Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Each 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. Note 1. Mana, which I translate by measure, is explained by Sayaza as meaning strength. Wilson: ‘When you direct your awful vigour downwards from afar, as light (descends from heaven).’ Benfey: ‘Wenn ihr aus weiter Fefne so wie Strahlen schleudert euren Stolz (das worauf ihr stolz seid: euren Blitz).’ Langlois: ‘Lorsque vous lancez votre souffle puissant.’ I doubt whether mana is ever used in the Rig-veda in the sense of pride, which no doubt it has, as a masculine, in later Sanskrit: cf. Halayudha, ed. Aufrecht, iv, 37. M4&na, as a masculine, means frequently a poet in the Rig-veda, viz. a measurer, a thinker or maker; as a neuter it means a measure, or what is measured or made. Thus V, 85, 5, we read: mf&nena-iva tasthi-van antdrikshe vi ya# mamé prithivim stiryena. He (Varuna) who standing in the welkin has measured the earth with the sun, as with a measure. In this passage, as well as in ours, we must take measure, not in the abstract sense, but as a measuring line, which is cast forward to measure the distance of an object,—a simile, perfectly applicable to the Maruts, who seem with their weapons to strike the trees and mountains when they themselves are still far off. Another explanation might be given, if mana could be taken in the sense of measure, i.e. shape or form, but this is doubtful. H 2 4 100 VEDIC HYMNS. Note 2. Varpas, which has generally been translated by body or form, is here explained by praise. Benfey puts Werk (i.e. Gesang, Gebet); Langlois, maison. Varpas, which, without much reason, has been compared to Latin corpus, must here be taken in a more general sense. Thus VI, 44, 14, asyd made puri varp4msi vidvin, is applied to Indra as knowing many schemes, many thoughts, many things, when he is inspired by the Soma-juice; see I, 19, 5. Verse 3. Note 1, Benfey takes vi y4thana in a causative sense, you destroy, you cause the trees to go asunder. But even without assigning to ya a causative meaning, to go through, to pierce, would convey the idea of destruction. In some passages, however, vi-y4 is certainly used in the simple sense of passing through, without involving the idea of destruction: VIII, 73, 13. rathak viyati rédast (iti). Your chariot which passes through or between heaven and earth. In other passages the mere passing across implies conquest and destruction : I, 116,20. vi-bhindun4....rathena v{ pdrvatan....ayAtam. On your dissevering chariot you went across, or, you rent, the mountains (the clouds). In other passages, however, a causative meaning seems equally, and even more applicable: VIII, 7, 23. vi vritram parva-s4h yayuh vi parvatan.
2vi-bhindun4....rathena v{ pdrvatan....ayAtam. On your dissevering chariot you went across, or, you rent, the mountains (the clouds). In other passages, however, a causative meaning seems equally, and even more applicable: VIII, 7, 23. vi vritram parva-s4h yayuh vi parvatan. They passed through Vritra piecemeal, they passed through the mountains (the clouds); or, they destroyed Vritra, cutting him to pieces, they destroyed the clouds. Likewise I, 86, 10. vi yata visvam atrizam. Walk athwart every evil spirit, or destroy every evil spirit! See before, I, 19, 73; 37, 7. vev weve v ~~ ve We must scan vi yAthana vaninak prithivyaz. Note 2. It might seem preferable to translate &s4% parvatandm by the spaces of the clouds, for parvata means clouds in many places. Yet here, and still more clearly in verse 5, where parvata occurs again, the object of the poet NOTES. I, 39, 5. 101 is to show the strength of the Maruts. In that case the mere shaking or bursting of the clouds would sound very tame by the side of the shaking and breaking of the forest trees. Vedic poets do not shrink from the conception that the Maruts shake even mountains, and Indra is even said to have cut off the mountain tops : IV, 19, 4. Ava abhinat kaktbha’ parvatanim. In the later literature, too, the same idea occurs: Mahabh. Vana-parva, ver. 10974, dyauk svit patati kim bhamir diryate parvato nu kim, does the sky fall? is the earth torn asunder, or the mountain? Verse 4. Note 1. Sayava was evidently without an authoritative explanation of té4n4 yugdé. He tries to explain it by ‘through the union of you may strength to resist be quickly extended. Wilson: ‘May your collective strength be quickly exerted.’ Benfey takes tana as adverb and leaves out yugd: ‘Zu allen Zeiten, O Furchtbare!—sei im Nu zu iiberwilt’gen euch die Macht.’ Yug4, an instrumental, if used together with another instrumental, becomes in the Veda a mere preposition: cf. VII, 43, 5; 95,4. raya yugd ; X, 83, 3. tapasa yuga; X, 102, 12. vddhrind yuga ; VII, 32, 20, puram-dhy4 yugaé; VI, 56, 2. s4khy4 yugd; VIII, 68, g. tva yugé. As to the meaning of tan, see B. R. 8. v., where tan in our passage is explained as continuation. The offspring or race of the Maruts is mentioned again in the next verse. Note 2. I take nu Ait 4-dhv/she as an abrupt interrogative sentence, viz. Can it be defied? Can it be resisted ? See V, 87, 2: tat vak maruta% na 4-dhrishe sdvak. Your strength, O Maruts, is not to be defied. Verse 5. Note 1. Large trees of the forest are called the kings or lords of the forest. Instead of prdé Arata, the Taitt. Br. II, 4, 4, 2, reads pré varata, which Sdyawa explains by pro, prakarshewa, avarata dhavata. 102 VEDIC HYMNS. Verse 6.
3Your strength, O Maruts, is not to be defied. Verse 5. Note 1. Large trees of the forest are called the kings or lords of the forest. Instead of prdé Arata, the Taitt. Br. II, 4, 4, 2, reads pré varata, which Sdyawa explains by pro, prakarshewa, avarata dhavata. 102 VEDIC HYMNS. Verse 6. Note 1. Prdshdi is explained by SAyaza as a sort of yoke in the middle, when three horses or other animals are harnessed to a car; rdhita as a kind of red deer. Hence Wilson remarks that the sense may be, ‘The red deer yoked between them aids to drag the car.’ But he adds that the construction of the original is obscure, and apparently rude and ungrammatical. Benfey translates, ‘Sie filhrt ein flammenrothes Joch,’ and remarks against Wilson that Sayava’s definition of prashdi as yoke is right, but that of réhita as deer, wrong. If SAyava’s authority is to be invoked at all, one might appeal from Sayaza in this place to SAdyavza VIII, 7, 28, where prash¢i is explained by him either by quick or by pramukhe yugyamAnad, harnessed in front. The verse is yat eshAm pr/shatiz rathe prashziz vahati rdhitas. When the red leader draws or leads their spotted deer in the chariot. VI, 47,24. prash¢iz is explained as tripada Adharaz ; tadvad vahantiti prashfayo:svak. In I, 100, 17, prashabhiA, as applied to men, means friends or supporters, or, as Sayaza explains, parsvasthair anyair rishibhiz. Ludwig (IV, ad 25, 8) adds some useful information. He quotes from the comm. on Taitt. S.I,7,8; vamadakshizayor asvayor madhya ishadvayam prasarya tayor madhye saptyakhyagativiseshopetam asvam yuzigyat. The right horse is said to be the arva, the left vagi, the middle saptix. Latyd4yana II, 7, 23, calls the two side-horses prash/t. According to Sayaza (Taitt. S. I, 7, 8, p. 1024) prashdi means originally a tripod for holding a pot (see above), and afterwards a chariot with three horses. In that case we should have to translate, the red chariot moves along. Note 2. Aufrecht derives asrot from sru, to shake, without necessity, however ; see Muir’s Sanskrit Texts, IV, p. 494. Ludwig also remarks that asrot might be translated by the earth trembled or vibrated. Similar passages occur RV. I, 127, 3. vidi Ait yasya sdm-ritau srivat van4-iva yat sthirdam, at whose approach even what is firm and strong NOTES. I, 39, 10. 103 will shake, like the forests. Roth translates, the earth . yielded, got out of your way. Verse 7. Note 1. Kazva, the author of the hymn. Verse 8. Note 1. The abhva, fiend, or, as Benfey translates it very happily, Ungethiim, may have been sent by the Maruts themselves, or by some mortal. With reference to yushméshita it is said afterwards that the Maruts are to withdraw their help from him. I have adopted Wilson’s and Ludwig’s interpretation of vi yuyota, with the instrumental. Verse 9.
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.
1Each 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. Note 1. Mana, which I translate by measure, is explained by Sayaza as meaning strength. Wilson: ‘When you direct your awful vigour downwards from afar, as light (descends from heaven).’ Benfey: ‘Wenn ihr aus weiter Fefne so wie Strahlen schleudert euren Stolz (das worauf ihr stolz seid: euren Blitz).’ Langlois: ‘Lorsque vous lancez votre souffle puissant.’ I doubt whether mana is ever used in the Rig-veda in the sense of pride, which no doubt it has, as a masculine, in later Sanskrit: cf. Halayudha, ed. Aufrecht, iv, 37. M4&na, as a masculine, means frequently a poet in the Rig-veda, viz. a measurer, a thinker or maker; as a neuter it means a measure, or what is measured or made. Thus V, 85, 5, we read: mf&nena-iva tasthi-van antdrikshe vi ya# mamé prithivim stiryena. He (Varuna) who standing in the welkin has measured the earth with the sun, as with a measure. In this passage, as well as in ours, we must take measure, not in the abstract sense, but as a measuring line, which is cast forward to measure the distance of an object,—a simile, perfectly applicable to the Maruts, who seem with their weapons to strike the trees and mountains when they themselves are still far off. Another explanation might be given, if mana could be taken in the sense of measure, i.e. shape or form, but this is doubtful. H 2 4 100 VEDIC HYMNS. Note 2. Varpas, which has generally been translated by body or form, is here explained by praise. Benfey puts Werk (i.e. Gesang, Gebet); Langlois, maison. Varpas, which, without much reason, has been compared to Latin corpus, must here be taken in a more general sense. Thus VI, 44, 14, asyd made puri varp4msi vidvin, is applied to Indra as knowing many schemes, many thoughts, many things, when he is inspired by the Soma-juice; see I, 19, 5. Verse 3. Note 1, Benfey takes vi y4thana in a causative sense, you destroy, you cause the trees to go asunder. But even without assigning to ya a causative meaning, to go through, to pierce, would convey the idea of destruction. In some passages, however, vi-y4 is certainly used in the simple sense of passing through, without involving the idea of destruction: VIII, 73, 13. rathak viyati rédast (iti). Your chariot which passes through or between heaven and earth. In other passages the mere passing across implies conquest and destruction : I, 116,20. vi-bhindun4....rathena v{ pdrvatan....ayAtam. On your dissevering chariot you went across, or, you rent, the mountains (the clouds). In other passages, however, a causative meaning seems equally, and even more applicable: VIII, 7, 23. vi vritram parva-s4h yayuh vi parvatan.
2vi-bhindun4....rathena v{ pdrvatan....ayAtam. On your dissevering chariot you went across, or, you rent, the mountains (the clouds). In other passages, however, a causative meaning seems equally, and even more applicable: VIII, 7, 23. vi vritram parva-s4h yayuh vi parvatan. They passed through Vritra piecemeal, they passed through the mountains (the clouds); or, they destroyed Vritra, cutting him to pieces, they destroyed the clouds. Likewise I, 86, 10. vi yata visvam atrizam. Walk athwart every evil spirit, or destroy every evil spirit! See before, I, 19, 73; 37, 7. vev weve v ~~ ve We must scan vi yAthana vaninak prithivyaz. Note 2. It might seem preferable to translate &s4% parvatandm by the spaces of the clouds, for parvata means clouds in many places. Yet here, and still more clearly in verse 5, where parvata occurs again, the object of the poet NOTES. I, 39, 5. 101 is to show the strength of the Maruts. In that case the mere shaking or bursting of the clouds would sound very tame by the side of the shaking and breaking of the forest trees. Vedic poets do not shrink from the conception that the Maruts shake even mountains, and Indra is even said to have cut off the mountain tops : IV, 19, 4. Ava abhinat kaktbha’ parvatanim. In the later literature, too, the same idea occurs: Mahabh. Vana-parva, ver. 10974, dyauk svit patati kim bhamir diryate parvato nu kim, does the sky fall? is the earth torn asunder, or the mountain? Verse 4. Note 1. Sayava was evidently without an authoritative explanation of té4n4 yugdé. He tries to explain it by ‘through the union of you may strength to resist be quickly extended. Wilson: ‘May your collective strength be quickly exerted.’ Benfey takes tana as adverb and leaves out yugd: ‘Zu allen Zeiten, O Furchtbare!—sei im Nu zu iiberwilt’gen euch die Macht.’ Yug4, an instrumental, if used together with another instrumental, becomes in the Veda a mere preposition: cf. VII, 43, 5; 95,4. raya yugd ; X, 83, 3. tapasa yuga; X, 102, 12. vddhrind yuga ; VII, 32, 20, puram-dhy4 yugaé; VI, 56, 2. s4khy4 yugd; VIII, 68, g. tva yugé. As to the meaning of tan, see B. R. 8. v., where tan in our passage is explained as continuation. The offspring or race of the Maruts is mentioned again in the next verse. Note 2. I take nu Ait 4-dhv/she as an abrupt interrogative sentence, viz. Can it be defied? Can it be resisted ? See V, 87, 2: tat vak maruta% na 4-dhrishe sdvak. Your strength, O Maruts, is not to be defied. Verse 5. Note 1. Large trees of the forest are called the kings or lords of the forest. Instead of prdé Arata, the Taitt. Br. II, 4, 4, 2, reads pré varata, which Sdyawa explains by pro, prakarshewa, avarata dhavata. 102 VEDIC HYMNS. Verse 6.
3Your strength, O Maruts, is not to be defied. Verse 5. Note 1. Large trees of the forest are called the kings or lords of the forest. Instead of prdé Arata, the Taitt. Br. II, 4, 4, 2, reads pré varata, which Sdyawa explains by pro, prakarshewa, avarata dhavata. 102 VEDIC HYMNS. Verse 6. Note 1. Prdshdi is explained by SAyaza as a sort of yoke in the middle, when three horses or other animals are harnessed to a car; rdhita as a kind of red deer. Hence Wilson remarks that the sense may be, ‘The red deer yoked between them aids to drag the car.’ But he adds that the construction of the original is obscure, and apparently rude and ungrammatical. Benfey translates, ‘Sie filhrt ein flammenrothes Joch,’ and remarks against Wilson that Sayava’s definition of prashdi as yoke is right, but that of réhita as deer, wrong. If SAyava’s authority is to be invoked at all, one might appeal from Sayaza in this place to SAdyavza VIII, 7, 28, where prash¢i is explained by him either by quick or by pramukhe yugyamAnad, harnessed in front. The verse is yat eshAm pr/shatiz rathe prashziz vahati rdhitas. When the red leader draws or leads their spotted deer in the chariot. VI, 47,24. prash¢iz is explained as tripada Adharaz ; tadvad vahantiti prashfayo:svak. In I, 100, 17, prashabhiA, as applied to men, means friends or supporters, or, as Sayaza explains, parsvasthair anyair rishibhiz. Ludwig (IV, ad 25, 8) adds some useful information. He quotes from the comm. on Taitt. S.I,7,8; vamadakshizayor asvayor madhya ishadvayam prasarya tayor madhye saptyakhyagativiseshopetam asvam yuzigyat. The right horse is said to be the arva, the left vagi, the middle saptix. Latyd4yana II, 7, 23, calls the two side-horses prash/t. According to Sayaza (Taitt. S. I, 7, 8, p. 1024) prashdi means originally a tripod for holding a pot (see above), and afterwards a chariot with three horses. In that case we should have to translate, the red chariot moves along. Note 2. Aufrecht derives asrot from sru, to shake, without necessity, however ; see Muir’s Sanskrit Texts, IV, p. 494. Ludwig also remarks that asrot might be translated by the earth trembled or vibrated. Similar passages occur RV. I, 127, 3. vidi Ait yasya sdm-ritau srivat van4-iva yat sthirdam, at whose approach even what is firm and strong NOTES. I, 39, 10. 103 will shake, like the forests. Roth translates, the earth . yielded, got out of your way. Verse 7. Note 1. Kazva, the author of the hymn. Verse 8. Note 1. The abhva, fiend, or, as Benfey translates it very happily, Ungethiim, may have been sent by the Maruts themselves, or by some mortal. With reference to yushméshita it is said afterwards that the Maruts are to withdraw their help from him. I have adopted Wilson’s and Ludwig’s interpretation of vi yuyota, with the instrumental. Verse 9.
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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