Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Aitrébhi# abhraiz. Note 3. Roth and Ludwig take 4khidrayaman for a name of horse, which seems right. The word does not occur again in the Rig-veda. WILSON: Maruts, with strong hands, come along the beautifully-embanked rivers with unobstructed progress. BENFEY: Mit euren starken Handen folgt den hehren eingeschlossnen nach in unermiid’tem Gang, Maruts. 94 VEDIC HYMNS. Verse 12. Note 1. Abhisu, rein, does not mean finger in the Rigveda, though S4yaza frequently explains it so, misled by Y4ska, who gives abhisu among the names of finger. Wilson: ‘May your fingers be well skilled (to hold the reins).’ Verse 18. Note 1. Agni is frequently invoked together with the Maruts, and is even called marut-sakhé, the friend of the Maruts, VIII, 92,14. It seems better, therefore, to refer brdhmazas patim to Agni, than, with SAyama, to the host of the Maruts (maridgazam). Bradhmamaspdati and Brthaspati are both varieties of Agni, the priest and purohita of gods and men, and as such he is invoked together with the Maruts in other passages, I, 40, 1. Tana is an adverb, meaning constantly, always, for ever. Cf. II, 2,1; VIII, 40, 7. WILSON: Declare in our presence (priests), with voice attuned to praise Brahmazaspati, Agni, and the beautiful Mitra. BENFEY: Lass schallen immerfort das Lied zu griissen * Brahmazaspati, Agni, Mitra, den herrlichen. Note 2. Mitra is never, as far as I know, invoked together with the Maruts, and it is better to take mitrdm as friend. Besides na cannot be left here untranslated. Ludwig translates, ‘beautiful like Mitra,’ that is, bright like the sun. Verse 14, Note 1. The second sentence is obscure. SAyana translates: ‘Let the choir of priests make a hymn of praise, let them utter or expand it, like as a cloud sends forth rain.’ Wilson similarly: ‘Utter the verse that is in your mouth, spread it out like a cloud spreading rain.’ Benfey: ‘Ein Preislied schaffe in dem Mund, ertone dem Parganya gleich.’ He takes Parganya for the god of thunder, and supposes the hymn of praise to be compared to it on account of its loudness. Tatana# can only be the second person singular of the conjunctive of the reduplicated perfect, of which we NOTES. I, 38, 15. 95 have also tatdnat, tatandma, tatanan, and tatdnanta. Tatana’ can be addressed either to the host of the Maruts, or to the poet. I take it in the latter sense, for a similar verse occurs VIII, 21,18. It is said there of a patron that he alone is a king, that all others about the river Sarasvati are only small kings, and the poet adds: ‘May he spread like a cloud with the rain, giving hundreds and thousands (parganyah-iva tatanat hi vrishty&). Ludwig takes tan in the sense of thundering ; thunder like Parganya! Verse 15.
2Ludwig takes tan in the sense of thundering ; thunder like Parganya! Verse 15. Note 1. It is difficult to find an appropriate rendering for arkin. It means praising, celebrating, singing, and it is in the last sense only that it is applicable to the Maruts. Wilson translates, ‘entitled to adoration ;’ Benfey, ‘flaming.’ Boehtlingk and Roth admit the sense of flaming in one passage, but give to arkin in this place the meaning of praising. If it simply meant, possessed of arka, i.e. songs of praise, it would be a very lame epithet after panasyu. But other passages, like I, 19, 4; 52,15, show that the conception of the Maruts as singers was most familiar to the Vedic Rishis (I, 64,10; Kuhn, Zeitschrift, vol. i, p. 521, note); and arka is the very name applied to their songs (1,19, 4). In the Edda, too, ‘storm and thunder are represented as a lay, as the wondrous music of the wild hunt. The dwarfs and Elbs sing the so-called Alb-leich which carries off everything, trees and mountains. See Justi in Orient und Occident, vol. ii, p.62; Genthe, Windgottheiten, p-4; 11. There is no doubt therefore that arkin here means musician, and that the arké of the Maruts is the music of the winds. Note 2. Vriddha, literally grown, is used in the Veda as an honorific epithet, with the meaning of mighty, great, or magnified : III, 32, 7. yagamak {t ndmas4 vriddhdm indram brzhantam rvishvam agdram yivanam. We worship with praise the mighty Indra, the great, the exalted, the immortal, the vigorous. Here neither is vriddhd intended to express old age, 96 VEDIC HYMNS. nor ylvan young age, but both are meant as laudatory epithets. See Darmesteter, Ormazd et Ahriman, p. 91 seq. Asan is the so-called Le¢ of as, to be. This Le? is properly an imperative, which gradually sinks down to a mere subjunctive, and is generally called so. Of as, we find the following Let forms: belonging to the present, we have dsasi, II, 26,2; dsati, VI, 23, 9; dsatha%, VI, 63,1; and Asatha, V, 61,4: belonging to the imperfect, 4sa%, VIII, 100, 2; asat, I, 9, 5; dsima, I, 173, 9; dsan, I, 89, 1. Asam, a form quoted by Roth from Rig-veda X, 27, 4, is really &sam. We find, for instance, 4saz, with an imperative or optative meaning, in VIII, 100, 2. dsak ka tvam dakshinvatas sdkha me Adha vritrizi ganghandva bhfri. And be thou my friend on my right hand, and we shall kill many enemies. Here we see the transition of meaning from an imperative to the conditional. In English, too, we may say,‘ Do this and you shall live, which means nearly the same as, ‘If you do this, you will live.” Thus we may translate this passage: ‘ And if thou be my friend on my right side, then we shall kill many enemies.’ X,124,1. imdm nak agne upa yagfdm 4 ihi— dsak havya-vi¢ utd nak purah-gaih. Here we have the imperative ihi and the Le¢ d4sak used in the same sense. Far more frequently, however, d4sa# is used in relative sentences, such as, VI, 36, 5. dsaz yatha nak sdvasa kakandh.
3imdm nak agne upa yagfdm 4 ihi— dsak havya-vi¢ utd nak purah-gaih. Here we have the imperative ihi and the Le¢ d4sak used in the same sense. Far more frequently, however, d4sa# is used in relative sentences, such as, VI, 36, 5. dsaz yatha nak sdvasa kakandh. That thou mayest be ours, delighting in strength. VII, 24,1. dsak yatha nak avita vridhé ha. That thou mayest be our helper and for our increase. See also X, 44, 4; 85, 26; 36. WILSON: May they be exalted by this our worship. BENFEY: Moégen die Hohen hier bei uns sein. MANDALA I, HYMN 39. 97 MANDALA I, HYMN 339. ASH7AKA I, ADHYAYA 8, VARGA 18-19. To tHE Maruts (THE SToRM-copDs). 1. When you thus from afar cast forwards your measure}, like a blast of fire, through whose wisdom is it, through whose design*? To whom do you go, to whom, ye shakers (of the earth) ? 2. May your weapons be firm to attack, strong also to withstand. May yours be the more glorious power, nor that of the deceitful mortal. 3. When you overthrow what is firm, O ye men, and whirl about what is heavy, you pass! through the trees of the earth, through the clefts of the rocks ?, 4. No real foe of yours is known in heaven, nor on earth, ye devourers of foes! May power be yours, together with your race’! O Rudras, can it be defied *? y 5. They make the rocks tremble, they tear asunder the kings of the forest'. Come on, Maruts, like madmen, ye gods, with your whole tribe. 6. You have harnessed the spotted deer to your chariots, a red one draws as leader!; even the earth listened* at your approach, and men were frightened. 7. O Rudras, we quickly desire your help for our race. Come now to us with help, as of yore; thus now for the sake of the frightened Kazva’. 8. Whatever fiend, roused by you or roused by’ men, attacks us, deprive him of power, of strength, and of your favours}. 9. For you, chasing and wise Maruts, have wholly {32} H 98 VEDIC HYMNS. protected’ Kazva. Come to us, Maruts, with your whole favours, as lightnings* (go in quest of) the rain. 10. Bounteous givers, you carry whole strength, whole power, ye shakers (of the world). Send, O Maruts, against the wrathful enemy of the poets an enemy, like an arrow’. NOTES. I, 39, I. 99 NOTES. This hymn is ascribed to Kazva, the son of Ghora. The metre varies between Brzhatt and Satobrzhati, the odd -verses being composed in the former, the even verses in the latter metre. Each couple of such verses is called a Barhata Pragdtha. The Brthati consists of 8+8+12+8, the Satobrihati of 12+8+12+48 syllables. No verse of this hymn occurs in SV., VS., AV.; verse 5=TB. II, 4, 4; 3. Verse 1.
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.
1Aitrébhi# abhraiz. Note 3. Roth and Ludwig take 4khidrayaman for a name of horse, which seems right. The word does not occur again in the Rig-veda. WILSON: Maruts, with strong hands, come along the beautifully-embanked rivers with unobstructed progress. BENFEY: Mit euren starken Handen folgt den hehren eingeschlossnen nach in unermiid’tem Gang, Maruts. 94 VEDIC HYMNS. Verse 12. Note 1. Abhisu, rein, does not mean finger in the Rigveda, though S4yaza frequently explains it so, misled by Y4ska, who gives abhisu among the names of finger. Wilson: ‘May your fingers be well skilled (to hold the reins).’ Verse 18. Note 1. Agni is frequently invoked together with the Maruts, and is even called marut-sakhé, the friend of the Maruts, VIII, 92,14. It seems better, therefore, to refer brdhmazas patim to Agni, than, with SAyama, to the host of the Maruts (maridgazam). Bradhmamaspdati and Brthaspati are both varieties of Agni, the priest and purohita of gods and men, and as such he is invoked together with the Maruts in other passages, I, 40, 1. Tana is an adverb, meaning constantly, always, for ever. Cf. II, 2,1; VIII, 40, 7. WILSON: Declare in our presence (priests), with voice attuned to praise Brahmazaspati, Agni, and the beautiful Mitra. BENFEY: Lass schallen immerfort das Lied zu griissen * Brahmazaspati, Agni, Mitra, den herrlichen. Note 2. Mitra is never, as far as I know, invoked together with the Maruts, and it is better to take mitrdm as friend. Besides na cannot be left here untranslated. Ludwig translates, ‘beautiful like Mitra,’ that is, bright like the sun. Verse 14, Note 1. The second sentence is obscure. SAyana translates: ‘Let the choir of priests make a hymn of praise, let them utter or expand it, like as a cloud sends forth rain.’ Wilson similarly: ‘Utter the verse that is in your mouth, spread it out like a cloud spreading rain.’ Benfey: ‘Ein Preislied schaffe in dem Mund, ertone dem Parganya gleich.’ He takes Parganya for the god of thunder, and supposes the hymn of praise to be compared to it on account of its loudness. Tatana# can only be the second person singular of the conjunctive of the reduplicated perfect, of which we NOTES. I, 38, 15. 95 have also tatdnat, tatandma, tatanan, and tatdnanta. Tatana’ can be addressed either to the host of the Maruts, or to the poet. I take it in the latter sense, for a similar verse occurs VIII, 21,18. It is said there of a patron that he alone is a king, that all others about the river Sarasvati are only small kings, and the poet adds: ‘May he spread like a cloud with the rain, giving hundreds and thousands (parganyah-iva tatanat hi vrishty&). Ludwig takes tan in the sense of thundering ; thunder like Parganya! Verse 15.
2Ludwig takes tan in the sense of thundering ; thunder like Parganya! Verse 15. Note 1. It is difficult to find an appropriate rendering for arkin. It means praising, celebrating, singing, and it is in the last sense only that it is applicable to the Maruts. Wilson translates, ‘entitled to adoration ;’ Benfey, ‘flaming.’ Boehtlingk and Roth admit the sense of flaming in one passage, but give to arkin in this place the meaning of praising. If it simply meant, possessed of arka, i.e. songs of praise, it would be a very lame epithet after panasyu. But other passages, like I, 19, 4; 52,15, show that the conception of the Maruts as singers was most familiar to the Vedic Rishis (I, 64,10; Kuhn, Zeitschrift, vol. i, p. 521, note); and arka is the very name applied to their songs (1,19, 4). In the Edda, too, ‘storm and thunder are represented as a lay, as the wondrous music of the wild hunt. The dwarfs and Elbs sing the so-called Alb-leich which carries off everything, trees and mountains. See Justi in Orient und Occident, vol. ii, p.62; Genthe, Windgottheiten, p-4; 11. There is no doubt therefore that arkin here means musician, and that the arké of the Maruts is the music of the winds. Note 2. Vriddha, literally grown, is used in the Veda as an honorific epithet, with the meaning of mighty, great, or magnified : III, 32, 7. yagamak {t ndmas4 vriddhdm indram brzhantam rvishvam agdram yivanam. We worship with praise the mighty Indra, the great, the exalted, the immortal, the vigorous. Here neither is vriddhd intended to express old age, 96 VEDIC HYMNS. nor ylvan young age, but both are meant as laudatory epithets. See Darmesteter, Ormazd et Ahriman, p. 91 seq. Asan is the so-called Le¢ of as, to be. This Le? is properly an imperative, which gradually sinks down to a mere subjunctive, and is generally called so. Of as, we find the following Let forms: belonging to the present, we have dsasi, II, 26,2; dsati, VI, 23, 9; dsatha%, VI, 63,1; and Asatha, V, 61,4: belonging to the imperfect, 4sa%, VIII, 100, 2; asat, I, 9, 5; dsima, I, 173, 9; dsan, I, 89, 1. Asam, a form quoted by Roth from Rig-veda X, 27, 4, is really &sam. We find, for instance, 4saz, with an imperative or optative meaning, in VIII, 100, 2. dsak ka tvam dakshinvatas sdkha me Adha vritrizi ganghandva bhfri. And be thou my friend on my right hand, and we shall kill many enemies. Here we see the transition of meaning from an imperative to the conditional. In English, too, we may say,‘ Do this and you shall live, which means nearly the same as, ‘If you do this, you will live.” Thus we may translate this passage: ‘ And if thou be my friend on my right side, then we shall kill many enemies.’ X,124,1. imdm nak agne upa yagfdm 4 ihi— dsak havya-vi¢ utd nak purah-gaih. Here we have the imperative ihi and the Le¢ d4sak used in the same sense. Far more frequently, however, d4sa# is used in relative sentences, such as, VI, 36, 5. dsaz yatha nak sdvasa kakandh.
3imdm nak agne upa yagfdm 4 ihi— dsak havya-vi¢ utd nak purah-gaih. Here we have the imperative ihi and the Le¢ d4sak used in the same sense. Far more frequently, however, d4sa# is used in relative sentences, such as, VI, 36, 5. dsaz yatha nak sdvasa kakandh. That thou mayest be ours, delighting in strength. VII, 24,1. dsak yatha nak avita vridhé ha. That thou mayest be our helper and for our increase. See also X, 44, 4; 85, 26; 36. WILSON: May they be exalted by this our worship. BENFEY: Moégen die Hohen hier bei uns sein. MANDALA I, HYMN 39. 97 MANDALA I, HYMN 339. ASH7AKA I, ADHYAYA 8, VARGA 18-19. To tHE Maruts (THE SToRM-copDs). 1. When you thus from afar cast forwards your measure}, like a blast of fire, through whose wisdom is it, through whose design*? To whom do you go, to whom, ye shakers (of the earth) ? 2. May your weapons be firm to attack, strong also to withstand. May yours be the more glorious power, nor that of the deceitful mortal. 3. When you overthrow what is firm, O ye men, and whirl about what is heavy, you pass! through the trees of the earth, through the clefts of the rocks ?, 4. No real foe of yours is known in heaven, nor on earth, ye devourers of foes! May power be yours, together with your race’! O Rudras, can it be defied *? y 5. They make the rocks tremble, they tear asunder the kings of the forest'. Come on, Maruts, like madmen, ye gods, with your whole tribe. 6. You have harnessed the spotted deer to your chariots, a red one draws as leader!; even the earth listened* at your approach, and men were frightened. 7. O Rudras, we quickly desire your help for our race. Come now to us with help, as of yore; thus now for the sake of the frightened Kazva’. 8. Whatever fiend, roused by you or roused by’ men, attacks us, deprive him of power, of strength, and of your favours}. 9. For you, chasing and wise Maruts, have wholly {32} H 98 VEDIC HYMNS. protected’ Kazva. Come to us, Maruts, with your whole favours, as lightnings* (go in quest of) the rain. 10. Bounteous givers, you carry whole strength, whole power, ye shakers (of the world). Send, O Maruts, against the wrathful enemy of the poets an enemy, like an arrow’. NOTES. I, 39, I. 99 NOTES. This hymn is ascribed to Kazva, the son of Ghora. The metre varies between Brzhatt and Satobrzhati, the odd -verses being composed in the former, the even verses in the latter metre. Each couple of such verses is called a Barhata Pragdtha. The Brthati consists of 8+8+12+8, the Satobrihati of 12+8+12+48 syllables. No verse of this hymn occurs in SV., VS., AV.; verse 5=TB. II, 4, 4; 3. Verse 1.
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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