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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1V, 52, 3: té syandrasaf nd ukshdzak ati skandanti sdrvartz. They, the Maruts, like rushing bulls, mount on the dark cows. The last sentence states that the wind grows even stronger after it has tasted the rain (I, 85, 2. té ukshit&sak mahiménam 4sata). Note 2. I take gambhe in the sense of gimbhane. (On the root gabh and its derivatives, see Kuhn, Zeitschrift fiir vergleichende Sprachwissenschaft, vol. i, p. 123 seq.) It would be better to read mukhe, instead of sukhe, in the commentary. The Maruts were not born of milk for Prisni, as Wilson says in a note, but from the milk of Prisni. Présni is called their mother, Rudra their father: (V, 52, 16; 60, 5.) Benfey takes the cows for clouds in which the lightnings dwell; and the abyss of the sap is by him supposed to be again the clouds. 74 VEDIC HYMNS, Verse 6. WILSON : Which is chief leader among you, agitators of heaven and earth, who shake all around, like the top (of a tree)? BENFEY : Wer, Helden! ist der erste euch—ihr Erd- und Himmel-schiitterer !—wenn ihr sie schiittelt Wipfeln gleich ? Lupwic: Wer ist der grésste bei euch, helden, wenn vom himel und der erde, schiitteler, ihr am saume gleichsam riittelt ! Note 1. Antam n, literally, like an end, is explained by Sayana as the top of a tree. Wilson, Langlois, and Benfey accept that interpretation. Roth proposes, like the hem of a garment, which I prefer; for vastranta, the end of a gar- " ment, is a common expression in later Sanskrit, while anta is never applied to a tree in the sense of the top of a tree. Here agra would be more appropriate. Verse 7. WILSON: The householder, in dread of your fierce and violent approach, has planted a firm (buttress); for the many-ridged mountain is shattered (before you). BENFEY: Vor eurem Gange beuget sich, vor eurem wilden Zorn der Mann; der Hiigel weichet und der Berg. LUDWIG: Vor eurem anzug, eurem gewaltigen eifer, niederduckte sich der mensch, wich der festgeknotete [wolken]berg. Note 1. Sdyama translates: ‘Man has planted a firm buttress to give stability to his dwelling.’ The reading na for nf, which Aufrecht adopted, is untenable, as Ludwig shows. It has been altered in the second edition. See also VIII, 7, 5, nf yemiré. Nidadhré is the perfect Atmanepada, and expresses the holding down of the head or the cowering attitude of man. I have taken ugréya manyave over to gfhita, because these words could hardly form an apposition to yamaya. As the Vedic poets speak of the very mountains as shaken by the storms, we might translate pdrvato girfz by the gnarled or rocky mount; NOTES. I, 37, 9. 75 but there is no authority for translating gthita by it is shattered, and we should have to translate, the mountain yielded or bent before your anger. Cf. V, 57, 3: ni vak vand gihate yfmanak bhiy&. The forests get out of your way from fear. V, 60, 2. vana Ait ugraA# gihate nf vak bhiyd prithivi Zit regate parvatah kit.
2Cf. V, 57, 3: ni vak vand gihate yfmanak bhiy&. The forests get out of your way from fear. V, 60, 2. vana Ait ugraA# gihate nf vak bhiyd prithivi Zit regate parvatah kit. Even the forests, ye fearful Maruts, yield from fear of you ; even the earth trembles, even the mountain. In I, 166, 5, yat tvesha-yAm4/ naddyanta pdrvatd4n, we may translate ‘when they on their fiery course made the parvatas (clouds) to sound or thunder,’ but it is more likely that nddayati here means to cause to shake or vibrate, and that parvata stands for mountain. We ought to remember such poetical expressions as 1 Kings xix. 11, ‘and a great, strong wind rent the mountains, and brake in pieces the rocks before the Lord.’ Verse 8. WILSON : At whose impetuous approach earth trembles ; like an enfeebled monarch, through dread (of his enemies). BENFEY: Bei deren Lauf bei deren Sturm die Erde zittert voller Furcht, wie ein altergebeugter Mann. LuDwIiG: Bei deren marschen zitterte wie ein gealtet stammeshaupt die erd vor furcht auf ihren wegen. Note 1. Agma seems to express the act of racing or running (like Agi, race, battle), while yma is the road itself where the racing takes place. A very similar passage occurs in I, 87, 3. The comparison of the earth (fem.) to a king (masc.) would be considered a grave offence in the later Sanskrit literature. In I, 87, 3, vithur& takes the place of vispati. Verse 9. WILSON : Stable is their birthplace, (the sky); yet the birds (are able) to issue from (the sphere of) their parent: for your strength is everywhere (divided) between two (regions,—or, heaven and earth). 76 VEDIC HYMNS. BENFEY: Kaum geboren sind sie so stark, dass ihrer Mutter sie entflichn : ist ja doch zwiefach ihre Kraft. Lupwic: Denn fest ist ihr geburtsort, végel (sind sie) von der mutter fortzugehn, nach dem, wie von altersher ihre kraft. Oder, Denn fest ist ihre kraft geworden von der mutter sich zu trennen, da schon von alters her ihre kraft diss wollte. Note 1. A very difficult verse. The birth of the Maruts is frequently alluded to, as well as their surpassing strength, as soon as born. Hence the first sentence admits of little doubt. But what follows is very abrupt. Vdyas may be the plural of vi, bird, or it may be vayas, the neuter, meaning vital strength: see Kuhn’s Zeitschrift, vol. xv, p.217. The Maruts are frequently compared to birds (cf. I, 87,2; 88,1), but it is usual to indicate the comparison by na oriva. I therefore take vayas as a nom. sing. neut., in the sense of vigour, life. They are called brihadvayasah in a Nivid; see Ludwig, p. 226. Nir-i is used with particular reference to the birth of a child (cf. V, 78, 7; 9). Verse 10. WILSON: They are the generators of speech : they spread out the waters in their courses: they urge the lowing (cattle) to enter (the water), up to their knees, (to drink.) BENFEY: In ihrem Lauf erheben dann diese Séhne Getiés und Fluth, die bis zum Knie den Kiihen geht.
3V, 78, 7; 9). Verse 10. WILSON: They are the generators of speech : they spread out the waters in their courses: they urge the lowing (cattle) to enter (the water), up to their knees, (to drink.) BENFEY: In ihrem Lauf erheben dann diese Séhne Getiés und Fluth, die bis zum Knie den Kiihen geht. LUDWIG: Und dise sine, die singer, denten auf ihren ziigen ihre banen aus, so dass briillend sie uns ganz nahe kamen. Note 1. If we could take sinava# girak in the sense of the sons of voice, i.e. of thunder, which would remove many difficulties, the accent of girak would have to be changed. The commentator takes sfinu in the sense of utpddaka, producers of sound. Girak, however, occurs at least once more, in the sense of singers or poets, IX, 63, 10, where girak can only be a vocative, O ye singers! In I, 6,6, the translation of gfrak by singers, i.e. the Maruts, may be contested, but if we consider that gira%, in the sense of NOTES. I, 37, 10. 77 hymns, is feminine, and is followed by the very word which is here used, viz. devaydntaA, as a feminine, viz. devaydntiz, VII, 18, 3, we can hardly doubt that in I, 6, 6, gfrak is a masculine and means singers. The same applies to VI, 63,10. In VI, 52,9, ipa naz sinavak girahk srinvantu amrttasya yé, the construction is, of course, quite different.
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.
1V, 52, 3: té syandrasaf nd ukshdzak ati skandanti sdrvartz. They, the Maruts, like rushing bulls, mount on the dark cows. The last sentence states that the wind grows even stronger after it has tasted the rain (I, 85, 2. té ukshit&sak mahiménam 4sata). Note 2. I take gambhe in the sense of gimbhane. (On the root gabh and its derivatives, see Kuhn, Zeitschrift fiir vergleichende Sprachwissenschaft, vol. i, p. 123 seq.) It would be better to read mukhe, instead of sukhe, in the commentary. The Maruts were not born of milk for Prisni, as Wilson says in a note, but from the milk of Prisni. Présni is called their mother, Rudra their father: (V, 52, 16; 60, 5.) Benfey takes the cows for clouds in which the lightnings dwell; and the abyss of the sap is by him supposed to be again the clouds. 74 VEDIC HYMNS, Verse 6. WILSON : Which is chief leader among you, agitators of heaven and earth, who shake all around, like the top (of a tree)? BENFEY : Wer, Helden! ist der erste euch—ihr Erd- und Himmel-schiitterer !—wenn ihr sie schiittelt Wipfeln gleich ? Lupwic: Wer ist der grésste bei euch, helden, wenn vom himel und der erde, schiitteler, ihr am saume gleichsam riittelt ! Note 1. Antam n, literally, like an end, is explained by Sayana as the top of a tree. Wilson, Langlois, and Benfey accept that interpretation. Roth proposes, like the hem of a garment, which I prefer; for vastranta, the end of a gar- " ment, is a common expression in later Sanskrit, while anta is never applied to a tree in the sense of the top of a tree. Here agra would be more appropriate. Verse 7. WILSON: The householder, in dread of your fierce and violent approach, has planted a firm (buttress); for the many-ridged mountain is shattered (before you). BENFEY: Vor eurem Gange beuget sich, vor eurem wilden Zorn der Mann; der Hiigel weichet und der Berg. LUDWIG: Vor eurem anzug, eurem gewaltigen eifer, niederduckte sich der mensch, wich der festgeknotete [wolken]berg. Note 1. Sdyama translates: ‘Man has planted a firm buttress to give stability to his dwelling.’ The reading na for nf, which Aufrecht adopted, is untenable, as Ludwig shows. It has been altered in the second edition. See also VIII, 7, 5, nf yemiré. Nidadhré is the perfect Atmanepada, and expresses the holding down of the head or the cowering attitude of man. I have taken ugréya manyave over to gfhita, because these words could hardly form an apposition to yamaya. As the Vedic poets speak of the very mountains as shaken by the storms, we might translate pdrvato girfz by the gnarled or rocky mount; NOTES. I, 37, 9. 75 but there is no authority for translating gthita by it is shattered, and we should have to translate, the mountain yielded or bent before your anger. Cf. V, 57, 3: ni vak vand gihate yfmanak bhiy&. The forests get out of your way from fear. V, 60, 2. vana Ait ugraA# gihate nf vak bhiyd prithivi Zit regate parvatah kit.
2Cf. V, 57, 3: ni vak vand gihate yfmanak bhiy&. The forests get out of your way from fear. V, 60, 2. vana Ait ugraA# gihate nf vak bhiyd prithivi Zit regate parvatah kit. Even the forests, ye fearful Maruts, yield from fear of you ; even the earth trembles, even the mountain. In I, 166, 5, yat tvesha-yAm4/ naddyanta pdrvatd4n, we may translate ‘when they on their fiery course made the parvatas (clouds) to sound or thunder,’ but it is more likely that nddayati here means to cause to shake or vibrate, and that parvata stands for mountain. We ought to remember such poetical expressions as 1 Kings xix. 11, ‘and a great, strong wind rent the mountains, and brake in pieces the rocks before the Lord.’ Verse 8. WILSON : At whose impetuous approach earth trembles ; like an enfeebled monarch, through dread (of his enemies). BENFEY: Bei deren Lauf bei deren Sturm die Erde zittert voller Furcht, wie ein altergebeugter Mann. LuDwIiG: Bei deren marschen zitterte wie ein gealtet stammeshaupt die erd vor furcht auf ihren wegen. Note 1. Agma seems to express the act of racing or running (like Agi, race, battle), while yma is the road itself where the racing takes place. A very similar passage occurs in I, 87, 3. The comparison of the earth (fem.) to a king (masc.) would be considered a grave offence in the later Sanskrit literature. In I, 87, 3, vithur& takes the place of vispati. Verse 9. WILSON : Stable is their birthplace, (the sky); yet the birds (are able) to issue from (the sphere of) their parent: for your strength is everywhere (divided) between two (regions,—or, heaven and earth). 76 VEDIC HYMNS. BENFEY: Kaum geboren sind sie so stark, dass ihrer Mutter sie entflichn : ist ja doch zwiefach ihre Kraft. Lupwic: Denn fest ist ihr geburtsort, végel (sind sie) von der mutter fortzugehn, nach dem, wie von altersher ihre kraft. Oder, Denn fest ist ihre kraft geworden von der mutter sich zu trennen, da schon von alters her ihre kraft diss wollte. Note 1. A very difficult verse. The birth of the Maruts is frequently alluded to, as well as their surpassing strength, as soon as born. Hence the first sentence admits of little doubt. But what follows is very abrupt. Vdyas may be the plural of vi, bird, or it may be vayas, the neuter, meaning vital strength: see Kuhn’s Zeitschrift, vol. xv, p.217. The Maruts are frequently compared to birds (cf. I, 87,2; 88,1), but it is usual to indicate the comparison by na oriva. I therefore take vayas as a nom. sing. neut., in the sense of vigour, life. They are called brihadvayasah in a Nivid; see Ludwig, p. 226. Nir-i is used with particular reference to the birth of a child (cf. V, 78, 7; 9). Verse 10. WILSON: They are the generators of speech : they spread out the waters in their courses: they urge the lowing (cattle) to enter (the water), up to their knees, (to drink.) BENFEY: In ihrem Lauf erheben dann diese Séhne Getiés und Fluth, die bis zum Knie den Kiihen geht.
3V, 78, 7; 9). Verse 10. WILSON: They are the generators of speech : they spread out the waters in their courses: they urge the lowing (cattle) to enter (the water), up to their knees, (to drink.) BENFEY: In ihrem Lauf erheben dann diese Séhne Getiés und Fluth, die bis zum Knie den Kiihen geht. LUDWIG: Und dise sine, die singer, denten auf ihren ziigen ihre banen aus, so dass briillend sie uns ganz nahe kamen. Note 1. If we could take sinava# girak in the sense of the sons of voice, i.e. of thunder, which would remove many difficulties, the accent of girak would have to be changed. The commentator takes sfinu in the sense of utpddaka, producers of sound. Girak, however, occurs at least once more, in the sense of singers or poets, IX, 63, 10, where girak can only be a vocative, O ye singers! In I, 6,6, the translation of gfrak by singers, i.e. the Maruts, may be contested, but if we consider that gira%, in the sense of NOTES. I, 37, 10. 77 hymns, is feminine, and is followed by the very word which is here used, viz. devaydntaA, as a feminine, viz. devaydntiz, VII, 18, 3, we can hardly doubt that in I, 6, 6, gfrak is a masculine and means singers. The same applies to VI, 63,10. In VI, 52,9, ipa naz sinavak girahk srinvantu amrttasya yé, the construction is, of course, quite different.
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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