the law of decrease in the number of verses. It begins with three Pragdthas, verses 1 and 2,3 and 4, 5 and 6, which may be in their right place. Then follow two Trishzubhs, 7 and 8, which may form a hymn by themselves. The next three G4yatris, which clearly belong together, are a later addition ; so is the last verse, which ought to stand in the Atharva rather than in the Rig-veda. The Pada text does not divide this last verse. See on this subject, Oldenberg, Z.D.M.G. XX XVIII, 449 seq., Proleg.200; 511; Bergaigne, Recherches sur l'histoire de la Samhita, IT, 10. 390 VEDIC HYMNS. MANDALA VIII, HYMN 7. ASHTAKA V, ADHYAYA 8, VARGA 18-24. To THE Maruts (THE STORM-GODS).“ 1. When the sage has poured out the threefold? draught to you, O Maruts, then you shine forth in the mountains (clouds). 2. Aye, when, O bright Maruts, growing in strength, you have seen your way, then the mountains (clouds) have gone down’. 3. The sons of Pvisni, the bulls, have risen together with the winds, they have drawn forth the swelling draught. 4. The Maruts sow the mist, they shake the mountains (clouds), when they go their way with the winds, 5. When the mountain bent down before your march, the rivers before your rule, before your great power (blast). 6. We invoke you by night for our protection, you by day, you while the sacrifice proceeds. 7. And they rise up on their courses, the beautiful, of reddish hue?, the bulls, above the ridge of the sky. 8. With might they send forth a ray of light, that the sun may have a path to walk!: they have spread far and wide with their lights.
37. And they rise up on their courses, the beautiful, of reddish hue?, the bulls, above the ridge of the sky. 8. With might they send forth a ray of light, that the sun may have a path to walk!: they have spread far and wide with their lights. g. Accept, O Maruts, this my speech, this hymn of praise, O Azbhukshans’, this my call. 10. The Przsnis? (the clouds) yielded three lakes (from their udders) as mead for the wielder of the thunderbolt (Indra), the well, the water-skin, the watering-pot 2, MANDALA VIII, HYMN 7. 391 11. O Maruts, whenever we call you from” heaven, wishing for your favour, come hither towards us. 12. For you are bounteous?, in our house, O Rudras, Azbhukshans: you are attentive, when you enjoy (the libations). 13. O Maruts, bring to us from heaven enrapturing wealth, which nourishes many, which satisfies all. 14. When you have seen your way, brilliant Maruts, as it were from above! the mountains, you rejoice in the (Soma) drops which have been pressed out. 15. Let the mortal with his prayers ask the favour of that immense, unconquerable (host)? of them, 16. Who like torrents! foam along heaven and earth with their streams of rain, drawing the inexhaustible well. 17. These sons of Przsni rise up together with rattlings, with chariots, with the winds, and with songs of praise. 18. That (help) with which you helped Turvasa, Yadu, and Kazva when he carried off riches, that we pray for, greatly for our wealth. 19. O bounteous Maruts, may these draughts, swelling like butter, strengthen you, together with the prayers of Kasva. 20. Where do you rejoice now, O bounteous Maruts, when an altar has been prepared for you? What priest serves you ? 21. For you for whom we have prepared an altar, do not, as it was with you formerly, in return for these praises, gladden the companies of our sacrifice. 22. These Maruts have brought together piece 392 ; VEDIC HYMNS. by piece! the great waters, heaven and earth, the sun, and the thunderbolt ; 23. And, while performing their manly work, they have trodden Vvttra to pieces, and the dark mountains (clouds). 24. They protected the strength and intelligence of the fighting Trita, they protected Indra in his struggle with Vrztra. 25. Holding lightnings in their hands, they hasten heavenward, golden helmets? are on their head; the brilliant Maruts have adorned themselves for beauty. 26. When with Usan4? you have come from afar to Ukshvorandhra (ox-hollow)', he roared from fear, like Dyu (the sky). 27. O gods, come to us with your golden-hoofed horses, for the offering of the sacrifice}. 28. When the red leader leads their spotted deer in their chariot, the brilliant Maruts approach and let the waters run. 29. The heroes went downwards to SaryazAvat, to Sushoma, to Argtka, to PastyAvat. 30. When will you come hither, O Maruts, to the sage who calls you so, with your consolations to the suppliant ?
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.
1Your newest favour has turned hither, come quick then, ye who wish to drink. 5. O ye whose gifts are cheering, come to drink the (juice of the Soma) flowers: these are your libations, O Maruts, for I gave them to you, do not go elsewhere! 6. Sit down on our altar and protect? us, to give us brilliant riches. O Maruts, who never miss the Soma mead, hail to you here to enjoy yourselves. 7. Having adorned their bodies, the swans with dark blue backs came flying in secret'—the whole flock sat down all around me, like gay men, delighting in the Soma offering. 8. O Maruts, that hateful man who beyond our thoughts tries to hurt us, O Vasus, may he catch the snares of Druh, kill him with your hottest bolt! MANDALA VII, HYMN 59. 387 9. O you Maruts, full of heat, here is the libation ; be pleased to accept it, O you who destroy the enemies by your help’. 10. O you who accept the domestic sacrifices’, come hither, O Maruts, do not keep away, you who are bounteous by your help*. 11. O Maruts, strong and wise, with sun-bright skins, I choose the sacrifice for you here and there’. 12. We sacrifice to Tryambaka!, the sweetscented, wealth-increasing (Rudra). May I be detached from death, like a gourd from its. stem, but not? from the immortal’. Cc2 388 VEDIC HYMNS. NOTES. Ascribed to Vasishf#a. Verse 12 addressed to Rudra. Verse 3 occurs SV. I, 241; verse 8, AV. VII, 77, 2; TS. IV, 3, 13, 33 MS. IV, 10, 5; verse 9, AV. VII, 77,1; TS. IV, 3, 13, 3; MS. IV, 10, 5; verse 10, TS. IV, 3, 13, 5; MS. IV, 10, 5; verse 11, TA. I, 4, 3; MS. IV, 10, 3; verse 12, VS. III, 60; AV. XIV, 1,17; TS. I, 8, 6, 2; MS. I, 10, 4; TA. X, 56; Sat. Br. II, 6, 2, 12. Metre, 1, 3, 5 Brihati; 2, 4,6 Satobrzhati; 7, 8 Trishtubh; 9, 10, 11 Géyatrt; 12 Anush/¢ubh. Verse 2. With pada a compare I, 110, 7; with cand d, VIII, 27, 16. Verse 3. Note 1. SV. has pibantu, and as a various reading the comment. gives pivanta. Suté sa#a is a standing phrase. Verse 6. Note 1. I cannot see how avitd can stand for avish¢a (Delbriick, Verb, 186 ; Whitney, Gram. § 908). I translate as if the text gave avata. Verse 7. Note 1. On the secret approach of the Maruts, see I, 88, 5. Verse 8. The text in the AV. VII, 77, 2, is bad, yé no marto maruto durhvév4yus, prdti mu#katém sd%, and tdpasa for hdnman4. The TS. IV, 3, 13, 3, has tird# satydni. It reads besides, y6 no marto vasavo durhrizdyus tirdk satydni marutak gighd#sat druhds pdsam, and tdpas4. Tirdh Ritt€ni may mean ‘beyond all conception, as Grassmann takes it, or ‘unobserved,’ as B.-R. suggest. Tird# satyani might mean ‘in spite of all pledges,’ but that is probably an emendation. All this shows the unsettled state of Vedic tradition, outside that of the Rig-veda; see Oldenberg, Prolegomena, p. 328. Verse 9. Note 1. Uti, taken here as a dative, by Lanman, p. 382. NOTES. VII, 59, 12. 389 Verse 10.
2All this shows the unsettled state of Vedic tradition, outside that of the Rig-veda; see Oldenberg, Prolegomena, p. 328. Verse 9. Note 1. Uti, taken here as a dative, by Lanman, p. 382. NOTES. VII, 59, 12. 389 Verse 10. Note 1. On the Maruts grzhamedhinad, see Sat. Br. II, 5; 3: 4. Possibly the Maruts may be called gzzhamedhas, i.e. grthasthas, performing the Grzhya sacrifices. See on these names TS. I, 8, 4,1; 2. Note 2. The last pada in the TS. is pramu#kdnto no amhasah. Verse 11. Note 1. On ihéha, see Delbriick, Syntax, p. 51. It means ‘here and there,’ that is, ‘again and again.’ Verse 12. Note 1. Tryambaka is a name of Rudra, but its original meaning is doubtful. Some commentators explain it by ‘three-eyed, but its natural meaning would be ‘having three mothers.’ The Sat. Br. II, 6, 2, 9, derives it from Stry-ambika, because Ambika, Rudra’s sister, shares the sacrifice with him. Note 2. On m4 with optative, see Delbriick, Synt. Forsch. I, 194; Syntax, 338, 361, Anm. 1. Note 8. That amr7tat is right, not, as Grassmann suggests, amrita, is clear from the parallel forms, prété muzkimi ndmutaf, or ité mukshiya m&muta#. Pischel in Z.D.M.G. XL, 121, demands too much logical accuracy from a poet; see AV. XIV, 1, 17; VS. III, 60. All scholars seem to agree that this hymn is a composite hymn, and that it breaks the law of decrease in the number of verses. It begins with three Pragdthas, verses 1 and 2,3 and 4, 5 and 6, which may be in their right place. Then follow two Trishzubhs, 7 and 8, which may form a hymn by themselves. The next three G4yatris, which clearly belong together, are a later addition ; so is the last verse, which ought to stand in the Atharva rather than in the Rig-veda. The Pada text does not divide this last verse. See on this subject, Oldenberg, Z.D.M.G. XX XVIII, 449 seq., Proleg.200; 511; Bergaigne, Recherches sur l'histoire de la Samhita, IT, 10. 390 VEDIC HYMNS. MANDALA VIII, HYMN 7. ASHTAKA V, ADHYAYA 8, VARGA 18-24. To THE Maruts (THE STORM-GODS).“ 1. When the sage has poured out the threefold? draught to you, O Maruts, then you shine forth in the mountains (clouds). 2. Aye, when, O bright Maruts, growing in strength, you have seen your way, then the mountains (clouds) have gone down’. 3. The sons of Pvisni, the bulls, have risen together with the winds, they have drawn forth the swelling draught. 4. The Maruts sow the mist, they shake the mountains (clouds), when they go their way with the winds, 5. When the mountain bent down before your march, the rivers before your rule, before your great power (blast). 6. We invoke you by night for our protection, you by day, you while the sacrifice proceeds. 7. And they rise up on their courses, the beautiful, of reddish hue?, the bulls, above the ridge of the sky. 8. With might they send forth a ray of light, that the sun may have a path to walk!: they have spread far and wide with their lights.
37. And they rise up on their courses, the beautiful, of reddish hue?, the bulls, above the ridge of the sky. 8. With might they send forth a ray of light, that the sun may have a path to walk!: they have spread far and wide with their lights. g. Accept, O Maruts, this my speech, this hymn of praise, O Azbhukshans’, this my call. 10. The Przsnis? (the clouds) yielded three lakes (from their udders) as mead for the wielder of the thunderbolt (Indra), the well, the water-skin, the watering-pot 2, MANDALA VIII, HYMN 7. 391 11. O Maruts, whenever we call you from” heaven, wishing for your favour, come hither towards us. 12. For you are bounteous?, in our house, O Rudras, Azbhukshans: you are attentive, when you enjoy (the libations). 13. O Maruts, bring to us from heaven enrapturing wealth, which nourishes many, which satisfies all. 14. When you have seen your way, brilliant Maruts, as it were from above! the mountains, you rejoice in the (Soma) drops which have been pressed out. 15. Let the mortal with his prayers ask the favour of that immense, unconquerable (host)? of them, 16. Who like torrents! foam along heaven and earth with their streams of rain, drawing the inexhaustible well. 17. These sons of Przsni rise up together with rattlings, with chariots, with the winds, and with songs of praise. 18. That (help) with which you helped Turvasa, Yadu, and Kazva when he carried off riches, that we pray for, greatly for our wealth. 19. O bounteous Maruts, may these draughts, swelling like butter, strengthen you, together with the prayers of Kasva. 20. Where do you rejoice now, O bounteous Maruts, when an altar has been prepared for you? What priest serves you ? 21. For you for whom we have prepared an altar, do not, as it was with you formerly, in return for these praises, gladden the companies of our sacrifice. 22. These Maruts have brought together piece 392 ; VEDIC HYMNS. by piece! the great waters, heaven and earth, the sun, and the thunderbolt ; 23. And, while performing their manly work, they have trodden Vvttra to pieces, and the dark mountains (clouds). 24. They protected the strength and intelligence of the fighting Trita, they protected Indra in his struggle with Vrztra. 25. Holding lightnings in their hands, they hasten heavenward, golden helmets? are on their head; the brilliant Maruts have adorned themselves for beauty. 26. When with Usan4? you have come from afar to Ukshvorandhra (ox-hollow)', he roared from fear, like Dyu (the sky). 27. O gods, come to us with your golden-hoofed horses, for the offering of the sacrifice}. 28. When the red leader leads their spotted deer in their chariot, the brilliant Maruts approach and let the waters run. 29. The heroes went downwards to SaryazAvat, to Sushoma, to Argtka, to PastyAvat. 30. When will you come hither, O Maruts, to the sage who calls you so, with your consolations to the suppliant ?
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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