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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Your path, O Maruts, is blazing. V, 73, 7. ugrak vam kakuhas yayih. Fearful is your pass on high. I, 51, 11. ugradk yay{m nik apah srotasa asrigat. The fearful Indra sent the waters forth on their way streaming. X, 92, 5. pra—yayina yanti sindhavas. The waters go forth on their path. Ludwig takes késa as buckets on the chariots of the Maruts, which seems right. Verse 3. Note 1. Cf. I, 37, 8, page 75. There is no authority for SAyana’s explanation of vithur4-iva, the earth trembles like a widow. Vithur& occurs several times in the Rig-veda, but never in the sense of widow. Thus: (32] M 162 VEDIC HYMNS. I, 168, 6. yat &yavayatha vithurd-iva sdm-hitam. When you, Maruts, throw down what is compact, like brittle things. I, 186, 2; VI, 25, 3; 46, 6; VIII, 96, 2; X, 77, 4 (vithuryati). The Maruts themselves are called dvithura in verse 1. Spiegel compares the Zend aiwithura. As to 4gma and y&ma, see I, 37, 8, page 75. Note 2. Subh is one of those words to which it is very difficult always to assign a definite special meaning. Being derived from subh, to shine, the commentator has no difficulty in explaining it by splendour, beauty ; sometimes by water. But although sibh means originally splendour, and is used in that sense in many passages, yet there are others where so vague a meaning seems very inappropriate. In our verse Sayava proposes two translations, either, ‘ When the Maruts harness the clouds,’ or, ‘When the Maruts harness their chariots, for the bright rain-water.’ Now the idea that the Maruts harness their chariots in order to make the clouds yield their rain, can hardly be expressed by the simple word subhé, i. e. for brightness’ sake. As the Maruts are frequently praised for their glittering ornaments, their splendour might be intended in this passage, as it certainly is in others. Thus: I, 85, 3. ydt subhdyante avgi-bhi# tan{shu subhrak dadhire virikmatat. When the Maruts adorn themselves with glittering ornaments, the brilliant ones put bright weapons on their bodies. VII, 56, 6. subh@& sédbhishzhsah, sriyf sdm-mislak, dgahbhid ugréZ. The most brilliant by their brilliancy, united with beauty, terrible by terrors. In I, 64, 4, I have translated vadkshaAd-su rukm&n ddhi yetire subhé by ‘they fix gold (chains) on their chests for beauty.’ And the same meaning is applicable to I, 117, 5, subhé rukmdm nd darsatdm n{-khatam, and other passages : IV, 51, 6; VI, 63, 6. But in our verse and others which we shall examine, beauty and brilliancy would be very weak renderings for NOTES. I, 87, 3. 163 subhé. ‘When they hamessed their chariots or their deer for the sake of beauty, means nothing, or, at least, very little. I take, therefore, subhé in this and similar phrases in the sense of triumph or glory or victory. ‘When they harness their chariots for to conquer, implies brilliancy, glory, victory, but it conveys at the same time a tangible meaning. Let us now see whether the same meaning is appropriate in other passages :
2‘When they harness their chariots for to conquer, implies brilliancy, glory, victory, but it conveys at the same time a tangible meaning. Let us now see whether the same meaning is appropriate in other passages : I, 23, 11. gdyatam-iva tanyatué maritam eti dhvishauya yat sibham yathdna narah. The thundering voice of the Maruts comes fiercely, like that of conquerors, when you go to conquer, O men! Sayama : ‘When you go to the brilliant place of sacrifice.’ Wilson: ‘When you accept the auspicious (offering).’ Benfey: ‘Wenn ihr euren Schmuck nehmt.’ V, 57, 2. yathana sibham, you go to conquer. Cf. V, 55, 1. Sayama: ‘For the sake of water, or, in a chariot.’ V, 52, 8. sfrdhak mérutam ut samsa—utd sma té subhé ndrad pra syandra# yugata tmana. Praise the host of the Maruts, whether they, the men, the quickly moving, have by themselves harnessed (the chariots) for conquest. Sayana: ‘ For the sake of water.’ Cf. X, 105, 3. V, 57, 3. subhé yat ugrah prfshatiz d4yugdhvam. When you have harnessed the deer for conquest. Sayana: ‘For the sake of water.’ III, 26, 4. subhé—pr/shatiz# ayukshata. They had harnessed the deer for victory. Sd4yama: ‘They had harnessed in the water the deer together (with the fires).’ V, 63, 5. ratham yudgate maritaé subhé su-khdm sfrahk na—g6-ishfishu. The Maruts harness the chariot meet for conquest, like a hero in battles. SAyana: ‘For the sake of water.’ I, 88, 2. subhé kam yAnti—dsvaiz. The Maruts go on their horses towards conquest. Sayama: ‘In order to brighten the worshipper, or, for the sake of water.’ M 2 164 _ VEDIC HYMNS. I,119, 3. sam yat mithds paspridhanasak dgmata subhé makhah amitéh gdyavah rane. When striving with each other they came together, for the sake of glory, the brisk (Maruts), immeasurable (in strength), panting for victory in the fight. Sayama: ‘For the sake of brilliant wealth.’ VIT, 82, 5. martt-bhiZ ugra# subham any4Z tyate. The other, the fearful (Indra), goes with the Maruts to glory. Sayama : ‘ He takes brilliant decoration.’ I, 167, 6. & asthapayanta yuvatim yuvd4nad subhé nimisl4m. The Maruts, the youths, placed the maid (lightning on their chariot), their companion for victory (subhé nimisl4m). Sayava: ‘For the sake of water, or, on the brilliant chariot.’ Cf. I, 127, 6; 165, 1. VI, 62, 4. sibham pr/ksham {sham Urgam vdhanta. The Asvins bringing glory, wealth, drink, and food. VIII, 26, 13. subhé £akrate, you bring him to glory. Subham-yavan is an epithet of the Maruts, I, 89, 7; V, 61,13. Cf. subhra-y4van4, VIII, 26, 19 (Asvinau). Subham-y4, of the wind, IV, 3, 6. Subham-yu, of the rays of the dawn, X, 78, 7. Verse 4, Note 1. Sayaza: ‘With spotted deer for their horses.’ See I, 37, 2, note 1, page 70; as Pdshan is called agdsva, having goats for his horses, RV. V, 58, 2. That the Maruts have not only pvishatis, but horses for their chariots, we have seen before. In I, 88, 1, we have asvaparnaih rathebhik.
3Sayaza: ‘With spotted deer for their horses.’ See I, 37, 2, note 1, page 70; as Pdshan is called agdsva, having goats for his horses, RV. V, 58, 2. That the Maruts have not only pvishatis, but horses for their chariots, we have seen before. In I, 88, 1, we have asvaparnaih rathebhik. Note 2. Ay is a word of very rare occurrence in the Rig-veda. It is the instrum. sing. of the feminine pronominal base 4 or f, and as a pronoun followed by a noun it is frequently to be met with; V, 45,11. aya dhiyd, &c. But in our verse it is irregular in form as not entering into Sandhi with fs4na%. This irregularity, however, which might have led us to suppose an original ayi/, indefatigable, corre- NOTES. I, 87, 5. 165 sponding with the following asi, is vouched for by the Pada text, in such matters a better authority than the Samhita text, and certainly in this case fully borne out by the Pratisdkhya, I, 163, 10. Unless we read aydA&, we must take aya as an adverb, in the sense of thus or hence; cf. VI, 66, 4. In some passages where ay& seems thus to be used as an adverb, it would be better to supply a noun from the preceding verse. Thus in II, 6, 2, ay& refers to samfdham in II, 6,1. In VI, 17,15, a similar noun, samidha or gira, should be supplied. But there are other passages where, unless we suppose that the verse was meant to illustrate a ceremonial act, such as the placing of a samidh, and that ay& pointed to it, we must take it as a simple adverb, like the Greek rg: RV. III, 12, 2; IX, 53, 2; 106, 14. In X, 116, 9, the Pada reads ayaA-iva, not dy4, as given by Roth; in VI, 66, 4, aya nu, the accent is likewise on the first. Note 3. Riva-yévan is well explained by B. and R. as going after debt, searching out sin. Sdyaza, though he explains viza-yavan by removing sin, derives it nevertheless correctly from vima and ya, and not from yu. The same formation is found in subham-yavan, &c.; and as there is rina-y& besides rixa-ydvan, so we find subham-yé besides subham-yavan. Ludwig prefers the derivation from yu. Verse 5. Note 1. The Soma-juice inspires the poet with eloquence. Note 2. Sdmi occurs again in IT, 31,6; ITI, 55,3; VIII, 45, 27; X, 40, 1. Grassmann has shown that it may be taken as an instrum. of smi, meaning work, but with special reference to the toil of the battle-field or the sacrifice. It is used in the former sense in VIII, 45, 27. vi Anaz turvdze sami. He (Indra) was able to overcome, lit. he reached to, or he arrived at the overcoming or at victory by toil. But, like other words which have the general meaning of working or toiling, sami is used both in a general sense, and in the more special sense of sacrifice. X, 40, 1. vasto4-vastok# vahamanam dhiyé sami. 166 VEDIC HYMNS. Your chariot, O Asvins, driven along every morning by thought and deed. II, 31, 6. apim napat asu-hém4 dhiya sami. Apam napat (Agni) moving quickly by thought and deed.
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.
1Your path, O Maruts, is blazing. V, 73, 7. ugrak vam kakuhas yayih. Fearful is your pass on high. I, 51, 11. ugradk yay{m nik apah srotasa asrigat. The fearful Indra sent the waters forth on their way streaming. X, 92, 5. pra—yayina yanti sindhavas. The waters go forth on their path. Ludwig takes késa as buckets on the chariots of the Maruts, which seems right. Verse 3. Note 1. Cf. I, 37, 8, page 75. There is no authority for SAyana’s explanation of vithur4-iva, the earth trembles like a widow. Vithur& occurs several times in the Rig-veda, but never in the sense of widow. Thus: (32] M 162 VEDIC HYMNS. I, 168, 6. yat &yavayatha vithurd-iva sdm-hitam. When you, Maruts, throw down what is compact, like brittle things. I, 186, 2; VI, 25, 3; 46, 6; VIII, 96, 2; X, 77, 4 (vithuryati). The Maruts themselves are called dvithura in verse 1. Spiegel compares the Zend aiwithura. As to 4gma and y&ma, see I, 37, 8, page 75. Note 2. Subh is one of those words to which it is very difficult always to assign a definite special meaning. Being derived from subh, to shine, the commentator has no difficulty in explaining it by splendour, beauty ; sometimes by water. But although sibh means originally splendour, and is used in that sense in many passages, yet there are others where so vague a meaning seems very inappropriate. In our verse Sayava proposes two translations, either, ‘ When the Maruts harness the clouds,’ or, ‘When the Maruts harness their chariots, for the bright rain-water.’ Now the idea that the Maruts harness their chariots in order to make the clouds yield their rain, can hardly be expressed by the simple word subhé, i. e. for brightness’ sake. As the Maruts are frequently praised for their glittering ornaments, their splendour might be intended in this passage, as it certainly is in others. Thus: I, 85, 3. ydt subhdyante avgi-bhi# tan{shu subhrak dadhire virikmatat. When the Maruts adorn themselves with glittering ornaments, the brilliant ones put bright weapons on their bodies. VII, 56, 6. subh@& sédbhishzhsah, sriyf sdm-mislak, dgahbhid ugréZ. The most brilliant by their brilliancy, united with beauty, terrible by terrors. In I, 64, 4, I have translated vadkshaAd-su rukm&n ddhi yetire subhé by ‘they fix gold (chains) on their chests for beauty.’ And the same meaning is applicable to I, 117, 5, subhé rukmdm nd darsatdm n{-khatam, and other passages : IV, 51, 6; VI, 63, 6. But in our verse and others which we shall examine, beauty and brilliancy would be very weak renderings for NOTES. I, 87, 3. 163 subhé. ‘When they hamessed their chariots or their deer for the sake of beauty, means nothing, or, at least, very little. I take, therefore, subhé in this and similar phrases in the sense of triumph or glory or victory. ‘When they harness their chariots for to conquer, implies brilliancy, glory, victory, but it conveys at the same time a tangible meaning. Let us now see whether the same meaning is appropriate in other passages :
2‘When they harness their chariots for to conquer, implies brilliancy, glory, victory, but it conveys at the same time a tangible meaning. Let us now see whether the same meaning is appropriate in other passages : I, 23, 11. gdyatam-iva tanyatué maritam eti dhvishauya yat sibham yathdna narah. The thundering voice of the Maruts comes fiercely, like that of conquerors, when you go to conquer, O men! Sayama : ‘When you go to the brilliant place of sacrifice.’ Wilson: ‘When you accept the auspicious (offering).’ Benfey: ‘Wenn ihr euren Schmuck nehmt.’ V, 57, 2. yathana sibham, you go to conquer. Cf. V, 55, 1. Sayama: ‘For the sake of water, or, in a chariot.’ V, 52, 8. sfrdhak mérutam ut samsa—utd sma té subhé ndrad pra syandra# yugata tmana. Praise the host of the Maruts, whether they, the men, the quickly moving, have by themselves harnessed (the chariots) for conquest. Sayana: ‘ For the sake of water.’ Cf. X, 105, 3. V, 57, 3. subhé yat ugrah prfshatiz d4yugdhvam. When you have harnessed the deer for conquest. Sayana: ‘For the sake of water.’ III, 26, 4. subhé—pr/shatiz# ayukshata. They had harnessed the deer for victory. Sd4yama: ‘They had harnessed in the water the deer together (with the fires).’ V, 63, 5. ratham yudgate maritaé subhé su-khdm sfrahk na—g6-ishfishu. The Maruts harness the chariot meet for conquest, like a hero in battles. SAyana: ‘For the sake of water.’ I, 88, 2. subhé kam yAnti—dsvaiz. The Maruts go on their horses towards conquest. Sayama: ‘In order to brighten the worshipper, or, for the sake of water.’ M 2 164 _ VEDIC HYMNS. I,119, 3. sam yat mithds paspridhanasak dgmata subhé makhah amitéh gdyavah rane. When striving with each other they came together, for the sake of glory, the brisk (Maruts), immeasurable (in strength), panting for victory in the fight. Sayama: ‘For the sake of brilliant wealth.’ VIT, 82, 5. martt-bhiZ ugra# subham any4Z tyate. The other, the fearful (Indra), goes with the Maruts to glory. Sayama : ‘ He takes brilliant decoration.’ I, 167, 6. & asthapayanta yuvatim yuvd4nad subhé nimisl4m. The Maruts, the youths, placed the maid (lightning on their chariot), their companion for victory (subhé nimisl4m). Sayava: ‘For the sake of water, or, on the brilliant chariot.’ Cf. I, 127, 6; 165, 1. VI, 62, 4. sibham pr/ksham {sham Urgam vdhanta. The Asvins bringing glory, wealth, drink, and food. VIII, 26, 13. subhé £akrate, you bring him to glory. Subham-yavan is an epithet of the Maruts, I, 89, 7; V, 61,13. Cf. subhra-y4van4, VIII, 26, 19 (Asvinau). Subham-y4, of the wind, IV, 3, 6. Subham-yu, of the rays of the dawn, X, 78, 7. Verse 4, Note 1. Sayaza: ‘With spotted deer for their horses.’ See I, 37, 2, note 1, page 70; as Pdshan is called agdsva, having goats for his horses, RV. V, 58, 2. That the Maruts have not only pvishatis, but horses for their chariots, we have seen before. In I, 88, 1, we have asvaparnaih rathebhik.
3Sayaza: ‘With spotted deer for their horses.’ See I, 37, 2, note 1, page 70; as Pdshan is called agdsva, having goats for his horses, RV. V, 58, 2. That the Maruts have not only pvishatis, but horses for their chariots, we have seen before. In I, 88, 1, we have asvaparnaih rathebhik. Note 2. Ay is a word of very rare occurrence in the Rig-veda. It is the instrum. sing. of the feminine pronominal base 4 or f, and as a pronoun followed by a noun it is frequently to be met with; V, 45,11. aya dhiyd, &c. But in our verse it is irregular in form as not entering into Sandhi with fs4na%. This irregularity, however, which might have led us to suppose an original ayi/, indefatigable, corre- NOTES. I, 87, 5. 165 sponding with the following asi, is vouched for by the Pada text, in such matters a better authority than the Samhita text, and certainly in this case fully borne out by the Pratisdkhya, I, 163, 10. Unless we read aydA&, we must take aya as an adverb, in the sense of thus or hence; cf. VI, 66, 4. In some passages where ay& seems thus to be used as an adverb, it would be better to supply a noun from the preceding verse. Thus in II, 6, 2, ay& refers to samfdham in II, 6,1. In VI, 17,15, a similar noun, samidha or gira, should be supplied. But there are other passages where, unless we suppose that the verse was meant to illustrate a ceremonial act, such as the placing of a samidh, and that ay& pointed to it, we must take it as a simple adverb, like the Greek rg: RV. III, 12, 2; IX, 53, 2; 106, 14. In X, 116, 9, the Pada reads ayaA-iva, not dy4, as given by Roth; in VI, 66, 4, aya nu, the accent is likewise on the first. Note 3. Riva-yévan is well explained by B. and R. as going after debt, searching out sin. Sdyaza, though he explains viza-yavan by removing sin, derives it nevertheless correctly from vima and ya, and not from yu. The same formation is found in subham-yavan, &c.; and as there is rina-y& besides rixa-ydvan, so we find subham-yé besides subham-yavan. Ludwig prefers the derivation from yu. Verse 5. Note 1. The Soma-juice inspires the poet with eloquence. Note 2. Sdmi occurs again in IT, 31,6; ITI, 55,3; VIII, 45, 27; X, 40, 1. Grassmann has shown that it may be taken as an instrum. of smi, meaning work, but with special reference to the toil of the battle-field or the sacrifice. It is used in the former sense in VIII, 45, 27. vi Anaz turvdze sami. He (Indra) was able to overcome, lit. he reached to, or he arrived at the overcoming or at victory by toil. But, like other words which have the general meaning of working or toiling, sami is used both in a general sense, and in the more special sense of sacrifice. X, 40, 1. vasto4-vastok# vahamanam dhiyé sami. 166 VEDIC HYMNS. Your chariot, O Asvins, driven along every morning by thought and deed. II, 31, 6. apim napat asu-hém4 dhiya sami. Apam napat (Agni) moving quickly by thought and deed.
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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