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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1With 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. Note 1. The verb dada is the second pers. plur. of the perfect of da, and is used here in the sense of to keep, to protect, as is well shown by B. and R. s. v. da 4, base dad. Sayaza did not understand the word, and took it for an irregular imperative; yet he assigned to the verb the proper sense of to keep, instead of to give. Hence Wilson: ‘ Uphold the sacrificer Kazva.’ Benfey, less correctly, ‘Den Kazva gabt ihr,’ as if Kazva had been the highest gift of the Maruts. Note 2. The simile, as lightnings go to the rain, is not very telling. It may have been suggested by the idea that the lightnings run about to find the rain, or the tertium comparationis may simply be the quickness of lightning. Wilson : ‘As the lightnings bring the rain.’ Benfey: ‘(So schnell) gleichwie der Blitz zum Regen kémmt.’ Lightning precedes the rain, and may therefore be represented as looking about for the rain. Ludwig proposes some bold conjectures. He would change kdmvam to razvam, and take the words from asdmibhif to ganta as a parenthesis. He translates: ‘For nothing imperfect, you highly to be revered Maruts, no, something delightful you gave—(with perfect aids, Maruts, come to us)—as lightnings give rain.’ Verse 10. Note 1. Wilson: ‘Let loose your anger.’ Sayama: ‘Let loose a murderer who hates.’ 104 VEDIC HYMNS. Pari-manyu, which occurs but once in the Rig-veda, corresponds as nearly as possible to the Greek zepl6upos. Manyu, like @vyzds, means courage, spirit, anger; and in the compound parimanyu, as in wepiOupos, the preposition pari seems to strengthen the simple notion of the word. That pari is used in that sense in later Sanskrit is well known; for instance, in parilaghu, perlevis, pariksh4ma, withered away: see Pott, Etymologische Forschungen, second edition, vol. i, p. 487. How pari, originally meaning round about, came to mean excessive, is difficult to explain with certainty. It may have been, because what surrounds exceeds, but it may also have been because what is done all around a thing is done thoroughly. See Curtius, Grundziige, fifth edition, p. 274. Thus we find in the Veda, VIII, 75, 9, pari-dveshas, lit. one who hates all around, then a great hater: mf& nah... pari-dveshasak amhatiz, irmiZ nd névam 4 vadhit. May the grasp of the violent hater strike us not, as the wave strikes a ship. Again, pari-spr¢dh means literally one who strives round about, then an eager enemy, a rival (fem.): IX, 53, 1. nuddsva yah pari-spr/dhak. Drive away those who are rivals. Pari-kros4 means originally one who shouts at one from every side, who abuses one roundly, then an angry reviler. This word, though not mentioned in B. R.’s Dictionary, occurs in I, 29, 7. sarvam pari-krosdm gahi. Kill every reviler!
2nuddsva yah pari-spr/dhak. Drive away those who are rivals. Pari-kros4 means originally one who shouts at one from every side, who abuses one roundly, then an angry reviler. This word, though not mentioned in B. R.’s Dictionary, occurs in I, 29, 7. sarvam pari-krosdm gahi. Kill every reviler! The same idea which is here expressed by pari-krosd, is in other places expressed by pari-rdp, lit. one who shouts round about, who defies on every side, a calumniator, an enemy, one who ‘ be-rattles.’ II, 23, 3. & vi-badhya pari-rapak. Having struck down the enemies. II, 23,14. vi pari-rapahk ardaya. Destroy the enemies. In the same way as the words meaning to hate, to NOTES, I, 39, IO. 105 oppose, to attack, are strengthened by this preposition, which conveys the idea of round about, we also find words expressive of love strengthened by the same preposition. Thus from prita#, loved, we have pari-pritaf, lit. loved all round, then loved very much: I, 190, 6. pari-pritak na mitrak; cf. X, 27,12. We also find IX, 72, 1. pari-priyaz, those who love fully or all around, which may mean great lovers, or surrounding friends. In all these cases the intensifying power of pari arises from representing the action of the verb as taking place on every side, thoroughly, excessively; but in other cases, mentioned by Professor Pott, particularly where this preposition is joined to a noun which implies some definite limit, its magnifying power is no doubt duc to the fact that what is around, is outside, and therefore beyond. Thus in Greek repiuerpos expresses the same idea as brépperpos (loc. cit. p. 488), but I doubt whether pdri ever occurs in that sense in Sanskrit compounds. 106 VEDIC HYMNS. MANDALA I, HYMN 64. ASHTAKA I,.ADHYAYA 5, VARGA 6-8. To THE MaruTs (THE STORM-Gops). 1. For the manly host, the joyful, the wise, for the Maruts bring thou, O Nodhas', a pure offering ?. I prepare songs, like as a handy priest 3, wise in his mind, prepares the water, mighty at sacrifices. 2. They are born, the tall bulls of Dyu! (heaven), the manly youths ? of Rudra, the divine, the blameless, pure, and bright like suns; scattering raindrops, full of terrible designs, like giants?. 3. The youthful Rudras, they who never grow old, the slayers of the demon’, have grown irresistible like mountains. They throw down with their strength all beings, even the strongest, on earth and in heaven. 4. They deck themselves with glittering ornaments? for a marvellous show; on their chests they fastened gold (chains) for beauty?; the spears on their shoulders pound to pieces*; they were born together by themselves‘, the men of Dyu. 5. They who confer power', the roarers?, the devourers of foes, they made winds and lightnings by their powers. The shakers milk the heavenly udders (clouds), they sprinkle the earth all round with milk (rain).
35. They who confer power', the roarers?, the devourers of foes, they made winds and lightnings by their powers. The shakers milk the heavenly udders (clouds), they sprinkle the earth all round with milk (rain). 6. The bounteous! Maruts pour forth? water, mighty at sacrifices, the fat milk (of the clouds). They seem to lead*® about the powerful horse, the cloud, to make it rain; they milk the thundering, unceasing spring ¢. MANDALA I, HYMN 64. 107 7. Mighty they are, powerful, of beautiful splen-' dour, strong in themselves! like mountains, (yet); swiftly gliding along;—you chew up forests, like wild elephants?, when you have assumed your powers among the red flames *. 8. Like lions they roar, the wise Maruts, they’ are handsome like gazelles}, the all-knowing. By | night* with their spotted deer (rain-clouds) and with their spears (lightnings) they rouse the companions together, they whose ire through strength is like the ire of serpents. g. You who march in companies, the friends of! man, heroes, whose ire through strength is like thei ire of serpents’, salute heaven and earth?! On the seats on your chariots, O Maruts, the lightning stands, visible like light *. 10. All-knowing, surrounded with wealth, endowed with powers, singers}, men of endless prowess, armed with strong rings’, they, the archers, have taken the arrow in their fists. 11. The Maruts who with the golden tires of their wheels increase the rain, stir up the clouds like wan- _derers on the road. They are brisk, indefatigable}, they move by themselves; they throw down what is firm, the Maruts with their brilliant spears make (everything) to reel *. 12. We invoke with prayer! the offspring of Rudra, the brisk, the pure, the worshipful ?, the active. Cling * for happiness-sake to the strong company of the Maruts, the chasers of the sky‘, the powerful, the impetuous 5. 13. The mortal whom ye, Maruts, protected, he indeed surpasses people in strength through your protection. He carries off booty with his horses, 108 VEDIC HYMNS. ' treasures with his men; he acquires honourable! wisdom, and he prospers ?, 14. Give, O Maruts, to our lords strength glorious, invincible in battle, brilliant, wealth-acquiring, praiseworthy, known to all men!. Let us foster our kith and kin during a hundred winters. 15. Will? you then, O Maruts, grant unto us wealth, durable, rich in men, defying all onslaughts?? —wealth a hundred and a thousand-fold, always increasing ?>—May he who is rich in prayers? (the host of the Maruts) come early and soon! NOTES. I, 64, I. 109 NOTES. This hymn is ascribed to Nodhas, of the family of Gotama. No verse of this hymn occurs in SV., VS., AV.; but verse 6=TS. III, 1, 11, 7. Verse 1. Note 1. The first line is addressed by the poet to himself.
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.
1With 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. Note 1. The verb dada is the second pers. plur. of the perfect of da, and is used here in the sense of to keep, to protect, as is well shown by B. and R. s. v. da 4, base dad. Sayaza did not understand the word, and took it for an irregular imperative; yet he assigned to the verb the proper sense of to keep, instead of to give. Hence Wilson: ‘ Uphold the sacrificer Kazva.’ Benfey, less correctly, ‘Den Kazva gabt ihr,’ as if Kazva had been the highest gift of the Maruts. Note 2. The simile, as lightnings go to the rain, is not very telling. It may have been suggested by the idea that the lightnings run about to find the rain, or the tertium comparationis may simply be the quickness of lightning. Wilson : ‘As the lightnings bring the rain.’ Benfey: ‘(So schnell) gleichwie der Blitz zum Regen kémmt.’ Lightning precedes the rain, and may therefore be represented as looking about for the rain. Ludwig proposes some bold conjectures. He would change kdmvam to razvam, and take the words from asdmibhif to ganta as a parenthesis. He translates: ‘For nothing imperfect, you highly to be revered Maruts, no, something delightful you gave—(with perfect aids, Maruts, come to us)—as lightnings give rain.’ Verse 10. Note 1. Wilson: ‘Let loose your anger.’ Sayama: ‘Let loose a murderer who hates.’ 104 VEDIC HYMNS. Pari-manyu, which occurs but once in the Rig-veda, corresponds as nearly as possible to the Greek zepl6upos. Manyu, like @vyzds, means courage, spirit, anger; and in the compound parimanyu, as in wepiOupos, the preposition pari seems to strengthen the simple notion of the word. That pari is used in that sense in later Sanskrit is well known; for instance, in parilaghu, perlevis, pariksh4ma, withered away: see Pott, Etymologische Forschungen, second edition, vol. i, p. 487. How pari, originally meaning round about, came to mean excessive, is difficult to explain with certainty. It may have been, because what surrounds exceeds, but it may also have been because what is done all around a thing is done thoroughly. See Curtius, Grundziige, fifth edition, p. 274. Thus we find in the Veda, VIII, 75, 9, pari-dveshas, lit. one who hates all around, then a great hater: mf& nah... pari-dveshasak amhatiz, irmiZ nd névam 4 vadhit. May the grasp of the violent hater strike us not, as the wave strikes a ship. Again, pari-spr¢dh means literally one who strives round about, then an eager enemy, a rival (fem.): IX, 53, 1. nuddsva yah pari-spr/dhak. Drive away those who are rivals. Pari-kros4 means originally one who shouts at one from every side, who abuses one roundly, then an angry reviler. This word, though not mentioned in B. R.’s Dictionary, occurs in I, 29, 7. sarvam pari-krosdm gahi. Kill every reviler!
2nuddsva yah pari-spr/dhak. Drive away those who are rivals. Pari-kros4 means originally one who shouts at one from every side, who abuses one roundly, then an angry reviler. This word, though not mentioned in B. R.’s Dictionary, occurs in I, 29, 7. sarvam pari-krosdm gahi. Kill every reviler! The same idea which is here expressed by pari-krosd, is in other places expressed by pari-rdp, lit. one who shouts round about, who defies on every side, a calumniator, an enemy, one who ‘ be-rattles.’ II, 23, 3. & vi-badhya pari-rapak. Having struck down the enemies. II, 23,14. vi pari-rapahk ardaya. Destroy the enemies. In the same way as the words meaning to hate, to NOTES, I, 39, IO. 105 oppose, to attack, are strengthened by this preposition, which conveys the idea of round about, we also find words expressive of love strengthened by the same preposition. Thus from prita#, loved, we have pari-pritaf, lit. loved all round, then loved very much: I, 190, 6. pari-pritak na mitrak; cf. X, 27,12. We also find IX, 72, 1. pari-priyaz, those who love fully or all around, which may mean great lovers, or surrounding friends. In all these cases the intensifying power of pari arises from representing the action of the verb as taking place on every side, thoroughly, excessively; but in other cases, mentioned by Professor Pott, particularly where this preposition is joined to a noun which implies some definite limit, its magnifying power is no doubt duc to the fact that what is around, is outside, and therefore beyond. Thus in Greek repiuerpos expresses the same idea as brépperpos (loc. cit. p. 488), but I doubt whether pdri ever occurs in that sense in Sanskrit compounds. 106 VEDIC HYMNS. MANDALA I, HYMN 64. ASHTAKA I,.ADHYAYA 5, VARGA 6-8. To THE MaruTs (THE STORM-Gops). 1. For the manly host, the joyful, the wise, for the Maruts bring thou, O Nodhas', a pure offering ?. I prepare songs, like as a handy priest 3, wise in his mind, prepares the water, mighty at sacrifices. 2. They are born, the tall bulls of Dyu! (heaven), the manly youths ? of Rudra, the divine, the blameless, pure, and bright like suns; scattering raindrops, full of terrible designs, like giants?. 3. The youthful Rudras, they who never grow old, the slayers of the demon’, have grown irresistible like mountains. They throw down with their strength all beings, even the strongest, on earth and in heaven. 4. They deck themselves with glittering ornaments? for a marvellous show; on their chests they fastened gold (chains) for beauty?; the spears on their shoulders pound to pieces*; they were born together by themselves‘, the men of Dyu. 5. They who confer power', the roarers?, the devourers of foes, they made winds and lightnings by their powers. The shakers milk the heavenly udders (clouds), they sprinkle the earth all round with milk (rain).
35. They who confer power', the roarers?, the devourers of foes, they made winds and lightnings by their powers. The shakers milk the heavenly udders (clouds), they sprinkle the earth all round with milk (rain). 6. The bounteous! Maruts pour forth? water, mighty at sacrifices, the fat milk (of the clouds). They seem to lead*® about the powerful horse, the cloud, to make it rain; they milk the thundering, unceasing spring ¢. MANDALA I, HYMN 64. 107 7. Mighty they are, powerful, of beautiful splen-' dour, strong in themselves! like mountains, (yet); swiftly gliding along;—you chew up forests, like wild elephants?, when you have assumed your powers among the red flames *. 8. Like lions they roar, the wise Maruts, they’ are handsome like gazelles}, the all-knowing. By | night* with their spotted deer (rain-clouds) and with their spears (lightnings) they rouse the companions together, they whose ire through strength is like the ire of serpents. g. You who march in companies, the friends of! man, heroes, whose ire through strength is like thei ire of serpents’, salute heaven and earth?! On the seats on your chariots, O Maruts, the lightning stands, visible like light *. 10. All-knowing, surrounded with wealth, endowed with powers, singers}, men of endless prowess, armed with strong rings’, they, the archers, have taken the arrow in their fists. 11. The Maruts who with the golden tires of their wheels increase the rain, stir up the clouds like wan- _derers on the road. They are brisk, indefatigable}, they move by themselves; they throw down what is firm, the Maruts with their brilliant spears make (everything) to reel *. 12. We invoke with prayer! the offspring of Rudra, the brisk, the pure, the worshipful ?, the active. Cling * for happiness-sake to the strong company of the Maruts, the chasers of the sky‘, the powerful, the impetuous 5. 13. The mortal whom ye, Maruts, protected, he indeed surpasses people in strength through your protection. He carries off booty with his horses, 108 VEDIC HYMNS. ' treasures with his men; he acquires honourable! wisdom, and he prospers ?, 14. Give, O Maruts, to our lords strength glorious, invincible in battle, brilliant, wealth-acquiring, praiseworthy, known to all men!. Let us foster our kith and kin during a hundred winters. 15. Will? you then, O Maruts, grant unto us wealth, durable, rich in men, defying all onslaughts?? —wealth a hundred and a thousand-fold, always increasing ?>—May he who is rich in prayers? (the host of the Maruts) come early and soon! NOTES. I, 64, I. 109 NOTES. This hymn is ascribed to Nodhas, of the family of Gotama. No verse of this hymn occurs in SV., VS., AV.; but verse 6=TS. III, 1, 11, 7. Verse 1. Note 1. The first line is addressed by the poet to himself.
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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