Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But it is most frequently used of the effulgence of the sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 23 45, 3.) See also V, 56, 8, where the same companion of the Maruts is called Rodasi. The comparative particle nd is used twice. Verse 10. Note 1. See I, 38, 14, p. 95. Note 2. In vrésha-khadi the meaning of kh4di is by no means clear. SAdyava evidently guesses, and proposes two meanings, weapon or food. In several passages where khadi occurs, it seems to be an ornament rather than a weapon, yet if derived from khad, to bite, it may originally have signified some kind of weapon. Roth translates it by ring, and it is certain that these khadis were to be seen not only on the arms and shoulders, but likewise on the feet of the Maruts. There is a famous weapon in India, the fakra or quoit, a ring with sharp edges, which is thrown from a great distance with fatal effect. Bollensen (Orient und Occident, vol. ii, p. 46) suggests for vréshan the meaning of hole in the ear, and then translates the compound as having earrings in the hole of the ear. But véshan does not mean the hole in the lap of the ear, nor has vrishabha that meaning either in the Veda or elsewhere. Wilson gives for vrishabha, not for vrishan, the meaning of orifice of the ear, but this is very different from the hole in the lap of the ear. Benfey suggests that the khadis were made of the teeth of wild animals, and hence their name of biters. V7réshan conveys the meaning of strong, though possibly with the implied idea of rain-producing, fertilising. See p. 138. In RV. V, 87, 1, Osthoff translates sukh4adaye by jucunde praebenti, Benfey by schénverzehrendem; Muir, Sanskrit Texts, IV, 70, has the right rendering. Cf. note to I, 166, 9. Verse ll. Note 1. Formerly explained as ‘zum Kampfe wandelnd.’ See Kuhn, Zeitschrift, vol. iv, p. 19. NOTES. I, 64, 12. 12] Note 2. WILSON: Augmenters of rain, they drive, with golden wheels, the clouds asunder ; as elephants (in a herd, break down the trees in their way). They are honoured with sacrifices, visitants of the hall of offering, spontaneous assailers (of their foes), subverters of what are stable, immovable themselves, and wearers of shining weapons. BENFEY : Weghemmnissen gleich schleudern die Fluthmehrer mit den goldnen Felgen das Gewolk empor, die nie miiden Kampfer, frei schreitend-festesstiirzenden, die schweres thu’nden, lanzenstrahlenden Maruts. Verse 12, Note 1. Havdsa, instead of what one should expect, havas4, occurs but once more in another Marut hymn, VI, 66, 11.
2Verse 12, Note 1. Havdsa, instead of what one should expect, havas4, occurs but once more in another Marut hymn, VI, 66, 11. Note 2..Vanin does not occur again as an epithet of the Maruts. It is explained by Sayaxa as a possessive adjective derived from vana, water, and Benfey accordingly translates it by fluthversehn. This, however, is not confirmed by any authoritative passages. Vanin, unless it means connected with the forest, a tree, in which sense it occurs frequently, is only applied to the worshippers or priests in the sense of venerating or adoring (cf. venero, venustus, &c.): III, 40, 7. abh{ dyumnéni vaninad {ndram sakante akshita. The inexhaustible treasures of the worshipper go towards Indra. VIII, 3, 5. {ndram vaninak havamahe. We, the worshippers, call Indra. Unless it can be proved by independent evidence that vanin means possessed of water, we must restrict van{n to its two meanings, of which the only one here applicable, though weak, is adoring. The Maruts are frequently represented as singers and priests, yet the epithets here applied to them stand much in need of some definite explanation, as the poet could hardly have meant to string a number of vague and ill-connected epithets together. If one might conjecture, svanfnam instead of vaninam would be an improvement. It is a scarce word, and occurs but once more 122 VEDIC HYMNS, in the Veda, III, 26, 5, where it is used of the Maruts, in the sense of noisy, turbulent. Note 8. Saskata, which I have here translated literally by to cling, is often used in the sense of following or revering (colere): II, 1, 13. tvam rAti-si#ak adhvaréshu saséire. The gods who are fond of offerings cling to thee, follow thee, at the sacrifices. The Soma libation is said to reach the god: II, 22, 1. sdk enam saskat devas devdm. The gods too are said to cling to their worshippers, i.e. to love and protect them: III, 16, 2; VII, 18,25. The horses are said to follow their drivers: VI, 36, 3; VII, 90, 3, &c. It is used very much like the Greek dmd(w. Note 4. Ragastiiz may mean rousing the dust of the earth, a very appropriate epithet of the Maruts. Sayaza explains it thus, and most translators have adopted his explanation. But as the epithets here are not simply descriptive, but laudatory, it seems preferable, in this place, to retain the usual meaning of rfgas, sky. When Soma is called ragasttz, IX, 108, 7, Sayana too explains it by tegasdm prerakam, and IX, 48, 4, by udakasya prerakam.
3But as the epithets here are not simply descriptive, but laudatory, it seems preferable, in this place, to retain the usual meaning of rfgas, sky. When Soma is called ragasttz, IX, 108, 7, Sayana too explains it by tegasdm prerakam, and IX, 48, 4, by udakasya prerakam. Note 5. Rigishin, derived from rigisha. Rigisha is what remains of the Soma-plant after it has once been squeezed, and what is used again for the third libation. Now as the Maruts are invoked at the third libation, they were called rigishin, as drinking at their later libation the juice made of the rvigisha. This, at least, is the opinion of the Indian commentators. But it is much more likely that the Maruts were invoked at the third libation, because originally they had been called rigishin by the Vedic poets, this rigishin being derived from rigisha, and rigisha from rig, to strive, to yearn, like purisha from prf, manisha from man; (see Unadi-sttras, p. 273.) This rig is the same root which we have in dpéyev, to reach, dpyy, emotion, and dépyta, furious transports of worshippers. Thus the Maruts from being called rigish{n, impetuous, came to be taken for drinkers of rigisha, the fermenting and overflowing Soma, and were assigned accordingly to the third libation at sacrifices. NOTES. I, 64, 14. 123 Rigishin, as an epithet, is not confined to the Maruts; it is given to Indra, with whom it could not have had a purely ceremonial meaning (VIII, 76, 5). Verse 13. Note 1. Aprikkhya, literally, to be asked for, to be inquired for, to be greeted and honoured. A word of an apparently modern character, but occurring again in the Rig-veda as applied to a prince, and to the vessel containing the Soma. Note 2. Pushyati might be joined with krdtu and taken in a transitive sense, he increases his strength. But pushyati is also used as an intransitive, and means he prospers : I, 83, 3. dsam-yatah vraté te ksheti pushyati. Without let he dwells in thy service and prospers. Roth reads asamyatta#, against the authority of the MSS. Verse 14. Note 1. The difficulty of this verse arises from the uncertainty whether the epithets dhanaspr/tam, ukthyam, and visvakarshazim belong to sishma, strength, or to toka, kith and kin. Roth and Benfey connect them with toké. Now dhanaspr/t is applicable to toka, yet it never occurs joined with tokd again, while it is used with sushma, VI, 19, 8. Ukthya, literally, to be praised with hymns, is not used again as an epithet of toka, though it is quite appropriate to any gift of the gods. Lastly, visvazarshami is never applied to toka, while it is an epithet used, if not exactly of the strength, stishma, given by the gods, yet of the fame given by them: X, 93, 10. dhdtam viréshu visv4-Aarshami sravah. Give to these men world-wide glory. Cf. ITI, 2, 15.
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.
1But it is most frequently used of the effulgence of the sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 23 45, 3.) See also V, 56, 8, where the same companion of the Maruts is called Rodasi. The comparative particle nd is used twice. Verse 10. Note 1. See I, 38, 14, p. 95. Note 2. In vrésha-khadi the meaning of kh4di is by no means clear. SAdyava evidently guesses, and proposes two meanings, weapon or food. In several passages where khadi occurs, it seems to be an ornament rather than a weapon, yet if derived from khad, to bite, it may originally have signified some kind of weapon. Roth translates it by ring, and it is certain that these khadis were to be seen not only on the arms and shoulders, but likewise on the feet of the Maruts. There is a famous weapon in India, the fakra or quoit, a ring with sharp edges, which is thrown from a great distance with fatal effect. Bollensen (Orient und Occident, vol. ii, p. 46) suggests for vréshan the meaning of hole in the ear, and then translates the compound as having earrings in the hole of the ear. But véshan does not mean the hole in the lap of the ear, nor has vrishabha that meaning either in the Veda or elsewhere. Wilson gives for vrishabha, not for vrishan, the meaning of orifice of the ear, but this is very different from the hole in the lap of the ear. Benfey suggests that the khadis were made of the teeth of wild animals, and hence their name of biters. V7réshan conveys the meaning of strong, though possibly with the implied idea of rain-producing, fertilising. See p. 138. In RV. V, 87, 1, Osthoff translates sukh4adaye by jucunde praebenti, Benfey by schénverzehrendem; Muir, Sanskrit Texts, IV, 70, has the right rendering. Cf. note to I, 166, 9. Verse ll. Note 1. Formerly explained as ‘zum Kampfe wandelnd.’ See Kuhn, Zeitschrift, vol. iv, p. 19. NOTES. I, 64, 12. 12] Note 2. WILSON: Augmenters of rain, they drive, with golden wheels, the clouds asunder ; as elephants (in a herd, break down the trees in their way). They are honoured with sacrifices, visitants of the hall of offering, spontaneous assailers (of their foes), subverters of what are stable, immovable themselves, and wearers of shining weapons. BENFEY : Weghemmnissen gleich schleudern die Fluthmehrer mit den goldnen Felgen das Gewolk empor, die nie miiden Kampfer, frei schreitend-festesstiirzenden, die schweres thu’nden, lanzenstrahlenden Maruts. Verse 12, Note 1. Havdsa, instead of what one should expect, havas4, occurs but once more in another Marut hymn, VI, 66, 11.
2Verse 12, Note 1. Havdsa, instead of what one should expect, havas4, occurs but once more in another Marut hymn, VI, 66, 11. Note 2..Vanin does not occur again as an epithet of the Maruts. It is explained by Sayaxa as a possessive adjective derived from vana, water, and Benfey accordingly translates it by fluthversehn. This, however, is not confirmed by any authoritative passages. Vanin, unless it means connected with the forest, a tree, in which sense it occurs frequently, is only applied to the worshippers or priests in the sense of venerating or adoring (cf. venero, venustus, &c.): III, 40, 7. abh{ dyumnéni vaninad {ndram sakante akshita. The inexhaustible treasures of the worshipper go towards Indra. VIII, 3, 5. {ndram vaninak havamahe. We, the worshippers, call Indra. Unless it can be proved by independent evidence that vanin means possessed of water, we must restrict van{n to its two meanings, of which the only one here applicable, though weak, is adoring. The Maruts are frequently represented as singers and priests, yet the epithets here applied to them stand much in need of some definite explanation, as the poet could hardly have meant to string a number of vague and ill-connected epithets together. If one might conjecture, svanfnam instead of vaninam would be an improvement. It is a scarce word, and occurs but once more 122 VEDIC HYMNS, in the Veda, III, 26, 5, where it is used of the Maruts, in the sense of noisy, turbulent. Note 8. Saskata, which I have here translated literally by to cling, is often used in the sense of following or revering (colere): II, 1, 13. tvam rAti-si#ak adhvaréshu saséire. The gods who are fond of offerings cling to thee, follow thee, at the sacrifices. The Soma libation is said to reach the god: II, 22, 1. sdk enam saskat devas devdm. The gods too are said to cling to their worshippers, i.e. to love and protect them: III, 16, 2; VII, 18,25. The horses are said to follow their drivers: VI, 36, 3; VII, 90, 3, &c. It is used very much like the Greek dmd(w. Note 4. Ragastiiz may mean rousing the dust of the earth, a very appropriate epithet of the Maruts. Sayaza explains it thus, and most translators have adopted his explanation. But as the epithets here are not simply descriptive, but laudatory, it seems preferable, in this place, to retain the usual meaning of rfgas, sky. When Soma is called ragasttz, IX, 108, 7, Sayana too explains it by tegasdm prerakam, and IX, 48, 4, by udakasya prerakam.
3But as the epithets here are not simply descriptive, but laudatory, it seems preferable, in this place, to retain the usual meaning of rfgas, sky. When Soma is called ragasttz, IX, 108, 7, Sayana too explains it by tegasdm prerakam, and IX, 48, 4, by udakasya prerakam. Note 5. Rigishin, derived from rigisha. Rigisha is what remains of the Soma-plant after it has once been squeezed, and what is used again for the third libation. Now as the Maruts are invoked at the third libation, they were called rigishin, as drinking at their later libation the juice made of the rvigisha. This, at least, is the opinion of the Indian commentators. But it is much more likely that the Maruts were invoked at the third libation, because originally they had been called rigishin by the Vedic poets, this rigishin being derived from rigisha, and rigisha from rig, to strive, to yearn, like purisha from prf, manisha from man; (see Unadi-sttras, p. 273.) This rig is the same root which we have in dpéyev, to reach, dpyy, emotion, and dépyta, furious transports of worshippers. Thus the Maruts from being called rigish{n, impetuous, came to be taken for drinkers of rigisha, the fermenting and overflowing Soma, and were assigned accordingly to the third libation at sacrifices. NOTES. I, 64, 14. 123 Rigishin, as an epithet, is not confined to the Maruts; it is given to Indra, with whom it could not have had a purely ceremonial meaning (VIII, 76, 5). Verse 13. Note 1. Aprikkhya, literally, to be asked for, to be inquired for, to be greeted and honoured. A word of an apparently modern character, but occurring again in the Rig-veda as applied to a prince, and to the vessel containing the Soma. Note 2. Pushyati might be joined with krdtu and taken in a transitive sense, he increases his strength. But pushyati is also used as an intransitive, and means he prospers : I, 83, 3. dsam-yatah vraté te ksheti pushyati. Without let he dwells in thy service and prospers. Roth reads asamyatta#, against the authority of the MSS. Verse 14. Note 1. The difficulty of this verse arises from the uncertainty whether the epithets dhanaspr/tam, ukthyam, and visvakarshazim belong to sishma, strength, or to toka, kith and kin. Roth and Benfey connect them with toké. Now dhanaspr/t is applicable to toka, yet it never occurs joined with tokd again, while it is used with sushma, VI, 19, 8. Ukthya, literally, to be praised with hymns, is not used again as an epithet of toka, though it is quite appropriate to any gift of the gods. Lastly, visvazarshami is never applied to toka, while it is an epithet used, if not exactly of the strength, stishma, given by the gods, yet of the fame given by them: X, 93, 10. dhdtam viréshu visv4-Aarshami sravah. Give to these men world-wide glory. Cf. ITI, 2, 15.
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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