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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1s4m 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). Note 3. I do not see how étasa# can here be taken in any sense but that suggested by the Pada, &-itadsak, come near. Professor Roth thinks it not impossible that it may be meant for éta/, the fallow deer, the usual team of the Maruts. These Etas are mentioned in verse 5, but there the Pada gives quite correctly étan, not &-itan, and Sayama explains it accordingly by gantin. Note 4. The idea that the Maruts proclaim their own strength occurred before, I, 87, 3. It is a perfectly natural conception, for the louder the voice of the wind, the greater its strength, and vice versa. Verse 2. Note 1. Manas here, as elsewhere, is used in the sense of thought preceding speech, desire, or devotion not yet expressed in prayer. See Taitt. Sah. V, 1, 3, 3. yat purusho manasdbhigaksati tad v4e4 vadati, what a man grasps in his mind, that he expresses by speech. Professor Roth suggests an emendation which is ingenious, but not necessary, viz. mah@ ndmasA, with great adoration, an expression which occurs, if not in VI, 52, 17, at least in VII, 12, 1. We find, however, the phrase mah mdnas@ in VI, 40, 4. & y4hi sdsvat usat# yayatha indra mah& manasd soma-péyam, ipa brdhm4mi srinavahk im& nak atha te yagidh tanvé vayak dhat. NOTES. I, 165, 3. 189 Come hither, thou hast always come, Indra, to our libation through our yearning great desire. Mayest thou hear these our prayers, and may then the sacrifice put vigour in thy body. It is curious to observe that throughout the Rig-veda the instrumental singular mahé is always used as an adjective belonging to some term or other for praise and prayer. Besides the passages mentioned, we find: II, 24,1. aya vidhema navaya mahé gird. Let us sacrifice with this new great song. VI, 52, 17. su-ukténa mah ndmasé4 é vivdse. I worship with a hymn with great adoration, or I worship with a great hymn in adoration. VIII, 46, 14. gaya gir mahé vi-fetasam. Celebrate the wise Indra with a great song. Otherwise we might translate, Thou hast always come with a great yearning desire. Verse 3. _Note 1. We ought to scan kuta% tvam indra mahinak san, because y4si, being anudatta, could not begin a new pada. It would be more natural to translate kutak by why? for the Maruts evidently wish to express their surprise at Indra’s going to do battle alone and without their assistance. I do not think, however, that in the Rig-veda, even in the latest hymns, kita’ has as yet a causal meaning, and I have therefore translated it in the same sense in which it occurs before in the poet’s address to the Maruts.
2I do not think, however, that in the Rig-veda, even in the latest hymns, kita’ has as yet a causal meaning, and I have therefore translated it in the same sense in which it occurs before in the poet’s address to the Maruts. Note 2. Sat-pati, lord of men, means lord of real men, of heroes, and should not be translated by good lord. Sat by itself is frequently used in the sense of heroes, of men physically rather than morally good: II, 1, 3. tvam agne indrak vrishabhds satdém asi. Thou, Agni, art Indra, the hero among heroes. I, 173, 7. samat-su tva sdra satim urazdm. Thee, O hero, in battles the protector of (good and true) men. Note 3. The meaning of sim prikkhase is very much the same as that of sdm vadasva in I, 170, 5. Note 4. Subhdnd is evidently meant as a name for the Iga VEDIC HYMNS. Maruts, who thus speak of themselves in the third person, which is by no means unusual in the Rig-veda. Mahidhara explains subhanaif# by sobhanair vakanaih. Verse 4. Indra certainly addresses his old friends, the Maruts, very unceremoniously, but this, though at first startling, was evidently the intention of the poet. He wished to represent a squabble between Indra and the Maruts, such as they were familiar with in their own village life, and this was to be followed by a reconciliation. The boorish rudeness, selfishness, and boastfulness here ascribed to Indra may seem offensive to those who cannot divest themselves of the modern meaning of deities, but looked upon from the right point of view, it is really full of interest. Note 1. Brahm4wi and matdyad are here mentioned separately in the same way as a distinction is made between brahman, stéma, and uktha, IV, 22,1; VI, 23,1; between brahm4zi and gira, III, 51,6; between brdhma, girak, and stémaX, VI, 38, 3; between brahma, giraf, ukthé, and mdnma, VI, 38, 4, &c. . Note 2. Sdm, which I have here translated by sweet, is a difficult word to render. It is used as a substantive, as an adjective, and as an adverb; and in several instances it must remain doubtful whether it was meant for one or the other. The adverbial character is almost always, if not always, applicable, though in English there is no adverb of such general import as sdm, and we must therefore render it differently, although we are able to perceive that in the mind of the poet it might still have been conceived as an adverb, in the sense of ‘well.’ I shall arrange the principal passages in which sam occurs according to the verbs with which it is construed. 1. With bha: VIII, 79, 7. bhava nak soma sdm hridé. Be thou, Soma, well (pleasant) to our heart. Cf. VIII, 82, 3. VIII, 48, 4. sam nak bhava hridé & pitas indo (iti). NOTES, I, 165, 4. Ig! Be thou well (sweet) to our heart, when drunk, O Soma! Cf. X, 9, 4. I, 90, 9. s4m nak bhavatu aryamé. May Aryaman be well (kind) to us! VI, 74,1. sdm nak bhitam dvi-pdde sdm atué-pade. May Soma and Rudra be well (kind) to our men and cattle.
3NOTES, I, 165, 4. Ig! Be thou well (sweet) to our heart, when drunk, O Soma! Cf. X, 9, 4. I, 90, 9. s4m nak bhavatu aryamé. May Aryaman be well (kind) to us! VI, 74,1. sdm nak bhitam dvi-pdde sdm atué-pade. May Soma and Rudra be well (kind) to our men and cattle. Here sim might be rendered as an adverb, or as an adjective, or even as a substantive, in the sense of health or blessing. Cf. VII, 54, 1; IX, 69,7. The expression dvipdad and katuh-pad is curiously like what occurs in the prayers of the Eugubian tables, Fisovie Sansie, ditu ocre Fisi, tote Jovine, ocrer Fisie, totar Jovinar dupursus, peturpursus fato fito (Umbrische Sprachdenkmiiler, ed. Aufrecht, p. 198); and also in the edicts of Piyadasi, dupada-fatupadesu pakhivalizalesu, ‘aux bipédes, aux quadrupédes, aux volatiles, aux animaux qui se meuvent dans les eaux.’ See Burnouf, Lotus, p. 667. II, 38, 11. sam yat stotrt-bhyak Apaye bhavati. What may be well (a pleasure) for the praisers, for the friend. X, 37,10. s4m nak bhava Adkshasa. Be kind to us with thy light! 2. With as: VIII, 17, 6. sémak sdm astu te hridé. May the Soma be well (agreeable) to thy heart! I, 5, 7- sam te santu prd-ketase. May the Somas be well (pleasing) to thee, the wise! V, 11, 5. tibhyam manisha iy4m astu s4m hridé. May this prayer be well (acceptable) to thy heart! I, 114, 1. yatha sam dsat dvi-pdde Aatuh-pade. That it may be well for our men and cattle. Cf. X, 165, I; 3- VII, 86, 8. sim nak kshéme sdm tim (iti) yége naf astu. May it be well with us in keeping and acquiring ! V, 7,9. & yak te—agne sdm Asti dhdyase. He who is lief to thee to support, i.e. he whom thou likest to support. V, 74,9. sam dm (iti) si vam—asmiakam astu karkritth. Let there be happiness to you—glory to us! 192 VEDIC HYMNS. 3. With as or bhd understood : VI, 45, 22. sam yat gave na sakine. A song which is pleasant to the mighty Indra, as food to an ox. VIII, 13, 11. sam it hf te. For it is well for thee. X, 86,15. manthas te indra sim hridé. The mixture is pleasant to thy heart, O Indra! X, 97,18. dram k&maya, sdm hridé. Enough for love, pleasant to the heart. VI, 34, 3. sam tat asmai. That is pleasant to him. VI, 21, 4. kak te yagiit4h manase sam vadraya. What sacrifice seems to thy mind pleasant to select ? 4. With kar: I, 43, 6. s4m nak karati drvate. May he do well to our horse, i.e. may he benefit our horses. IV, 1, 3. tokaya tugé—sdm kridhi. Do good to our children and progeny, or bless us for the procreation of children. VIII, 18, 8. sm nak karatak asvina. May the two Asvins do us good! . 5. With vah : I, 157, 3. sam nah & vakshat dvi-pdde £atu/-pade. May he bring blessing to us for man and cattle. VIII, 5, 20. téna nak—pdsve tokdya sim gave, vahatam pivarih ishak. Bring to us rich food, a blessing to cattle, to children, and to the ox. 6. With verbs, such as p(, v4, and others, where it is clearly used as an adverb:
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.
1s4m 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). Note 3. I do not see how étasa# can here be taken in any sense but that suggested by the Pada, &-itadsak, come near. Professor Roth thinks it not impossible that it may be meant for éta/, the fallow deer, the usual team of the Maruts. These Etas are mentioned in verse 5, but there the Pada gives quite correctly étan, not &-itan, and Sayama explains it accordingly by gantin. Note 4. The idea that the Maruts proclaim their own strength occurred before, I, 87, 3. It is a perfectly natural conception, for the louder the voice of the wind, the greater its strength, and vice versa. Verse 2. Note 1. Manas here, as elsewhere, is used in the sense of thought preceding speech, desire, or devotion not yet expressed in prayer. See Taitt. Sah. V, 1, 3, 3. yat purusho manasdbhigaksati tad v4e4 vadati, what a man grasps in his mind, that he expresses by speech. Professor Roth suggests an emendation which is ingenious, but not necessary, viz. mah@ ndmasA, with great adoration, an expression which occurs, if not in VI, 52, 17, at least in VII, 12, 1. We find, however, the phrase mah mdnas@ in VI, 40, 4. & y4hi sdsvat usat# yayatha indra mah& manasd soma-péyam, ipa brdhm4mi srinavahk im& nak atha te yagidh tanvé vayak dhat. NOTES. I, 165, 3. 189 Come hither, thou hast always come, Indra, to our libation through our yearning great desire. Mayest thou hear these our prayers, and may then the sacrifice put vigour in thy body. It is curious to observe that throughout the Rig-veda the instrumental singular mahé is always used as an adjective belonging to some term or other for praise and prayer. Besides the passages mentioned, we find: II, 24,1. aya vidhema navaya mahé gird. Let us sacrifice with this new great song. VI, 52, 17. su-ukténa mah ndmasé4 é vivdse. I worship with a hymn with great adoration, or I worship with a great hymn in adoration. VIII, 46, 14. gaya gir mahé vi-fetasam. Celebrate the wise Indra with a great song. Otherwise we might translate, Thou hast always come with a great yearning desire. Verse 3. _Note 1. We ought to scan kuta% tvam indra mahinak san, because y4si, being anudatta, could not begin a new pada. It would be more natural to translate kutak by why? for the Maruts evidently wish to express their surprise at Indra’s going to do battle alone and without their assistance. I do not think, however, that in the Rig-veda, even in the latest hymns, kita’ has as yet a causal meaning, and I have therefore translated it in the same sense in which it occurs before in the poet’s address to the Maruts.
2I do not think, however, that in the Rig-veda, even in the latest hymns, kita’ has as yet a causal meaning, and I have therefore translated it in the same sense in which it occurs before in the poet’s address to the Maruts. Note 2. Sat-pati, lord of men, means lord of real men, of heroes, and should not be translated by good lord. Sat by itself is frequently used in the sense of heroes, of men physically rather than morally good: II, 1, 3. tvam agne indrak vrishabhds satdém asi. Thou, Agni, art Indra, the hero among heroes. I, 173, 7. samat-su tva sdra satim urazdm. Thee, O hero, in battles the protector of (good and true) men. Note 3. The meaning of sim prikkhase is very much the same as that of sdm vadasva in I, 170, 5. Note 4. Subhdnd is evidently meant as a name for the Iga VEDIC HYMNS. Maruts, who thus speak of themselves in the third person, which is by no means unusual in the Rig-veda. Mahidhara explains subhanaif# by sobhanair vakanaih. Verse 4. Indra certainly addresses his old friends, the Maruts, very unceremoniously, but this, though at first startling, was evidently the intention of the poet. He wished to represent a squabble between Indra and the Maruts, such as they were familiar with in their own village life, and this was to be followed by a reconciliation. The boorish rudeness, selfishness, and boastfulness here ascribed to Indra may seem offensive to those who cannot divest themselves of the modern meaning of deities, but looked upon from the right point of view, it is really full of interest. Note 1. Brahm4wi and matdyad are here mentioned separately in the same way as a distinction is made between brahman, stéma, and uktha, IV, 22,1; VI, 23,1; between brahm4zi and gira, III, 51,6; between brdhma, girak, and stémaX, VI, 38, 3; between brahma, giraf, ukthé, and mdnma, VI, 38, 4, &c. . Note 2. Sdm, which I have here translated by sweet, is a difficult word to render. It is used as a substantive, as an adjective, and as an adverb; and in several instances it must remain doubtful whether it was meant for one or the other. The adverbial character is almost always, if not always, applicable, though in English there is no adverb of such general import as sdm, and we must therefore render it differently, although we are able to perceive that in the mind of the poet it might still have been conceived as an adverb, in the sense of ‘well.’ I shall arrange the principal passages in which sam occurs according to the verbs with which it is construed. 1. With bha: VIII, 79, 7. bhava nak soma sdm hridé. Be thou, Soma, well (pleasant) to our heart. Cf. VIII, 82, 3. VIII, 48, 4. sam nak bhava hridé & pitas indo (iti). NOTES, I, 165, 4. Ig! Be thou well (sweet) to our heart, when drunk, O Soma! Cf. X, 9, 4. I, 90, 9. s4m nak bhavatu aryamé. May Aryaman be well (kind) to us! VI, 74,1. sdm nak bhitam dvi-pdde sdm atué-pade. May Soma and Rudra be well (kind) to our men and cattle.
3NOTES, I, 165, 4. Ig! Be thou well (sweet) to our heart, when drunk, O Soma! Cf. X, 9, 4. I, 90, 9. s4m nak bhavatu aryamé. May Aryaman be well (kind) to us! VI, 74,1. sdm nak bhitam dvi-pdde sdm atué-pade. May Soma and Rudra be well (kind) to our men and cattle. Here sim might be rendered as an adverb, or as an adjective, or even as a substantive, in the sense of health or blessing. Cf. VII, 54, 1; IX, 69,7. The expression dvipdad and katuh-pad is curiously like what occurs in the prayers of the Eugubian tables, Fisovie Sansie, ditu ocre Fisi, tote Jovine, ocrer Fisie, totar Jovinar dupursus, peturpursus fato fito (Umbrische Sprachdenkmiiler, ed. Aufrecht, p. 198); and also in the edicts of Piyadasi, dupada-fatupadesu pakhivalizalesu, ‘aux bipédes, aux quadrupédes, aux volatiles, aux animaux qui se meuvent dans les eaux.’ See Burnouf, Lotus, p. 667. II, 38, 11. sam yat stotrt-bhyak Apaye bhavati. What may be well (a pleasure) for the praisers, for the friend. X, 37,10. s4m nak bhava Adkshasa. Be kind to us with thy light! 2. With as: VIII, 17, 6. sémak sdm astu te hridé. May the Soma be well (agreeable) to thy heart! I, 5, 7- sam te santu prd-ketase. May the Somas be well (pleasing) to thee, the wise! V, 11, 5. tibhyam manisha iy4m astu s4m hridé. May this prayer be well (acceptable) to thy heart! I, 114, 1. yatha sam dsat dvi-pdde Aatuh-pade. That it may be well for our men and cattle. Cf. X, 165, I; 3- VII, 86, 8. sim nak kshéme sdm tim (iti) yége naf astu. May it be well with us in keeping and acquiring ! V, 7,9. & yak te—agne sdm Asti dhdyase. He who is lief to thee to support, i.e. he whom thou likest to support. V, 74,9. sam dm (iti) si vam—asmiakam astu karkritth. Let there be happiness to you—glory to us! 192 VEDIC HYMNS. 3. With as or bhd understood : VI, 45, 22. sam yat gave na sakine. A song which is pleasant to the mighty Indra, as food to an ox. VIII, 13, 11. sam it hf te. For it is well for thee. X, 86,15. manthas te indra sim hridé. The mixture is pleasant to thy heart, O Indra! X, 97,18. dram k&maya, sdm hridé. Enough for love, pleasant to the heart. VI, 34, 3. sam tat asmai. That is pleasant to him. VI, 21, 4. kak te yagiit4h manase sam vadraya. What sacrifice seems to thy mind pleasant to select ? 4. With kar: I, 43, 6. s4m nak karati drvate. May he do well to our horse, i.e. may he benefit our horses. IV, 1, 3. tokaya tugé—sdm kridhi. Do good to our children and progeny, or bless us for the procreation of children. VIII, 18, 8. sm nak karatak asvina. May the two Asvins do us good! . 5. With vah : I, 157, 3. sam nah & vakshat dvi-pdde £atu/-pade. May he bring blessing to us for man and cattle. VIII, 5, 20. téna nak—pdsve tokdya sim gave, vahatam pivarih ishak. Bring to us rich food, a blessing to cattle, to children, and to the ox. 6. With verbs, such as p(, v4, and others, where it is clearly used as an adverb:
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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