Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1X, 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. In these two passages it might be possible, with a slight alteration of the accent, to read dhiyda-sdmi as one word. Dhiy4-s4m would mean the sacrificer who is engaged in prayer ; cf. dhiya-gur, V, 43,15. Thus we read: VI, 2, 4. yah te su-dfnave dhiy& marta’ sasdmate. The mortal who toils for thee, the liberal god, with prayer. There is no necessity, however, for such a change, and the authority of the MSS. is against it. See also IX, 74,7. In III, 55, 3, sami dkéha didye pdrvy&zi, Roth takes sami as an acc. plur. neut., Lanman as an instrum., Grassmann as a locative. I glance back at the former sacrifices. See B.R. sv. di and sami. In other passages the feminine sami seems to mean work, sacrificial work, but, as far as we can see, not simply sacrifice. Thus the Azbhus and others are said to have acquired immortality by their work or works, s4mf or samibhif, I, 20, 2; 110, 4; III, 60, 3; IV, 33, 4. Cf IV, 22, 8; 17,18; V, 42,10; 77,4; VI, 52,1; VIII, 75, 143 IX, 74,7; X, 28,12. In VI, 3, 2, we read: igé yagnébhik sasamé samibhiz. I have sacrificed with sacrifices, I have worked with pious works. Here the verb sam must be taken in the sense of working, or performing ceremonial worship, while in other places (III, 29,16; V, 2, 7) it may be perhaps taken in the more special sense of singing songs of praise. The Greek xdy.-vw, to work, to labour, to tire (Sanskrit sAmyati), the Greek xoyuid7j and xopi(w, to labour for or take care of a person, and possibly even the Greek xaos, a song or a festival (not a village song), may all find their explanation in the Sanskrit root sam. The idea that the Maruts did not originally enjoy divine NOTES. I, 87, 6. 167 honours will occur again and again: cf. I, 6, 4; 72, 3. A similar expression is used of the Ribhus, I, 20, 8, &c. But while originally the expression of obtaining sacred names meant no more than obtaining a sacred or divine character, it was soon taken literally, and a number of names were invented for the Maruts which even in the V4gasan. Samhita XVII, 80-85 amount to 49, i.e. 7x7. Yagiilya, properly ‘worthy of sacrifice,’ has the meaning of divine or sacred. The Greek &yos has been compared with y4gya, sacrificio colendus, which is not a Vedic word. Verse 6. Note 1. Sriyase kim seems to be the same as the more frequent sriyé kam. Sriydse only occurs twice more, V, 59, 3. The chief irregularity consists in the absence of Guaa, which is provided for by Pazini’s kasen (III, 4, 9). Similar infinitives, if they may so be called, are bhiydse, V, 29, 4; vridhase, V, 64, 5; dhruvdse, VII, 70, 1; tugdse, IV, 23, 7; ringase, VIII, 4,17; vritigdse, VIII, 76,1; rikdse, VII, 61, 6. In VI, 39, 5, rtkdse may be a dat. sing. of the masculine, to the praiser.
2Similar infinitives, if they may so be called, are bhiydse, V, 29, 4; vridhase, V, 64, 5; dhruvdse, VII, 70, 1; tugdse, IV, 23, 7; ringase, VIII, 4,17; vritigdse, VIII, 76,1; rikdse, VII, 61, 6. In VI, 39, 5, rtkdse may be a dat. sing. of the masculine, to the praiser. Note 2. Mimikshire from myaksh, to be united with. Rasmi, rays, after bh4nu, splendour, may seem weak. It might be possible to assign to rasm{ the meaning of reins, and take vikvabhir in the sense of sounding or tinkling. In V, 79, 8, aréf is used in juxtaposition with rasmi. Note 3. The bearing of this concluding verse is not quite clear, unless we take it as a continuation of the preceding verse. It was there said that the Maruts (the rékvanah) obtained their holy names after having joined Indra in his work, which means that they then and there became what they are. Having thus obtained their true character and a place among the gods, they may be said to have won at the same time splendour, and worshippers to sing their praises, and to have established themselves in what became afterwards known as their own domain, their own place among the gods who are invoked at the sacrifice. See VII, 58, 1. The metre requires that we should read dhamanad. 168 VEDIC HYMNS. BENFEY translates: Gedeih’n zu spenden woll’n die schéngeschmiicketen mit Lichtern, Strahlen mit Lobsingern regenen ; die briillenden, furchtlosen, stiirmischen, sie sind bekannt als Glieder des geliebten Marutstamms. WILSON: Combining with the solar rays, they have willingly poured down (rain) for the welfare (of mankind), and, hymned by the priests, have been pleased partakers of the (sacrificial food). Addressed with praises, moving swiftly, and exempt from fear, they have become possessed of a station agreeable and suitable to the Maruts. LupDwWIG: Zu herlichkeit haben dise sich mit liechtglanz versehen, mit sausenden ziigeln die schénberingten, schwertbewaffnet die kraftvollen, ohne furcht besitzen sie die freundliche Marutmacht. MANDALA I, HYMN 88. 169 MANDALA I, HYMN 88. ASH7AKA I, ADHYAYVA 6, VARGA 14. To THE Maruts (THE STORM-GODS). 1. Come hither, Maruts, on your chariots charged with lightning, resounding with beautiful songs’, stored with spears, and winged with horses! Fly* to us like birds, with your best food’, you mighty ones! 2. They come gloriously on their red, or, it may be, on their tawny horses which hasten their chariots. He who holds the axe? is brilliant like gold ;— with the tire? of the chariot they have struck the earth. 3. On your bodies there are daggers for beauty ; may they stir up our minds! as they stir up the - forests. For yourselves, O well-born Maruts, the vigorous (among you) shake? the stone (for distilling Soma). 4. Days went round you and came back?, O hawks, back to this prayer, and to this sacred rite; the Gotamas making prayer with songs, pushed up the lid of the well (the cloud) for to drink.
3For yourselves, O well-born Maruts, the vigorous (among you) shake? the stone (for distilling Soma). 4. Days went round you and came back?, O hawks, back to this prayer, and to this sacred rite; the Gotamas making prayer with songs, pushed up the lid of the well (the cloud) for to drink. 5. No such hymn? was ever known as this which Gotama sounded for you, O Maruts, when he saw you on golden wheels, wild boars? rushing about with iron tusks. 6. This comforting speech rushes sounding towards you, like the speech of a suppliant: it rushed freely from our hands as our speeches are wont to do. 170 VEDIC HYMNS. NOTES. This hymn is ascribed to Gotama, the son of Rahigaza. The metre varies. Verses 1 and 6 are put down as Prastara-pankti, i.e.as 12+12+8+4+8, By merely counting the syllables, and dissolving semivowels, it is just possible to get twenty-four syllables in the first line of verses 1 and 6. The old metricians must have scanned verse 1: 4 vidyunmat-bhiZ maruta# su-arkaik rathebhid ydta~rishdimat-bhik asva-parnaih. Again verse 6: eshd syd vak marutad anu-bhartrt prati stobhati vaghatad na vAmi. But the general character of these lines shows that they were intended for hendecasyllabics, each ending in a bacchius, though even then they are not free from irregularities. The first verse would scan: 4 vidyunmat-bhif marutas su-arkaiz rathebhié yAta~vishéimat-(bhiZ) asva-parnaih. And verse 6: eshd sy vak marutak~anu-bhartrt prati stobhati vaghatak na vani. Our only difficulty would be the termination bhiz of rzshéimat-bhiZ. I cannot adopt Professor Kuhn’s suggestion to drop the Visarga of bhi# and change i into y (Beitrage, vol. iv, p. 198), for this would be a license without any parallel. It is different with sat, originally sa, or with feminines in i#, where parallel forms in { are intelligible. The simplest correction would be to read rathebhi£ yata~vishfi-mantah~asva-parnaih. One might urge in support of this reading that in all other passages where rishfimat occurs, it refers to the Maruts themselves, and never to their chariots. Yet the difficulty remains, how could so simple a reading have been replaced by a more difficult one? NOTES. I, 88, I. 171 In the two Gayatri p4das which follow I feel equally reluctant to alter. I therefore scan A varshishzAayA nak isha vayah na paptata su-m4y4s, taking the dactyl of paptata as representing a spondee, and admitting the exceptional bacchius instead of the amphimacer at the end of the line. The last line of verse 6 should be scanned : astobhayat vritha~Asim anu svadhdm gabhastyoA.
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.
1X, 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. In these two passages it might be possible, with a slight alteration of the accent, to read dhiyda-sdmi as one word. Dhiy4-s4m would mean the sacrificer who is engaged in prayer ; cf. dhiya-gur, V, 43,15. Thus we read: VI, 2, 4. yah te su-dfnave dhiy& marta’ sasdmate. The mortal who toils for thee, the liberal god, with prayer. There is no necessity, however, for such a change, and the authority of the MSS. is against it. See also IX, 74,7. In III, 55, 3, sami dkéha didye pdrvy&zi, Roth takes sami as an acc. plur. neut., Lanman as an instrum., Grassmann as a locative. I glance back at the former sacrifices. See B.R. sv. di and sami. In other passages the feminine sami seems to mean work, sacrificial work, but, as far as we can see, not simply sacrifice. Thus the Azbhus and others are said to have acquired immortality by their work or works, s4mf or samibhif, I, 20, 2; 110, 4; III, 60, 3; IV, 33, 4. Cf IV, 22, 8; 17,18; V, 42,10; 77,4; VI, 52,1; VIII, 75, 143 IX, 74,7; X, 28,12. In VI, 3, 2, we read: igé yagnébhik sasamé samibhiz. I have sacrificed with sacrifices, I have worked with pious works. Here the verb sam must be taken in the sense of working, or performing ceremonial worship, while in other places (III, 29,16; V, 2, 7) it may be perhaps taken in the more special sense of singing songs of praise. The Greek xdy.-vw, to work, to labour, to tire (Sanskrit sAmyati), the Greek xoyuid7j and xopi(w, to labour for or take care of a person, and possibly even the Greek xaos, a song or a festival (not a village song), may all find their explanation in the Sanskrit root sam. The idea that the Maruts did not originally enjoy divine NOTES. I, 87, 6. 167 honours will occur again and again: cf. I, 6, 4; 72, 3. A similar expression is used of the Ribhus, I, 20, 8, &c. But while originally the expression of obtaining sacred names meant no more than obtaining a sacred or divine character, it was soon taken literally, and a number of names were invented for the Maruts which even in the V4gasan. Samhita XVII, 80-85 amount to 49, i.e. 7x7. Yagiilya, properly ‘worthy of sacrifice,’ has the meaning of divine or sacred. The Greek &yos has been compared with y4gya, sacrificio colendus, which is not a Vedic word. Verse 6. Note 1. Sriyase kim seems to be the same as the more frequent sriyé kam. Sriydse only occurs twice more, V, 59, 3. The chief irregularity consists in the absence of Guaa, which is provided for by Pazini’s kasen (III, 4, 9). Similar infinitives, if they may so be called, are bhiydse, V, 29, 4; vridhase, V, 64, 5; dhruvdse, VII, 70, 1; tugdse, IV, 23, 7; ringase, VIII, 4,17; vritigdse, VIII, 76,1; rikdse, VII, 61, 6. In VI, 39, 5, rtkdse may be a dat. sing. of the masculine, to the praiser.
2Similar infinitives, if they may so be called, are bhiydse, V, 29, 4; vridhase, V, 64, 5; dhruvdse, VII, 70, 1; tugdse, IV, 23, 7; ringase, VIII, 4,17; vritigdse, VIII, 76,1; rikdse, VII, 61, 6. In VI, 39, 5, rtkdse may be a dat. sing. of the masculine, to the praiser. Note 2. Mimikshire from myaksh, to be united with. Rasmi, rays, after bh4nu, splendour, may seem weak. It might be possible to assign to rasm{ the meaning of reins, and take vikvabhir in the sense of sounding or tinkling. In V, 79, 8, aréf is used in juxtaposition with rasmi. Note 3. The bearing of this concluding verse is not quite clear, unless we take it as a continuation of the preceding verse. It was there said that the Maruts (the rékvanah) obtained their holy names after having joined Indra in his work, which means that they then and there became what they are. Having thus obtained their true character and a place among the gods, they may be said to have won at the same time splendour, and worshippers to sing their praises, and to have established themselves in what became afterwards known as their own domain, their own place among the gods who are invoked at the sacrifice. See VII, 58, 1. The metre requires that we should read dhamanad. 168 VEDIC HYMNS. BENFEY translates: Gedeih’n zu spenden woll’n die schéngeschmiicketen mit Lichtern, Strahlen mit Lobsingern regenen ; die briillenden, furchtlosen, stiirmischen, sie sind bekannt als Glieder des geliebten Marutstamms. WILSON: Combining with the solar rays, they have willingly poured down (rain) for the welfare (of mankind), and, hymned by the priests, have been pleased partakers of the (sacrificial food). Addressed with praises, moving swiftly, and exempt from fear, they have become possessed of a station agreeable and suitable to the Maruts. LupDwWIG: Zu herlichkeit haben dise sich mit liechtglanz versehen, mit sausenden ziigeln die schénberingten, schwertbewaffnet die kraftvollen, ohne furcht besitzen sie die freundliche Marutmacht. MANDALA I, HYMN 88. 169 MANDALA I, HYMN 88. ASH7AKA I, ADHYAYVA 6, VARGA 14. To THE Maruts (THE STORM-GODS). 1. Come hither, Maruts, on your chariots charged with lightning, resounding with beautiful songs’, stored with spears, and winged with horses! Fly* to us like birds, with your best food’, you mighty ones! 2. They come gloriously on their red, or, it may be, on their tawny horses which hasten their chariots. He who holds the axe? is brilliant like gold ;— with the tire? of the chariot they have struck the earth. 3. On your bodies there are daggers for beauty ; may they stir up our minds! as they stir up the - forests. For yourselves, O well-born Maruts, the vigorous (among you) shake? the stone (for distilling Soma). 4. Days went round you and came back?, O hawks, back to this prayer, and to this sacred rite; the Gotamas making prayer with songs, pushed up the lid of the well (the cloud) for to drink.
3For yourselves, O well-born Maruts, the vigorous (among you) shake? the stone (for distilling Soma). 4. Days went round you and came back?, O hawks, back to this prayer, and to this sacred rite; the Gotamas making prayer with songs, pushed up the lid of the well (the cloud) for to drink. 5. No such hymn? was ever known as this which Gotama sounded for you, O Maruts, when he saw you on golden wheels, wild boars? rushing about with iron tusks. 6. This comforting speech rushes sounding towards you, like the speech of a suppliant: it rushed freely from our hands as our speeches are wont to do. 170 VEDIC HYMNS. NOTES. This hymn is ascribed to Gotama, the son of Rahigaza. The metre varies. Verses 1 and 6 are put down as Prastara-pankti, i.e.as 12+12+8+4+8, By merely counting the syllables, and dissolving semivowels, it is just possible to get twenty-four syllables in the first line of verses 1 and 6. The old metricians must have scanned verse 1: 4 vidyunmat-bhiZ maruta# su-arkaik rathebhid ydta~rishdimat-bhik asva-parnaih. Again verse 6: eshd syd vak marutad anu-bhartrt prati stobhati vaghatad na vAmi. But the general character of these lines shows that they were intended for hendecasyllabics, each ending in a bacchius, though even then they are not free from irregularities. The first verse would scan: 4 vidyunmat-bhif marutas su-arkaiz rathebhié yAta~vishéimat-(bhiZ) asva-parnaih. And verse 6: eshd sy vak marutak~anu-bhartrt prati stobhati vaghatak na vani. Our only difficulty would be the termination bhiz of rzshéimat-bhiZ. I cannot adopt Professor Kuhn’s suggestion to drop the Visarga of bhi# and change i into y (Beitrage, vol. iv, p. 198), for this would be a license without any parallel. It is different with sat, originally sa, or with feminines in i#, where parallel forms in { are intelligible. The simplest correction would be to read rathebhi£ yata~vishfi-mantah~asva-parnaih. One might urge in support of this reading that in all other passages where rishfimat occurs, it refers to the Maruts themselves, and never to their chariots. Yet the difficulty remains, how could so simple a reading have been replaced by a more difficult one? NOTES. I, 88, I. 171 In the two Gayatri p4das which follow I feel equally reluctant to alter. I therefore scan A varshishzAayA nak isha vayah na paptata su-m4y4s, taking the dactyl of paptata as representing a spondee, and admitting the exceptional bacchius instead of the amphimacer at the end of the line. The last line of verse 6 should be scanned : astobhayat vritha~Asim anu svadhdm gabhastyoA.
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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