Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Lastly, 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 next difficulty is the exact meaning of visv4-Aarshaxi, and such cognate words as visva-krishfi, visva-manusha. The only intelligible meaning I can suggest for these words is, known to all men; originally, belonging to, reaching to all men ; as we say, world-wide or European fame, meaning by it fame extending over the whole of Europe, or over the whole world. If Indra, Agni, and the Maruts are called by 124 VEDIC HYMNS. these names, they mean, as far as I can judge, known, worshipped by all men. Benfey translates allverstandig. Verse 15. Note 1. Riti, the first element of vzti-s4ham, never occurs by itself in the Rig-veda. It comes from the root ar, to hurt, which was mentioned before (p. 65) in connection with 4r-van, hurting, drus, wound, and dri, enemy. Sdm-riti occurs I, 32, 6. iti therefore means hurting, and rrti-s&h means one who can stand an attack. In our passage ray{m vird-vantam riti-sdham means really wealth consisting in men who are able to withstand all onslaughts. The word is used in a similar sense, VI, 14, 4: agniZ apsim riti-sdham virdm dadati sdt-patim, ydsya trasanti sdvasak sam-Adkshi sdtravah bhiya. Agni gives a strong son who is able to withstand all onslaughts, from fear of whose strength the enemies tremble when they see him. In other passages riti-sah is applied to Indra: VIII, 45, 35. bibhaya hi tva-vatak ugrat abhi-prabhangtnak dagmat aham riti-sahaf. For I stand in fear of a powerful man like thee, of one who crushes his enemies, who is strong and withstands all onslaughts, VIII, 68, 1. tuvi-karmim riti-s4ham indra sdvishtha sat-pate. Thee, O most powerful Indra, of mighty strength, able to withstand all onslaughts. VIII, 88, 1. tdm vas dasmdm riti-s4ham—indram gik-bhiz navamahe. We call Indra the strong, the resisting, with our songs. Note 2. The last sentence finishes six of the hymns" ascribed to Nodhas. It is more appropriate in a hymn addressed to single deities, such as Agni or Indra, than in a hymn to the Maruts. We must supply sardha, in order to get a collective word in the masculine singular. Ni, as usual, should be scanned nu. Note 8. Dhiy&-vasu, as an epithet of the gods, means rich in prayers, i.e. invoked by many worshippers. It does NOTES. I, 64, 1§. 125 not occur frequently. Besides the hymns of Nodhas, it only occurs independently in I, 3, 10 (Sarasvatt), III, 3, 2, III, 28, 1 (Agni), these hymns being all ascribed to the family of VisvAmitra. In the last verse, which forms the burden of the hymns of Nodhas, it may have been intended to mean, he who is rich through the hymn just recited, or he who rejoices in the hymn, the god to whom it is addressed.
2In the last verse, which forms the burden of the hymns of Nodhas, it may have been intended to mean, he who is rich through the hymn just recited, or he who rejoices in the hymn, the god to whom it is addressed. Nodhas, the poet, belongs, according to the Anukramazi, to the family of Gotama, and in the hymns which are ascribed to him, I, 58-64, the Gotamas are mentioned several times: I, 60, 5. tam tv4 vaydm pdtim agne rayiném prd samsamak mati-bhik gétamasah. We, the Gotamas, praise thee with hymns, Agni, the lord of treasures. I, 61, 16. -ev& te hari-yogana su-vrikt{ {ndra brahmAsi gotamasa% akran. Truly the Gotamas made holy prayers for thee, O Indra with brilliant horses! See also I, 63, 9. In one passage Nodhas himself is called Gotama: I, 62,13. sana-yaté gétama% indra nfvyam atakshat brdhma hari-ydganaya, su-nithéya nak savasina nodhéh— praté4# makshi dhiy&-vasuk gagamyat. Gotama made a new song for the old (god) with brilliant horses, O Indra! May Nodhas be a good leader to us, O powerful Indra! May he who is rich in prayers (Indra) come early and soon! I feel justified therefore in following the Anukramani and taking Nodhas as a proper name. It occurs so again in I, 61,14. sadydé bhuvat viryaya nodhah. May Nodhas quickly attain to power! In I, 124, 4. nodhéA-iva may mean like Nodhas, but more likely it has the general meaning of poet. 126 VEDIC HYMNS. MANDALA I, HYMN 85. ASHTAKA I, ADHYAYA 6, VARGA 9-10. To THE Maruts (THE STORM-GODs). 1. Those who glance forth like wives and yokefellows 1, the powerful sons of Rudra on their way, they, the Maruts, have indeed made heaven and earth to grow?; they, the strong and wild, delight in the sacrifices. 2. When grown up’, they attained to greatness ; the Rudras have established their seat in the sky. While singing their song and increasing their vigour, the sons of Pvzsni have clothed themselves in beauty *. 3. When these sons of the cow (Pvzsni)! adorn themselves with glittering ornaments, the brilliant? ones put bright weapons on their bodies*. They drive away every adversary ‘; fatness (rain) streams along their paths ;— 4. When you}, the powerful, who shine with your spears, shaking even what is unshakable by strength,—when you, O Maruts, the manly hosts %, had yoked the spotted deer, swift as thought, to your chariots ;— 5. When you had yoked the spotted deer before your chariots, hurling! the stone (thunderbolt) in the fight, then the streams of the red-(horse) ? rush forth : like a skin ® with water they water the earth. 6. May the swiftly-gliding, swift-winged horses carry you hither! Come forth with your arms?! Sit down on the grass-pile; a wide seat has been made for you. Rejoice, O Maruts, in the sweet food %, MANDALA I, HYMN 85. 127 7. Strong in themselves, they grew! with might; they stepped to the firmament, they made their seat wide. When Vishzu? saved the enrapturing Soma, the Maruts sat down like birds on their beloved altar.
3Rejoice, O Maruts, in the sweet food %, MANDALA I, HYMN 85. 127 7. Strong in themselves, they grew! with might; they stepped to the firmament, they made their seat wide. When Vishzu? saved the enrapturing Soma, the Maruts sat down like birds on their beloved altar. 8. Like’ heroes indeed thirsting for fight they rush about; like combatants eager for glory they have striven in battles. All beings are afraid of the Maruts; they are men terrible to behold, like kings. 9g. When the clever Tvash/ar! had turned the well-made, golden, thousand-edged thunderbolt, Indra takes it to perform his manly deeds?; he slew Vrttra, he forced out the stream of water. 1o. By their power they pushed the well? aloft, they clove asunder the rock (cloud), however strong. Blowing forth their voice* the bounteous Maruts - performed, while drunk of Soma, their glorious deeds. _ 11, They pushed the well (cloud) athwart this way, they poured out the spring to the thirsty Gotama. The Maruts with beautiful splendour approach him with help, they in their own ways satisfied the desire of the sage. 12. The shelters which you have for him who praises you, grant them threefold! to the man who gives! Extend the same to us,O Maruts! Give us, ye heroes %, wealth with valiant offspring ! 128 VEDIC HYMNS. NOTES. This hymn is ascribed to Gotama. No verse of this hymn occurs in SV., VS.; verse 6=AV. XX, 13, 2; verse 7=TS.IV,1, 11,3; verse 12=TS. I, 5,11, 5; TB. II, 8, 5,6. Verse 1. Note 1. The phrase ganaya# na sdptayah is obscure. As gani has always the meaning of wife, and sdpti in the singular, dual, and plural means horse, it might be supposed that gdnayak could be connected with sdptayak, so as to signify mares. But although gani is coupled with patni, I, 62, 10, in the sense of mother-wife, and though sdpti is most commonly joined with some other name for horse, yet ganayah sdptayahk never occurs, for the simple reason that it would be too elaborate and almost absurd an expression for vadavak. We find sdpti joined with vagin, I, 162, 1; with rdthya, II, 31,7; dtyam nd sdptim, III, 22,1; sdptt hari, ITI, 35, 2; asva sdpti-iva, VI, 59, 3. We might then suppose the thought of the poet to have been this: What appears before us like race-horses, viz. the storms coursing through the sky, that is really the host of the Maruts. But then gdnayad remains unexplained, and it is impossible to take ganayak na sdptayak as two similes, like unto horses, like unto wives,
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.
1Lastly, 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 next difficulty is the exact meaning of visv4-Aarshaxi, and such cognate words as visva-krishfi, visva-manusha. The only intelligible meaning I can suggest for these words is, known to all men; originally, belonging to, reaching to all men ; as we say, world-wide or European fame, meaning by it fame extending over the whole of Europe, or over the whole world. If Indra, Agni, and the Maruts are called by 124 VEDIC HYMNS. these names, they mean, as far as I can judge, known, worshipped by all men. Benfey translates allverstandig. Verse 15. Note 1. Riti, the first element of vzti-s4ham, never occurs by itself in the Rig-veda. It comes from the root ar, to hurt, which was mentioned before (p. 65) in connection with 4r-van, hurting, drus, wound, and dri, enemy. Sdm-riti occurs I, 32, 6. iti therefore means hurting, and rrti-s&h means one who can stand an attack. In our passage ray{m vird-vantam riti-sdham means really wealth consisting in men who are able to withstand all onslaughts. The word is used in a similar sense, VI, 14, 4: agniZ apsim riti-sdham virdm dadati sdt-patim, ydsya trasanti sdvasak sam-Adkshi sdtravah bhiya. Agni gives a strong son who is able to withstand all onslaughts, from fear of whose strength the enemies tremble when they see him. In other passages riti-sah is applied to Indra: VIII, 45, 35. bibhaya hi tva-vatak ugrat abhi-prabhangtnak dagmat aham riti-sahaf. For I stand in fear of a powerful man like thee, of one who crushes his enemies, who is strong and withstands all onslaughts, VIII, 68, 1. tuvi-karmim riti-s4ham indra sdvishtha sat-pate. Thee, O most powerful Indra, of mighty strength, able to withstand all onslaughts. VIII, 88, 1. tdm vas dasmdm riti-s4ham—indram gik-bhiz navamahe. We call Indra the strong, the resisting, with our songs. Note 2. The last sentence finishes six of the hymns" ascribed to Nodhas. It is more appropriate in a hymn addressed to single deities, such as Agni or Indra, than in a hymn to the Maruts. We must supply sardha, in order to get a collective word in the masculine singular. Ni, as usual, should be scanned nu. Note 8. Dhiy&-vasu, as an epithet of the gods, means rich in prayers, i.e. invoked by many worshippers. It does NOTES. I, 64, 1§. 125 not occur frequently. Besides the hymns of Nodhas, it only occurs independently in I, 3, 10 (Sarasvatt), III, 3, 2, III, 28, 1 (Agni), these hymns being all ascribed to the family of VisvAmitra. In the last verse, which forms the burden of the hymns of Nodhas, it may have been intended to mean, he who is rich through the hymn just recited, or he who rejoices in the hymn, the god to whom it is addressed.
2In the last verse, which forms the burden of the hymns of Nodhas, it may have been intended to mean, he who is rich through the hymn just recited, or he who rejoices in the hymn, the god to whom it is addressed. Nodhas, the poet, belongs, according to the Anukramazi, to the family of Gotama, and in the hymns which are ascribed to him, I, 58-64, the Gotamas are mentioned several times: I, 60, 5. tam tv4 vaydm pdtim agne rayiném prd samsamak mati-bhik gétamasah. We, the Gotamas, praise thee with hymns, Agni, the lord of treasures. I, 61, 16. -ev& te hari-yogana su-vrikt{ {ndra brahmAsi gotamasa% akran. Truly the Gotamas made holy prayers for thee, O Indra with brilliant horses! See also I, 63, 9. In one passage Nodhas himself is called Gotama: I, 62,13. sana-yaté gétama% indra nfvyam atakshat brdhma hari-ydganaya, su-nithéya nak savasina nodhéh— praté4# makshi dhiy&-vasuk gagamyat. Gotama made a new song for the old (god) with brilliant horses, O Indra! May Nodhas be a good leader to us, O powerful Indra! May he who is rich in prayers (Indra) come early and soon! I feel justified therefore in following the Anukramani and taking Nodhas as a proper name. It occurs so again in I, 61,14. sadydé bhuvat viryaya nodhah. May Nodhas quickly attain to power! In I, 124, 4. nodhéA-iva may mean like Nodhas, but more likely it has the general meaning of poet. 126 VEDIC HYMNS. MANDALA I, HYMN 85. ASHTAKA I, ADHYAYA 6, VARGA 9-10. To THE Maruts (THE STORM-GODs). 1. Those who glance forth like wives and yokefellows 1, the powerful sons of Rudra on their way, they, the Maruts, have indeed made heaven and earth to grow?; they, the strong and wild, delight in the sacrifices. 2. When grown up’, they attained to greatness ; the Rudras have established their seat in the sky. While singing their song and increasing their vigour, the sons of Pvzsni have clothed themselves in beauty *. 3. When these sons of the cow (Pvzsni)! adorn themselves with glittering ornaments, the brilliant? ones put bright weapons on their bodies*. They drive away every adversary ‘; fatness (rain) streams along their paths ;— 4. When you}, the powerful, who shine with your spears, shaking even what is unshakable by strength,—when you, O Maruts, the manly hosts %, had yoked the spotted deer, swift as thought, to your chariots ;— 5. When you had yoked the spotted deer before your chariots, hurling! the stone (thunderbolt) in the fight, then the streams of the red-(horse) ? rush forth : like a skin ® with water they water the earth. 6. May the swiftly-gliding, swift-winged horses carry you hither! Come forth with your arms?! Sit down on the grass-pile; a wide seat has been made for you. Rejoice, O Maruts, in the sweet food %, MANDALA I, HYMN 85. 127 7. Strong in themselves, they grew! with might; they stepped to the firmament, they made their seat wide. When Vishzu? saved the enrapturing Soma, the Maruts sat down like birds on their beloved altar.
3Rejoice, O Maruts, in the sweet food %, MANDALA I, HYMN 85. 127 7. Strong in themselves, they grew! with might; they stepped to the firmament, they made their seat wide. When Vishzu? saved the enrapturing Soma, the Maruts sat down like birds on their beloved altar. 8. Like’ heroes indeed thirsting for fight they rush about; like combatants eager for glory they have striven in battles. All beings are afraid of the Maruts; they are men terrible to behold, like kings. 9g. When the clever Tvash/ar! had turned the well-made, golden, thousand-edged thunderbolt, Indra takes it to perform his manly deeds?; he slew Vrttra, he forced out the stream of water. 1o. By their power they pushed the well? aloft, they clove asunder the rock (cloud), however strong. Blowing forth their voice* the bounteous Maruts - performed, while drunk of Soma, their glorious deeds. _ 11, They pushed the well (cloud) athwart this way, they poured out the spring to the thirsty Gotama. The Maruts with beautiful splendour approach him with help, they in their own ways satisfied the desire of the sage. 12. The shelters which you have for him who praises you, grant them threefold! to the man who gives! Extend the same to us,O Maruts! Give us, ye heroes %, wealth with valiant offspring ! 128 VEDIC HYMNS. NOTES. This hymn is ascribed to Gotama. No verse of this hymn occurs in SV., VS.; verse 6=AV. XX, 13, 2; verse 7=TS.IV,1, 11,3; verse 12=TS. I, 5,11, 5; TB. II, 8, 5,6. Verse 1. Note 1. The phrase ganaya# na sdptayah is obscure. As gani has always the meaning of wife, and sdpti in the singular, dual, and plural means horse, it might be supposed that gdnayak could be connected with sdptayak, so as to signify mares. But although gani is coupled with patni, I, 62, 10, in the sense of mother-wife, and though sdpti is most commonly joined with some other name for horse, yet ganayah sdptayahk never occurs, for the simple reason that it would be too elaborate and almost absurd an expression for vadavak. We find sdpti joined with vagin, I, 162, 1; with rdthya, II, 31,7; dtyam nd sdptim, III, 22,1; sdptt hari, ITI, 35, 2; asva sdpti-iva, VI, 59, 3. We might then suppose the thought of the poet to have been this: What appears before us like race-horses, viz. the storms coursing through the sky, that is really the host of the Maruts. But then gdnayad remains unexplained, and it is impossible to take ganayak na sdptayak as two similes, like unto horses, like unto wives,
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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