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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to perform this dialogue of Manya, so that he, MAnya, should assist, as a poet assists the priest at a sacrifice.’ Of course all this is and can only be guess-work. 184 VEDIC HYMNS. We do not know the age of M4nya nor that of Agastya. We do not know whether they were contemporaries or not. But supposing that Manya was present at the sacrifice, vipra might be meant for Manya; and in the last words, too, ‘the singer has recited these prayers for you,’ the singer (garitd) might again be Manya, the powerful poet whose services the sacrificer had engaged, and whose famous dialogue between Indra and the Maruts was considered a safe means of winning their favour. It would be in keeping with all this, if in the last verse the sacrificer once more informed the Maruts that this hymn of praise was the work of the famous poet Mandarya, the son of MAna, and if he then concluded with the usual prayer for safety, food, and progeny. No verse of this hymn occurs in the Sama-veda ; verse 3= VS. XXXIII, 27; verse 4=VS. XXXIII, 78; verse 6=TB. II, 8, 3, 5; verse 8= TB. II, 8, 3,6; verseg=VS.XXXIII,79. Verse 1. Note 1. As samani occurs in the Veda as the feminine of samana (cf. IV, 51, 9; X, 191, 3; 4), samanya might, no doubt, be taken as an instrumental, belonging to subh&. We should then have to translate: ‘With what equal splendour are the Maruts endowed?’ SAyaza adopts the same explanation, while Wilson, who seems to have read samany§44, translates ‘of one dignity.’ Professor Roth, s.v. myaksh, would seem to take sam4nyd& as some kind of substantive, and he refers to another passage, I, 167, 4, sAdharamya-iva maritak mimikshué, without, however, detailing his interpretation of these passages. It cannot be said that Sayama’s explanation is objectionable, yet there is something awkward in qualifying by an adjective, however indefinite, what forms the subject of an interrogative sentence, and it would be possible to avoid this, by taking samAnyé as an adverb. It is clearly used as an adverb in ITI, 54, 7; VIII, 83, 8. Note 2. Mimikshu% is the perfect of myaksh, in the sense of to be firmly joined with something. It has therefore a more definite meaning than the Latin miscere and the Greek ployew, which come from the same source, i.e. NOTES. 1, 165, I. 185 from a root mik or mig, in Sanskrit also mis in mis-ra; (see Curtius, Grundziige, p. 300.) There may be indeed one or two passages in the Veda where myaksh seems to have the simple meaning of mixing, but it will be seen that they constitute a small minority compared with those where myaksh has the meaning of holding to, sticking to ; I mean X, 104, 2. mimikshid# yam dadraya& indra tubhyam. The Soma which the stones have mixed for thee.
2mimikshid# yam dadraya& indra tubhyam. The Soma which the stones have mixed for thee. This form cannot be derived from mimiksh, but is the 3rd pers. plur. perf. Parasm. of myaksh. It may, however, be translated, ‘This Soma which the stones have grasped or squeezed for thee,’ as may be seen from passages quoted hereafter, in which myaksh is construed with an accusative. II, 3,11. ghvztam mimikshe. The butter has been mixed. This form cannot be derived from mimiksh, but is the 3rd pers. sing. perf. Atm. of myaksh. If the meaning of mixing should be considered inadmissible, we might in this verse also translate, ‘The butter has become fixed, solid, or coagulated.’ Leaving out of consideration for the present the forms which are derived from mimiksh, we find the following passages in which myaksh occurs. Its original meaning must have been to be mixed with, to be joined to, and in many passages that original sense is still to be recognised, only with the additional idea of being firmly joined, of sticking to, or, in an active sense, laying hold of, grasping firmly. 1, Without any case: I, 169, 3. 4myak s& te indra risht{h asmé (Iti). This thy spear, O Indra, sat firm for us. This would mean that Indra held his weapon well, as a soldier ought to hold his spear. Amyak is the 3rd pers. sing. of a second aor. Parasm., Amyaksham, amyak(sh + t) ; (Say. prapnoti.) Cf. VIII, 61, 18. 2. With locative: X, 44, 2. mimydksha vagrak nri-pate gabhdstau. In thy fist, O king, the thunderbolt rests firmly. 186 VEDIC HYMNS. I, 167, 3. mimydksha yéshu si-dhita—vishd. To whom clings the well-grasped spear. VI, 50, 5. mimydksha yéshu rodasi nu devi. To whom the goddess Rodasi clings. (Say. samgakkhate.) VI, 11, 5. Amyakshi s4dma sddane prithivyah. The seat was firmly set on the seat of the earth. (Say. gamyate, parigrzhyate.) It is the 3rd pers. sing. aor. pass. VI, 29,2. & yasmin haste ndry4# mimikshi& & rathe hirazyaye rathe-sthi#, & rasmayak gdbhastyo# sthtrayos & 4dhvan dsvasak vrishanah yuganah. To whose hand men cling, in whose golden chariot the drivers stand firm, in whose strong fists the reins are well held, on whose path the harnessed stallions hold together. (Say. Asifyante, 4pfryante; or Asifzanti, pfrayanti.) X, 96, 3. indre nf rdp& hdrité mimikshire. Bright colours stuck or clung or settled on Indra. (Say. nishikt4ni babhivu/ ; mihe# sanantat karmami rdpam.) 8. With instrumental : I, 165, 1. kay subh& maritaé sam mimikshuf. To what splendour do the Maruts cling; or, what splendour clings to them? V, 58, 5. sv4y4 maty# marita# sim mimikshué. (See also I, 165, 1.) The Maruts cling to their own thought or will. (Say. vrishtyA samyak sivtanti.) I, 167, 4. yavy& sAdhdrazy&-iva maritad mimikshuA. The Maruts cling to the young maid, as if she belonged to all. See I, 173, 12; VIII, 98, 8; or VI, 27, 6. I, 87, 6. bhand-bhi# sam mimikshire. The Maruts were joined with splendour. (Sdy. medsum ikkhanti.) 4. With accusative:
3yavy& sAdhdrazy&-iva maritad mimikshuA. The Maruts cling to the young maid, as if she belonged to all. See I, 173, 12; VIII, 98, 8; or VI, 27, 6. I, 87, 6. bhand-bhi# sam mimikshire. The Maruts were joined with splendour. (Sdy. medsum ikkhanti.) 4. With accusative: VIII, 61, 18. nf y& vagram mimikshatuZ. Thy two arms which have firmly grasped the thunderbolt. (Say. parigrzhzitat.) Here I should also prefer to place VII, 20, 4, if we might read mimikshe or mimydksha, for it is impossible to take mimikshan for anything but a participle of the desiderative of mih, which does not yield an appropriate meaning. NOTES. I, 165, I. 187 n{ vd4gram indrak m{mikshan. Grasping firmly the thunderbolt. (Say. satrushu prapayan.) VI, 29, 3. sriyé te pda duvak & mimikshud. Thy servants embrace thy feet for their happiness. (Say. Asififanti, samarpayanti.) Like other verbs which mean to join, myaksh, if accompanied by prepositions expressive of separation, means to separate. (Cf. vi-yukta, se-junctus.) II, 28, 6. apo (fti) si myaksha varuza bhiydsam mat. Remove well from me, O Varuma, terror. (Say. apagamaya.) Quite distinct from this is the desiderative or inchoative verb mimiksh, from mih, in the sense of to sprinkle, or to shower, chiefly used with reference to the gods who are asked to sprinkle the sacrifice with rain. Thus we read : I, 142, 3. madhva yagidm mimikshati. (Nardsamsa) sprinkles the sacrifice with rain. IX, 107, 6. mddhva yagitdm mimiksha naz. Sprinkle (O Soma) our sacrifice with rain. I, 34, 3. tri adya yagidm maddhund mimikshatam. O Asvins, sprinkle the sacrifice with rain thrice to-day! I, 47, 4. madhva yagfidm mimikshatam. O Asvins, sprinkle the sacrifice with rain! 5. Without mddhu: I, 22,13. mahf dyau% prithivf ka nak imdm yagiidm mimikshatém. May the great heaven and earth sprinkle this our sacrifice. 6. With mddhu in the accusative: VI, 70, 5. mddhu nak dyavaprithivi ({ti) mimikshatam. May heaven and earth shower down rain for us. Very frequently the Asvins are asked to sprinkle the sacrifice with their whip. This whip seems originally, like the whip of the Maruts, to have been intended for the cracking noise of the storm, preceding the rain. Then as whips had possibly some similarity to the instruments used for sprinkling butter on the sacrificial viands, the Asvins are 188 VEDIC HYMNS. asked to sprinkle the sacrifice with their whip, i.e. to give rain: I, 157, 4. madhu-matya nad kdsayA mimikshatam. O Asvins, sprinkle us with your rain-giving whip. I, 22, 3. taya yagidm mimikshatam. O Asvins, sprinkle the sacrifice with it (your whip). 7. Lastly, we find such phrases as, I, 48, 16. s4m nak raya—mimikshvd. Sprinkle us with wealth, i.e. shower wealth down upon us. Here mih is really treated as a Hu-verb in the Atmanepada, though others take it for mimikshasva. As an adjective, mimikshu is applied to Indra (III, 50, 3), and mimikshd to Soma (VI, 34, 4).
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.
1to perform this dialogue of Manya, so that he, MAnya, should assist, as a poet assists the priest at a sacrifice.’ Of course all this is and can only be guess-work. 184 VEDIC HYMNS. We do not know the age of M4nya nor that of Agastya. We do not know whether they were contemporaries or not. But supposing that Manya was present at the sacrifice, vipra might be meant for Manya; and in the last words, too, ‘the singer has recited these prayers for you,’ the singer (garitd) might again be Manya, the powerful poet whose services the sacrificer had engaged, and whose famous dialogue between Indra and the Maruts was considered a safe means of winning their favour. It would be in keeping with all this, if in the last verse the sacrificer once more informed the Maruts that this hymn of praise was the work of the famous poet Mandarya, the son of MAna, and if he then concluded with the usual prayer for safety, food, and progeny. No verse of this hymn occurs in the Sama-veda ; verse 3= VS. XXXIII, 27; verse 4=VS. XXXIII, 78; verse 6=TB. II, 8, 3, 5; verse 8= TB. II, 8, 3,6; verseg=VS.XXXIII,79. Verse 1. Note 1. As samani occurs in the Veda as the feminine of samana (cf. IV, 51, 9; X, 191, 3; 4), samanya might, no doubt, be taken as an instrumental, belonging to subh&. We should then have to translate: ‘With what equal splendour are the Maruts endowed?’ SAyaza adopts the same explanation, while Wilson, who seems to have read samany§44, translates ‘of one dignity.’ Professor Roth, s.v. myaksh, would seem to take sam4nyd& as some kind of substantive, and he refers to another passage, I, 167, 4, sAdharamya-iva maritak mimikshué, without, however, detailing his interpretation of these passages. It cannot be said that Sayama’s explanation is objectionable, yet there is something awkward in qualifying by an adjective, however indefinite, what forms the subject of an interrogative sentence, and it would be possible to avoid this, by taking samAnyé as an adverb. It is clearly used as an adverb in ITI, 54, 7; VIII, 83, 8. Note 2. Mimikshu% is the perfect of myaksh, in the sense of to be firmly joined with something. It has therefore a more definite meaning than the Latin miscere and the Greek ployew, which come from the same source, i.e. NOTES. 1, 165, I. 185 from a root mik or mig, in Sanskrit also mis in mis-ra; (see Curtius, Grundziige, p. 300.) There may be indeed one or two passages in the Veda where myaksh seems to have the simple meaning of mixing, but it will be seen that they constitute a small minority compared with those where myaksh has the meaning of holding to, sticking to ; I mean X, 104, 2. mimikshid# yam dadraya& indra tubhyam. The Soma which the stones have mixed for thee.
2mimikshid# yam dadraya& indra tubhyam. The Soma which the stones have mixed for thee. This form cannot be derived from mimiksh, but is the 3rd pers. plur. perf. Parasm. of myaksh. It may, however, be translated, ‘This Soma which the stones have grasped or squeezed for thee,’ as may be seen from passages quoted hereafter, in which myaksh is construed with an accusative. II, 3,11. ghvztam mimikshe. The butter has been mixed. This form cannot be derived from mimiksh, but is the 3rd pers. sing. perf. Atm. of myaksh. If the meaning of mixing should be considered inadmissible, we might in this verse also translate, ‘The butter has become fixed, solid, or coagulated.’ Leaving out of consideration for the present the forms which are derived from mimiksh, we find the following passages in which myaksh occurs. Its original meaning must have been to be mixed with, to be joined to, and in many passages that original sense is still to be recognised, only with the additional idea of being firmly joined, of sticking to, or, in an active sense, laying hold of, grasping firmly. 1, Without any case: I, 169, 3. 4myak s& te indra risht{h asmé (Iti). This thy spear, O Indra, sat firm for us. This would mean that Indra held his weapon well, as a soldier ought to hold his spear. Amyak is the 3rd pers. sing. of a second aor. Parasm., Amyaksham, amyak(sh + t) ; (Say. prapnoti.) Cf. VIII, 61, 18. 2. With locative: X, 44, 2. mimydksha vagrak nri-pate gabhdstau. In thy fist, O king, the thunderbolt rests firmly. 186 VEDIC HYMNS. I, 167, 3. mimydksha yéshu si-dhita—vishd. To whom clings the well-grasped spear. VI, 50, 5. mimydksha yéshu rodasi nu devi. To whom the goddess Rodasi clings. (Say. samgakkhate.) VI, 11, 5. Amyakshi s4dma sddane prithivyah. The seat was firmly set on the seat of the earth. (Say. gamyate, parigrzhyate.) It is the 3rd pers. sing. aor. pass. VI, 29,2. & yasmin haste ndry4# mimikshi& & rathe hirazyaye rathe-sthi#, & rasmayak gdbhastyo# sthtrayos & 4dhvan dsvasak vrishanah yuganah. To whose hand men cling, in whose golden chariot the drivers stand firm, in whose strong fists the reins are well held, on whose path the harnessed stallions hold together. (Say. Asifyante, 4pfryante; or Asifzanti, pfrayanti.) X, 96, 3. indre nf rdp& hdrité mimikshire. Bright colours stuck or clung or settled on Indra. (Say. nishikt4ni babhivu/ ; mihe# sanantat karmami rdpam.) 8. With instrumental : I, 165, 1. kay subh& maritaé sam mimikshuf. To what splendour do the Maruts cling; or, what splendour clings to them? V, 58, 5. sv4y4 maty# marita# sim mimikshué. (See also I, 165, 1.) The Maruts cling to their own thought or will. (Say. vrishtyA samyak sivtanti.) I, 167, 4. yavy& sAdhdrazy&-iva maritad mimikshuA. The Maruts cling to the young maid, as if she belonged to all. See I, 173, 12; VIII, 98, 8; or VI, 27, 6. I, 87, 6. bhand-bhi# sam mimikshire. The Maruts were joined with splendour. (Sdy. medsum ikkhanti.) 4. With accusative:
3yavy& sAdhdrazy&-iva maritad mimikshuA. The Maruts cling to the young maid, as if she belonged to all. See I, 173, 12; VIII, 98, 8; or VI, 27, 6. I, 87, 6. bhand-bhi# sam mimikshire. The Maruts were joined with splendour. (Sdy. medsum ikkhanti.) 4. With accusative: VIII, 61, 18. nf y& vagram mimikshatuZ. Thy two arms which have firmly grasped the thunderbolt. (Say. parigrzhzitat.) Here I should also prefer to place VII, 20, 4, if we might read mimikshe or mimydksha, for it is impossible to take mimikshan for anything but a participle of the desiderative of mih, which does not yield an appropriate meaning. NOTES. I, 165, I. 187 n{ vd4gram indrak m{mikshan. Grasping firmly the thunderbolt. (Say. satrushu prapayan.) VI, 29, 3. sriyé te pda duvak & mimikshud. Thy servants embrace thy feet for their happiness. (Say. Asififanti, samarpayanti.) Like other verbs which mean to join, myaksh, if accompanied by prepositions expressive of separation, means to separate. (Cf. vi-yukta, se-junctus.) II, 28, 6. apo (fti) si myaksha varuza bhiydsam mat. Remove well from me, O Varuma, terror. (Say. apagamaya.) Quite distinct from this is the desiderative or inchoative verb mimiksh, from mih, in the sense of to sprinkle, or to shower, chiefly used with reference to the gods who are asked to sprinkle the sacrifice with rain. Thus we read : I, 142, 3. madhva yagidm mimikshati. (Nardsamsa) sprinkles the sacrifice with rain. IX, 107, 6. mddhva yagitdm mimiksha naz. Sprinkle (O Soma) our sacrifice with rain. I, 34, 3. tri adya yagidm maddhund mimikshatam. O Asvins, sprinkle the sacrifice with rain thrice to-day! I, 47, 4. madhva yagfidm mimikshatam. O Asvins, sprinkle the sacrifice with rain! 5. Without mddhu: I, 22,13. mahf dyau% prithivf ka nak imdm yagiidm mimikshatém. May the great heaven and earth sprinkle this our sacrifice. 6. With mddhu in the accusative: VI, 70, 5. mddhu nak dyavaprithivi ({ti) mimikshatam. May heaven and earth shower down rain for us. Very frequently the Asvins are asked to sprinkle the sacrifice with their whip. This whip seems originally, like the whip of the Maruts, to have been intended for the cracking noise of the storm, preceding the rain. Then as whips had possibly some similarity to the instruments used for sprinkling butter on the sacrificial viands, the Asvins are 188 VEDIC HYMNS. asked to sprinkle the sacrifice with their whip, i.e. to give rain: I, 157, 4. madhu-matya nad kdsayA mimikshatam. O Asvins, sprinkle us with your rain-giving whip. I, 22, 3. taya yagidm mimikshatam. O Asvins, sprinkle the sacrifice with it (your whip). 7. Lastly, we find such phrases as, I, 48, 16. s4m nak raya—mimikshvd. Sprinkle us with wealth, i.e. shower wealth down upon us. Here mih is really treated as a Hu-verb in the Atmanepada, though others take it for mimikshasva. As an adjective, mimikshu is applied to Indra (III, 50, 3), and mimikshd to Soma (VI, 34, 4).
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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