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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Eat thou, O god, the proffered oblations. 13. Our fathers who are here, and those who are not here, our fathers whom we know and those whom we do not know, thou knowest D2 36 VEDIC HYMNS. how many they are, O G&tavedas, accept the well-made sacrifice with the sacrificial portions. 14. They who, whether burnt by fire or not burnt by fire, rejoice in their offering in the midst of heaven, give to them, O king, that life, and thy (their) own body, according to thy will. III, 4,7. sapta prikshasak svadhay4 madanti. The seven horses delight in their food. X, 14,7. ubha rigdnd svadhdyé madanta. The two kings delighting in their food. IX, 113, 10. yatra kima4& ni-kama&& ka, yatra bradhndsya vish¢dpam, svadha ka yatra tréptid fa tatra mim amr/tam kridhi. Where wishes and desires are, where the cup of the bright Soma is (or, where the highest place of the sun is), where there is food and rejoicing, there make me immortal. I, 154, 4. ydsya tr! pdr”z@ mddhuné padani dkshiyamana svadhay4 madanti. He (Vishzu) whose three places, full of sweet, imperishable, delight or abound in food. V, 34,1; II, 35,73; 1,168, 9; I, 176, 2. In the tenth book svadha is used very much as it occurs in the later Sanskrit, as the name of a peculiar sacrificial rite. X, 14, 3. yan ka devak vavridhié yé ka devan svaha anyé svadhayA anyé madanti. Those whom the gods cherish, and those who cherish the gods, the one delight in Svaha, the others in Svadha; or, in praise and food. Note 3. The expression garbha-tvam 4-iriré is matched by that of III, 60, 3, saudhanvan&sak amrita-tvam 4 frire, the Saudhanvanas (the Xzbhus) obtained immortality, or became immortal. I do not think that punar erire can mean, as Ludwig supposes, they pushed away their state of garbha. The idea that the Maruts assumed the form of a garbha, lit. of an embryo or a new-born child, is only meant to express that they were born, or that the storms burst forth from the womb of the sky as soon as Indra arises to do battle against the demon of darkness. Thus we read, I, 134, 4, 4ganayak maritak vaksha#4bhya/, Thou, Vayu, hast produced the Maruts from the bowels (of the sky). NOTES. I, 6, 5. 37. As assisting Indra in this battle, the Maruts, whose name retained for a long time its purely appellative meaning of storms, attained their rank as deities by the side of Indra, or, as the poet expresses it, they assumed their sacred name. This seems to be the whole meaning of the later legend that the Maruts, like the Ribhus, were not originally gods, but became deified for their works. See also Kern, Translation of Brzhat-samhita, p. 117, note. Other explanations are: they made that which was born within the cloud into a garbha or embryo; or, they arose with Aditya, proceeded with Savitar, and when Savitar set, they became again garbhas; see SAma-veda IT, 2,7, 2,comm. VAHNIL Verse 5.
2117, note. Other explanations are: they made that which was born within the cloud into a garbha or embryo; or, they arose with Aditya, proceeded with Savitar, and when Savitar set, they became again garbhas; see SAma-veda IT, 2,7, 2,comm. VAHNIL Verse 5. WILSON: Associated with the conveying Maruts, the traversers of places difficult of access, thou, Indra, hast discovered the cows hidden in the cave. BENFEY: Mit den die Festen brechenden, den Stiirmenden fandst, Indra, du die Kiihe in der Grotte gar. LupDwIG: Und mit denen, die das feste sogar anbrechen, selbst im versteck, o Indra, mit den priesterlichen, fandest du die morgenstralen auf. Note 1. Sdyavza explains vahnibhiZ in the sense of Martdbhiz, and he tells the oft-repeated story how the cows were carried off by the Pais from the world of the gods, and thrown into darkness, and how Indra with the Maruts conquered them and brought them back. Everybody seems to have accepted this explanation of Sayaza, and I myself do not venture to depart from it. Yet it should be stated that the use of vahni as a name of the Maruts is by no means well established. V4ahni is in fact a most difficult word in the Veda. In later Sanskrit it means fire, and is quoted also as a name of Agni, the god of fire, but we do not learn why a word which etymologically means carrier, from vah, to carry, should have assumed the meaning of fire. It may be that vah, which in Sanskrit, Greek, and Latin means chiefly to carry, expressed origin- 38 VEDIC HYMNS. ally the idea of moving about (the German be-wegen), in which case vah-ni, fire, would have been formed with the same purpose as ag-n{, ig-nis, fire, from Sk. ag, dy-w,ag-o. In Alvis-mal, V, 94, we read, kalla Vag Vanir, the Wanes call fire Vag, i.e. wavy. But in Sanskrit Agni is so constantly represented as the carrier of the sacrificial oblation, that something may also be said in favour of the Indian scholastic interpreters who take vahni, as applied to Agni, in the sense of carrier. However that may be, it admits of no doubt that vahni, in the Veda, is distinctly applied to the bright fire or light. In some passages it looks very much like a proper name of Agni, in his various characters of terrestrial and celestial light. It is used for the sacrificial fire: V, 50, 4. ydtra va4hnif abhi-hitaz. Where the sacrificial fire is placed. It is applied to Agni: VU, 7, 5. asadi vritak vahniz A-gaganvan agnifé brahmé. The chosen light came nigh, and sat down, Agni, the priest. Here Agni is, as usual, represented as a priest, chosen like a priest, for the performance of the sacrifice. But, for that very reason, vahni may here have the meaning of priest, which, as we shall see, it has in many places, and the translation would then be more natural : He, the chosen minister, came near and sat down, Agni, the priest. VIII, 23, 3. vahniz vindate vasu. Agni finds wealth (for those who offer sacrifices ?).
3VIII, 23, 3. vahniz vindate vasu. Agni finds wealth (for those who offer sacrifices ?). More frequently vahni is applied to the celestial Agni, or other solar deities, where it is difficult to translate it in English except by an adjective : III, 5,1. Apa dvdra tamasah vahnih avar (ity Ava). Agni opened the two doors of darkness. I, 160, 3. sdk vahni# putrah pitréé pavitra-van punati dhira# bhuvandni maydyé. That light, the son of the two parents, full of brightness, the wise, brightens the world by his power. Agni is even called vahni-tama (IV, 1, 4), which hardly means more than the brightest. NOTES. I, 6, 5. 39 II, 17, 4. &t rédasi (iti) gydétisha vahniz & atanot. Then the bright (Indra) stretched out or filled heaven and earth with his light. II, 38, 1. ut tm (iti) sy4# devah savita—vahnik asthat. The divine Savitar, the luminous, arose. Besides this meaning of light or fire, however, there are clearly two other meanings of vahni which must be admitted in the Veda, first that of a carrier, vehicle, and, it may be, horse; secondly that of minister or priest. VI, 57, 3. ag&k anydsya vahnayak hari (iti) anydsya sAmbhrita. The bearers of the one (Pashan) are goats, the bays are yoked for the other (Indra). I, 14, 6. ghritd-prishthahk manak-yigahk yé tv4 vahanti vahnayad. The horses with shining backs, obedient to thy will, which carry thee (Agni). VIII, 3, 23. yasmai anyé dasa prati dhuram vahanti vahnayah. A horse against whom other ten horses carry a weight ; i.e. it requires ten horses to carry the weight which this one horse carries. (See X, 11, 7. vahamanad Asvaih.) II, 37, 3. médyantu te vahnayak yébhik fyase. May thy horses be fat on which thou goest. II, 24, 13. I, 44, 13. srudh{ srut-karaa vahni-bhiZ. Agni, who hast ears to hear, hear, on thy horses. Unless vahni-bhi# is joined with the words that follow, devath sayava-bhi£, III, 6, 2. vakydntam te vahnayak sapta-gihvak May thy seven-tongued horses be called. Here vahnayak is clearly meant for the flames of Agni, yet I doubt whether we should be justified in dropping the simile, as the plural of vahni is nowhere used in the bald sense of flames. In one passage vahni is supposed to be used as a feminine, or at all events applied to a feminine subject: VIII, 94, 1. yukta vahnié rathanam. 8 Cf. I, 58, 7. sapté guhvas. 40 VEDIC HYMNS. She is yoked as the drawer of the chariots. Probably, however, va4hniz should here be changed into vahni. The passages in which vahni is applied to Soma in the ninth and tenth Mawdalas throw little light on the subject. (IX, 9,6; 20, 5; 6; 36,23 64,19; 89,1; X, 101, 10.) Instead of viséim vispatiz, lord of men (VII, 7, 4), we find IX, 108, 10. visdm vdhnix na vispatizZ. One feels inclined to translate here vahniz by leader, but it is more likely that vahni is here again the common name of Soma, and that it is inserted between visim na vispatiZ, which is meant to form one phrase.
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.
1Eat thou, O god, the proffered oblations. 13. Our fathers who are here, and those who are not here, our fathers whom we know and those whom we do not know, thou knowest D2 36 VEDIC HYMNS. how many they are, O G&tavedas, accept the well-made sacrifice with the sacrificial portions. 14. They who, whether burnt by fire or not burnt by fire, rejoice in their offering in the midst of heaven, give to them, O king, that life, and thy (their) own body, according to thy will. III, 4,7. sapta prikshasak svadhay4 madanti. The seven horses delight in their food. X, 14,7. ubha rigdnd svadhdyé madanta. The two kings delighting in their food. IX, 113, 10. yatra kima4& ni-kama&& ka, yatra bradhndsya vish¢dpam, svadha ka yatra tréptid fa tatra mim amr/tam kridhi. Where wishes and desires are, where the cup of the bright Soma is (or, where the highest place of the sun is), where there is food and rejoicing, there make me immortal. I, 154, 4. ydsya tr! pdr”z@ mddhuné padani dkshiyamana svadhay4 madanti. He (Vishzu) whose three places, full of sweet, imperishable, delight or abound in food. V, 34,1; II, 35,73; 1,168, 9; I, 176, 2. In the tenth book svadha is used very much as it occurs in the later Sanskrit, as the name of a peculiar sacrificial rite. X, 14, 3. yan ka devak vavridhié yé ka devan svaha anyé svadhayA anyé madanti. Those whom the gods cherish, and those who cherish the gods, the one delight in Svaha, the others in Svadha; or, in praise and food. Note 3. The expression garbha-tvam 4-iriré is matched by that of III, 60, 3, saudhanvan&sak amrita-tvam 4 frire, the Saudhanvanas (the Xzbhus) obtained immortality, or became immortal. I do not think that punar erire can mean, as Ludwig supposes, they pushed away their state of garbha. The idea that the Maruts assumed the form of a garbha, lit. of an embryo or a new-born child, is only meant to express that they were born, or that the storms burst forth from the womb of the sky as soon as Indra arises to do battle against the demon of darkness. Thus we read, I, 134, 4, 4ganayak maritak vaksha#4bhya/, Thou, Vayu, hast produced the Maruts from the bowels (of the sky). NOTES. I, 6, 5. 37. As assisting Indra in this battle, the Maruts, whose name retained for a long time its purely appellative meaning of storms, attained their rank as deities by the side of Indra, or, as the poet expresses it, they assumed their sacred name. This seems to be the whole meaning of the later legend that the Maruts, like the Ribhus, were not originally gods, but became deified for their works. See also Kern, Translation of Brzhat-samhita, p. 117, note. Other explanations are: they made that which was born within the cloud into a garbha or embryo; or, they arose with Aditya, proceeded with Savitar, and when Savitar set, they became again garbhas; see SAma-veda IT, 2,7, 2,comm. VAHNIL Verse 5.
2117, note. Other explanations are: they made that which was born within the cloud into a garbha or embryo; or, they arose with Aditya, proceeded with Savitar, and when Savitar set, they became again garbhas; see SAma-veda IT, 2,7, 2,comm. VAHNIL Verse 5. WILSON: Associated with the conveying Maruts, the traversers of places difficult of access, thou, Indra, hast discovered the cows hidden in the cave. BENFEY: Mit den die Festen brechenden, den Stiirmenden fandst, Indra, du die Kiihe in der Grotte gar. LupDwIG: Und mit denen, die das feste sogar anbrechen, selbst im versteck, o Indra, mit den priesterlichen, fandest du die morgenstralen auf. Note 1. Sdyavza explains vahnibhiZ in the sense of Martdbhiz, and he tells the oft-repeated story how the cows were carried off by the Pais from the world of the gods, and thrown into darkness, and how Indra with the Maruts conquered them and brought them back. Everybody seems to have accepted this explanation of Sayaza, and I myself do not venture to depart from it. Yet it should be stated that the use of vahni as a name of the Maruts is by no means well established. V4ahni is in fact a most difficult word in the Veda. In later Sanskrit it means fire, and is quoted also as a name of Agni, the god of fire, but we do not learn why a word which etymologically means carrier, from vah, to carry, should have assumed the meaning of fire. It may be that vah, which in Sanskrit, Greek, and Latin means chiefly to carry, expressed origin- 38 VEDIC HYMNS. ally the idea of moving about (the German be-wegen), in which case vah-ni, fire, would have been formed with the same purpose as ag-n{, ig-nis, fire, from Sk. ag, dy-w,ag-o. In Alvis-mal, V, 94, we read, kalla Vag Vanir, the Wanes call fire Vag, i.e. wavy. But in Sanskrit Agni is so constantly represented as the carrier of the sacrificial oblation, that something may also be said in favour of the Indian scholastic interpreters who take vahni, as applied to Agni, in the sense of carrier. However that may be, it admits of no doubt that vahni, in the Veda, is distinctly applied to the bright fire or light. In some passages it looks very much like a proper name of Agni, in his various characters of terrestrial and celestial light. It is used for the sacrificial fire: V, 50, 4. ydtra va4hnif abhi-hitaz. Where the sacrificial fire is placed. It is applied to Agni: VU, 7, 5. asadi vritak vahniz A-gaganvan agnifé brahmé. The chosen light came nigh, and sat down, Agni, the priest. Here Agni is, as usual, represented as a priest, chosen like a priest, for the performance of the sacrifice. But, for that very reason, vahni may here have the meaning of priest, which, as we shall see, it has in many places, and the translation would then be more natural : He, the chosen minister, came near and sat down, Agni, the priest. VIII, 23, 3. vahniz vindate vasu. Agni finds wealth (for those who offer sacrifices ?).
3VIII, 23, 3. vahniz vindate vasu. Agni finds wealth (for those who offer sacrifices ?). More frequently vahni is applied to the celestial Agni, or other solar deities, where it is difficult to translate it in English except by an adjective : III, 5,1. Apa dvdra tamasah vahnih avar (ity Ava). Agni opened the two doors of darkness. I, 160, 3. sdk vahni# putrah pitréé pavitra-van punati dhira# bhuvandni maydyé. That light, the son of the two parents, full of brightness, the wise, brightens the world by his power. Agni is even called vahni-tama (IV, 1, 4), which hardly means more than the brightest. NOTES. I, 6, 5. 39 II, 17, 4. &t rédasi (iti) gydétisha vahniz & atanot. Then the bright (Indra) stretched out or filled heaven and earth with his light. II, 38, 1. ut tm (iti) sy4# devah savita—vahnik asthat. The divine Savitar, the luminous, arose. Besides this meaning of light or fire, however, there are clearly two other meanings of vahni which must be admitted in the Veda, first that of a carrier, vehicle, and, it may be, horse; secondly that of minister or priest. VI, 57, 3. ag&k anydsya vahnayak hari (iti) anydsya sAmbhrita. The bearers of the one (Pashan) are goats, the bays are yoked for the other (Indra). I, 14, 6. ghritd-prishthahk manak-yigahk yé tv4 vahanti vahnayad. The horses with shining backs, obedient to thy will, which carry thee (Agni). VIII, 3, 23. yasmai anyé dasa prati dhuram vahanti vahnayah. A horse against whom other ten horses carry a weight ; i.e. it requires ten horses to carry the weight which this one horse carries. (See X, 11, 7. vahamanad Asvaih.) II, 37, 3. médyantu te vahnayak yébhik fyase. May thy horses be fat on which thou goest. II, 24, 13. I, 44, 13. srudh{ srut-karaa vahni-bhiZ. Agni, who hast ears to hear, hear, on thy horses. Unless vahni-bhi# is joined with the words that follow, devath sayava-bhi£, III, 6, 2. vakydntam te vahnayak sapta-gihvak May thy seven-tongued horses be called. Here vahnayak is clearly meant for the flames of Agni, yet I doubt whether we should be justified in dropping the simile, as the plural of vahni is nowhere used in the bald sense of flames. In one passage vahni is supposed to be used as a feminine, or at all events applied to a feminine subject: VIII, 94, 1. yukta vahnié rathanam. 8 Cf. I, 58, 7. sapté guhvas. 40 VEDIC HYMNS. She is yoked as the drawer of the chariots. Probably, however, va4hniz should here be changed into vahni. The passages in which vahni is applied to Soma in the ninth and tenth Mawdalas throw little light on the subject. (IX, 9,6; 20, 5; 6; 36,23 64,19; 89,1; X, 101, 10.) Instead of viséim vispatiz, lord of men (VII, 7, 4), we find IX, 108, 10. visdm vdhnix na vispatizZ. One feels inclined to translate here vahniz by leader, but it is more likely that vahni is here again the common name of Soma, and that it is inserted between visim na vispatiZ, which is meant to form one phrase.
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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