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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Verse 22. Note 1. Grassmann, ‘ geht euch an um eure Briiderschaft ;’ possibly, ‘becomes your brother.’ Verse 24. Note 1. It is, no doubt, very tempting to change tfirvatha into turvasam, as Ludwig proposes. The difficulty isto understand how such a change should have come about. Sindhu may mean here, not so much the river, as the people living on its shores. Krivi is said to be an old name of the Pa#kalas (Sat. Br. XIII, 5, 4, 7). But, because the Pa#kalas were called Krivis, and because in later times we often hear of Kuru-Pa#éalas, it does in no way follow that the Krivis were identical with the Kurus. It proves rather the contrary. Kuru may be derived from kar, and may have meant active, but it may also have had a very different original meaning. A derivation of krivi from kar is still more objectionable. Note 2. Asakadvishah, which I translate by not hating your followers, is translated by Ludwig: ‘ihr, denen kein haszer folgt.’ It may also be rendered by ‘hating those who do not follow you.’ Verse 265. Note 1. The medicines are generally brought by Rudra, and by his sons, the Maruts. Verse 26. Note 1. As to kshamd rdpaf, see X, 59, 8-10; AV. VI, 57, 3; as to ishkarta, VIII, 1, 12. 408 VEDIC HYMNS. MANDALA VIII, HYMN 94. ASH7AKA VI, ADHYAYA 6, VARGA 28-29. To THE Maruts (THE STORM-GODS). 1. The cow, wishing for glory, the mother of the bounteous Maruts, sends forth her milk; the two horses? have been harnessed to the chariots,— 2. She in whose lap? all gods observe their duties, sun and moon (also), that they may be seen ; 3. Therefore all our friends}, the singers, invite the Maruts always, to drink (our) Soma. 4. This Soma here has been prepared, the Maruts drink of it, the Asvins also drink of the lord (Soma) }. 5. Mitra, Aryaman, Varuza drink of the Soma which is continually! clarified, dwelling in three abodes ®, procuring offspring. 6. May Indra also rejoice to his satisfaction in this pressed juice, mixed with milk, like a Hotz? at the morning-sacrifice. 7. Did the brilliant lords flare up? Endowed with pure strength they rush, like water, through their enemies, 8. Shall I now choose the favour of you, the great gods, who by yourselves shine forth marvellously, 9. The Maruts, who, when going to drink Soma, spread out the whole earth and the lights of heaven. 10. I call now them who are endowed with pure strength, you, O Maruts, from heaven, that you may drink the Soma here ; ‘MANDALA VIII, HYMN 94. 409 11. I call now those Maruts who hold heaven and earth asunder, that they may drink the Soma here ; 12. I call now that manly company of the Maruts, dwelling in the mountains, that they may drink the Soma here. 410 VEDIC HYMNS. a NOTES. Ascribed to Bindu or Piitadaksha. Metre, GéAyatri. Verse 1=SV. I, 149; verse 4=SV. I, 174; II, 1135; verse 5=SV. II, 1136; verse 6=SV. II, 1137. The whole hymn can easily be divided into trzkas. Verse 1.
2410 VEDIC HYMNS. a NOTES. Ascribed to Bindu or Piitadaksha. Metre, GéAyatri. Verse 1=SV. I, 149; verse 4=SV. I, 174; II, 1135; verse 5=SV. II, 1136; verse 6=SV. II, 1137. The whole hymn can easily be divided into trzkas. Verse 1. Note 1. I adopt Ludwig’s correction of the Pada, changing vahniz to vahni iti, though it interrupts somewhat the connection between the first and second verses. Still it seems as impossible to change Prvisni, the mother of the Maruts, into a cart-horse as into a sucking-calf. This we should have to do, if we took dhayati in its usual sense of sucking. Still dhayati means to suck, not to suckle. The commentary to the SV. explains vahniz as vodhri, the driver. Verse 2. Note 1. I should prefer to take updsthe in the sense of proximity, which, as in the case of vrikshopasthe, may be translated by shadow, or protection. Verse 3. Note 1. I cannot believe that we can take arya 4 in our passage as aryé 4, and translate it with Pischel (Z.D.M.G. XL, p. 125) by ‘our singers among the Aryas. With the plural kardvak we should expect aryéshu 4, not aryé 4; see also Bergaigne, III, 287; II, 218. Pada a and b are galita, see VI, 45, 33. Verse 4. Note 1. Svara4g seems to be meant for Soma as lord, not as brilliant. . Verse 5. Note 1. Tana is generally explained by dr#4stukanirmita dasdpavitra; see also Bergaigne, I, 179. Note 2. The three abodes are either the morning, noon, NOTES. VIII, 94, 9. 4II and evening sacrifices, or the three Soma-vessels, the Dromakalasa, Adhavantya, and Patabhrit. Verse 6. Note 1. I do not see why hota-iva should not mean ‘like the priest,’ for the priest also rejoices in the libation ; see Arthasamgraha, ed. Thibaut, pp. 10 and 20. Ludwig prefers to take hota for Agni, fire. Verse 9. Note 1. See note to I, 6, 9, and 10, note 1. 412 VEDIC HYMNS. MANDALA X, HYMN 77. ASH7AKA VIII, ADHYAYA 3, VARGA 10-11. To THE Maruts (THE STORM-GoODS). 1. Let me with my voice shower! wealth like cloud-showers ?, like sacrifices of a sage, rich in oblations. I have praised the goodly host of the Maruts$, so that they may be worthy of a Brahman‘, so that they may be glorious. 2. These boys have prepared their ornaments for beauty, the goodly host of the Maruts, through many nights; the sons of Dyu struggled, like harts, they, the Adityas, grew high, like banners’. 3. They who by their own might seem to have risen above heaven and earth, like the sun above the cloud, they are glorious, like brilliant heroes, they shine forth like foe-destroying youths. 4. When you move along on the bottom of the waters, the earth seems to break and to melt!. This perfect sacrifice is meet for you, come hither together, as if enjoying our offerings. 5. You are as drivers! on the poles with their reins, and as brilliant with light at daybreak ; like hawks, you are famous destroyers of foes; like wells * springing forth, you scatter moisture.
3This perfect sacrifice is meet for you, come hither together, as if enjoying our offerings. 5. You are as drivers! on the poles with their reins, and as brilliant with light at daybreak ; like hawks, you are famous destroyers of foes; like wells * springing forth, you scatter moisture. 6. When you, O Maruts, come from afar, knowing the great treasure of the hidden place, O Vasus, the treasure which has to be gained, then keep away also from afar all who hate us. 7. The man who, firm in his sacrifice, offers gifts to the Maruts to the end of the ceremony’, he MANDALA X, HYMN 77. 413 gains health and wealth, blessed with offspring ; he shall also be in the keeping of the gods. 8. They are indeed our guardians, to be worshipped at all sacrifices, most blissful by their name of Adityas; may they, swiftly driving on their chariots, protect our prayer, quick even on their march, delighting in our sacrifice. 414 - VEDIC HYMNS. NOTES. Ascribed to Syimarasmi Bhargava. On the metre, see Rig-veda, translation, Introd. p. civ; Benfey, Quantitatsversch. IV, 2; 38-39; Oldenberg, Prolegomena, 92. This hymn and the next belong closely together. They are both so artificial and obscure that a translation of them can only be tentative. None of its verses occurs in SV., VS., AV., TS., TB., MS. Verse 1. Note I. I take prush4 for prushazi. Note 2. I do not think that abhraprishad# can be meant for the Maruts. Note 8. The nd in many of the verses seems to be due to a mere trick, and untranslatable. Note 4. Or, ‘I have praised the priestly host, so that they may be worthy of good Marut-hood.’ Verse 2. Note 1. Akr&%, banners, Grassmann ; columns, Ludwig. The meaning is utterly unknown. Verse 4. Note 1. See Aurel Mayr, Beitrage aus dem Rig-Veda, p. 12. ‘The earth melted,’ see Ps. xlvi. 6. Verse 5. Note 1. Prayug seems to mean here a driver; pra-yug is often used of the Maruts as harnessing or driving their horses; see I, 85,5; V, 52, 8. Note 2. Prava has been derived from pru, to float. I should prefer to derive it from pra-van, from which we have pra-vama, precipice, possibly the Latin adjective pronus, and, very irregularly, Greek pnuis. Stems in radical n frequently enter the class of stems in & and a, and pravan would become prav4Aé or pravak, as -gan becomes -g4h and -gak; cf. Lanman, NOTES. X, 77, 7. 415
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.
1Verse 22. Note 1. Grassmann, ‘ geht euch an um eure Briiderschaft ;’ possibly, ‘becomes your brother.’ Verse 24. Note 1. It is, no doubt, very tempting to change tfirvatha into turvasam, as Ludwig proposes. The difficulty isto understand how such a change should have come about. Sindhu may mean here, not so much the river, as the people living on its shores. Krivi is said to be an old name of the Pa#kalas (Sat. Br. XIII, 5, 4, 7). But, because the Pa#kalas were called Krivis, and because in later times we often hear of Kuru-Pa#éalas, it does in no way follow that the Krivis were identical with the Kurus. It proves rather the contrary. Kuru may be derived from kar, and may have meant active, but it may also have had a very different original meaning. A derivation of krivi from kar is still more objectionable. Note 2. Asakadvishah, which I translate by not hating your followers, is translated by Ludwig: ‘ihr, denen kein haszer folgt.’ It may also be rendered by ‘hating those who do not follow you.’ Verse 265. Note 1. The medicines are generally brought by Rudra, and by his sons, the Maruts. Verse 26. Note 1. As to kshamd rdpaf, see X, 59, 8-10; AV. VI, 57, 3; as to ishkarta, VIII, 1, 12. 408 VEDIC HYMNS. MANDALA VIII, HYMN 94. ASH7AKA VI, ADHYAYA 6, VARGA 28-29. To THE Maruts (THE STORM-GODS). 1. The cow, wishing for glory, the mother of the bounteous Maruts, sends forth her milk; the two horses? have been harnessed to the chariots,— 2. She in whose lap? all gods observe their duties, sun and moon (also), that they may be seen ; 3. Therefore all our friends}, the singers, invite the Maruts always, to drink (our) Soma. 4. This Soma here has been prepared, the Maruts drink of it, the Asvins also drink of the lord (Soma) }. 5. Mitra, Aryaman, Varuza drink of the Soma which is continually! clarified, dwelling in three abodes ®, procuring offspring. 6. May Indra also rejoice to his satisfaction in this pressed juice, mixed with milk, like a Hotz? at the morning-sacrifice. 7. Did the brilliant lords flare up? Endowed with pure strength they rush, like water, through their enemies, 8. Shall I now choose the favour of you, the great gods, who by yourselves shine forth marvellously, 9. The Maruts, who, when going to drink Soma, spread out the whole earth and the lights of heaven. 10. I call now them who are endowed with pure strength, you, O Maruts, from heaven, that you may drink the Soma here ; ‘MANDALA VIII, HYMN 94. 409 11. I call now those Maruts who hold heaven and earth asunder, that they may drink the Soma here ; 12. I call now that manly company of the Maruts, dwelling in the mountains, that they may drink the Soma here. 410 VEDIC HYMNS. a NOTES. Ascribed to Bindu or Piitadaksha. Metre, GéAyatri. Verse 1=SV. I, 149; verse 4=SV. I, 174; II, 1135; verse 5=SV. II, 1136; verse 6=SV. II, 1137. The whole hymn can easily be divided into trzkas. Verse 1.
2410 VEDIC HYMNS. a NOTES. Ascribed to Bindu or Piitadaksha. Metre, GéAyatri. Verse 1=SV. I, 149; verse 4=SV. I, 174; II, 1135; verse 5=SV. II, 1136; verse 6=SV. II, 1137. The whole hymn can easily be divided into trzkas. Verse 1. Note 1. I adopt Ludwig’s correction of the Pada, changing vahniz to vahni iti, though it interrupts somewhat the connection between the first and second verses. Still it seems as impossible to change Prvisni, the mother of the Maruts, into a cart-horse as into a sucking-calf. This we should have to do, if we took dhayati in its usual sense of sucking. Still dhayati means to suck, not to suckle. The commentary to the SV. explains vahniz as vodhri, the driver. Verse 2. Note 1. I should prefer to take updsthe in the sense of proximity, which, as in the case of vrikshopasthe, may be translated by shadow, or protection. Verse 3. Note 1. I cannot believe that we can take arya 4 in our passage as aryé 4, and translate it with Pischel (Z.D.M.G. XL, p. 125) by ‘our singers among the Aryas. With the plural kardvak we should expect aryéshu 4, not aryé 4; see also Bergaigne, III, 287; II, 218. Pada a and b are galita, see VI, 45, 33. Verse 4. Note 1. Svara4g seems to be meant for Soma as lord, not as brilliant. . Verse 5. Note 1. Tana is generally explained by dr#4stukanirmita dasdpavitra; see also Bergaigne, I, 179. Note 2. The three abodes are either the morning, noon, NOTES. VIII, 94, 9. 4II and evening sacrifices, or the three Soma-vessels, the Dromakalasa, Adhavantya, and Patabhrit. Verse 6. Note 1. I do not see why hota-iva should not mean ‘like the priest,’ for the priest also rejoices in the libation ; see Arthasamgraha, ed. Thibaut, pp. 10 and 20. Ludwig prefers to take hota for Agni, fire. Verse 9. Note 1. See note to I, 6, 9, and 10, note 1. 412 VEDIC HYMNS. MANDALA X, HYMN 77. ASH7AKA VIII, ADHYAYA 3, VARGA 10-11. To THE Maruts (THE STORM-GoODS). 1. Let me with my voice shower! wealth like cloud-showers ?, like sacrifices of a sage, rich in oblations. I have praised the goodly host of the Maruts$, so that they may be worthy of a Brahman‘, so that they may be glorious. 2. These boys have prepared their ornaments for beauty, the goodly host of the Maruts, through many nights; the sons of Dyu struggled, like harts, they, the Adityas, grew high, like banners’. 3. They who by their own might seem to have risen above heaven and earth, like the sun above the cloud, they are glorious, like brilliant heroes, they shine forth like foe-destroying youths. 4. When you move along on the bottom of the waters, the earth seems to break and to melt!. This perfect sacrifice is meet for you, come hither together, as if enjoying our offerings. 5. You are as drivers! on the poles with their reins, and as brilliant with light at daybreak ; like hawks, you are famous destroyers of foes; like wells * springing forth, you scatter moisture.
3This perfect sacrifice is meet for you, come hither together, as if enjoying our offerings. 5. You are as drivers! on the poles with their reins, and as brilliant with light at daybreak ; like hawks, you are famous destroyers of foes; like wells * springing forth, you scatter moisture. 6. When you, O Maruts, come from afar, knowing the great treasure of the hidden place, O Vasus, the treasure which has to be gained, then keep away also from afar all who hate us. 7. The man who, firm in his sacrifice, offers gifts to the Maruts to the end of the ceremony’, he MANDALA X, HYMN 77. 413 gains health and wealth, blessed with offspring ; he shall also be in the keeping of the gods. 8. They are indeed our guardians, to be worshipped at all sacrifices, most blissful by their name of Adityas; may they, swiftly driving on their chariots, protect our prayer, quick even on their march, delighting in our sacrifice. 414 - VEDIC HYMNS. NOTES. Ascribed to Syimarasmi Bhargava. On the metre, see Rig-veda, translation, Introd. p. civ; Benfey, Quantitatsversch. IV, 2; 38-39; Oldenberg, Prolegomena, 92. This hymn and the next belong closely together. They are both so artificial and obscure that a translation of them can only be tentative. None of its verses occurs in SV., VS., AV., TS., TB., MS. Verse 1. Note I. I take prush4 for prushazi. Note 2. I do not think that abhraprishad# can be meant for the Maruts. Note 8. The nd in many of the verses seems to be due to a mere trick, and untranslatable. Note 4. Or, ‘I have praised the priestly host, so that they may be worthy of good Marut-hood.’ Verse 2. Note 1. Akr&%, banners, Grassmann ; columns, Ludwig. The meaning is utterly unknown. Verse 4. Note 1. See Aurel Mayr, Beitrage aus dem Rig-Veda, p. 12. ‘The earth melted,’ see Ps. xlvi. 6. Verse 5. Note 1. Prayug seems to mean here a driver; pra-yug is often used of the Maruts as harnessing or driving their horses; see I, 85,5; V, 52, 8. Note 2. Prava has been derived from pru, to float. I should prefer to derive it from pra-van, from which we have pra-vama, precipice, possibly the Latin adjective pronus, and, very irregularly, Greek pnuis. Stems in radical n frequently enter the class of stems in & and a, and pravan would become prav4Aé or pravak, as -gan becomes -g4h and -gak; cf. Lanman, NOTES. X, 77, 7. 415
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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