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titan)
ΓΟ An en
]
REPSE LIBRARY.
κ᾿
ὙΎΥΤΎ Billet biota Aidaenacsi ilmenite
THE
SACRED BOOKS OF THE EAST
[32]
Zondon
HENRY FROWDE
OxForpD UNIVERSITY PRESS WAREHOUSE
AMEN Corner, E.C,
THE
SACRED BOOKS OF THE EAST
TRANSLATED
_ BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XXXII
---
ΓΝ tases
PERCE ES son
@rford
AT THE CLARENDON PRESS
1891
(A rights reserved ἢ
Orford
PRINTED AT THE CLARENDON PRESS
BY MORACH HART, PRINTER TO THE UNIVERSITY
VEDIC HYMNS
TRANSLATED BY
F. MAX MULLER
PART I
HYMNS TO THE MARUTS, RUDRA,
VAYU, AND VATA
@rford
AT THE CLARENDON PRESS
1891
(AU rights reserved)
INTRODUCTION
CONTENTS.
PREFACE TO THE First ΕΡΙΤΙΟΝ
Hymns, TRANSLATION AND Notes :—
Mandala X,
I,
121,
6,
The Unknown God .
Indra and the Maruts
19, Agni and the Maruts .
37)
38,
39,
64,
85,
86,
87,
88,
165,
166,
167,
168,
170,
ει,
112,
34)
52,
53»
54,
55)
56,
57)
58,
59,
The Maruts
The Maruts and Indra
The Maruts
”
Dialogue beween Indra and ἃ Agasya
The Maruts ‘
viii CONTENTS.
Mandala V, 60, Agni and the Maruts .
» 61, The Maruts
” 87, ”
VI, 66, z
VI, κι. 56, 3
” 57: 77)
” 58,
» 59, The Maruts and Rudra
VIII, 7, The Maruts
33 20, ”
3) 94, ”
X, 77, 6
” 78, ”
I, 43, Rudra
II, 33, Rudra, the Father of the Maruts.
VI, 74, Soma and Rudra
VII, 46, Rudra
sl 2, Vayu
X, 168, Vata
» 186, ,,
APPENDICES :—
I. Index of Words.
II. List of the more important ἜΝ quoted in the
Preface and in the Notes .
ΠῚ. A Bibliographical List of the more important
Publications on the Rig-veda . : ;
Corrigenda
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East .
553
INTRODUCTION.
I finished the Preface to the first volume of my trans-
lation of the Hymns to the Maruts with the following
words:
‘ The second volume, which I am now preparing for Press,
will contain the remaining hymns addressed to the Maruts.
The notes will necessarily have to be reduced to smaller
dimensions, but they must always constitute the more im-
portant part in a translation or, more truly, in a deciphering
of Vedic hymns.’
This was written more than twenty years ago, but though
since that time Vedic scholarship has advanced with giant
steps, I still hold exactly the same opinion which I held
then with regard to the principles that ought to be followed
by the first translators of the Veda. I hold that they
ought to be decipherers, and that they are bound to justify
every word of their translation in exactly the same manner
in which the decipherers of hieroglyphic or cuneiform
inscriptions justify every step they take. I therefore called
my translation the first traduction raisonnée, I took
as an example which I tried to follow, though well aware
of my inability to reach its excellence, the Commentaire
sur le Yasna by my friend and teacher, Eugéne Burnouf.
Burnouf considered a commentary of 940 pages quarto
as by no means excessive for a thorough interpretation of
the first chapter of the Zoroastrian Veda, and only those
unacquainted with the real difficulties of the Rig-veda
would venture to say that its ancient words and thoughts
required a less painstaking elucidation than those of the
Avesta. In spite of all that has been said and written to
the contrary, and with every wish to learn from those who
think that the difficulties of a translation of Vedic hymns
have been unduly exaggerated by me, I cannot in the least
Χ VEDIC HYMNS.
modify what I said twenty, or rather forty years ago, that
a mere translation of the Veda, however accurate, intelligible,
poetical, and even beautiful, is of absolutely no value for
the advancement of Vedic scholarship, unless it is followed
by piéces justificatives, that is, unless the translator
gives his reasons why he has translated every word about
which there can be any doubt, in his own way, and not
in any other.
It is well known that Professor von Roth, one of our most
eminent Vedic scholars, holds the very opposite opinion.
He declares that a metrical translation is the best com-
mentary, and that if he could ever think of a translation of
the Rig-veda, he would throw the chief weight, not on the
notes, but on the translation of the text. ‘A translation,’
he writes, ‘must speak for itself. As a rule, it only re-
quires a commentary where it is not directly convincing,
and where the translator does not feel secure.’
Between opinions so diametrically opposed, no com-
promise seems possible, and yet I feel convinced that when
we come to discuss any controverted passage, Professor von
Roth will have to adopt exactly the same principles of
translation which I have followed.
On one point, however, I am quite willing to agree with
my adversaries, namely, that a metrical rendering would
convey a truer idea of the hymns of the Vedic Rishis than
a prose rendering. When I had to translate Vedic hymns
into German, I have generally, if not always, endeavoured
to clothe them in a metrical form. In English I feel unable
to do so, but 1 have no doubt that future scholars will find
it possible to add rhythm and even rhyme, after the true
meaning of the ancient verses has once been determined.
But even with regard to my German metrical translations,
I feel in honesty bound to confess that a metrical transla-
tion is often an excuse only for an inaccurate translation.
If we could make sure of a translator like Riickert, even
the impossible might become possible. But as there are
few, if any, who, like him, are great alike as scholars and
poets, the mere scholar seems to me to be doing his duty
better when he produces a correct translation, though in
INTRODUCTION. xi
prose, than if he has to make any concessions, however small,
on the side of faithfulness in favour of rhythm and rhyme.
If a metrical, an intelligible, and, generally speaking, a
beautiful translation were all we wanted, why should so
many scholars clamour for. a new translation, when they
have that by Grassmann? It rests on Boéhtlingk and
Roth’s Dictionary, or represents, as we are told, even
a more advanced stage of Vedic scholarship. Yet after
the well-known contributors of certain critical Journals
had repeated ever so many times all that could possibly
be said in praise of Grassmann’s, and in dispraise of
Ludwig’s translation, what is the result? Grassmann’s
metrical translation, the merits of which, considering the
time when it was published, I have never been loth to
acknowledge, is hardly ever appealed to, while Ludwig’s
prose rendering, with all its drawbacks, is universally con-
sidered as the only scholarlike translation of the Rig-veda
now in existence. Time tries the troth in everything.
There is another point also on which I am quite willing
to admit that my adversaries are right. ‘No one who
knows anything about the Veda,’ they say, ‘would think of
attempting a translation of it at present. A translation of
the Rig-veda is a task for the next century.’ No one feels
this more strongly than I do; no one has been more un-
willing to make even a beginning in this arduous under-
taking. Yet a beginning has to be made. We have to
advance step by step, nay, inch by inch, if we ever hope to
make a breach in that apparently impregnable fortress.
If by translation we mean a complete, satisfactory, and
final translation of the whole of the Rig-veda, I should feel
inclined to go even further than Professor von Roth. Not
only shall we have to wait till the next century for such
a work, but I doubt whether we shall ever obtain it. In
some cases the text is so corrupt that no conjectural
criticism will restore, no power of divination interpret it.
In other cases, verses and phrases seem to have been
jumbled together by later writers in the most thoughtless
manner. My principle therefore has always been, Let
us translate what we can, and thus reduce the untranslateable
xii VEDIC HYMNS.
portion to narrower and narrower limits. But in doing this
we ought not to be too proud to take our friends, and even our
adversaries, into our confidence. <A translation on the sic
volo sic jubeo principle does far more harm than good. It
may be true that a judge, if he is wise, will deliver his
judgment, but never propound his reasons. But a scholar
is a pleader rather than a judge, and he is in duty bound
to propound his reasons.
In order to make the difference between Professor von
Roth’s translations and my own quite clear, I readily accept
the text which he has himself chosen. He took one of the
hymns which I had translated with notes (the 165th hymn
of the first Mazdala), and translated it himself metrically,
in order to show us what, according to him, a really perfect
translation ought to be*. Let us then compare the results.
On many points Professor von Roth adopts the same ren-
derings which I had adopted, only that he gives no reasons,
while I do so, at least for all debatable passages. First of
all, I had tried to prove that the two verses in the begin-
ning, which the Anukramazi ascribes to Indra, should be
ascribed to the poet. Professor von Roth takes the same
view, but for the rest of the hymn adopts, like myself, that
distribution of the verses among the singer, the Maruts, and
Indra which the Anukramani suggests. I mention this be-
cause Ludwig has defended the view of the author of the Anu-
kramazi with very strong arguments. He quotes from the
Taitt. Br. II, 7, 11, and from the Taxdya Br. XXI, 14, 5, the
old legend that Agastya made offerings to the Maruts, that,
with or without Agastya’s consent, Indra seized them, and
that the Maruts then tried to frighten Indra away with
lightning. Agastya and Indra, however, pacified the Maruts
with this very hymn.
Verse 1.
The first verse von Roth translates as follows :
‘Auf welcher Fahrt sind insgemein begriffen
Die altersgleichen mitgebornen Marut?
Was wollen sie? woher des Wegs? Das Pfeifen
Der Manner klingt: sie haben ein Begehren.’
* Z.D.M.G., 1870, XXIV, p. 301.
INTRODUCTION. ΧΙ -
Von Roth here translates subh by Fahrt, journey. But
does subh ever possess that meaning? Von Roth himself
in the Dictionary translates subh bySchénheit, Schmuck,
Bereitschaft. Grassmann, otherwise a strict adherent of
von Roth, does not venture even to give Bereitschaft, but
only endorses Glanz and Pracht. Ludwig, a higher autho-
rity than Grassmann, translates subh by Glanz. I say then
that to translate subh by Fahrt, journey, may be poetical,
but it is not scholarlike. On the meanings of subh I have
treated I, 87, 3, note 2. See also Gaedicke, Accusativ, p. 163.
But there comes another consideration. That mimikshire
is used in the sense of being joined with splendour, &c.
we see from such passages as I, 87, 6, bhanu-bhiz sim
mimikshire, i. e. ‘ they were joined with splendour,’ and this
is said, as in our passage, of the Maruts. Prof. von ‘Roth
brings forward no passage where mimikshire is used in the
sense in which he uses it here, and therefore I say again,
his rendering may be poetical, but it is not scholarlike.
To translate arkanti sishmam by ‘das Pfeifen klingt,’ is,
to say the least, very free. Sushma comes, no doubt, from
svas, to breathe, and the transition of meaning from breath
tostrength is intelligible enough. In the Psalms we read
(xviii. 15), ‘At the blast of the breath of thy nostrils the
channels of waters were seen, and the foundations of the
earth were discovered.’ Again (Job iv. 9), ‘ By the blast of
God they perish, and by the breath of his nostrils are they
consumed ;’ Isaiah xi. 4,‘ And with the breath of his lips
shall he slay the wicked.’ Wrestlers know why breath or
wind means strength, and even in the expression ‘ une ceuvre
de longue haleine,’ the original intention of breath is still
perceived. In most passages therefore in the Rig-veda
where sushma occurs, and where it means strength,
prowess, vigour, we may, if we like, translate it by breath,
though it is clear that the poet himself was not always
aware of the etymological meaning of the word. Where
the sound of sushma is mentioned (IX, 50, 1; X, 3, 6, &c.), it
means clearly breath. But when, as in VI, 19, 8, sushma
has the adjectives dhanaspv/t, suddksha, we can hardly
translate it by anything but strength. When, therefore,
xiv VEDIC HYMNS,
von Roth translates sushma by whistling, and arkanti
by sounding, I must demur. Whistling is different from
breathing, nor do I know of any passage where ark with
sushma or with any similar word for sound means simply
to sound a whistle. Why not translate, they sing their
strength, i.e. the Maruts, by their breathing or howl-
ing, proclaim themselves their strength? We find a similar
idea in I, 87, 3, ‘the Maruts have themselves glorified their
greatness,’ Neither Grassmann nor Ludwig venture to take
sushma in the sense of whistle, or arfanti in the sense of
sounding. Bergaigne seems to take vrishanah as a genitive,
referring to Indra, ‘ils chantent la force 4 Indra,’ which
may have been the original meaning, but seems hardly
appropriate when the verse is placed in the mouth of Indra
himself (Journ. Asiat. 1884, p. 199). Sushma never occurs
as an adjective. The passages in which von Roth admits
sushma as an adjective are not adequate. Does mitgeboren
in German convey the meaning of sani/ah, ‘of the same
nest δ᾽
Verse 2.
The second verse contains few difficulties, and is well
rendered by von Roth:
‘An wessen Spriichen freuen sich die Jungen?
Wer lenkt die Marut her zu seinem Opfer?
Gleich Falken streichend durch den Raum der Liifte—
Wie bringt man sie mit Wunscheskraft zum Stehen?’
Verse 8.
The third verse is rendered by von Roth:
‘Wie kommt es, Indra, dass du sonst so munter,
Heut’ ganz alleine fahrst, sag an Gebieter!
Du pflegtest auf der Fahrt mit uns zu plaudern;
Was hast du wider uns, sprich, Rosselenker !’
Von Roth takes Κύϊαζ in a causal sense, why? 1 believe
that Κύξαζ never occurs in that sense in the Rig-veda. If
it does, passages should be produced to prove it.
M&hinaZ can never be translated by ‘sonst so munter.’
This imparts a modern idea which is not in the original.
INTRODUCTION. XV
Subhanatk does not mean auf der Fahrt,and plaudern,
adopted from Grassmann, instead of sam prékkAase, intro-
duces again quite a modern idea. Ludwig calls such an
idea ‘abgeschmackt, insipid, which is rather strong, but
not far wrong.
Verse 4.
Von Roth:
‘Ich liebe Spriiche, Wiinsche und die Trianke,
Der Duft steigt auf, die Presse ist geriistet ;
Sie flehen, locken mich mit ihrem Anruf,
Und meine Fiichse fiihren mich zum Mahle.’
It is curious how quickly all difficulties which beset the
first line seem to vanish in a metrical translation, but the
scholar should face the difficulties, though the poet may
evade them.
To translate sishmad iyarti by ‘der Duft steigt auf,’ the
flavour of the sacrifices rises up, is more than even Grass-
mann ventures on. It is simply impossible. Benfey
(Entstehung der mit r anlautenden Personalendungen, p. 34)
translates: ‘My thunderbolt, when hurled by me, moves
mightily.’
Again, prabhvitah me Adrik does not mean die Presse ist
geriistet. Where does Indra ever speak of the stones
used for pressing the Soma as my stone, and where does
prabhvztad ever mean geriistet ?
Verse 5.
Von Roth:
‘So werden wir und mit uns unsre Freunde (Nachbarn),
Die freien Mdnner, unsre Riistung nehmen,
Und lustig unsre Schecken alsbald schirren.
Du kommst uns eben ganz nach Wunsch, o Indra.’
The first lines are unnecessarily free, and the last decidedly
wrong. How can svadh4m anu hi nad babhfitha mean ‘ Du
kommst uns eben ganz nach Wunsch?’ Svadha does not
mean wish, but nature, custom, wont (see I, 6, 4, note 2;
and Bergaigne, Journ. Asiat. 1884, p. 207). Babhditha
means ‘ thou hast become,’ not ‘ thou comest.’
ΧΝῚ VEDIC HYMNS.
Verse 6.
Von Roth:
‘Da war’s auch nicht so ganz nach Wunsch, o Maruts,
Als ihr allein mich gegen Ahi schicktet!
Ich aber kraftig, tapfer, unerschrocken,
Ich traf die Gegner alle mit Geschossen.’
The only doubtful line is the last. Von Roth’s former
translation of nam, to bend away from, to escape from (cf.
φεύγω and bhug), seems to me still the right one. He now
translates ‘I directed my arrow on every enemy,’ when the
genitive, as ruled by dnamam, requires confirmation. As
to sam ddhatta I certainly think von Roth’s last interpreta-
tion better than his first. In the Dictionary he explained
samdha in our passage by to implicate. Grassmann trans-
lated it by to leave or to desert, Ludwig by to employ. I
took it formerly in the usual sense of joining, so that yat
m&m ékam samadhatta should be the explanation of
svadhA, the old custom that you should join me when I am
alone. But the construction is against this, and I have
therefore altered my translation, so that the sense is, Where
was that old custom you speak of, when you made me to
be alone, i.e. when you left me alone, in the fight with
Ahi? The udatta of dnamam is not irregular, because it
is preceded by hi.
Verse 7.
Von Roth:
‘Gewaltiges hast du gethan im Bunde
Mit uns, o Held, wir mit vereinter Stirke,
Gewaltiges vermégen wir, du miachtiger
Indra, wenn es uns Ernst ist, ihr Gesellen.’
By this translation, the contrast between ‘thou hast done
great things with us,’ and ‘ Now let us do great things once
more,’ is lost. Kyvizdvima expresses an exhortation, not a
simple fact, and on this point Grassmann’s metrical transla-
tion is decidedly preferable.
Verse 8.
Von Roth:
‘Vritra schlug ich mit eigner Kraft, ihr Marut,
Und meine Wuth war’s, die so kiihn mich machte,
INTRODUCTION. “Xvil
Ich war’s, der—in der Faust den Blitz—dem Menschen
Den Zugang bahnte zu den blinkenden Gewdssern.’
This is a very good translation, except that there are
some syllables too much in the last line. What I miss is the
accent on the 1. Perhaps this might become stronger by
translating :
‘Ich schlug mit eigner Kraft den Vritra nieder,
Ich, Maruts, stark durch meinen Zorn geworden ;
Ich war’s, der blitzbewaffnet fiir den Menschen
Dem lichten Wasser freie Bahn geschaffen.’
Verse 9.
Von Roth:
‘ Gewiss, nichts ist was je dir widerstiinde,
Und so wie du gibts keinen zweiten Gott mehr,
Nicht jetzt, noch kiinftig, der was du verméchte:
Thu’ denn begeistert was zu thun dich liistet.’
Here I doubt about begeistert being a true rendering
of pravriddha, grown strong. As to karishy&s instead of
karishyd, the reading of the MSS., Roth is inclined to adopt
my conjecture, as supported by the analogous passage in
IV, 30, 23. The form which Ludwig quotes as analogous
to karishyam, namely, pravatsyam, I cannot find, unless it
is meant for Apast. Srauta 5. VI, 27, 2, namo vo:stu
pravatsyam iti Bahvrzkak, where however pr4vatsyam is
probably meant for pravatsam.
Grassmann has understood devata rightly, while Roth’s
translation leaves it doubtful.
Verse 10.
Von Roth:
‘So soll der Starke Vorrang mir allein sein:
Was ich gewagt, vollfiihr’ ich mit Verstandniss.
Man kennt mich als den Starken wohl, ihr Marut,
An was ich riihre, Indra der bemeistert’s.’
Von Roth has adopted the translation of the second line,
which I suggested in a note; Ludwig prefers the more
abrupt construction which I preferred in the translation.
It is difficult to decide.
91: [32] b
XVili VEDIC HYMNS.
Verse 11.
Von Roth:
‘Entziickt hat euer Riihmen mich, ihr Marut,
Das lobenswerthe Wort, das ihr gesprochen,
Fiir mich—den Indra—fiir den freud’gen Helden,
Als Freunde fiir den Freund, fiir mich—von selbst ihr.’
The last words fiir mich—von selbst ihr are not very
clear, but the same may be said of the original tanvé tandbhiz.
I still adhere to my remark that tanu, self, must refer to
the same person, though I see that all other translators
take an opposite view. Non liquet.
Verse 12.
Von Roth:
‘Gefallen find ich, wie sie sind, an ihnen,
In Raschheit und in Frische unvergleichlich.
So oft ich euch, Marut, im Schmuck erblickte,
Erfreut’ ich mich und freue jetzt an euch mich.’
This is again one of those verses which it is far easier to
translate than to construe. A#s#4nta me may mean, they
pleased me, but then what is the meaning of AA#adayAtha
ka nandm, ‘may you please me now,’ instead of what we
should expect, ‘ you do please me now.’ In order to avoid
this, I took the more frequent meaning of &/ad, to appear,
and translated, ‘ you have appeared formerly, appear to me
now.
To translate d4nedyak sravak ἃ ishak dadhana, by ‘in
Raschheit und in Frische unvergleichlich,’ is poetical, but
how does it benefit the scholar? I take ἃ dha in the
sense of bringing or giving, as it is often used; cf. II, 38,
5. This is more compatible with {shak, food, vigour. I
am not certain that 4néd¥a% can mean blameless. Roth -
s.v. derives dnedya from a-nedya, and nedya from nid.
But how we get from nid to nedya, he does not say. He
suggests anedy4/ or anedyasrava# as emendations. I sug-
gested anedyam. But I suspect there is something else
behind all this. AnediyaX may have been intended for
‘having nothing coming nearer,’ and like an-uttama, might
express excellence. Or anedyas may have been an adverb,
not nearly.
INTRODUCTION, xix
These are mere guesses, and they are rather contradicted
by anedy4Z, used in the plural, with anavady4z. Still it is
better to point out difficulties than to slur them over by
translating ‘in Raschheit und in Frische unvergleichlich.’
It is possible that both Roth and Sayama thought that
anedyak was connected with nediyak; but what scholars
want to know is the exact construction of a sentence.
Von Roth: wane ee:
‘Ist irgendwo ein Fest fiir euch bereitet,
So fahrt doch her zu unsrer Schaar, ihr Schaaren!
Der Andacht Regungen in uns belebend,
Und werdet Zeugen unserer frommen Werke.’
In this verse there is no difficulty, except the exact
meaning of apivatayanta#, on which I have spoken in
note I.
Von Roth:
‘Wo dankbar huldigend der Dichter lobsingt,
Hier wo uns MAnya’s Kunst zusammenfihrte,
Da kehret ein, ihr Marut, bei den Frommen,
Euch gelten ja des Beters heil’ge Spriiche.’
Prof. von Roth admits that this is a difficult verse. He
translates it, but again he does not help us to construe it.
Grassmann also gives us a metrical translation, but it differs
widely from von Roth’s :
‘Wenn wie zur Spende euch der Dichter herlockt,
Und der Gesang des Weisen uns herbeizog,’ &c. ;
and so does Geldner’s version, unless we are to consider
this as an improved rendering from von Roth’s own pen:
‘Wenn uns des Manya Kunst zur Feier herzieht,
Wie Dichter ja zu Festen gerne rufen,’ &c.
Here Geldner conjectures duvasy4 for duvasy&t, and
takes duvdse as an infinitive.
Von Roth: were
‘ Geweiht ist euch der Preis, Marut, die Lieder,
Des Μάηγα, des Mandarasohns, des Dichters,
Mit Labung kommt herbei, mir selbst zur Stairkung
[Gebt Labung uns ng wasserreiche Fluren].’
2
Verse 14.
ΧΧ VEDIC HYMNS.
How tanvé vayém is to mean ‘ mir selbst zur Starkung’
has not been explained by von Roth. No doubt tanvé may
mean mir selbst, and vay4m zur Starkung; but though this
may satisfy a poet, scholars want to know how to construe.
It seems to me that Roth and Lanman (Noun-inflection, p.
552) have made the same mistake which I made in taking
ishdm for an accusative of ish, which ought to be fsham,
and in admitting the masculine gender for vvigdna in the
sense of Flur.
I still take yAstshta for the 3 p. sing. of the precative
Atmanepada, like ganishishfa and vanishishfa. With the
preposition ava, yAsisish7#4/4 in IV, 1, 4, means to turn
away. With the preposition 4 therefore y4sishta may
well mean to turn towards, to bring. If we took y4sishza
as a 2 Ὁ. plur. in the sense of come, we could not account
for the long 1, nor for the accusative vayam. We thus get
the meaning, ‘ May this your hymn of praise bring vay4m,’
i.e. a branch, an offshoot or offspring, tanvé, for ourselves,
ishd, together with food. We then begin a new sentence:
‘May we find an invigorating autumn with quickening
rain.’ It is true that isha, as a name of an autumn month,
does not occur again in the Rig-veda, but it is found in
the Satapatha-brahmaza. Vrigana, possibly in the sense
of people or enemies, we have in VII, 32, 27, ag#atak
vriganak, where Roth reads wrongly 4g#4t4 vrigdna; V,
44,1(?); VI, 35, 5. Girddanu 8 would be an appropriate
epithet to isha.
Professor Oldenberg has sent me the following notes on
this difficult hymn. He thinks it is what he calls an
Akhy4na-hymn, consisting of verses which originally formed
part of a story in prose. He has treated of this class of
hymns in the Zeitschrift der D. M. G. XXXIX, 60 seq.
He would prefer to ascribe verses 1 and 2 to Indra, who
addresses the Maruts when he meets them as they return
from a sacrifice. In this case, however, we should have to
accept riram4ma as a pluralis majestaticus, and I
doubt whether Indra ever speaks of himself in the plural,
except it may be in using the pronoun naz.
In verse 4 Professor Oldenberg prefers to take prd-
INTRODUCTION. Xxi
bhrzto me ddriz in the sense of ‘the stone for pressing
the Soma has been brought forth,’ and he adds that me
need not mean ‘my stone,’ but ‘brought forward for me.’
He would prefer to read sishmam iyarti, as in IV, 17, 12;
X, 75, 3, though he does not consider this alteration of the
text necessary.
Professor Oldenberg would ascribe vv. 13 and 14 to Indra.
The 14th verse would then mean, ‘After Manya has brought
us (the gods) hither, turn, O Maruts, towards the sage.’ Of
this interpretation I should like to adopt at all events the
last sentence, taking varta for vart-ta, the 2 p. plur.
imperat. of vrit, after the Ad class.
The text of the Maitrayani Samhita, lately published
by Dr. L. von Schroeder, yields a few interesting various
readings: v. 5, ekam instead of εἰδῇ; v. 12, srava instead
of srava; and v. 15, vayamsi as a variant for vayam, which
looks like a conjectural emendation.
A comparison like the one we have here instituted between
two translations of the same hymn, will serve to show how
useless any rendering, whether in prose or poetry, would be
without notes to justify the meanings of every doubtful
word and sentence. It will, no doubt, disclose at the same
time the unsettled state of Vedic scholarship, but the more
fully this fact is acknowledged, the better, I believe, it will
be for the progress of our studies. They have suffered
more than from anything else from that baneful positivism
which has done so much harm in hieroglyphic and cuneiform
researches. That the same words and names should be
interpreted differently from year to year, is perfectly in-
telligible to every one who is familiar with the nature of
these decipherments. What has seriously injured the credit
of these studies is that the latest decipherments have always
been represented as final and unchangeable. Vedic hymns
may seem more easy to decipher than Babylonian and
Egyptian inscriptions, and in one sense they are. But
when we come to really difficult passages, the Vedic hymns
often require a far greater effort of divination than the
hymns addressed to Egyptian or Babylonian deities. And
there is this additional difficulty that when we deal with
ΧΧΙΙ VEDIC HYMNS,
inscriptions, we have at all events the text as it was
engraved from the first, and we are safe against later
modifications and interpolations, while in the case of the
Veda, even though the text as presupposed by the Prati-
sakhyas may be considered as authoritative for the fifth
century B.C., how do we know what changes it may have
undergone before that time? Nor can I help giving
expression once more to misgivings I have so often ex-
pressed, whether the date of the Pratisakhyas is really
beyond the reach of doubt, and whether, if it is, there
is no other way of escaping from the conclusion that the
whole collection of the hymns of the Rig-veda, including
even the VAalakhilya hymns, existed at that early time*
The more I study the hymns, the more I feel staggered
at the conclusion at which all Sanskrit scholars seem to
have arrived, touching their age. That many of them are
old, older than anything else in Sanskrit, their grammar, if
nothing else, proclaims in the clearest way. But that some
of them are modern imitations is a conviction that forces
itself even on the least sceptical minds. Here too we must
guard against positivism, and suspend our judgment, and
accept correction with a teachable spirit. No one would
be more grateful for a way out of the maze of Vedic
chronology than I should be, if a more modern date could
be assigned to some of the Vedic hymns than the period
of the rise of Buddhism. But how can we account for
Buddhism without Vedic hymns? In the oldest Buddhist
Suttas the hymns of three Vedas are constantly referred
to, and warnings are uttered even against the fourth Veda,
the Athabbana®. The Upanishads also, the latest pro-
ductions of the Brahmava period, must have been known
to the founders of Buddhism. From all this there seems
to be no escape, and yet I must confess that my conscience
quivers in assigning such compositions as the VAlakhilya
hymns to a period preceding the rise of Buddhism in
India.
® See Preface to the first edition, p. xxxii.
> Tuvafakasutta, ver. 927; Sacred Books of the East, vol. x, p. 176; Intro-
duction, p. xiii.
INTRODUCTION. Xxill
I have often been asked why I began my translation of
the Rig-veda with the hymns addressed to the Maruts or
the Storm-gods, which are certainly not the most attractive
of Vedic hymns. I had several reasons, though, as often
happens, I could hardly say which of them determined my
- choice.
First of all, they are the most difficult hymns, and
therefore they had a peculiar attraction in my eyes.
Secondly, as even when translated they required a con-
siderable effort before they could be fully understood, I
hoped they would prove attractive to serious students only,
and frighten away the casual reader who has done so much
harm by meddling with Vedic antiquities. Our grapes, I
am glad to say, are still sour, and ought to remain so for
some time longer.
Thirdly, there are few hymns which place the original
character of the so-called deities to whom they are addressed
in so clear a light as the hymns addressed to the Maruts
or Storm-gods. There can be no doubt about the meaning of
the name, whatever difference of opinion there may be about
its etymology. Marut and maruta in ordinary Sanskrit
mean wind, and more particularly a strong wind, differing by
its violent character from νᾶγι or vata*, Nor do the hymns
themselves leave us in any doubt as to the natural phe-
nomena with which the Maruts are identified. Storms
which root up the trees of the forest, lightning, thunder,
and showers of rain, are the background from which the
Maruts in their personal and dramatic character rise before
oureyes. In one verse the Maruts are the very phenomena
of nature as convulsed by a thunderstorm; in the next,
with the slightest change of expression, they are young men,
driving on chariots, hurling the thunderbolt, and crushing
the clouds in order to win the rain. Now they are the
sons of Rudra and Przsni, the friends and brothers of Indra,
now they quarrel with Indra and claim their own rightful
share of praise and sacrifice. Nay, after a time the storm-
gods in India, like the storm-gods in other countries,
® The Vayus are mentioned by the side of the Maruts, Rv. II, 11, 14.
XXIV VEDIC HYMNS.
obtain a kind of supremacy, and are invoked by them-
selves, as if there were no other gods beside them. In
most of the later native dictionaries, in the Medini, Visva,
Hemakandra, Amara, and Anekérthadhvanimaggari, Marut
is given as a synonym of deva, or god in general *, and so is
Maru in PAli.
But while the hymns addressed to the Maruts enable us to
watch the successive stages in the development of so-called
deities more clearly than any other hymns, there is no doubt
one drawback, namely, the uncertainty of the etymology of
Marut. The etymology of the name is and always must
be the best key to the original intention of a deity. What-
ever Zeus became afterwards, he was originally conceived
as Dyaus, the bright sky. Whatever changes came over
Ceres in later times, her first name and her first conception
was Sarad, harvest. With regard to Marut I have myself
no doubt whatever that Mar-ut comes from the root M&,
in the sense of grinding, crushing, pounding (Sk. mriaati,
himsA4y4m, part. miraa, crushed, like mridita ; 4mur and
amuri, destroyer). There is no objection to this etymology,
either on the ground of phonetic rules, or on account of
the meaning of Marut®. Professor Kuhn’s idea that the
name of the Maruts was derived from the root M&, to die,
and that the Maruts were originally conceived as the souls
of the departed, and afterwards as ghosts, spirits, winds,
and lastly as storms, derives no support from the Veda.
Another etymology, proposed in Béhtlingk’s Dictionary,
which derives Marut from a root M&, to shine, labours
under two disadvantages; first, that there is no such root in
Sanskrit; secondly, that the lurid splendour of the light-
ning is but a subordinate feature in the character of the
Maruts. No better etymology having been proposed, I still
maintain that the derivation of Marut from M&, to pound,
to smash, is free from any objection, and that the original
conception of the Maruts was that of the crushing, smash-
ing, striking, tearing, destroying storms.
* Anundoram Borooah, Sanskrit Grammar, vol. iii, p. 323.
> See Lectures on the Science of Language, vol. ii, p. 357 seq.
© Μαζὶ is a word of very doubtful origin.
INTRODUCTION, XXV
It is true that we have only two words in Sanskrit formed
by the suffix ut, marut and gariut in garit-mat, but
there are other suffixes which are equally restricted to one
or two nouns only. This ut represents an old suffix vat,
just as us presupposes vas, in vidus (vidushi, vidush-
fara) for vid-vas, nom. vid-van, acc. vidvamsam.
In a similar way we find side by side pdrus, knot,
parvan, knot, and parvata, stone, cloud, presupposing
such forms as *parvat and parut. If then by the side of
*parut, we find, Latin pars, partis, why should we
object to Mars, Martis as a parallel form of Marut?
I do not say the two words are identical, I only main-
tain that. the root is the same, and the two suffixes are
mere variants. No doubt Marut might have appeared
in Latin as Marut, like the neuter cap-ut, capitis
(cf. prae-ceps, prae-cipis, and prae-cipitis); but
Mars, Martis is as good a derivation from M4 as Fors,
Fortis is from GH&*. Dr. von Bradke (Zeitschrift der
D.M.G., vol. xl, p. 349), though identifying Marut with
Mars, proposes a new derivation of Marut, as being
originally *Mavrzt, which would correspond well with
Mavors. But *Mavrit has no meaning in Sanskrit, and
seems grammatically an impossible formation.
If there could be any doubt as to the original identity
of Marut and Mars, it is dispelled by the Umbrian name
¢erfo Martio, which, as Grassmann” has shown, corre-
sponds exactly to the expression sdrdha-s mfruta-s, the
host of the Maruts. Such minute coincidences can hardly
be accidental, though, as I have myself often remarked, the
chapter of accidents in language is certainly larger than we
suppose. Thus, in our case, I pointed out that we can
observe the transition of the gods of storms into the gods
of destruction and war, not only in the Veda, but likewise
in the mythology of the Polynesians; and yet the similarity
in the Polynesian name of Maru can only be accidental 5,
5. Biographies of Words, p. 12.
© Kuhn’s Zeitschrift, vol. xvi, p. 190; and note to Rv. I, 37,1, p. 70.
¢ M. M., Science of Religion, p. 255.
Xxvi VEDIC HYMNS.
And I may add that in Estonian also we find storm-gods
called Marutu uled or maro, plural marud*.
Fourthly, the hymns addressed to the Maruts seemed to
me to possess an interest of their own, because, as it is
difficult to doubt the identity of the two names, Marut
and Mars, they offered an excellent opportunity for watching
the peculiar changes which the same deity would undergo
when transferred to India on one side and to Europe on the
other. Whether the Greek Ares also was an offshoot of
the same root must seem more doubtful, and I contented
myself with giving the principal reasons for and against
this theory”.
Though these inducements which led me to select the
hymns to the Maruts as the first instalment of a translation of
the Rig-veda could hardly prevail with me now, yet I was
obliged to place them once more in the foreground, because
the volume containing the translation of these hymns with
very full notes has been used for many years as a text
book by those who were beginning the study of the Rig-
veda, and was out of print. In order to meet the demand
for a book which could serve as an easy introduction to
Vedic studies, I decided to reprint the translation of the
hymns to the Maruts, and most of the notes, though here
and there somewhat abbreviated, and then to continue the
same hymns, followed by others addressed to Rudra,
Vayu, and Vata. My task would, of course, have been
much easier, if I had been satisfied with making a selec-
tion, and translating those hymns, or those verses only,
which afford no very great difficulties. As it is, I have
grappled with every hymn and every verse addressed to
the Maruts, so that my readers will find in this volume
all that the Vedic poets had to say about the Storm-
gods.
In order to show, however, that Vedic hymns, though
they begin with a description of the most striking phe-
nomena of nature, are by no means confined to that
4 Bertram, Ilmatar, Dorpat, 1871, p. 98.
> Lectures on the Science of Language, vol. ii, p. 357.
INTRODUCTION. XXVii
narrow sphere, but rise in the end to the most sublime
conception of a supreme Deity, I have placed one hymn,
that addressed to the Unknown God, at the head of
my collection. This will clear me, I hope, of the very
unfair suspicion that, by beginning my translation of
the Rig-veda with hymns celebrating the wild forces of
nature only, I had wished to represent the Vedic religion
as nature-worship and nothing else. It will give the
thoughtful reader a foretaste of what he may expect in
the end, and show how vast a sphere of religious thought
is filled by what we call by a very promiscuous name,
the Veda.
The MS. of this volume was ready, and the printing of
it was actually begun in 1885. A succession of new calls
on my time, which admitted of no refusal, have delayed the
actual publication till now. This delay, however, has been
compensated by one very great advantage. Beginning
with hymn 167 of the first Mazdala, Professor Oldenberg
has, in the most generous spirit, lent me his help in the final
revision of my translation and notes. It is chiefly due to
him that the results of the latest attempts at the interpre-
tation of the Veda, which are scattered about in learned
articles and monographs, have been utilised for this volume.
His suggestions, I need hardly say, have proved most
valuable; and though he should not be held responsible
for any mistakes that may be discovered, whether in the
translation or in the notes, my readers may at all events
take it for granted that, where my translation seems
unsatisfactory, Professor Oldenberg also had nothing better
to suggest.
Considering my advancing years, I thought I should act
in the true interest of Vedic scholarship, if for the future
also I divided my work with him. While for this volume
the chief responsibility rests with me, the second volume
will contain the hymns to Agni, as translated and an-
notated by him, and revised by me. In places where we
really differ, we shall say so. For the rest, we are willing
to share both blame and praise. Our chief object is to
help forward a critical study of the Veda, and we are well
XXVIii VEDIC HYMNS.
aware that much of what has been done and can be done
in the present state of Vedic scholarship, is only a kind of
reconnaissance, if not a forlorn hope, to be followed here-
after by a patient siege of the hitherto impregnable fortress
of ancient Vedic literature.
F. MAX MULLER.
OxForRD:
6th Dec. 1891.
PREFACE
TO THE FIRST EDITION.
WHEN some twenty years ago I decided on undertaking
the first edition of the two texts and the commentary of
the Rig-veda, I little expected that it would fall to my lot
Wists ἰόν ee publish also what may, without presump-
lation of the tion, be called the first translation of the
oe veda ancient sacred hymns of the Brahmans. Such
is the charm of deciphering step by step
the dark and helpless utterances of the early poets of
India, and discovering from time to time behind words
that for years seemed unintelligible, the simple though
strange expressions of primitive thought and primitive
faith, that it required no small amount of self-denial to
decide in favour of devoting a life to the publishing of the
materials rather than to the drawing of the results which
those materials supply to the student of ancient language
and ancient religion. Even five and twenty years ago, and
without waiting for the publication of Sayana’s com-
mentary, much might have been achieved in the interpreta-
tion of the hymns of the Rig-veda. With the MSS. then
accessible in the principal libraries of Europe, a tolerably
correct text of the Samhita might have been published, and
these ancient relics of a primitive religion might have been
at least partially deciphered and translated in the same way
in which ancient inscriptions are deciphered and translated,
viz. by a careful collection of all grammatical forms, and
by a complete intercomparison of all passages in which the
same words and the same phrases occur. When I resolved
to devote my leisure to a critical edition of the text and
commentary of the Rig-veda rather than to an independent
study of that text, it was chiefly from a conviction that the
traditional interpretation of the Rig-veda, as embodied in
the commentary of S4yava and other works of a similar
ΧΧΧ VEDIC HYMNS.
character, could not be neglected with impunity, and that
sooner or later a complete edition of these works would be
recognised as a necessity. It was better therefore to begin
with the beginning, though it seemed hard sometimes to
spend forty years in the wilderness instead of rushing
straight into the promised land.
It is well known to those who have followed my literary
publications that I never entertained any exaggerated
opinion as to the value of the traditional interpretation of
the Veda, handed down in the theological schools of India,
and preserved to us in the great commentary of Sdyama.
More than twenty years ago, when it required more courage
to speak out than now, I expressed my opinion on that sub-
ject in no ambiguous language, and was blamed for it by
some of those who now speak of Sayama as a mere drag in
the progress of Vedic scholarship. Even a drag, however,
is sometimes more conducive to the safe advancement of
learning than a whip; and those who recollect the history
of Vedic scholarship during the last five and twenty years,
know best that, with all its faults and weaknesses, SAyana’s
commentary was a sine qua non for a scholarlike study
of the Rig-veda. I do not wonder that others who have
more recently entered on that study are inclined to speak
disparagingly of the scholastic interpretations of Sayama.
They hardly know how much we all owe to his guidance in
effecting our first entrance into this fortress of Vedic lan-
guage and Vedic religion, and how much even they, without
being aware of it, are indebted to that Indian Eustathius.
I do not withdraw an opinion which I expressed many
years ago, and for which I was much blamed at the time,
that SAyava in many cases teaches us how the Veda ought
not to be, rather than how it ought to be understood.
But for all that, who does not know how much assistance
may be derived from a first translation, even though it is
imperfect, nay, how often the very mistakes of our pre-
decessors help us in finding the right track? If now we can
walk without SAyava, we ought to bear in mind that five
and twenty years ago we could not have made even our
first steps, we could never, at least, have gained a firm
PREFACE TO THE FIRST EDITION. ΧΧΧΙ
footing without his leading strings. If therefore we can now
see further than he could, let us not forget that we are
standing on his shoulders.
I do not regret in the least the time which I have devoted
to the somewhat tedious work of editing the commentary
of Sayaza, and editing it according to the strictest rules of
critical scholarship. The Veda, I feel convinced, will
occupy scholars for centuries to come, and will take and
maintain for ever its position as the most ancient of books
in the library of mankind. Such a book, and the com-
mentary of such a book, should be edited once for all; and
unless some unexpected discovery is made of more ancient
MSS., I do not anticipate that any future Bekker or
Dindorf will find much to glean for a new edition of Sayama,
or that the text, as restored by me from a collation of the
best MSS. accessible in Europe, will ever be materially
shaken*. It has taken a long time, Iknow; but those who
find fault with me for the delay, should remember that few
® Since the publication of the first volume of the Rig-veda, many new MSS.
have come before me, partly copied for me, partly lent to me for a time by
scholars in India, but every one of them belonged clearly to one of the three
families which I have described in my introduction to the first volume of the
Rig-veda. In the beginning of the first Ashfaka, and occasionally at the
beginning of other Ashfakas, likewise in the commentary on hymns which were
studied by native scholars with particular interest, various readings occur in
some MSS., which seem at first to betoken an independent source, but which
are in reality mere marginal notes, due to more or less learned students of
these MSS. Thus after verse 3 of the introduction one MS. reads: sa praha
nripatim, ragan, siyanfryo mamanugas, sarvam vetty esha vedinam vyakhya-
tritvena, yugyatam. The same MS,, after verse 4, adds; ityukto m&dhavar-
yena virabukkamahtpatiA, anvasat sdyawataryam vedarthasya prakdsane.
T had for a time some hope that MSS. written in Grantha or other South-
Indian alphabets might have preserved an independent text of Sdyava, but
from some specimens of a Grantha MS. collated for me by Mr. Eggeling, I do
not think that even this hope is meant to be realised. The MS. in question
contains a few independent various readings, such as are found in all MSS., and
owe their origin clearly to the jottings of individual students. When at the end
of verse 6, I found the independent reading, vyutpannas tAvata sarva riko
vyakhy4tum arhati, I expected that other various readings of the same character
might follow. But after a few additions in the beginning, and those clearly
taken from other parts of Sayasa's commentary, nothing of real importance
could be gleaned from that MS. I may mention as more important specimens of
marginal notes that, before the first puna’ kidrzsam, on page 44, line 24 (1st ed.),
this MS. reads: athava yagfasya devam iti sambandha/, yagfasya prak4sakam
ityarthak, purohitam iti prithagviseshazam. And again, page 44, line 26,
ΧΧΧΙΪ VEDIC HYMNS.
scholars, if any, have worked for others more than I have
done in copying and editing Sanskrit texts, and that after
all one cannot give up the whole of one’s life to the colla-
tion of Oriental MSS. and the correction of proof-sheets.
The two concluding volumes have long been ready for
Press, and as soon as I can find leisure, they too shall be
printed and published 5",
In now venturing to publish the first volume of my trans-
lation of the Rig-veda, I am fully aware that the fate which
awaits it will be very different from that of my edition of
the text and commentary. It is a mere contribution
towards a better understanding of the Vedic hymns, and
though I hope it may give in the main a right rendering
of the sense of the Vedic poets, I feel convinced that on
many points my translation is liable to correction, and will
sooner or later be replaced by a more satisfactory one. It
is difficult to explain to those who have not themselves
worked at the Veda, how it is that, though we may under-
stand almost every word, yet we find it so difficult to lay
hold of a whole chain of connected thought, and to discover
expressions that will not throw a wrong shade on the
original features of the ancient words of the Veda. We
have, on the one hand, to avoid giving to our translations
too modern a character, or paraphrasing instead of trans-
lating ; while, on the other, we cannot retain expressions
which, if literally rendered in English or any modern
tongue, would have an air of quaintness or absurdity
totally foreign to the intention of the ancient poets. There
are, as all Vedic scholars know, whole verses which, as yet,
yield no sense whatever. There are words the meaning of
before puna kfdvisam, this MS. adds: athava ritvigam vitvigvid (vad) yagva-
nirvahakam hotéram devanim &hvataram ; tatha ratnadhatamam. In the same
line, after ratnaném, we read ramamtyadhananim va, taken from page 46,
line 2. Various readings like these, however, occur on the first sheets only,
soon after the MS. follows the usual and recognised text. [This opinion has
been considerably modified after a complete collation of this MS., made for
me by Dr. Winternitz.] For the later Ash/akas, where all the MSS. are very
deficient, and where an independent authority would be of real use, no Grantha
MS. has as yet been discovered.
5. They have since been printed, but the translation has in consequence been
delayed.
PREFACE TO THE FIRST EDITION. ΧΧΧΙΙ
which we can only guess. Here, no doubt, a continued
study will remove some of our difficulties, and many a
passage that is now dark, will receive light hereafter from a
happy combination. Much has already been achieved by
the efforts of European scholars, but much more remains to
be done; and our only chance of seeing any rapid progress
made lies, I believe, in communicating freely what every
one has found out by himself, and not minding if others
point out to us that we have overlooked the very passage
that would at once have solved our difficulties, that our
conjectures were unnecessary, and our emendations wrong.
True and honest scholars whose conscience tells them that
they have done their best, and who care for the subject on
which they are engaged far more than for the praise of
benevolent or the blame of malignant critics, ought not to
take any notice of merely frivolous censure. There are
mistakes, no doubt, of which we ought to be ashamed, and
for which the only amende honorable we can make is
to openly confess and retract them. But there are others,
particularly in a subject like Vedic interpretation, which we
should forgive, as we wish to be forgiven. This can be
done without lowering the standard of true scholarship or
vitiating the healthy tone of scientific morality. Kindness
and gentleness are not incompatible with earnestness,—far
from it !—and where these elements are wanting, not only
is the joy embittered which is the inherent reward of all
bona fide work, but selfishness, malignity, aye, even un-
truthfulness, gain the upper hand, and the healthy growth
of science is stunted. While in my translation of the Veda
and in the remarks that I have to make in the course of
my commentary, I shall frequently differ from other
scholars, I hope I shall never say an unkind word of men
who have done their best, and who have done what they
have done in a truly scholarlike, that is, in a humble spirit.
It would be unpleasant, even were it possible within the
limits assigned, to criticise every opinion that has been put
forward on the meaning of certain words or on the con-
struction of certain verses of the Veda. I prefer, as much
as possible, to vindicate my own translation, instead of
[32] ς
χχχὶν VEDIC HYMNS.
examining the translations of other scholars, whether Indian
or European. SAyaza’s translation, as rendered into Eng-
lish by Professor Wilson, is before the world. Let those
who take an interest in these matters compare it with the
translation here proposed. In order to give readers who do
not possess that translation, an opportunity of comparing it
with my own, I have for a few hymns printed that as well
as the translations of Langlois and Benfey* on the same page
with my own. Everybody will thus be enabled to judge of
the peculiar character of each of these translations. That
of Sayavza represents the tradition of India; that of
Langlois is the ingenious, but thoroughly uncritical, guess-
work of a man of taste; that of Benfey is the rendering of
a scholar, who has carefully worked out the history of some
words, but who assigns to other words either the traditional
meaning recorded by S4yaza, or a conjectural meaning
which, however, would not always stand the test of an inter-
comparison of all passages in which these words occur. I
may say, in general, that Sayawa’s translation was of great
use to me in the beginning, though it seldom afforded help
for the really difficult passages. Langlois’ translation has
hardly ever yielded real assistance, while I sincerely regret
that Benfey’s rendering does not extend beyond the first
Mandala.
It may sound self-contradictory, if, after confessing the
help which I derived from these translations, I venture to
call my own the first translation of the
Lie Rig-veda. The word translation, however,
raisonnée. has many meanings. I mean by translation,
not a mere rendering of the hymns of the
Rig-veda into English, French, or German, but a full account
of the reasons which justify the translator in assigning such
a power to such a word, and such a meaning to such a
sentence. I mean by translation a real deciphering, a work
like that which Burnouf performed in his first attempts at
a translation of the Avesta,—a traduction raisonnée, if
such an expression may be used. Without such a process,
* In the new edition, Langlois’ translation has been omitted, and those of
Ludwig and Grassmann have been inserted occasionally only.
PREFACE TO THE FIRST EDITION. XXXV
without a running commentary, a mere translation of the
ancient hymns of the Brahmans will never lead to any solid
results. Even if the translator has discovered the right
meaning of a word or of a whole sentence, his mere transla-
tion does not help us much, unless he shows us the process
by which he has arrived at it, unless he places before us
the piéces justificatives of his final judgment. The
Veda teems with words that require a justification ; not so
much the words which occur but once or twice, though
many of these are difficult enough, but rather the common
words and particles, which occur again and again, which we
understand to a certain point, and can render in a vague
way, but which must be defined before they can be trans-
lated, and before they can convey to us any real and
tangible meaning. It was out of the question in a trans-
lation of this character to attempt either an imitation of
the original rhythm or metre, or to introduce the totally
foreign element of rhyming. Such translations may follow
by and by: at present a metrical translation would only
be an excuse for an inaccurate translation.
While engaged in collecting the evidence on which the
meaning of every word and every sentence must be founded,
I have derived the most important assistance from the
Sanskrit Dictionary of Professors Bohtlingk and Roth,
which has been in course of publication during the last
sixteen years. The Vedic portion of that Dictionary may,
I believe, be taken as the almost exclusive work of Professor
Roth, and as such, for the sake of brevity, I shall treat it
in my notes. It would be ungrateful were I not to acknow-
ledge most fully the real benefit which this publication has
conferred on every student of Sanskrit, and my only regret
is that its publication has not proceeded more rapidly, so
that even now years will elapse before we can hope to see
it finished. But my sincere admiration for the work per-
formed by the compilers of that Dictionary does not prevent
me from differing, in many cases, from the explanations of
Vedic words given by Professor Roth. If I do not always
criticise Professor Roth’s explanations when I differ from
him, the reason is obvious. A dictionary without a full
c2
XXXVI VEDIC HYMNS.
translation of each passage, or without a justification of the
meanings assigned to each word, is only a preliminary step
to atranslation. It represents a first classification of the
meanings of the same word in different passages, but it
gives us no means of judging how, according to the opinion
of the compiler, the meaning of each single word should be
made to fit the general sense of a whole sentence. I do
not say this in disparagement, for, in a dictionary, it can
hardly be otherwise ; I only refer to it in order to explain
the difficulty I felt whenever I differed from Professor Roth,
and was yet unable to tell how the meaning assigned by
him to certain words would be justified by the author of
the Dictionary himself. On this ground I have throughout
preferred to explain every step by which I arrived at my
own renderings, rather than to write a running criticism of
Professor Roth's Dictionary. My obligations to him I like
to express thus once for all, by stating that whenever I
found that I agreed with him, I felt greatly assured as
to the soundness of my own rendering, while whenever I
differed from him, I never did so without careful con-
sideration.
The works, however, which I have hitherto mentioned,
though the most important, are by no means the only ones
that have been of use to me in preparing my translation of
the Rig-veda. The numerous articles on certain hymns,
verses, or single words occurring in the Rig-veda, published
by Vedic scholars in Europe and India during the last
thirty years, were read by me at the time of their publica-
tion, and have helped me to overcome difficulties, the very
existence of which is now forgotten. If I go back still
further, I feel that in grappling with the first and the
greatest of difficulties in the study of the Veda, I and many
others are more deeply indebted than it is possible to say,
to one whose early loss has been one of the greatest mis-
fortunes to Sanskrit scholarship. It was in Burnouf’s
lectures that we first learnt what the Veda was, and how
it should form the foundation of all our studies. Not only
did he most liberally communicate to his pupils his valuable
MSS., and teach us how to use these tools, but the results
PREFACE TO THE FIRST EDITION. XXXVII
of his own experience were freely placed at our service, we
were warned against researches which he knew to be useless,
we were encouraged in undertakings which he knew to be
full of promise. His minute analysis of long passages of
Sayaza, his independent interpretations of the text of the
hymns, his comparisons between the words and grammatical
forms, the thoughts and legends of the Veda and Avesta,
his brilliant divination checked by an inexorable sense of
truth, and his dry logical method enlivened by sallies of
humour and sparks of imaginative genius, though not easily
forgotten, and always remembered with gratitude, are
now beyond the reach of praise or blame. Were I to
criticise what he or other scholars have said and written
many years ago, they might justly complain of such criticism.
It is no longer necessary to prove that Nabhanedishzha
cannot mean ‘new relatives,’ or that there never was a race
of Etendhras, or that the angels of the Bible are in no way
connected with the Angiras of the Vedic hymns; and it
would, on the other hand, be a mere waste of time, were I
to attempt to find out who first discovered that in the Veda
deva does not always mean divine, but sometimes means
brilliant. In fact, it could not be done.
In a new subject like that of the interpretation of the
Veda, there are certain things which everybody discovers
who has eyes to see. Their discovery requires so little
research that it seems almost an insult to say that they
were discovered by this or that scholar. Take, for instance,
the peculiar pronunciation of certain words, rendered neces-
sary by the requirements of Vedic metres. I believe that
my learned friend Professor Kuhn was one of the first to
call general attention to the fact that semivowels must fre-
quently be changed into their corresponding vowels, and
that long vowels must sometimes be pronounced as two
syllables. It is clear, however, from Rosen’s notes to the
first Ashfaka (I, 1, 8), that he, too, was perfectly aware of
this fact, and that he recognised the prevalence of this rule,
not only with regard to semivowels (see his note to RV. I,
2, 9) and long vowels which are the result of Sandhi, but
likewise with regard to others that occur in the body of a
XXXVIii VEDIC HYMNS.
word. ‘Animadverte,’ he writes, ‘tres syllabas postremas
vocis adhvar4zém dipodiae iambicae munus sustinentes,
penultima syllaba praeter iambi prioris arsin, thesin quoque
sequentis pedis ferente. Satis frequentia sunt, in hac prae-
sertim dipodiae iambicae sede, exempla syllabae natura
longae in tres moras productae. De qua re nihil quidem
memoratum invenio apud Pingalam aliosque qui de arte
metrica scripserunt : sed numeros ita, ut modo dictum est,
computandos esse, taciti agnoscere videntur, quum versus
una syllaba mancus non eos offendat.’
Now this is exactly the case. The ancient grammarians,
as we shall see, teach distinctly that where two vowels have
coalesced into one according to the rules of Sandhi, they
may be pronounced as two syllables; and though they do
not teach the same with regard to semivowels and long
vowels occurring in the body of the word, yet they tacitly
recognise that rule, by frequently taking its effects for
granted. Thus in Sitra 950 of the Pratisakhya, verse IX,
111, 1, is called an Atyash/i, and the first pada is said to
consist of twelve syllables. In order to get this number,
the author must have read,
aya ru#d harizyA pundnak.
Immediately after, verse IV, 1, 3, is called a Dhr#ti, and the
first pada must again have twelve syllables. Here there-
fore the author takes it for granted that we should read,
sakhe sakhdyam abhy ἃ vavritsva*.
No one, in fact, with any ear for rhythm, whether Saunaka
and Pingala, or Rosen and Kuhn, could have helped ob-
serving these rules when reading the Veda. But it is quite
a different case when we come to the question as to which
words admit of such protracted pronunciation, and which
do not. Here one scholar may differ from another according
to the view he takes of the character of Vedic metres, and
here one has to take careful account of the minute and
* See also Sfitra 937 seq. I cannot find any authority for the statement of
Professor Kuhn (Beitriige, vol. iii, p. 114) that, according to the Rik-pratisikhya,
it is the first semivowel that must be dissolved, unless he referred to the
remarks of the commentator to Sitra 973.
PREFACE TO THE FIRST EDITION. ΧΧΧΙΧ
ingenious observations contained in numerous articles by
Professors Kuhn, Bollensen, Grassmann, and others.
With regard to the interpretation of certain words and
sentences too, it may happen that explanations which have
taxed the ingenuity of some scholars to the utmost, seem
to others so self-evident that they would hardly think of
quoting anybody’s name in support of them, to say nothing
of the endless and useless work it would entail, were we
obliged always to find out who was the first to propose this
or that interpretation. It is impossible here to lay down
general rules :—each scholar must be guided by his own
sense of justice to others and by self-respect. Let us take
one instance. From the first time that I read the fourth
hymn of the Rig-veda, I translated the fifth and sixth
verses :
utd bruvantu παλ nidaf nif anydtak Ait 4rata,
dddhan4A indre {t ἀύναλ,
utd nak su-bhagan arf vokéyuk dasma krishfdyah,
sy4ma {t indrasya sarmani.
1. Whether our enemies say, ‘Move away elsewhere, you
who offer worship to Indra only, —
2. Or whether, O mighty one, all people call us blessed :
may we always remain in the keeping of Indra.
About the general sense of this passage I imagined there
could be no doubt, although one word in it, viz. arfh, re-
quired an explanation. Yet the variety of interpretations
proposed by different scholars is extraordinary. First, if
we look to SAyaza, he translates :
1. May our priests praise Indra! O enemies, go away
from this place, and also from another place! Our priests
(may praise Indra), they who are always performing wor-
ship for Indra.
2. O destroyer of enemies! may the enemy call us pos-
sessed of wealth; how much more, friendly people! May
we be in the happiness of Indra!
Professor Wilson did not follow Sayama closely, but
translated :
1. Let our ministers, earnestly performing his worship,
xl VEDIC HYMNS.
exclaim: Depart, ye revilers, from hence and every other
place (where he is adored).
2. Destroyer of foes, let our enemies say we are pros-
perous: let men (congratulate us). May we ever abide in
the felicity (derived from the favour) of Indra.
Langlois translated :
1. Que (ces amis), en fétant Indra, puissent dire: Vous,
qui étes nos adversaires, retirez-vous loin d’ici.
2. Que nos ennemis nous appellent des hommes fortunés,
placés que nous sommes sous la protection d’Indra.
Stevenson translated :
1. Let all men again join in praising Indra. Avaunt ye
profane scoffers, remove from hence, and from every other
place, while we perform the rites of Indra.
2. O foe-destroyer, (through thy favour) even our enemies
speak peaceably to us, the possessors of wealth; what
wonder then if other men do so. Let us ever enjoy the
happiness which springs from Indra’s blessing.
Professor Benfey translated :
1. And let the scoffers say, They are rejected by every
one else, therefore they celebrate Indra alone.
2. And may the enemy and the country proclaim us as
happy, Ὁ destroyer, if we are only in Indra’s keeping®.
Professor Roth, s.v. anydata#, took this word rightly in
the sense of ‘to a different place,’ and must therefore have
taken that sentence ‘move away elsewhere’ in the same
sense in which I take it. Later, however, s.v. ar, he cor-
rected himself, and proposed to translate the same words
by ‘you neglect something else.’
Professor Bollensen (Orient und Occident, vol. ii, p. 462),
41 add Grassmann’s and Ludwig's renderings:
Grassmann: Mag spottend sagen unser Feind:
‘Kein Andrer kiimmert sich um sie;
Drum feiern Indra sie allein.’
Und gliicklich mogen, Michtiger!
Die Freundesstimme nennen uns,
Nur wenn wir sind in Indra’s Schutz.
Ludwig: Mégen unsere tadler sagen: sogar noch anderes entgeht euch
(dabei), wenn ibr dienst dem Indra tut.
Oder mége uns gliickselige nennen der fromme, so nennen, o wundertiter,
die (fiinf) volker, in Indra’s schutze mdgen wir sein.
PREFACE TO THE FIRST EDITION. xli
adopting toa certain extent the second rendering of Professor
Roth in preference to that of Professor Benfey, endeavoured
to show that the ‘something else which is neglected,’ is not
something indefinite, but the worship of all the other gods,
except Indra.
It might, no doubt, be said that every one of these trans-
lations contains something that is right, though mixed up
with a great deal that.is wrong; but to attempt for cvery
verse of the Veda to quote and to criticise every previous
translation, would be an invidious and useless task. In the
case just quoted, it might seem right to state that Professor
Bollensen was the first to see that ar{Z should be joined
with kvishédya, and that he therefore proposed to alter it
to ari#, as anom. plur. But on referring to Rosen, I find
that, to a certain extent, he had anticipated Professor Bol-
lensen’s remark, for though, in his cautious way, he abstained
from altering the text, yet he remarked: Possitne arik
pluralis esse, contracta terminatione, pro arayah?
After these preliminary remarks I have to say a few
Plan of the words on the general plan of my translation.
work. I do not attempt as yet a translation of the
whole of the Rig-veda, and I therefore considered myself at
liberty to group the hymns according to the deities to which
they are addressed. By this process, I believe, a great advan-
tage is gained. We see at one glance all that has been
said of a certain god, and we gain a more complete insight
into his nature and character. Something of the same kind
had been attempted by the original collectors of the ten
books, for it can hardly be by accident that each of them
begins with hymns addressed to Agni, and that these are
followed by hymns addressed to Indra. The only excep-
tion to this rule is the eighth Mandala, for the ninth being
devoted to one deity, to Soma, can hardly be accounted an
exception. But if we take the Rig-veda as a whole, we
find hymns, addressed to the same deities, not only
scattered about in different books, but not even grouped
together when they occur in one and the same book. Here,
as we lose nothing by giving up the old arrangement, we
xlii VEDIC HYMNS.
are surely at liberty, for our own purposes, to put together
such hymns as have a common object, and to place before
the reader as much material as possible for an exhaustive
study of each individual deity.
I give for each hymn the Sanskrit original* in what is
known as the Pada text, i.e. the text in which all words
(pada) stand by themselves, as they do in Greek or Latin,
without being joined together according to the rules of
Sandhi. The text in which the words are thus joined, as
they are in all other Sanskrit texts, is called the Samhita
text. Whether the Pada or the Samhita text be the more
ancient, may seem difficult to settle. As far as I can judge,
they seem to me, in their present form, the product of the
same period of Vedic scholarship. The Pratisakhyas, it is
true, start from the Pada text, take it, as it were, for
granted, and devote their rules to the explanation of those
changes which that text undergoes in being changed into
the Samhita text. But, on the other hand, the Pada text
in some cases clearly presupposes the Samhita text. It
leaves out passages which are repeated more than once,
while the Samhita text always repeats these passages; it
abstains from dividing the termination of the locative plural
su, whenever in the Samhita text, i.e. according to the rules
of Sandhi, it becomes shu; hence nadishu, agishu, but ap-su;
and it gives short vowels instead of the long ones of the
Samhit4, even in cases where the long vowels are justified
by the rules of the Vedic language. It is certain, in fact,
that neither the Pada nor the Samhita text, as we now
possess them, represents the original text of the Veda.
Both show clear traces of scholastic influences. But if we
try to restore the original form of the Vedic hymns, we
shall certainly arrive at some kind of Pada text rather than
at a Samhita text; nay, even in their present form, the
original metre and rhythm of the ancient hymns of the Xzshis
are far more perceptible when the words are divided, than
when we join them together throughout according to the
rules of Sandhi. Lastly, for practical purposes, the Pada
text is far superior to the Samhita text in which the final
® This is left out in the second edition.
PREFACE TO THE FIRST EDITION. xliii
and initial letters, that is, the most important letters of
words, are constantly disguised, and liable therefore to
different interpretations. Although in some passages we
may differ from the interpretation adopted by the Pada
text, and although certain Vedic words have, no doubt,
been wrongly analysed and divided by Sakalya, yet such
cases are comparatively few, and where they occur, they
are interesting as carrying us back to the earliest attempts
of Vedic scholarship. In the vast majority of cases the
divided text, with a few such rules as we have to observe
in reading Latin, nay, even in reading Pali verses, brings
us certainly much nearer to the original utterance of the
ancient Xishis than the amalgamated text.
The critical principles by which I have been guided in
editing for the first time the text of the Rig-veda, require
Principles of @few words of explanation, as they have lately
criticism. been challenged on grounds which, I think,
rest on a complete misapprehension of my previous state-
ments on this subject.
As far as we are able to judge at present, we can hardly
speak of various readings in the Vedic hymns, in the usual
sense of that word. Various readings to be gathered from
a collation of different MSS., now accessible to us, there
are none. After collating a considerable number of MSS.,
I have succeeded, I believe, in fixing on three representative
MSS., as described in the preface to the first volume of my
edition of the Rig-veda. Even these MSS. are not free
from blunders,—for what MS. is p—but these blunders have
no claim to the title of various readings. They are lapsus
calami, and no more; and, what is important, they have
not become traditional *.
* Thus X, 101, 2, one of the Pada MSS. (P 2) reads distinctly yag#tém pra
krinuta sakhfyaA, but all the other MSS. have nayata, and there can be little
doubt that it was the frequent repetition of the verb kr# in this verse which
led the writer to substitute krinuta for nayata. No other MS., as far as I am
aware, repeats this blunder. In IX, 86, 34, the writer of the same MS. puts
ragasi instead of dhavasi, because his eye was caught by raga in the preceding
line. Χ, 16,5, the same MS. reads sim gakkhasva instead of gakkhatim, which
is supported by S 1, S 2, P 1, while S 3 has a peculiar and more important
reading, gakéhatat. X, 67, 6, the same MS. P 2 has vi 4akartha instead of
vi dakarta.
A number of various readings which have been gleaned from Pandit Tara-
xliv VEDIC HYMNS.
The text, as deduced from the best MSS. of the Samhita
text, can be controlled by four independent checks. The
first is, of course, a collation of the best MSS. of the
Samhita text.
The second check to be applied to the Samhita text is a
comparison with the Pada text, of which, again, I possessed
at least one excellent MS., and several more modern
copies.
The third check was a comparison of this text with
Sayama’s commentary, or rather with the text which is
presupposed by that commentary. In the few cases where
the Pada text seemed to differ from the Samhit4 text, a
note was added to that effect, in the various readings of my
edition ; and the same was done, at least in all important
cases, where Sayana clearly followed a text at variance
with our own.
The fourth check was a comparison of any doubtful
passage with the numerous passages quoted in the Prati-
sakhya.
These were the principles by which I was guided in the
critical restoration of the text of the Rig-veda, and I believe
I may say that the text as printed by me is more correct
than any MS. now accessible, more trustworthy than the
text followed by Sayama, and in all important points identi-
cally the same with that text which the authors of the
natha’s Tulddanadipaddhati (see Triibner’s American and Oriental Literary
Record, July 31, 1868) belong to the same class. They may be due either to
the copyists of the MSS. which Pandit Taranatha used while compiling his
work, or they may by accident have crept into his own MS. Anyhow, not one
of them is supported either by the best MSS. accessible in Europe, or by any
passage in the Pratisaékhya.
RV. IX, 11, 2, read devayu instead of devayuh ὃ.
IX, 11, 4, ,, arata arkate >,
IX, 14, 3, ,, yad? sabandhavak Ν᾿ yaddiptabandhavas ὃ.
IX, 16, 3, ,, anaptam » anuptam »,
IX, 17,2, ,, suvanasa stuvanasa »,
IX, 21, 2, ,, pravrtzvanto pravrinvato >,
IX, 48, 2, ,, samvrikta 9 samyukta >,
IX, 49,1, ,, no*pim * no yam ὃ.
IX, 54, 3, »,, 5θιγαά » sdryam>,
IX, 59, 3, ,, sida ni » 5164},
> As printed by Pandit Taranatha.
PREFACE TO THE FIRST EDITION. xlv
Pratisakhya followed in their critical researches in the fifth
or sixth century before our era. I believe that starting
from that date our text of the Veda is better authenticated,
and supported by a more perfect apparatus criticus,
than the text of any Greek or Latin author, and I do not
think that diplomatic criticism can ever go beyond what
has been achieved in the constitution of the text of the
Vedic hymns,
Far be it from me to say that the editio princeps of
the text thus constituted was printed without mistakes.
pees But most of these mistakes are mistakes
Romanised Re- Which no attentive reader could fail to detect.
περί ος Cases like II, 35,1, where gdégishat instead
of géshishat was printed three times, so as
to perplex even Professor Roth, or II, 12, 14, where sasa-
mAndm occurs three times instead of sasam4nam, are, I
believe, of rare occurrence. Nor do I think that, unless
some quite unexpected discoveries are made, there ever
will be a new critical edition, or, as we call it in Germany,
a new recension of the hymns of the Rig-veda. If by col-
lating new MSS., or by a careful study of the Pratisakhya,
or by conjectural emendations, a more correct text could
have been produced, we may be certain that a critical
scholar like Professor Aufrecht would have given us such a
text. But after carefully collating several MSS. of Pro-
fessor Wilson’s collection, and after enjoying the advantage
of Professor Weber’s assistance in collating the MSS. of the
Royal Library at Berlin, and after a minute study of the
Pratisakhya, he frankly states that in the text of the Rig-veda,
transcribed in Roman letters, which he printed at Berlin, he
followed my edition, and that he had to correct but a small
number of misprints. For the two Mazdalas which I had not
yet published, I lent him the very MSS. on which my edition
is founded ; and there will be accordingly but few passages
in these two concluding Mazdalas, which I have still to
publish, where the text will materially differ from that of
his Romanised transcript.
No one, I should think, who is at all acquainted with the
tules of diplomatic criticism, would easily bring himself to
xlvi VEDIC HYMNS.
touch a text resting on such authorities as the text of
the Rig-veda. What would a Greek scholar give, if he
could say of Homer that his text was in every word,
in every syllable, in every vowel, in every accent, the
same as the text used by Peisistratos in the sixth century
B.c.! A text thus preserved in its integrity for so many
centuries, must remain for ever the authoritative text of the
Veda.
To remove, for instance, the eleven hymns 49-59 in the
eighth Mazdala from their proper place, or count them by
Valakhilya themselves as Valakhilya* hymns, seems to
Hymns. me, though no doubt perfectly harmless,
little short of a critical sacrilege. Why Sdyaza does not
explain these hymns, I confess I do not know"; but what-
ever the reason was, it was not because they did not exist
at his time, or because he thought them spurious. They
are regularly counted in K4tyayana’s Sarvanukrama, though
here the same accident has happened. One commentator,
Shadgurusishya, the one most commonly used, does not
explain them ; but another commentator, Gagannatha, does
explain them, exactly as they occur in the Sarvanukrama,
only leaving out hymn 58. That these hymns had some-
thing peculiar in the eyes of native scholars, is clear enough.
They may for a time have formed a separate collection, they
4 The earliest interpretation of the name Valakhilya is found in the Taittirtya-
firanyaka, I, 23. We are told that Prag@pati created the world, and in the
process of creation the following interlude occurs :
sa tapoxtapyata. sa tapas taptva sarfram adhinuta. tasya yan mamsam
Asft tatoxru#4h ketavo vatarasana rishaya udatish¢Aan. ye nakh&s, te vaikha-
nasdk. ye balas, te balakhilyaA.
He burned with emotion. Having bumt with emotion, he shook his body.
From what was his flesh, the A:shis, called Aruvas, Ketus, and Vatarasanas,
sprang forth. His nails became the VaikhAnasas, his hairs the Balakhilyas.
The author of this allegory therefore took bala or vala in valakhilya, not in
the sense of child, but identified it with bala, hair.
The commentator remarks with regard to tapas: n4tra tapa upavasadirpam,
kimtu srashfavyam vastu kidrisam iti paryalofanar(pam.
> A similar omission was pointed out by Professor Roth. Verses 21-24 of
the 53rd hymn of the third Mamdala, which contain imprecations against
Vasish¢ha, are left out by the writer of a Pada MS., and by a copyist of
S4yana’s commentary, probably because they both belonged to the family of
Vasishtka. See my first edition of the Rig-veda, vol. ii, p. lvi, Notes.
PREFACE TO THE FIRST EDITION. xl vii
may have been considered of more modern origin *®. I shall
go even further than those who remove these hymns from
the place which they have occupied for more than two
thousand years. I admit they disturb the regularity both
of the Mamdala and the Ash¢zaka divisions, and I have
pointed out myself that they are not counted in the ancient
Anukramanis ascribed to Saunaka; (History of Ancient
Sanskrit Literature, p. 220.) But,on the other hand, verses
taken from these hymns occur in all the other Vedas?;
they are mentioned by name in the Brahmaaas (Ait. Br. V,
15; VI, 24), the Aranyakas (Ait. Ar. V, 10, p. 445), and the
Sdtras (Asv. Srauta Sdtras, VITI, 2, 3), while they are never
included in the manuscripts of Parisishtas or Khilas or
apocryphal hymns, nor mentioned by Katy4yana as mere
Khilas in his Sarvanukrama. Ejight® of them are men-
tioned in the Brthaddevata, without any allusion to their
apocryphal character :
Pardzy ash/au tu sdktany vishiz4m tigmategasdm,
Aindrazy atra tu shadvimsahk pragatho bahudaivatak.
Rig anty4gner afety agniz sdryam antyapado gagau.
Praskanvas ka prishadhras ka pradad yad vastu kimana
Bharid iti tu sdktabhyam akhilam parikirtitam.
Aindrézy ubhayam ity atra sha/ 4gneyat pardzi tu.
‘The next eight hymns belong to Rishis of keen intel-
lect ἃ; they are addressed to Indra, but the 26th PragAtha
* Sayama (RV. X, 88, 18) quotes these hymns as Valakhilya-samhitaé. In
the Mahabharata XII, 59; 110 seq. the Valakhilyas are called the ministers of
King Vainya, whose astrologer was Garga, and his domestic priest Sukra ; see
Kem, Brshat-samzhita, transl. p. 11.
> This is a criterion of some importance, and it might have been mentioned,
for instance, by Professor Bollensen in his interesting article on the Dvipada
Virag hymns ascribed to Pardsara (I, 65-70) that not a single verse of them
occors in any of the other Vedas.
¢ Sayama in his commentary (RV. X, 27, 15) speaks of eight, while in the
Ait. Ar. V, 10, the first six are quoted (containing fifty-six verses, comm.), as
being used together for certain sacrificial purposes.
4 Lest Saunaka be suspected of having applied this epithet, tigmategas, to
the Valakhilyas in order to fill the verse (padap(iraz4rtham), I may point out
that the same epithet is applied to the Valakhilyas in the Maitry-upanishad 3, 3.
The nom. plur. which occurs there is tigmategasi#, and the commentator
remarks: tigmategasas tivrategasoxty{rgitaprabhavas; tegasi ityevamvidha
etabshakhasahketapashas kAandasahk sarvatra. See also Maitr. Up. VI, 29.
xlvili VEDIC HYMNS.
(VIII, 54, 3-4, which verses form the 26th couplet, if count-
ing from VIII, 49,1) is addressed to many gods. The last
verse (of these eight hymns), VIII, 56, 5, beginning with
the words akety agni#, is addressed to Agni, and the last
foot celebrates SQrya. Whatsoever Praskazva and Prisha-
dhra gave (or, if we read prishadhraya, whatever Praskanva
gave to Prishadhra), all that is celebrated in the two hymns
beginning with bhdrit. After the hymn addressed to Agni
(VIII, 60), there follow six hymns addressed to Indra,
beginning with ubhayam.’
But the most important point of all is this, that these
hymns, which exist both in the Pada and Samhit4 texts, are
quoted by the Pratisikhya, not only for general purposes,
but for special passages occurring in them, and nowhere
else. Thus in Sdtra 154, hetdyaé is quoted as one of the
few words which do not require the elision of a following
short a. In order to appreciate what is implied by this
special quotation, it is necessary to have a clear insight into
the mechanism of the Pratisékhya. Its chief object is to
bring under general categories the changes which the sepa-
rate words of the Pada text undergo when joined together
in the Arsht Samhita, and to do this with the utmost
brevity possible. Now the Sandhi rules, as observed in the
Samhita of the Rig-veda, are by no means so uniform and
regular as they are in later Sanskrit, and hence it is some-
times extremely difficult to bring all the exceptional cases
under more or less general rules. In our passage the
author of the Pratisikhya endeavours to comprehend all
the passages where an initial a in the Veda is not elided
after a final e oro. Inordinary Sanskrit it would be always
elided, in the Samhita it is sometimes elided, and sometimes
not. Thus the Pratisakhya begins in Sdtra 138 by stating
that if the short a stands at the beginning of a pAda or foot,
it is always elided. Why it should be always elided in the
very place where the metre most strongly requires that it
should be pronounced, does not concern the author of the
Pratisdkhya. He is a statistician, not a grammarian, and
he therefore simply adds in Sdtra 153 the only three excep-
tional passages where the a, under these very circumstances,
PREFACE TO THE FIRST EDITION. xlix
happens to be not elided. He then proceeds in Stra 139
to state that a is elided even in the middle of a pada, pro-
vided it be light, followed by y or v, and these, y or v, again
followed by a light vowel. Hence the Samhita writes te
svadan, soz yim, but not sikshantosvratam, for here the a
of avratam is heavy; nor mitramaho:vadyat, for here the
a following the v is heavy
Then follows again an extension of this rule, viz. in the
case of words ending in 4vo. After these, a short a, even
if followed by other consonants besides y or v, may be
elided, but the other conditions must be fulfilled, i.e. the
short a must be light, and the vowel of the next syllable
must again be light. Thus the Samhita writes indeed gavo
sbhita4, but not g4voxgman, because here the a is heavy,
being followed by two consonants.
After this, a more general rule is given, or, more cor-
rectly, a more comprehensive observation is made, viz. that
under all circumstances initial a is elided, if the preceding
word ends in aye, ayak, ave, or avak. As might be
expected, however, so large a class must have numerous
exceptions, and these can only be collected by quoting
every word ending in these syllables, or every passage in
which the exceptions occur. Before these exceptions are
enumerated, some other more or less general observations
are made, providing for the elision of initial a. Initial a,
according to Sitra 142, is to be elided if the preceding
word is va, and if this va# is preceded by ἃ, na, pra, kva,
kitrak, savité, eva, or kak. There is, of course, no intel-
ligible reason why, if these words precede va&, the next a
should be elided. It is a mere statement of facts, and,
generally speaking, these statements are minutely accurate.
There is probably no verse in the whole of the Rig-veda
where an initial a after vad is elided, unless these very
words precede, or unless some other observation has been
made to provide for the elision of the a. For instance, in
V, 25,1, we find vak preceded by akkfa, which is not among
the words just mentioned, and here the Samhita does not
elide the a of agnim, which follows after va#. After all
these more or less general observations as to the elision of
[32] d
] VEDIC HYMNS.
an initial a are thus exhausted, the author of the Prati-
sakhya descends into particulars, and gives lists, first, of
words the initial a of which is always elided ; secondly, of
words which, if preceding, require under all circumstances
the elision of the initial a of the next word, whatever may
have been said to the contrary in the preceding Sitras.
Afterwards, he gives a number of passages which defy all
rules, and must be given on their own merits, and as they
stand in the Samhita. Lastly, follow special exceptions
to the more or less general rules given before. And here,
among these special exceptions, we see that the author of
the PrAtisakhya finds it necessary to quote a passage from a
Valakhilya hymn in which hetdya# occurs, i.e. a word
ending in ayak, and where, in defiance of Siatra 141, which
required the elision of a following initial a under all circum-
stances (sarvatha), the initial a of asya is not elided; VIII,
50, 2, Samhita, satdnik4 hetdyo asya. It might be objected
that the Pratisakhya only quotes hetaya/ as an exceptional
word, and does not refer directly to the verse in the
Valakhilya hymn. But fortunately hetdya% occurs but
twice in the whole of the Rig-veda; and in the other
passage where it occurs, I, 190, 4, neither the rule nor the
exception as to the elision of an initial a, could apply.
The author of the Pratisakhya therefore makes no distinc-
tion between the Valakhilya and any other hymns of the
Rig-veda, and he would have considered his phonetic
statistics equally at fault, if it had been possible to quote
one single passage from the hymns VIII, 49 to 59, as con-
travening his observations, as if such passages had been
alleged from the hymns of Vasish¢#a or Visvamitra.
It would lead me too far, were I to enter here into similar
cases in support of the fact that the Pratisikhya makes no
distinction between the Valakhilya and any other hymns of
the Rig-veda-samhita*. But I doubt whether the bearing
of this fact has ever been fully realised. Here we see that
the absence of the elision of a short a which follows after a
word ending in ayad, was considered of sufficient importance
* The Pratisikhya takes into account both the Sakala and Bashkala sakhas,
as may be seen from Siitra 1057.
PREFACE TO THE FIRST EDITION. li
to be recorded in a special rule, because in most cases the
Samhita elides an initial a, if preceded by a word ending in
ayaz. What does this prove? It proves, unless all our
views on the chronology of Vedic literature are wrong, that
in the fifth century B.C. at least, or previously rather to the
time when the Pratisakhya was composed, both the Pada
and the Samhitd texts were so firmly settled that it was im-
possible, for the sake of uniformity or regularity, to omit
one single short a; and it proves a fortiori, that the
hymn in which that irregular short a occurs, formed at that
time part of the Vedic canon. I confess I feel sometimes
frightened by the stringency of this argument, and I should
like to see a possibility by which we could explain the
addition, not of the Valakhilya hymns only, but of other
much more modern sounding hymns, at a later time than
the period of the Pratisakhyas. But until that possibility
is shown, we must abide by our own conclusions; and then
I ask, who is the critic who would dare to tamper with a
canon of scripture of which every iota was settled before the
time of Cyrus, and which we possess in exactly that form
in which it is described to us by the authors of the
Pratisakhyas? I say again, that Iam not free from mis-
givings on the subject, and my critical conscience would be
far better satisfied if we could ascribe the Pratisakhya and
all it presupposes to a much later date. But until that is
done, the fact remains that the two divergent texts, the
Pada and Samhita, which we now possess, existed, as we
now possess them, previous to the time of the Pratisakhya.
They have not diverged nor varied since, and the vertex to
which they point, starting from the distance of the two
texts as measured by the Prdtisdkhya, carries us back far
beyond the time of Saunaka, if we wish to determine the
date of the first authorised collection of the hymns, both in
their Pada and in their Samhita form.
Instances abound, if we compare the Pada and Samhita
texts, where, if uniformity between the two texts had been
the object of the scholars of the ancient Parishads, the
lengthening or shortening of a vowel would at once have
removed the apparent discordance between the two tradi-
d2
lit VEDIC HYMNS.
tional texts. Nor should it be supposed that such minute
discordances between the two, as the length or shortness of
a vowel, were always rendered necessary by the require-
ments of the metre, and that for that reason the ancient
students or the later copyists of the Veda abstained from
altering the peculiar spelling of words, which seemed re-
quired by the exigencies of the metre in the Samhita text,
but not in the Pada text. Though this may be true in
some cases, it is not so in all. There are short vowels in
the Samhita where, according to grammar, we expect long
vowels, and where, according to metre, there was no neces-
sity for shortening them. Yet in these very places all the
MSS. of the Samhit4 text give the irregular short, and all
the MSS. of the Pada text the regular long vowel, and the
authors of the Pratisakhyas bear witness that the same
minute difference existed at their own time, nay, previous to
their own time. In VII, 60, 12, the Samhita text gives :
iyam deva purcéhitir yuvabhyam yag#éshu mitravaruzdv
akari.
This primacy, O (two) gods, was made for you two, O
Mitra and Varuaa, at the sacrifices !
Here it is quite clear that deva is meant for a dual, and
ought to have been deva or devau. The metre does not
require a short syllable, and yet all the Samhita MSS. read
deva, and all the Pada MSS. read devA; and what is more
important, the authors of the Pratisikhya had to register
this small divergence of the two texts, which existed in their
time as it exists in our own *.
Nor let it be supposed, that the writers of our MSS. were
so careful and so conscientious that they would, when
copying MSS., regulate every consonant or vowel according
to the rules of the Pratisikhya. This is by no means
the case. The writers of Vedic MSS. are on the whole
more accurate than the writers of other MSS., but their
learning does not seem to extend toa knowledge of the
minute rules of the Pratisakhya, and they will commit
® See Pratisikhya, Sfitra 309 seqq., where several more instances of the same
kind are given. I should prefer to take devapurohiti as one word, but that was
not the intention of the authors of the Samhita and Pada texts.
PREFACE TO THE FIRST EDITION. liii
occasionally the very mistakes against which they are
warned by the Pratisakhya. Thus the Pratisdkhya (Sdtra
799) warns the students against a common mistake of
changing vaiyasva into vayyasva, i.e. by changing ai to a,
and doubling the semivowel y. But this very mistake
occurs in S2, and another MS. gives vaiyyasva. See
p- lvi.
If these arguments are sound, and if nothing can be said
against the critical principles by which I have been guided
Aufrecht’s in editing the text of the Rig-veda, if the
mistakes. fourfold check, described above, fulfils every
requirement that could be made for restoring that text
which was known to Sayama, and which was known, probably
2000 years earlier, to the authors of the Pratisakhyas, what
can be the motives, it may fairly be asked, of those who
clamour for a new and more critical edition, and who
imagine that the editio princeps of the Rig-veda will
share the fate of most of the editiones principes of the
Greek and Roman classics, and be supplanted by new
editions founded on the collation of other MSS.? No one
could have rejoiced more sincerely than I did at the publi-
cation of the Romanised transliteration of the Rig-veda,
carried out with so much patience and accuracy by Pro-
fessor Aufrecht. It showed that there was a growing
interest in this, the only true Veda; it showed that even
those who could not read Sanskrit in the original Devan4-
gari, wished to have access to the original text of these
ancient hymns ; it showed that the study of the Veda had
a future before it like no other book of Sanskrit literature.
My learned friend Professor Aufrecht has been most
unfairly charged with having printed this Romanised text
me insciente velinvito. My edition is publici juris,
like any edition of Homer or Plato, and anybody might,
with proper acknowledgment, have reprinted it, either in
Roman or Devanagari letters. But far from keeping me
in ignorance of his plan, Professor Aufrecht applied to me
for the loan of the MSS. of the two Mazdalas which I had
not yet published, and I lent them to him most gladly,
because, by seeing them printed at once, I felt far less
liv VEDIC HYMNS,
guilty in delaying the publication of the last volumes of my
edition of the text and commentary. Nor could anything
have been more honourable than the way in which Pro-
fessor Aufrecht speaks of the true relation of his Romanised
text to my edition. That there are misprints, and I, speak-.
ing for myself, ought to say mistakes also, in my edition of
the Rig-veda, I know but too well; and if Professor
Aufrecht, after carefully transcribing every word, could
honestly say that their number is small, I doubt whether
other scholars will be able to prove that their number is
large. I believe I may with the same honesty return Pro-
fessor Aufrecht’s compliment, and considering the great
difficulty of avoiding misprints in Romanised transcripts,
I have always thought and I have always said that his
reprint of the hymns of the Veda is remarkably correct and
accurate. What, however, I must protest against, and
what, I feel sure, Professor Aufrecht himself would equally
protest against, is the supposition, and more than supposi-
tion of certain scholars, that wherever this later Latin
transcript differs from my own Devanagari text, Professor
Aufrecht is right, and Iam wrong; that his various readings
rest on the authority of new MSS., and constitute in fact a
new recension of the Vedic hymns. Against this supposi-
tion I must protest most strongly, not for my own sake, but
for the sake of the old book, and, still more, for the sake of
the truth. No doubt it is natural to suppose that where a
later edition differs from a former edition, it does so inten-
tionally ; and I do not complain of those who, without
being able to have recourse to MSS. in order to test the
authority of various readings, concluded that wherever the
new text differed from the old, it was because the old text
was at fault. In order to satisfy my own conscience on this
point, I have collated a number of passages where Pro-
fessor Aufrecht’s text differs from my own, and I feel
satisfied that in the vast majority of cases, 1 am right and
he is wrong, and that his variations do not rest on the
authority of MSS. I must not shrink from the duty of
making good this assertion, and I therefore proceed to an
examination of such passages as have occurred to me on
PREFACE TO THE FIRST EDITION. lv
occasionally referring to his text, pointing out the readings
both where he is right, and where he is wrong. The
differences between the two texts may appear trifling, but
I shall not avail myself of that plea. On the contrary, I
quite agree with those scholars who hold that in truly
critical scholarship there is nothing trifling. Besides, it is
in the nature of the case that what may, by a stretch of the
word, be called various readings in the Veda, must be con-
fined to single letters or accents, and can but seldom extend
to whole words, and never to whole sentences. I must
therefore beg my readers to have patience while I endeavour
to show that the text of the Rig-veda, as first published
by me, though by no means faultless, was nevertheless not
edited in so perfunctory a manner as some learned critics
seem to suppose, and that it will not be easy to supplant
it either by a collation of new MSS., such as are accessible
at present, or by occasional references to the PratisAkhya.
I begin with some mistakes of my own, mistakes which
I might have avoided, if I had always consulted the
Pratisakhya, where single words or whole passages of
the Veda are quoted. Some of these mistakes have been
removed by Professor Aufrecht, others, however, appear in
his transcript as they appear in my own edition.
I need hardly point out passages where palpable mis-
prints in my edition have been repeated in Professor
Aufrecht’s text. I mean by palpable misprints, cases
where a glance at the Pada text or at the SamhitA text
or a reference to Sdyama’s commentary would show at
once what was intended. Thus, for instance, in VI, 15, 3,
vridhé, as I had printed in the Samhita, was clearly a
misprint for vvidhdé, as may be seen from the Pada, which
gives vridhah, and from Sayava. Here, though Professor
Aufrecht repeats vridhé, I think it hardly necessary to
show that the authority of the best MSS. (S 2 alone
contains a correction of vridhoé to vridhé) is in favour of
vridhah, whatever we may think of the relative value of
these two readings. One must be careful, however, in
a text like that of the Vedic hymns, where the presence
or absence of a single letter or accent begins to become
lvi VEDIC HYMNS.
the object of the most learned and painstaking discussions,
not to claim too large an indulgence for misprints. A
misprint in the Samhita, if repeated in the Pada, or if
admitted even in the commentary of S4yama, though it
need not be put down to the editor’s deplorable ignorance,
becomes yet a serious matter, and I willingly take all the
blame which is justly due for occasional accidents of this
character. Such are, for instance, II, 12, 14, sasamandm
instead of sasam4ndm; I, 124, 4, sudhyuvad, in the Pada,
instead of sundhyiva#; and the substitution in several
places of a short u instead of a long ἃ in such forms
as sisavama, when occurring in the Pada; cf. I, 166, 14;
167, 9.
It is clear from the Pratisakhya, Sdtra 819 and 163, 5,
that the words ati indra in IV, 29, 1, should not be joined
together, but that the hiatus should remain. Hence
atindra, as printed in my edition and repeated in Professor
Aufrecht’s, should be corrected, and the hiatus be pre-
served, as it is in the fourth verse of the same hymn, ati
itthd. MSS. 51, S 3 are right; in S 2 the words are
joined.
It follows from Sftra 799 that to double the y in
vaiyasva is a mistake, but a mistake which had to be
pointed out and guarded against as early as the time of
the Pratisakhya. In VIII, 26, 11, therefore, vaiyyasvasya,
as printed in my edition and repeated in Professor Auf-
recht’s, should be changed to vaiyasvasya. MSS.S1,S3
are right, likewise P 1, P 2; but S 2 has the double
mistake vayyasvasya, as described in the Pratisakhya;
another MS. of Wilson’s has vaiyy. The same applies
to VIII, 23, 24, and VIII, 24,23. P 1 admits the mistaken
spelling vayyasva.
Some corrections that ought to be made in the Pada-
patha only, as printed in my edition, are pointed out in
a note to Sitra 738 of the Pratisikhya. Thus, according
to Sdtra 583, 6, srdyd4% in the Pada text of II, 10, 2,
should be changed to sruy4%. MSS. P 1, P 2 have the
short u.
In V, 7, 8, I had printed su&ik shma, leaving the a of
PREFACE TO THE FIRST EDITION. lvii
shma short in accordance with the Pratisdkhya, Sdtra 514,
where a string of words is given before which sma must not
be lengthened, and where under No. 11 we find yasmai.
Professor Aufrecht has altered this, and gives the 4 as
long, which is wrong. The MSS. 51, S 2, S3 have the
short a.
Another word before which sma ought not to be length-
ened is mdvate. Hence, according to Sdtra 514, 14, I
ought not to have printed in VI, 65, 4, shm4 m4vate, but
shma m&vate. Here Professor Aufrecht has retained the
long ἃ, which is wrong. MSS. S 1, S 2, S 3 have the
short a.
It follows from Sftra 499 that in I, 138, 4, we should not
lengthen the vowel of su. Hence, instead of asy& 4 shd
ma ὅρα satdye, as printed in my edition and repeated by
Professor Aufrecht, we should read asy4 ἃ shi na upa
sataye. S 1, S 2, S 3 have short u*.
In VII, 31, 4, I had by mistake printed viddh{ instead of
viddhi. The same reading is adopted by Professor Auf-
recht (II, p. 24), but the authority of the Pratisdkhya,
SGtra 445, can hardly be overruled. S 1, S 2, S 3 have
viddhi.
While in cases like these, the Pratisakhya is an authority
which, as far as I can judge, ought to overrule the authority
of every MS., however ancient, we must in other cases
depend either on the testimony of the best MSS. or be
guided, in fixing on the right reading, by Sayama and the
rules of grammar. I shall therefore, in cases where I
cannot consider Professor Aufrecht’s readings as autho-
ritative improvements, have to give my reasons why I
adhere to the readings which I had originally adopted.
In V, 9, 4, I had printed by mistake puri yé instead of
purfl yd. I had, however, corrected this misprint in my
edition of the Pratisikhya, 393, 532. Professor Aufrecht
decides in favour of puri with a short ἃ, but against the
authority of the MSS., S 1, S 2, S 3, which have pur.
* In the same verse, I, 138, 4, the shu in ὁ shu tv4 should not be lengthened,
for there is no rule, as far as I can see, in the Pratisdkhya that would require
the lengthening of st before tva. Sce Pratisdkhya, 491.
Iviii VEDIC HYMNS.
It was certainly a great mistake of mine, though it may
seem more excusable in a Romanised transcript, that I did
not follow the writers of the best MSS. in their use of the
Avagraha, or, I should rather say, of that sign which, as
far as the Veda is concerned, is very wrongly designated by
the name of Avagraha. Avagraha, according to the Prati-
sakhya, never occurs in the Samhita text, but is the name
given to that halt, stoppage, or pause which in the Pada
text separates the component parts of compound words.
That pause has the length of one short vowel, i.e. one
matra. Of course, nothing is said by the PratisAkhya as
to how the pause should be represented graphically, but it
is several times alluded to as of importance in the recitation
and accentuation of the Veda. What we have been in the
habit of calling Avagraha is by the writers of certain MSS.
of the Samhit4 text used as the sign of the Vivrztti or hiatus.
This hiatus, however, is very different from the Avagraha,
for while the Avagraha has the length of one mAtré, the
Vivritti or hiatus has the length of } métra, if the two
vowels are short; of 4 matrd, if either vowel is long; of }
méatra, if both vowels are long. Now I have several times
called attention to the fact that though this hiatus is marked
in certain MSS. by the sign =, I have in my edition omitted
it, because I thought that the hiatus spoke for itself and
did not require a sign to attract the attention of European
readers ; while, on the contrary, I have inserted that sign
where MSS. hardly ever use it, viz. when a short initial a
is elided after a final e or 0; (see my remarks on pp. 36, 39,
of my edition of the Pratisaékhya.) Although I thought,
and still think, that this use of the sign - is more useful for
practical purposes, yet I regret that, in this one particular,
I should have deviated from the authority of the best MSS.,
and caused some misunderstandings on the part of those
who have made use of my edition. If, for instance, I had
placed the sign of the Vivritti, the =, in its proper place, or
if, at least, I had not inserted it where, as we say, the initial
a has been elided after e or o, Professor Bollensen would
have seen at once that the authors of the Prdtisakhyas
fully agree with him in looking on this change, not as an
PREFACE TO THE FIRST EDITION. lix
elision, but as a contraction. If, as sometimes happens,
final o or e remain unchanged before initial short a, this
is called the Pa#kla and Prakya padavritti (Sdtra 137).
If, on the contrary, final o or e become one (ekibhavati)
with the initial short a, this is called the Abhinihita sandhi
(Sdtra 138). While the former, the hiatus of the Pa##ala
and Eastern schools, is marked by the writers of several
MSS. by the sign +, the Abhinihita sandhi, being a sandhi,
is not marked by any sign *.
I, 3,12. rdgati (Aufr. p. 2) instead of ragati (M. M. vol. i,
Pp. 75) is wrong.
I, 7, 9. ya ékahk (Auf. p. 5) should be yd éka# (M. M.
vol. i, p. 110), because the relative pronoun is never without
an accent. The relative particle yatha may be without an
accent, if it stands at the end of a pada; and though there
are exceptions to this rule, yet in VIII, 21, 5, where Pro-
fessor Aufrecht gives ydtha, the MSS. are unanimous in
favour of yatha (M. M. vol. iv, p. 480). See Phi¢-sitra, ed.
Kielhorn, p. 54.
I, 10,11. ἃ τᾶ (Aufr. p. 7) should be 4 τῷ (M. M. vol. i,
Ῥ. 139), because ἃ is never without the accent.
I, 10, 12. gush‘4#, which Professor Aufrecht specially
mentions as having no final Visarga in the Pada, has
the Visarga in all the MSS, (Aufr. p. 7, M. M. vol. i,
Ῥ. 140.)
I, 11, 4. kavir (Aufr. p. 7) should be kavir (M. M. vol. i,
Ρ- 143).
I, 22, 8, read raédhamsi.
I, 40, τ and 6. There is no excuse for the accent either on
tvémahe or on vdésema, while s4#4i in I, 51, 11, ought to
have the accent on the first syllable.
I, 49, 4. Rosen was right in not eliding the a in divd
antebhya#. S 1, S 2, S 3 preserve the initial a, nor does
the Pratiskhya anywhere provide for its suppression.
I, 54, 8. kshdtram (Aufr. p. 46) is a mere misprint for
kshatram.
* As to the system or want of system, according to which the Abhinihita
ssndhi takes place in the Sasshita, see p. xlviii seq.
Ix VEDIC HYMNS.
I, 55, 7. vandanasrid (Aufr. p. 47) instead of vandanasrud
(M. M. vol. i, p. 514) is wrong.
I, 57, 2. samasita instead of samdsita had been corrected
in my reprint of the first Mazdala, published at Leipzig.
See Bollensen, Zeitschrift der D. M. G., vol. xxii, p. 626.
I, 61, 7, read vishnud ; I, 64, 2, read sikayak; I, 64, 5,
read dhitayah.
I, 61, 16. Rosen had rightly printed hariyoganad with
a long 4 both in the Samhita and Pada texts, and I ought
not to have given the short a instead. All the MSS.,S 1,
S 2, S 3, P 1, and P 2, give the long ἃ. Professor Auf-
recht gives the short a in the Pada, which is wrong.
I, 67, 2 (4). vidantim (M. M. vol. i, p. 595) is perfectly
right, as far as the authority of the MSS. and of Sayama is
concerned, and should not have been altered to vindantim
(Aufr. p. 57).
- I, 72, 2, read vatsdm ; I, 72, 6, read ρας ; I, 76, 3, read
dhakshy ; I, 82, 1, read yada.
I, 83, 3. Rosen was right in giving 4samyattak. I gave
dsamyatah on the authority of P 1, but all the other MSS.
have tt.
I, 84, 1. indra (Aufr. p.68) cannot have the accent on the
first syllable, because it does not stand at the beginning of
a pada (M. M. vol.i, p.677). Thesame applies to indra, VI,
41, 4,(Aufr. p. 429) instead of indra (M. M. vol. iii, p. 734) ;
to agne, I, 140, 12, (Aufr. p. 130) instead of agne (M. M.
vol. ii, p. 133). In III, 36, 3, on the contrary, indra, being
at the head of a pada, ought to have the accent on the first
syllable, indra (M. M. vol. ii, p. 855), not indra (Aufr. p. 249).
The same mistake occurs again, III, 36, 10 (Aufr. p. 250);
IV, 32, 7, (Aufr. p. 305); IV, 32, 12, (Aufr. p. 305); VIII, 3,
12, (Aufr. vol. ii, p. 86). In V, 61, 1, nara should have no
accent ; whereas in VII, 91, 3, it should have the accent on
the first syllable. In VIII, 8, 19, vipanyd should have no
accent, and Professor Aufrecht gives it correctly in the
notes, where he has likewise very properly removed the
Avagraha which I had inserted.
I, 88, 1, read yata (M. M. vol. i, p. 708), not yatha (Aufr.
Ρ. 72).
PREFACE ΤῸ THE FIRST EDITION. Ixi
I, 90, 1, read réguniti; I, 94, 11, read yavasddo (M. M.
vol. i, p. 766), not yayasddo (Aufr. p. 80).
I, 118, 9. abhibhitim (Aufr. p. 105) instead of abhibhatim
(M. M. vol. i, p. 957) cannot be right, considering that in all
other passages abhibhdti has the accent on the second
syllable. S 1, 5 2,S 3 have the accent on the i.
I, 128, 4. ghvitasrir (Aufr. p. 117) instead of ghrstasrir
(M. M. vol. ii, p. 52) is wrong.
I, 144, 2, read parivrzta# (M. M. vol. ii, p. 155) instead
of parivritak (Aufr. p. 133).
I, 145, 5. Professor Aufrecht (p. 134) gives upamasydm,
both in the Samhit4 and Pada texts, as having the accent on
the last syllable. I had placed the accent on the penulti-
mate, (Pada, upa-mdsy4m, vol. ii, p. 161,) and whatever
may be the reading of other MSS., this is the only possible
accentuation. S 1,S 2, S 3 have the right accent.
I, 148, 4. pardzi (Aufr. p. 136) instead of purtizi (M. M.
vol. ii, p. 170) does not rest, as far as I know, on the autho-
rity of any MSS. S1,S 2, S 3 have puriazi.
I, 151, 7. gakkkatho (Aufr. p. 137) should be gaééhatho
(M. M. vol. ii, p. 181).
I, 161, 12. All the Pada MSS. read pra dbravit, sepa-
rating the two words and accentuating each. Though the
accent is irregular, yet, considering the peculiar construc-
tion of the verse, in which pra and pré are used as adverbs
rather than as prepositions, I should not venture with
Professor Aufrecht (p. 144) to write pra abravit. The
MSS. likewise have 4 agagan, I, 161,4; and pra agah,
VIII, 48, 2, not pra aga’, as Aufrecht gives in his second
edition.
I, 163, 11. dhra4giman (Aufr. p. 147) instead of dhragi-
mn (M. M. vol. ii, p. 245) is wrong.
I, 163,13. gamya (Aufr. p. 148) instead of gamyd (M. M.
vol. ii, p. 246) is wrong.
I, 164,17, read pareza (M. M. vol. ii, p. 259) instead of
paréza (Aufr. p. 149).
I, 164, 38. The first Aikyu% ought to have the accent, and
has it in all the MSS., (Aufr. p. 151, M. M. vol. ii, p. 278.)
I, 165, 5. A mere change of accent may scem a small
lxii VEDIC HYMNS.
matter, yet it is frequently of the highest importance in the
interpretation of the Veda. Thus in I, 165, 5, I had, in
accordance with the MSS. S 1, S 2, 5 3, printed étan
(vol. ii, p. 293) with the accent on the first syllable. Pro-
fessor Aufrecht alters this into etén (p. 153), which, no
doubt, would be the right form, if it were intended for the
accusative plural of the pronoun, but not if it is meant, as it
is here, for the accusative plural of éta, the speckled deer of
the Maruts.
I, 165, 15. ydsishfa (Aufr. p. 154) instead of yAsishza
(M. M. vol. ii, p. 298) is not supported by any MS.
I, 169, 7, instead of pataydnta (Aufr. p. 158), read patd-
yanta (M. M. vol. ii, p. 322).
1,174,7. kuyavakam (Aufr. p. 162) should be kiyava#am
(M. M. vol. ii, p. 340).
I, 177, 1. yuktd, which I had adopted from MS. S 3
(prima manu), is not supported by other MSS., though P 2
reads yuttk4. Professor Aufrecht, who had retained yukt&
in the text, has afterwards corrected it to yuktv4, and in
this he was right. In I, 177, 2, g4hi for y4hi is wrong.
I, 188, 4. astrizan (Aufr. p. 171) instead of astrizan
(M. M. vol. ii, p. 395) can only be a misprint.
II, 29, 6. kartad (Aufr. p. 203) instead of kartdd (M. M.
vol. ii, p. 560) is wrong.
II, 40, 4. kakra (Aufr. p. 214) instead of Aakrd (M. M.
vol. ii, p. 614) is wrong.
III, 7, 7. συ (Aufr. p. 226) instead of giz (M. M. vol. ii,
p- 666) is wrong ; likewise III, 30, 10, g4# (Aufr. p. 241)
instead of g44 (M. M. vol. ii, p. 792).
III, 17, 1. igyate (Aufr. p. 232) instead of agyate (M. M.
vol. ii, p. 722) is impossible.
III, 47, 1. Professor Aufrecht (p. 256) puts the nomina-
tive {ndro instead of the vocative indra, which I had given
(vol. ii, p. 902). I doubt whether any MSS. support that
change (S 1, S 2, S 3 have indra), but it is clear that
Sdyana takes indra as a vocative, and likewise the Nirukta.
III, 50, 2. Professor Aufrecht (p. 258) gives asya, both in
the Samhita and Pada, without the accent on the last syl-
lable. But all the MSS. that I know (S 1, S 2,S 3, P 1,
PREFACE TO THE FIRST EDITION. Ixiti
P 2) give it with the accent on the last syllable (M. M.
vol. ii, p. 912), and this no doubt is right. The same mis-
take occurs again in III, 51, 10, (Aufr. p. 259); IV, 5, 11,
(Aufr. p. 281); IV, 36, 2, (Aufr. p. 309); V, 12, 3, (Aufr.
p. 337); while in VIII, 103, 9, (Aufr. vol. ii, p. 195) the
MSS. consistently give asya as unaccented, whereas Pro-
fessor Aufrecht, in this very passage, places the accent on
the last syllable. On the same page (p. 259) amandan, in
the Pada, is a misprint for 4mandan.
III, 53, 18. asi (Aufr. p. 262) instead of dsi(M. M. vol. ii,
P- 934) is wrong, because hi requires that the accent should
remain on asi. S 1,S 2,S 3, P 1, P 2 have asi.
IV, 4, 7. sva Ayushe (Aufr. p. 279) instead of sv4 Ayushi
(M. M. vol. iii, p. 37) is not supported by any good MSS.,
nor required by the sense of the passage. S 1, S 2,93 3,
P 1, P 2 have 4yushi.
IV, 5, 7. drupitam, in the Pada, (Aufr. p. 280) instead of
4rupitam (M. M. vol. iii, p. 45) is right, as had been shown
in the Pratiskhya, Sdtra 179, though by a misprint the long
4 of the Samhita had been put in the place of the short a of
the Pada.
IV, 5, 9. read gauk (M. M. vol. iii, p. 46) instead of σόϊ
(Aufr. p. 281).
IV, 15, 2. yAti, with the accent on the first syllable, is
supported by all MSS. against yati (Aufr. p. 287). The
same applies to yati in IV, 29, 2, and to vdrante in IV,
31, 9.
IV, 18, 11. ami, without any accent (Aufr. p. 293), instead
of ami (M. M. vol. iii, p. 105) is wrong, because amf is never
unaccented.
IV, 21, 9. no, without an accent (Auf. p. 296), instead of
no (M. M. vol. iii, p. 120) is wrong.
IV, 26, 3. atithigvam (Aufr. p. 300) instead of atithigvam
(M. M. vol. iii, p. 140) and VI, 47, 22, atithigvasya (Aufr.
Ρ. 437) instead of atithigvdsya (M. M. vol. iii, p. 776) are
wrong, for atithigva never occurs again except with the
accent on the last syllable. The MSS. do not vary. Nor
do they vary in the accentuation of kitsa: hence kutsdm
(Aufr. p. 300) should be kutsam (M. M. vol. iii. p. 139).
lxiv VEDIC HYMNS.
IV, 36, 6. Professor Aufrecht (p. 309) has altered the
accent of &vishu% into 4vishi%, but the MSS. are unanimous
in favour of 4vishud (M. M. vol. iii, p. 181).
Again in IV, 41, 9, the MSS. support the accentuation
of 4gman (M. M. vol. iii, p. 200), while Professor Aufrecht
(p. 313) has altered it to agman.
IV, 42, 9. addsat, being preceded by hi, ought to have
the accent; (Aufrecht, p. 314, has adasat without the
accent.) For the same reason, V, 29, 3, dvindat (M. M.
vol. iii, p. 342) ought not to have been altered to avindat
(Aufr. p. 344).
IV, 50, 4. vyéman is a misprint for vyoman.
V, 15,5. Professor Aufrecht (p. 338) writes dirgham
instead of dégham (M. M. vol. iii, p. 314). This, no doubt,
was done intentionally, and not by accident, as we see from
the change of accent. But dégham, though it occurs but
once, is supported in this place by all the best MSS., and
has been accepted by Professor Roth in his Dictionary.
V, 34, 4. prayato (Aufr. p. 351) instead of prayata (M. M.
vol. iii, p. 371) is wrong.
V, 42, 9. visarmazam (Aufr. p. 358) instead of visar-
mdzam (M. M. vol. iii, p. 402) is wrong.
V, 44, 4. parvané (Aufr. p. 360) instead of. pravané
(M. M. vol. iii, p. 415) is wrong.
V, 83, 4. vanti (Aufr. p. 389) instead of vanti (M. M.
vol. iii, p. 554) is supported by no MSS.
V, 85, 6. Asizkantiz# (Aufr. p. 391) instead of Asi#kantiz
(M. M. vol. iii, p. 560) is not supported either by MSS. or
by grammar, as si#zk belongs to the Tud-class. On the
same grounds ishayantaZ, VI, 16, 27 (M. M. vol. iii, p. 638),
ought not to have been changed to ishaydntad (Aufr.
p. 408), nor VI, 24, 7, avakarsdyanti (M. M. vol. iii, p. 687)
. into avakarsayanti (Aufr. p. 418).
VI, 46, το, read girvamas (M. M. vol. iii, p. 763) instead of
girvazas (Aufr. p. 435).
VI, 60, 10. kvznoti (Aufr. p. 450) instead of kvizdti (M. M.
vol. iii, p. 839) is wrong.
VII, 40, 4. aryamd ἄρα (Aufr. vol. ii, p. 35), in the Pada,
instead of aryamd ἀραά (M. M. vol. iv, p. 81) is wrong.
PREFACE TO THE FIRST EDITION. Ixv
VII, 51, 1. Adityandm (Aufr. vol. ii, p. 40) instead of
Adity4nam (M. M. vol. iv, p. 103) is wrong.
VII, 64,2. i/4m (Aufr. vol. ii, p. 50) instead of {4m (M. M.
vol. iv, p. 146) is wrong. In the same verse ρορᾶ in the
Pada should be changed in my edition to gopa.
VII, 66, 5. γό (Auf. vol. ii, p. 51) instead of γέ (M. M.
vol. iv, p. 151) is indeed supported by S 3, but evidently
untenable on account of atip{prati.
VII, 72, 3. In abudhran Professor Aufrecht has pro-
perly altered the wrong spelling abudhnan ; and, as far
as the authority of the best MSS. is concerned (S 1, S 2,
S 3), he is also right in putting a final fi, although Pro-
fessor Bollensen prefers the dental n; (Zeitschrift der
D.M. G., vol. xxii, p. 599.) The fact is that Vedic MSS.
use the Anusvara dot for final nasals before all class-letters,
and leave it to us to interpret that dot according to the
letter which follows. Before I felt quite certain on this
point, I have in several cases retained the dot, as given by
the MSS., instead of changing it, as I ought to have done
according to my system of writing Devandgari, into the
corresponding nasal, provided it represents an original n.
In I, 71, 1, S 2, S 3 have the dot in agushran, but S 1 has
dental n. In IX, 87, 5, asr?gran has the dot; i.e. S 1 has
the dot, and nk, dental ἢ joined to kk; S 2 has nkh
without the dot before then; S 3 has the dot, and then
kh. In IV, 24, 6, the spelling of the Samhita 4vivenam tam
would leave it doubtful whether we ought to read avivenan
tam or a4vivenam tam; S 1 and S 3 read dvivenam tam,
but S 2 has avivenan tam; P 2 has avi-venan tdm, and
Px had the same originally, though a later hand changed
it to avi-venam tam. In IV, 25, 3, on the contrary, S 1
and S 3 write avivenam; S 2, avivenam; P 1 and P 2,
avi-venam. What is intended is clear enough, viz. avi-
venan in IV, 24,6; dvi-venam in IV, 25, 3. [In the new
edition 4vivenam has been left in both passages. |
VII, 73, 1. asvina (Aufr. vol. ii, p. 56) instead of asvina
(M. M. vol. iv, p. 176) is wrong. On the same page, dhishzye,
VII, 72, 3, should have the accent on the first syllable.
VII, 77, 1. In this verse, which has been so often dis-
[32] e
Ixvi. VEDIC HYMNS.
cussed (see Kuhn, Beitrige, vol. iii, p. 472; Bohtlingk.and
Roth, Dictionary, vol. ii, p. 968; Bollensen, Orient und
Occident, vol. ii, p. 463), all the MSS. which I know, read
kar&yai, and not either karathai nor gardyai.
VIII, 2, 29. kirfzam (Aufr. vol. ii, p. 84) instead of
kArizam (M. M. vol. iv, p. 308) does not rest on the authority
of any MSS., nor is it supported by Sayaaa.
VIII, 9, 9. Professor Aufrecht has altered the very
important form 4kuéyuvimahi (M. M. vol. iv, p. 389) to
4kukyavimahi (vol. ii, p. 98). The question is whether this
was done intentionally and on the authority of any MSS.
My own MSS. support the form 4éuéyuvimahi, and I see
that Professor Roth accepts this form.
VIII, 32, 14. dyantaram (Auff. vol. ii, p. 129) instead of
4yantdram (M. M. vol. iv, p. 567) is wrong.
VIII, 47, 15. dushvapnyam (Aufr. vol. ii, p. 151) is not so
correct as dudshvapnyam (M. M. vol. iv, p. 660), or, better,
dushshvdpnyam (Pratisakhya, Sdtras 255 and 364), though
it is perfectly true that the MSS. write dushvapnyam.
[I ought to state that all these errata have been corrected
by Professor Aufrecht in his second edition.]
In the ninth and tenth Mamdalas I have not to defend
myself, and I need not therefore give a list of the passages
where I think that Professor Aufrecht’s text is not sup-
ported by the best MSS. My own edition of these Manda-
las will soon be published, and I need hardly say that
where it differs from Professor Aufrecht’s text, I am pre-
pared to show that I had the best authorities on my side.
Professor Aufrecht writes in the second edition of his
Romanised text of the Rig-veda (p. iv): ‘Um den Herren,
My own die diese Druckfehler in majorem gloriam
mistakes. suam mit so grosser Schonung hervor-
gehoben haben, einen Gegendienst zu erweisen, bemerke
ich einige derselben.’ Dieser Gegendienst, so gut er
gemeint war, ist leider nicht sehr bedeutend ausgefallen,
auch nicht immer in majorem gloriam Catonis.
In I, 161, 2, Professor Aufrecht objects to aturas
krinotana. I felt doubtful about it, and in the commentary
I printed saturak krizotana. In IV, 33, 5, the reading
PREFACE TO THE FIRST EDITION. xvii
fatus kara is sanctioned by the authority of the Pratisa-
khya, Sdtra 281, 4.
In I, 181, 5, Aufrecht prefers mathra; Sayama, Boht-
lingk and Roth, and I prefer mathna.
In II, 11, 10, he has discovered that girvit was meant
for girvat. Whitney still quotes garvit.
In IIT, 9, 4, he has discovered that apsu should be =psu;
but this had been already corrected.
In III, 25, 2, the final a of vaha ought to be long in the
Samhita.
In IV, 19, 4, instead of ἀγώα ni read drilhAni.
In VII, 33, 2, instead of avrinita read =vrinita.
In VII, 35, 13, the Visarga in devagop4% should be
deleted.
In VII, 42, 2, the Anusv4ra in yumkshvd should be
deleted.
In VIII, 2, 30, the anudattatara should be shifted from
the ultimate to the penultimate, dadhiré, not dadhire.
In VIII, 51, 3, avishyanta was meant for arishyantam.
In VIII, 55, 5, for na read ἃ. The MSS. vary in both cases.
In IX, 108, 7, in vanakraksha, the kra was printed as 77.
Professor Aufrecht might have seen it correctly printed in
the index. Sayana read vanariksha.
In X, 28, 11, Professor Aufrecht thinks that the Pada
should have godhas instead of godha. I think godha is
right, in spite of Professor Aufrecht’s appeal to the silence of
the Pratisakhya. The fact is that godha/ never occurs, while
godhé occurs in the preceding verse, and again VIII, 69, 9.
After such a flourish of trumpets, we expected more
from Professor Aufrecht ; still we must learn to be grateful
even for small mercies.
Having said so much in vindication of the text of the
Rig-veda as published by me, and in defence of my prin-
ciples of criticism which seem to me so self-evident as
hardly to deserve the name of canones critici, I feel
bound at the same time both to acknowledge some in-
accuracies that have occurred in the index at the end of
each volume, and to defend some entries in that index
which have been challenged without sufficient cause.
e2
Ixviii VEDIC HYMNS.
It has been supposed that in the index at the end of my
fourth volume, the seventeenth verse of the 34th hymn in
Sfyana’s the seventh Mandala has been wrongly
aie rh assigned to Ahi Budhnya, and that one half
nukramazi. only of that verse should have been reserved
for that deity. I do not deny that we should be justified in
deriving that sense from the words of the Anukramaziké,
but I cannot admit that my own interpretation is untenable.
As Sayama does not speak authoritatively on the subject, I
followed the authority of Shadgurusishya. This commen-
tator of the Anukramamik4 says: atra 4a abgim ukthair
ahim griisha ity ardharko=bgand4mno ® devasya stutiz; ma
norhir budhnya ity ardharkoshirbudhnyanamno devasya ἢ.
’ Another commentator says: abgdm ukthair ardharko=hi ;
uttaro m4 noshir ity ahir budhnya%. From this we learn
that both commentators looked upon the Dvipadas as
ardharkas or half-verses, and ascribed the whole of verse 16
to Ahir abga#, the whole of verse 17 to Ahir budhnyad.
It will be seen from an accurate examination of Sdyava’s
commentary on verse 17, that in the second interpretation
of the second half of verse 17, he labours to show that in this
portion, too, Ahir budhnya# may be considered as the deity.
It is perfectly right to say that the words of the Anu-
kramazika, abgdm aheé, signify tbat the verse beginning
with abg4m, belongs to Ahi. But there was no misprint in
my index. It will be seen that Shadgurusishya goes even
beyond me, and calls that deity simply Abga, leaving out
Ahi altogether, as understood. I was anxious to show the
distinction between Abga Ahi# and Ahir Budhnyaé, as the
deities of the two successive verses, and I did not expect
that any reader could possibly misinterpret my entry °.
With regard to hymns ΟἹ and 92 of the seventh Ma-
ndala, it is true, that in the index I did not mention that
certain verses in which two deities are mentioned (91, 2;
* I find that Mr. Macdonell in his edition of the Sarvanukramasf reads
ardharkoshinamno. If this is right, part of my argument would fall.
> MS. Wilson 379 has, ardharfo ndmano daivatasya, and in the margin shi.
Ahirbudhnya seems to have been taken as one word.
¢ The editor of the Bombay edition of the text of the Rig-veda assigns
verse 16 to Ahi, verse 17 to Ahirbudhnya.
PREFACE TO THE FIRST EDITION, xix
4-73 92, 2), must be considered as addressed not to Vayu
alone, but to V4yu and Indra. It will be seen from
Sayaza’s introduction to hymn 90, that he, too, wrongly
limits the sentence of the Anukramamika, aindryas ka ya
dvivaduktaA, to the fifth and following verses of hymn go,
and that he never alludes to this proviso again in his intro-
ductory remarks to hymn ΟἹ and 92, though, of course, he
explains the verses, in which a dual occurs, as addressed to
two deities, viz. Indra and Vayu. The same omission,
whether intentional or unintentional, occurs in Shad-
gurusishya’s commentary. The other commentary, how-
ever, assigns the verses of the three hymns rightly. The
subject has evidently been one that excited attention in very
early days, for in the Aitareya-brahmaza, V, 20, we actually
find that the word vam which occurs in hymn go, 1, and
which might be taken as a dual, though Sayama explains it
as a singular, is changed into te *.
In hymn VII, 104, rakshohavau might certainly be added
as an epithet of Indra-Somau, and Shadgurusishya clearly
takes it inthat sense. The Anukramazika says: indrasoma
pa#adhikaindrasomam rakshoghnam sapabhisdpaprayam.
In hymn VIII, 67, it has been supposed that the readings
Samada and Samada instead of Sammada and SAammada
were due toa misprint. This is not the case. That I was
aware of the other spelling of this name, viz. Sammada and
SAmmada, I had shown in my History of Ancient Sanskrit
Literature (2nd ed.), p. 39, where I had translated the
passage of the Sankh4yana-sitras in which Matsya Sam-
mada occurs, and had also called attention to the AsvalA-
yana-sitras X,7,and the Satapatha-brahmaaza XIII, 3, 1, 1,
* The interpunction of Dr. Haug’s edition (p. 128) should be after te.
Shadgurusishya says: ata eva brihmanasiitrayoA praiige vayavyatvaya pra
viray sukayo dadrire> vim iti dvivaéanasth4ne ta ity ekavasanap4shak kritah,
vam ity uktas ded aindratvam a sydd iti. Possibly the same change should
be made in Asvalayana’s Srauta S(tras, VIII, 11, and it has been made by
Rfma Nardyama Vidyaratna. The remark of the commentator, however,
dadrire ta iti prayogap4thah, looks as if vim might have been retained in the
text. The MSS. I have collated are in favour of te.
> Mr. Macdonell (Sarvanukramast, p. 133) inserts ta iti after dadrire.
ΙΧχ VEDIC HYMNS.
where the same passage is found. I there spelt the name
SAmmada, because the majority of the MSS. were in favour
of that spelling. In the edition of the Asvaldyana-sitras,
which has since been published by Rama Narayaza Vidyé-
ranya, the name is spelt Samada. My own opinion is that
SAmmada is the right spelling, but that does not prove that
Sayama thought so; and unless I deviated from the prin-
ciples which I had adopted for a critical restoration of
S4yaza’s text, I could not but write Samada in our passage.
B 1 and B 4 omit s4mada, but both give samadakhyasya ;
Ca. gives likewise samadakhyasya, and A. semad4khyasya.
This, I believe, was meant by the writer for sammad4-
khyasya, for in the passage from the Anukramazi both A.
and Ca. give simmado. I then consulted the commentary
of Shadgurusishya, and there again the same MS. gave
twice sammada, once sdmada, which is explained by
samadékhyamah4minaragaputrak. A better MS. of Shad-
gurusishya, MS. Wilson 379, gives the readings sammado,
sdmmada, and sammadékhyasya. The other commentary
gives distinctly simanda. [I have adopted sammada in
the new edition.]
In IX, 68, Professor Aufrecht adopts what he considers
the bold reading Vatsapri; I prefer to be timid and allow
Sayama his own reading Vatsapri; see Sarvanukramasi,
ed. Macdonell, pp. 34, 146.
It will be seen from these remarks that many things
have to be considered before one can form an independent
judgment as to the exact view adopted by Sayama in
places where he differs from other authorities, or as_to the
exact words in which he clothed his meaning. Such cases
occur again and again. Thus in IX, 86, I find that Pro-
fessor Aufrecht ascribes the first ten verses to the Akrishéas,
whereas Sayana calls them Akrishéas. It is perfectly true
that the best MSS. of the Anukramazika have Akvishda, it
is equally true that the name of these Akrishéas is spelt
with a short ain the Harivamsa, 11,533, but an editor of
Sayana’s work is not to alter the occasional mistakes of that
learned commentator, and SAyama certainly called these
poets Akrishias.
PREFACE TO THE FIRST EDITION. Ixxi
Verses 21-30 of the same hymn are ascribed by Professor
Aufrecht to the Présniyak. Here, again, several MSS.
support that reading; and in Shadgurusishya’s commen-
tary, the correction of prisniyak into prisnayak is made
by a later hand. But Sayaaa clearly took prisnayad for a
nominative plural of pvésni, and in this case he certainly
was right. The Dictionary of Bohtlingk and Roth quotes
the Mahabharata, VII, 8728, in support of the peculiar
reading of prisniyad, but the published text gives prisnayah.
Professor Benfey, in his list of poets (Ind. Stud. vol. iii, p.
223), gives prisniyoga as one word, not pvisniyoga, as stated
in the Dictionary of Béhtlingk and Roth, but this is
evidently meant for two words, viz. prisnayo:gak. How-
ever, whether prisniyak or présnayak be the real name of
these poets, an editor of SAyavza is bound to give that
reading of the name which Sayama believed to be the right
one, i. e. prisnayah *.
Again, in the same hymn, Professor Aufrecht ascribes
verses 31-40 to the Atris. We should then have to read
tritiye:trayak. But Sdyana read tritiye trayad, and ascribes
verses 31-40 to the three companies together of the Rzshis
mentioned before. On this point the MSS. admit of no
doubt, for we read: aturthasya 4a dasarkasya Akrish7a
mash ityadidvindmanas trayo gam4 drash¢arad. I do not
say that the other explanation is wrong; I only say that,
whether right or wrong, Sayava certainly read traya/, not
atrayak; and an editor of Sayavza has no more right to
correct the text, supported by the best MSS., in the first
and second, than in the third of these passages, all taken
from one and the same hymn.
But though I insist so strongly on a strict observance
of the rules of diplomatic criticism with regard to the text
Old mistakes Of the Rig-veda, nay, even of Sayama, I
inthetext. insist equally strongly on the right of in-
dependent criticism, which ought to begin where diplo-
® Professor Aufrecht in his new edition of the text (1877) adopts the more
timid reading primayak. See also Brihat-Samhit4, transl. by Kern, p. 2:
Sikat&s prisnayo garga valakhilya martéipaA bhrigavo = igirasas ξαῖνα sdkshmas
Aanye maharshayah,
ΙΧΧΙΪ VEDIC HYMNS,
matic criticism ends. Considering the startling antiquity
which we can claim for every letter and accent of our MSS.,
so far as they are authenticated by the Pratisadkhya, to say
nothing of the passages of many hymns which are quoted
verbatim in the Brahmamas, the Kalpa-sitras, the Nirukta,
the Brzhaddevata, and the Anukramazis, I should deem it
reckless to alter one single letter or one single accent in an
edition of the hymns of the Rig-veda. As the text has been
handed down to us, so it should remain; and whatever
alterations and corrections we, the critical Mleé&khas of the
nineteenth century, have to propose, should be kept distinct
from that time-hallowed inheritance. Unlikely as it may
sound, it is true nevertheless that we, the scholars of the
nineteenth century, are able to point out mistakes in the
text of the Rig-veda which escaped the attention of the most
learned among the native scholars of the sixth century B.c.
No doubt, these scholars, even if they had perceived such
mistakes, would hardly have ventured to correct the text of
their sacred writings. The authors of the Pratisdkhya had
before their eyes or ears a text ready made, of which they
registered every peculiarity, nay, in which they would note
and preserve every single irregularity, even though it stood
alone amidst hundreds of analogous cases. With us the case
is different. Where we see a rule observed in 99 cases, we
feel strongly tempted and sometimes justified in altering
the 10oth case in accordance with what we consider to be a
general rule. Yet even then I feel convinced we ought not
to do more than place our conjectural readings below the
textus receptus of the Veda,—a text so ancient and
venerable that no scholar of any historical tact or critical
taste would venture to foist into it a conjectural reading,
however plausible, nay, however undeniable.
Sthatis faré- 4 Lhere can be no clearer case of corruption
tham. in the traditional text of the Rig-veda than,
for instance, in I, 70, 4, where the Pada text reads:
vardhan yam pdarviz kshapdd νί-τρδλ sthatué 4a rdtham
rvita-pravitam.
All scholars who have touched on this verse, Professors
Benfey, Bollensen, Roth, and others, have pointed out that
PREFACE TO THE FIRST EDITION. Ixxiii
instead of 4a rdtham, the original poet must have said
Raratham. The phrase sth4tu/ fardtham, what stands and
moves, occurs several times. It is evidently an ancient
phrase, and hence we can account for the preservation in it
of the old termination of the nom. sing. of neuters in 7#,
which here, as in the Greek μάρ-τυρ or μάρ-τυς, masc., appears
as ur or us, while in the ordinary Sanskrit we find rz only.
This nom. sing. neut. in us, explains also the common geni-
tives and ablatives, pitu#, matuAé, &c., which stand for pitur-s,
matur-s. This phrase sthatas Aardtham occurs:
I, 58, 5. sthatu’ Zardtham bhayate patatrizak.
What stands and what moves is afraid of Agni.
I, 68, 1. sthatus dardtham aktdn vi drzot.
He lighted up what stands and what moves during every
night.
I, 72, 6. pastin fa sthatrén Zardtham fa péhi.
Protect the cattle, and what stands and moves!
Here it has been proposed to read sth4tu% instead of
sthatrfn, and I confess that this emendation is very plaus-
ible. One does not see how past, cattle, could be called
immobilia or fixtures, unless the poet wished to make a
distinction between cattle that are kept fastened in stables,
and cattle that are allowed to roam about freely in the
homestead. This distinction is alluded to, for instance, in
the Satapatha-brahmavza, XI, 8, 3, 2. saurya evaisha pasuh
sy4d iti, tasmad etasminn astamite pasavo badhyante;
badhnanty ek4an yath4gosh¢/am, eka upasamayanti.
I, 70, 2. garbhak ka sthatdm gdrbhak ardtham, (read
sthatrdm, and see Bollensen, Orient und Occident, vol. ii,
p- 462.)
He who is within all that stands and all that moves.
The word ardtha, if it occurs by itself, means flock,
movable property :
III, 31, 15. At {t sakhi-bhyad# £ardtham sdm airat.
He brought together, for his friends, the flocks.
VIII, 33, 8. puru-tré Aardtham dadhe.
He bestowed flocks on many people.
X, 92, 13. pra nak pishd4 Aaratham—avatu.
May Pashan protect our flock!
Ixxiv VEDIC HYMNS.
Another idiomatic phrase in which sthatu# occurs is
sthatuk gdgatad, and here sthatuz is really a genitive :
IV, 53, 6. gagatak sthatu% ubhayasya yah vasi.
He who is lord of both, of what is movable and what is
immovable.
VI, 50, 7. visvasya sthatuh gagatah ganitriz.
They who created all that stands and moves.
VII, 60, 2. visvasya sthatus gagatak ka gopah.
The guardians of all that stands and moves. Cf. X, 63, 8.
I, 159, 3. sthatus ka satyadm gagatak ka dharmani pu-
trdsya pithak paddm ἀἀναγάνίπα.
Truly while you uphold all that stands and moves, you
protect the home of the guileless son. Cf. II, 31, 5.
But although I have no doubt that in I, 70, 4, the original
poet said sthatu% #aratham, I should be loath to suppress
the evidence of the mistake and alter the Pada text from
ka rétham to daratham. The very mistake is instructive,
as showing us the kind of misapprehension to which the
collectors of the Vedic text were liable, and enabling us to
judge how far the limits of conjectural criticism may safely
be extended.
A still more extraordinary case of misunderstanding
on the part of the original compilers of the Vedic texts,
and likewise of the authors of the Pratisa-
khyas, the Niruktas, and other Vedic treatises,
has been pointed out by Professor Kuhn. In an article of
his, ‘ Zur altesten Geschichte der Indogermanischen Volker ’
(Indische Studien, vol. i, p. 351), he made the following
observation: ‘The Lithuanian laukas, Lett. lauks, Pruss.
laukas,all meaning field, agree exactly with the Sk. lokas,
world, Lat. locus, Low Germ. (in East-Frisia and Olden-
burg) louch, léch, village. All these words are to be
traced back to the Sk. uru, Gr. εὐρύς, broad, wide. The
initial u is lost, as in Goth. rims, O.H.G. rimi, rdmin
(Low Germ. rime, an open uncultivated field in a forest),
and the r changed into 1. In support of this derivation it
should be observed that in the Veda loka is frequently
preceded by the particle u, which probably was only sepa-
rated from it by the Diaskeuastz, and that the meaning is
Uloka.
PREFACE TO THE FIRST EDITION. Ixxv
that of open space.’ Although this derivation has met with
little favour, I confess that I look upon this remark, except-
ing only the Latin locus®, i.e. stlocus, as one of the most
ingenious of this eminent scholar. The fact is that this
particle u before loka is one of the most puzzling occurrences
in the Veda. Professor Bollensen says that loka never
occurs without a preceding u in the first eight Mazdalas,
and this is perfectly true with the exception of one passage
which he has overlooked, VIII, 100, 12, ἀγαύζ dehi lokam
vagraya vi-skabhe, Dyu! give room for the lightning to
step forth! Professor Bollensen (I. c. p. 603) reads vritraya
instead of vagraya, without authority. He objects to dyaté
as a vocative, which should be dyatt#; but dyaus may be
ἀγόδ, a genitive belonging to vagraya, in which case we
should translate, Make room for the lightning of Dyu to
step forth!
But what is even more important is the fact that the
occurrence of this unaccented u at the beginning of a pada
is against the very rules, or, at least, runs counter to the
very observations which the authors of the Pratisdkhya
have made on the inadmissibility of an unaccented word
in such a place, so that they had to insert a special provi-
sion, Prat. 978, exempting the unaccented u from this obser-
vation: anudattam tu p4dadau novargam vidyate padam,
‘no unaccented word is found at the beginning of a p4da
except u!’ Although I have frequently insisted on the
fact that such statements of the Pratisikhya are not to be
considered as rules, but simply as more or less general
statistical accumulations of facts actually occurring in the
Veda, I have also pointed out that we are at liberty to found
on these collected facts inductive observations which may
assume the character of real rules. Thus, in our case, we
can well understand why there should be none, or, at least,
very few instances, where an unaccented word begins a pAda.
We should not begin a verse with an enclitic particle in any
other language either; and as in Sanskrit a verb at the
* On locus, see Corssen, Krit. Beitr. p. 463, and Aussprache, and ed., p. 810.
Corssen does not derive it from a root st4 or sth4, but identifies it with Goth.
strik-s, Engl. stroke, strecke.
Ixxvi VEDIC HYMNS.
beginning of a pada receives ipso facto the accent, and as
the same applies to vocatives, no chance is left for an un-
accented word in that place, except it be a particle. But
the one particle that offends against this general observation
is ἃ, and the very word before which this u causes this
metrical offence, is loka. Can any argument be more
tempting in favour of admitting an old form uloka instead
of u loka? Lokam is preceded by u in I, 93, 6 ; II, 30, 6;
(asmin bhayd-sthe kyzzutam u lokam, make room for us,
grant an escape to us, in this danger!) IV, 17, 17; VI,
23,3; 7 (with urim); 47, 8 (urim naZ lokam, or ulokdm ?) ;
73,23; VII, 20, 2; 33, 5 (with urdm); 60, 9 (with urim);
84, 2 (with urim); 99, 4 (with urum); IX, 92,5; X,13, 2;
16, 4 (sukrétém u lokdm); 30, 7; 104, 10; 180, 3 (with
urim). Loké is preceded by u in III, 29, 8; V,1, 6; loka-
krit, IX, 86, 21; X, 133, 1. In all remaining passages u
loka is found at the beginning of a pada: loka, ITI, 37, 11;
lokam, III, 2, 9 (u lokam u ἀνέ (iti) ἄρα gamim tyatud) ; V,
4, 11; loka-krztnim, VIII, 15, 4; ΙΧ, 2, 8. The only
passages in which loka occurs without being preceded by u,
are lokam, VI, 47, 8 (see above); VIII, 100, 12; X, 14, 9;
85, 20 (amrttasya) ; lok&#, IX, 113, 9; lokdn, X, 90, 14;
loké, IX, 113, 773 X, 85, 24.
It should be remembered that in the Gathas the u of
words beginning with urv° does not count metrically
(Hiibschmann, Ein Zoroastrisches Lied, p. 37), and that in
P4li also uru must be treated as monosyllabic, in such pas-
sages as Mahav,, ἢ. 2, line 5. The same applies to passages
in the Rig-veda, such as I, 138, 3; VII, 39, 3, where the
metre requires uru to be treated as one syllable. In
IX, 96, 15, the original reading may have been urur iva,
instead of uru-iva.
Considering all this, I feel as convinced as it is possible to
be in such matters, that in all the passages where u loka
occurs and where it means space, carriére ouverte, free-
dom, we ought to read uloka; but in spite of this I could
never bring myself to insert this word, of which neither the
authors of the Brahmazas nor the writers of the Pratisakhyas
or even later grammarians had any idea, into the text. On
PREFACE TO THE FIRST EDITION. Ixxvii
the contrary, I should here, too, consider it most useful to
leave the traditional reading, and to add the corrections in
the margin, in order that, if these conjectural emendations
are in time considered as beyond the reach of doubt, they
may be used as evidence in support of conjectures which,
without such evidence, might seem intolerable in the eyes of
timid critics.
There remains one difficulty about this hypothetical word
uloka, which it is but fair to mention. If it is derived from
uru, or, as Professor Bollensen suggests, from urvaé or urvak,
the change of va into o would require further support.
Neither maghon for maghavan, nor duroma for dura-vana
are strictly analogous cases, because in each we have an a
preceding the va οὐ τι. Strictly speaking, uroka presupposes
uravaka, as sléka presupposes sravaka, or 6ka, house, avaka
(from av, not from uz). It should also be mentioned that a
compound such as RV. X, 128, 2, urdlokam (scil. antari-
ksham) is strange, and shows how completely the origin of
loka was forgotten at the time when the hymns of the tenth
Mazdala were composed. But all this does not persuade us
to accept Ascoli’s conjecture (Lezioni di Fonologia Compa-
rata, p. 235), that as uloga (but not uloka) is a regular
Tamil form of loka, uloka in the Veda might be due to a
reaction of the aboriginal dialects on the Vedic Sanskrit.
We want far more evidence before admitting sucha reaction
during the Vedic period.
The most powerful instrument that has hitherto been
applied to the emendation of Vedic texts, is the metre.
Metrical Metre means measure, and uniform measure,
criticism. and hence its importance for critical pur-
poses, as second only to that of grammar. If our know-
ledge of the metrical system of the Vedic poets rests on
a sound basis, any deviations from the general rule are
rightly objected to; and if by a slight alteration they
can be removed, and the metre be restored, we naturally
feel inclined to adopt such emendations. Two safeguards,
however, ‘are needed in this kind of conjectural criticism.
We ought to be quite certain that the anomaly is impos-
sible, and we ought to be able to explain to a certain extent
ΙΧΧχν . VEDIC HYMNS.
how the deviation from the original correct text could have
occurred. As this subject has of late years received con-
siderable attention, and as emendations of the Vedic texts,
supported by metrical arguments, have been carried on on
a very large scale, it becomes absolutely necessary to re-
examine the grounds on which these emendations are
supposed to rest. There are, in fact, but few hymns in
which some verses or some words have not been challenged
for metrical reasons, and I feel bound, therefore, at the
very beginning of my translation of the Rig-veda, to
express my own opinion on this subject, and to give my
reasons why in so many cases I allow metrical anomalies
to remain which by some of the most learned and ingenious
among Vedic scholars would be pronounced intolerable.
Even if the theory of the ancient metres had not been so
carefully worked out by the authors of the PratisAkhyas
and the Anukramazis, an independent study of the Veda
would have enabled us to discover the general rules by
which the Vedic poets were guided in the composition of
their works. Nor would it have been difficult to show how
constantly these general principles are violated by the
introduction of phonetic changes which in the later Sanskrit
are called the euphonic changes of Sandhi, and according
to which final vowels must be joined with initial vowels,
and final consonants adapted to initial consonants, until at
last each sentence becomes a continuous chain of closely
linked syllables.
It is far easier, as I remarked before, to discover the
original and natural rhythm of the Vedic hymns by reading
them in the Pada than in the Samhita text, and after some
practice our ear becomes sufficiently schooled to tell us at
once how each line ought to be pronounced. We find, on
the one hand, that the rules of Sandhi, instead of being
generally binding, were treated by the Vedic poets as
poetical licences only ; and, on the other, that a greater
freedom of pronunciation was allowed even in the body of
words than would be tolerated in the later Sanskrit. Ifa
syllable was wanted to complete the metre, a semivowel
might be pronounced as a vowel, many a long vowel might
PREFACE TO THE FIRST EDITION. xxix
be protracted so as to count for two syllables, and short
vowels might be inserted between certain consonants, of
which no trace exists in the ordinary Sanskrit. If, on the
contrary, there were too many syllables, then the rules of
Sandhi were observed, or two short syllables contracted by
rapid pronunciation into one ; nay, in a few cases, a final πὶ
or s, it seems, was omitted. It would be a mistake to
suppose that the authors of the Pratisakhyas were not aware
of this freedom allowed or required in the pronunciation of
the Vedic hymns. Though they abstained from intro-
ducing into the text changes of pronunciation which even
we ourselves would never tolerate, if inserted in the texts
of Homer and Plautus,in the PAliverses of Buddha, or even
in modern English poetry, the authors of the Pratisakhya
were clearly aware that in many places one syllable had to
be pronounced as two, or two as one. They were clearly
aware that certain vowels, generally considered as long, had
to be pronounced as short, and that in order to satisfy the
demands of the metre, certain changes of pronunciation
were indispensable. They knew all this, but they did not
change the text. And this shows that the text, as they
describe it, enjoyed even in their time a high authority,
that they did not make it, but that, such as it is, with all
its incongruities, it had been made before their time. In
many cases, no doubt, certain syllables in the hymns of the
Veda had been actually lengthened or shortened in the
Samhita text in accordance with the metre in which they
are composed. But this was done by the poets themselves,
or, at all events, it was not done by the authors of the
Pratisakhya. They simply register such changes, but they
do not enjoin them, and in this we, too, should follow their
example. It is, therefore, a point of some importance in
the critical restoration and proper pronunciation of Vedic
texts, that in the rules which we have to follow in order
to satisfy the demands of the metre, we should carefully
distinguish between what is sanctioned by ancient autho-
rity, and what is the result of our own observations. This
I shall now proceed to do.
First, then, the authors of the Pratisakhya distinctly admit
ΙΧΧΧ VEDIC HYMNS.
that, in order to uphold the rules they have themselves laid
down, certain syllables are to be pronounced as two syllables.
We read in Sitra 527: ‘Ina deficient pada the
right number is to be provided for by protrac-
tion of semivowels (which were originally vowels), and of
contracted vowels (which were originally two independent
vowels). It is only by this process that the short syllable
which has been lengthened in the Sasmhitd, viz. the sixth,
or the eighth, or the tenth, can be shown to have occupied
and to occupy that place where alone, according to a former
rule, a short syllable is liable to be lengthened. Thus we
read:
I, 161, 11. udvatsvasma akvinotand trizam.
This would seem to be a verse of eleven syllables, in which
the ninth syllable na has been lengthened. This, however,
is against the system of the Pratisakhya. But if we pro-
tract the semivowel v in udvatsv, and change it back into u,
which it was originally, then we gain one syllable, the whole
verse has twelve syllables, na occupies the tenth place, and
it now belongs to that class of cases which is included in a
former Sfitra, 523.
The same applies to X, 103, 13, where we read :
pretd gayata narak.
This is a verse of seven syllables, in which the fifth syllable
is lengthened, without any authority. Let us protract preta
by bringing it back to its original component elements pra
ita, and we get a verse of eight syllables, the sixth syllable
now falls under the general observation, and is lengthened
in the Samhita accordingly.
The same rules are repeated in a later portion of the
Pratisakhya. Here rules had been given as to the number
of syllables of which certain metres consist, and it is added
(Sitras 972, 973) that where that number is deficient, it
should be completed by protracting contracted vowels, and
by separating consonantal groups in which semivowels
(originally vowels) occur, by means of their corresponding
vowel.
The rules in both places are given in almost identically
Vytha.
PREFACE TO THE FIRST EDITION. lxxxi
the same words, and the only difference between the two
passages is this, that, according to the former, semivowels
are simply changed back into their vowels, while, according
to the latter, the semivowel remains, but is separated from
the preceding consonant by its corresponding vowel.
These rules therefore show clearly that the authors of
the Pratisakhya, though they would have shrunk from
altering one single letter of the authorised Samhita, recog-
nised the fact that where two vowels had been contracted
into one, they might yet be pronounced as two; and where
a vowel before another vowel had been changed into a
semivowel, it might either be pronounced as a vowel, or as
a semivowel preceded by its corresponding vowel. More
than these two modifications, however, the PratisAkhya
does not allow, or, at least, does not distinctly sanction.
The commentator indeed tries to show that by the wording
of the Satras in both places, a third modification is sanc-
tioned, viz. the vocalisation, in the body of a word, of semi-
vowels which do not owe their origin to an original vowel.
But in both places this interpretation is purely artificial.
Some such rule ought to have been given, but it was not
given by the authors of the Pratisikhya. It ought to have
been given, for it is only ey. observing. such a rule that in
I, 61, 12, gor na parva vi radA tirask4, we get a verse of
eleven syllables, and thus secure for da in rad4 the eighth
place, where alone the short a could be lengthened. Yet we
look in vain for a rule sanctioning the change of semivowels
into vowels,except where the semivowels can rightly be called
kshaipra-varna (Sdtra 974), i.e. semivowels that were origin-
ally vowels. The independent (svabh4vika) semivowels, as
e.g. the v in parva, are not included ; and to suppose that
in Sdtra 527 these semivowels were indicated by varna is
impossible, particularly if we compare the similar wording
of Stra 9745.
* It will be seen from my edition of the Pratisakhya, particularly from the
extracts from Uva/a, given after Stra 974, that the idea of making two
syllables out of gok, never entered Uva‘a’s mind. M. Regnier was right,
Professor Kuhn (Beitrage, vol. iv, p. 187) was wrong. Uva/a, no doubt, wishes
to show that original (svabhavika) semivowels are liable to vyfha, or at least
[32] "
Ιχχχὶϊ VEDIC HYMNS.
We look in vain, too, in the Pratisakhya for another rule
according to which long vowels, even if they do not owe
their origin to the coalescence of two vowels, are liable to
be protracted. However, this rule, too, though never dis-
tinctly sanctioned, is observed in the Pratisakhya, for unless
its author observed it, he could not have obtained in the
verses quoted by the Pratisakhya the number of syllables
which he ascribes to them. According to Sitra 937, the
verse, RV. X, 134, 1, is a Mahapankti, and consists of six
padas, of eight syllables each. In order to obtain that
number, we must read : :
samragam arshavindm.
We may therefore say that, without allowing any actual
change in the received text of the Samhita, the Pratisa-
khya distinctly allows a lengthened pronunciation of certain
syllables, which in the Pada text form two syllables; and
we may add that, by implication, it allows the same even
in cases where the Pada text also gives but one instead of
two syllables. Having this authority in our favour, I do
not think that we use too much liberty if we extend this
modified pronunciation, recognised in so many cases by the
ancient scholars of India themselves, to other cases where
it seems to us required as well, in order to satisfy the
metrical rules of the Veda.
Secondly, I believe it can be proved that, if not the
authors of the Pratisakhya, those at least who constituted
Shortening of the Vedic text which was current in the
long vowels. ancient schools and which we now have
before us, were fully aware that certain long vowels and
diphthongs could be used as short. The authors of the
Prdtiskhya remark that certain changes which can take
place before a short syllable only, take place likewise before
the word no, although the vowel of this ‘no’ is by them
supposed to be long. After having stated in Sdtra 523
that the eighth syllable of hendecasyllabics and dodeca-
syllabics, if short, is lengthened, provided a short syllable
to vyavaya; but though this is true in fact, Uvafa does not succeed in his
attempt to prove that the rules of the Pratisékhya sanction it.
PREFACE TO THE FIRST EDITION. Ixxxili
follows, they remark that for this purpose naf or no is
treated as a short syllable:
X, 59, 4. dyu-bhiz hitak garima su nak astu, (Samh.
sQ no astu.)
Again, in stating that the tenth syllable of hendecasy]-
labics and dodecasyllabics, if short, is lengthened, provided
a short syllable follows, the same exception is understood
to be made in favour of na or no, as a short syllable:
VII, 48, 4. nu devdsa# varivaé kartana nah, (Samh.
kartand no, bhdta no, &c.)
With regard to e being shortened before a short a
where, according to rule, the a should be elided, we actu-
ally find that the Samhit& gives a instead of e in RV.
VIII, 72, 5. véti stétave ambyaim, Samh. véti stdétava
ambyam. (Pratis. 177, 5.)
I do not ascribe very much weight to the authority
which we may derive from these observations with regard
to our own treatment of the diphthongs e and o as either
long or short in the Veda, yet in answer to those who are
incredulous as to the fact that the vowels e and o could
ever be short in Sanskrit, an appeal to the authority of
those who constituted our text, and in constituting it clearly
treated o as a short vowel, may not be without weight.
We may also appeal to the fact that in Pali and Prakvit
every final o and e can be treated as either long or short®.
Starting from this we may certainly extend this observa-
tion, as it has been extended by Professor Kuhn, but we
must not extend it too far. It is quite clear that in the
same verse e and o can be used both as long and short.
I give the Samhita text:
I, 84, 17. ka ishate | tugyate ko bibhdya
ko mamsate | santam indram ko anti,
kas tokaya | ka ibhayota rdye
adhi bravat | tanve ko ganaya.
* See Lassen, Inst. Linguee Pracriticee, pp. 145, 147, 151; Cowell, Vararuéi,
Introduction, p. xvii. Ked4rabhaffa says: Painir bhagavan prakritalakshazam
api vakti samskritdd anyat, dirghaksharam 4a kutrakid ekam matram upaititi.
Secundum d’Alwisium commentator docet sermonem esse de litteris Sanscriticis
eeto. Cf. Pischel, De Grammaticis prakriticis, 1874.
f 2
Ixxxiv VEDIC HYMNS.
But although there can be no doubt that e and 0, when
final, or at the end of the first member of a compound, may
be treated in the Veda as anceps, there is no evidence, I
believe, to show that the same licence applies to a medial
or initial e oro. In IV, 45, 5, we must scan
usra4 garante prati vasto/ asvind,
ending the verse with an epitritus tertius instead of the
usual dijambus *.
Thirdly, the fact that the initial short a, if following upon
a word ending in 0 or e, is frequently not to be elided, is
clearly recognised by the authors of the Pratisakhya (see
p. xlviii). Nay, that they wished it to be pronounced even
in passages where, in accordance with the requirements of
the Pratisakhya, it had to disappear in the Samhita text, we
may conclude from Stra 978. It is there stated that no
pada should ever begin with a word that has no accent.
The exceptions to this rule are few, and they are discussed
in Sitras 978-87. But if the initial a were not pronounced
in I, 1, 9, βάζ nak pitd-iva sdndve d4gne su-updyanas% bhava,
the second p4da would begin with »gne, a word which, after
the elision of the initial a, would be a word without an
accent >,
Fourthly, the fact that other long vowels, besides e and
0, may under certain circumstances be used as short in the
Veda, is not merely a modern theory, but rests on no less
an authority than PAzini himself.
* See Professor Weber’s pertinent remarks in Kuhn’s Beitrige, vol. iii, p. 294.
T do not think that in the verses adduced by Professor Kuhn, in which final o
is considered by him as an iambus or trochee, this scanning is inevitable. Thus
we may scan the Sashita text:
I, 88, 2. rukmo na Aitrak svadhitivan.
I, 141, 8. ratho na γάϊαλ sikvabhis krito.
I, 174, 3. sho na dame apAmsi vastoA.
VI, 24, 3. aksho na dakryoA sGra brzhan
X, 3, 1. ino rigann arati# samiddho.
This leaves but one of Professor Kuhn's examples (Beitrige, vol. iv, p. 192)
unexplained: I, 191, 1. kaikato na katkato, where iva for na would remove
the difficulty.
> This subject, the shortness of e and o in the Veda, has been admirably
treated by Mr. Maurice Bloomfield, ‘ Final as before Sonants,’ Baltimore, 1882.
Reprinted from the American Journal of Philology, vol. iii, No. 1.
PREFACE TO THE FIRST EDITION. Ixxxv
Panini says, VI, 1, 127, that i, u, γέ (see RV. Bh. IV, 1,
12) at the end of a pada (but not in a compound®*) may
remain unchanged, if a different vowel follows, and that, if
long, they may be shortened. He ascribes this rule, or,
more correctly, the first portion of it only, to Sakalya,
Pratisakhya 155 seq.” Thus éakri atra may become akri
atra or kakry atra. Madhd atra may become madhii atra
or madhv atra. In VI, 1, 128, PAmini adds that a, i, u, γὲ
may remain unchanged before γέ, and, if long, may be
shortened, and this again according to the teaching of
SAkalya, i.e. Pratiskhya 136°. Hence brahma réshiz be-
comes brahma vishi#Z or brahmarshi#; kumart risyak be-
comes kuméri risyadé or kumary visya#. This rule enables
us to explain a number of passages in which the Samhita
text either changes the final long vowel into a semivowel,
or leaves it unchanged, when the vowel is a pragr#hya vowel.
To the first class belong such passages as I, 163, 12; 1V,
38, 10, vagi arva, Samh. vagydrva ; VI, 7, 3, vagt agne, Samh.
vagyagne; VI, 20, 13, pakthf arkaih, Samh. pakthydrkath ;
IV, 22, 4, sushmi 4 ρόλ, Samh. sushmyd gdh. In these pas-
sages i is the termination of a nom. masc. of a stem ending
in in. Secondly, IV, 24, 8, patni 4é44a, Samh. patnydkha ;
IV, 34, 1, devi d4hnam, Samh. devydhnam; V, 75, 4, vaniki
4-hita, Sah. vanxikyahita; VI, 61, 4, avitrf avatu, Sah.
avitryavatu. In these passages the i is the termination of
feminines. In X, 15, 4, dti arvaék, Samh. dtydrvak, the final
i of the instrumental dt? ought not to have been changed
into a semivowel, for, though not followed by iti, it is to be
treated as pragvthya; (Pratis. 163, 5.) It is, however,
® There are certain compounds in which, according to Professor Kuhn, two
vowels have been contracted into one short vowel. This is certainly the
opinion of Hindu grammarians, also of the compiler of the Pada text. But
most of them would admit of another explanation. Thus dhanvarasat, which
is divided into dhanva-arnasah, may be dhdnu-armasah (RV. V, 45, 2).
Dhanarfam, divided into dhana-arkam, may have been dhana-rvikam (RV. X,
46,5). Satarkasam (RV. VII, 100, 3) may be taken as satd-rzéasam instead of
sata-arkasam.
> In the Pratisakhya the rule which allows vowel before vowel to remain
unchanged, is restricted to special passages, and in some of them the two
vowels are savarna; cf. Stra 163.
© Cf. Vagasan, Pratisdkhya, IV, 48 ; Indische Studien, vol. ix, 309; vol. x, 406.
Ixxxvi VEDIC HYMNS,
mentioned as an exception in Siitra 174, 9. The same
applies to II, 3, 4, védi {ti asym, Sash. védyasydm. The
pragrzhya i ought not to have been changed into a semi-
vowel, but the fact that it had been changed irregularly,
was again duly registered in Sftra 174, 5. These two
pragrthya i therefore, which have really to be pronounced
short, were irregularly changed in the Samhita into the
semivowel ; and as this semivowel, like all semivowels, may
take vyavaya, the same object was attained as if it had beén
written by a short vowel. With regard to pragryzhya ἃ, no
such indication is given by the Samhita text; but in such
passages as I, 46, 13, sambhd {ti sam-bhQ 4 gatam, Samh.
sambha 4 gatam; V, 43, 4, bahd iti ddrim, Samh. baht
adrim, the pragréhya ἢ of the dual can be used as short, like
the ἃ of madhd atra, given as an example by the commen-
tators of Pazini.
To Professor Kuhn, I believe, belongs the merit of having
extended this rule to final 4. That the 4 of the dual may
become short, was mentioned in the Pratisikhya, Sdtra 309,
though in none of the passages there mentioned is there any
metrical necessity for this shortening (see p. lii). This being
the case, it is impossible to deny that where this 4 is followed
by a vowel, and where Sandhi between the two vowels is
impossible, the final 4 may be treated as short. Whether it
must be so treated, depends on the view which we take of
the Vedic metres, and will have to be discussed hereafter.
I agree with Professor Kuhn when he scans:
VI, 63, 1. kva tya valgd puru-hfta adya, (Sash. puru-
hitadya); and not kva γᾶ να]σὰ puruhdtadya, although we
might quote other verses as ending with an epitritus primus.
IV, 3, 13. πιὰ vesasya pra-minatak πιὰ ἀρεῖ, (Samh.
mAapedZ,) although the dispondeus is possible.
I, 77, 1. kathd ddsema agnaye kA asmai, (Samh. kAsmai.)
VI, 24, 5. aryah vasasya pari-etd asti. °
Even in a compound like tv4-fita, I should shorten the
first vowel, e.g.
- ν»ῪὦαΔ - νυν -
although the passage is not mentioned by the Pratisakhya
PREFACE TO THE FIRST EDITION. 1xxxvii
among those where a short final vowel in the eighth place
is not lengthened when a short syllable follows *.
But when we come to the second p4da of a Gayatri, and
find there a long 4, and that long 4 not followed by a vowel,
I cannot agree with Professor Kuhn, that the long 4, even
under such circumstances, ought to be shortened. We may
scan:
V, 5, 7. vatasya patman #/ita daivya hotarA manushas.
The same choriambic ending occurs even in the last pada
of a Gayatri, and is perfectly free from objection at the end
of the other padas.
So, again, we may admit the shortening of au to o in sdno
avye and sano avyaye, as quoted in the Pratisdkhya, 174
and 177, but this would not justify the shortening of au to
av in Anushtubh verses, such as
V, 86, 5. martaya devau adabha,
amsi-iva dev4u arvate,
while, with regard to the Trish¢ubh and Gagati verses, our
views on these metres must naturally depend on the difficul-
ties we meet with in carrying them out systematically.
There is no reason for shortening 4 in
V, 5, 10. devandm guhya namAni.
It is the second pada of a Gayatri here; and we shall see
that, even in the third p4da, four long syllables occur again
and again.
For the same reason I cannot follow Dr. Kuhn in a
number of other passages where, for the sake of the metre,
he proposes to change a long 4 into a short one. Such
passages are in the Pada text :
VI, 46, 11. didyavak tigma-mdrdhdna/, not mardhdnad.
I, 15, 6. vitund yag#am Asdthe, not Asdthe.
V, 66, 2. samyak asuryam AsAte, not Asdte.
V, 67, 1. varshish¢Aam kshatram Asathe, not 4sdthe. See
Beitrage, vol. iii, p. 122.
1,46, 6. tim asme rdsAthdm isham, not ras4thdm isham.
5.1 see that Professor Kuhn, vol. iv, p. 186, has anticipated this observation
in eshfau, to be read 4-ishyan.
Ixxxviii VEDIC HYMNS.
IV, 32, 23. babhrd yAmeshu sobhete, not sobhete.
IV, 45, 3. uta priyam madhune yudgathim ratham, not
yuagatham ratham.
V. 74, 3. kam akkha yudgathe ratham, not yuagdthe
ratham.
IV, 55, τ. dyavabhimi ({ti) adite trasithim na, not trd-
sithim nah.
V, 41, I. ritasya νὰ sadasi trasithim na, not trasithim
nak,
I must enter the same protest against shortening other
long vowels in the following verses which Professor Kuhn
proposes to make metrically correct by this remedy:
I, 42, 6. hirazyavasimat-tama, not vasimat-tama.
Here the short syllable of gaasri-bhiz in V, 60, 8, cannot
be quoted as a precedent, for the i in gavasri, walking in
companies, was never long, and could therefore not be
shortened. Still less can we quote nari-bhya# as an
instance of a long { being shortened, for n&ri-bhyas is
derived from nériX, not from nari, and occurs with a short
i even when the metre requires a long syllable; I, 43, 6.
nri-bhyah ndri-bhyak gave. The fact is, that in the Rig-
veda the forms narishu and nari-bhya# never occur, but
always narishu, nari-bhya% ; while from vasi we never find
any forms with short i, but always vasishu, vasi-bhiz.
Nor is there any justification for change in I, 25, 16.
gavah na gavy(itiz anu, the second pAda of a Gayatri. Nor
in V, 56, 3. rikshah na vak marutah simi-van amad. In
most of the passages mentioned by Professor Kuhn on
Ῥ. 122, this peculiarity may be observed, that the eighth
syllable is short, or, at all events, may be short, when the
ninth is long:
VI, 44, 21. vrishne te indus vrishabha pipaya.
I, 73, 1. syona-siz atithiéz na’ privdnad.
VII, 13, 1. bhare havi# na barhishi’ privnad.
II, 28, 7. enak krinvantam asura bhrivanti.
Before, however, we can settle the question whether in
PREFACE TO THE FIRST EDITION. Ixxxix
these and other places certain vowels should be pronounced
as either long or short, we must settle the more general
Metre and question, what authority we have for requir-
Grammar. ing a long or a short syllable in certain places
_ of the Vedic metres.
If we declare ourselves free from all authority, either
grammatical or metrical, we may either sacrifice all
grammar to metre, or all metre to grammar. We may
introduce the strictest rules of metre, determining the
length or shortness of every syllable, and then ignore
all rules of grammar and quantity, treat short syllables as
long, or long ones as short, and thus secure the triumph of
metre. Or, we may allow great latitude in Vedic metres,
particularly in certain pAdas, and thus retain all the rules of
grammar which determine the quantity of syllables. It
may be said even that the result would really be the same
in either case, and that the policy of ‘thorough’ might
perhaps prove most useful in the end. It may be so here-
after, but in the present state of Vedic scholarship it seems
more expedient to be guided by native tradition, and to
study the compromise which the ancient students of the
Veda have tried to effect between grammar on one side and
metre on the other.
Now it has generally been supposed that the Pratisakhya
teaches that there must be a long syllable in the eighth or
tenth place of Traishtubha and Gagata, and in the sixth
place of Anushubha p4das. This is not the case. The
Pratiskhya, no doubt, says, that a short final vowel, but
not any short syllable, occupying the eighth or tenth place
in a Traish¢ubha and Gagata pada, or the sixth place ina
Gayatra pada, is lengthened, but it never says that it must
be lengthened ; on the contrary, it gives a number of cases
where it is not so lengthened. But, what is even more
important, the Pratisikhya distinctly adds a proviso which
shows that the ancient critics of the Veda did not consider
the trochee as the only possible foot for the sixth and
seventh syllables of Gayatra, or for the eighth and ninth, or
tenth and eleventh syllables of Traishtubha and Gagata
padas. They distinctly admit that the seventh and the
XC VEDIC HYMNS.
ninth and the eleventh syllables in such padas may be long,
and that in that case the preceding short vowel is not
lengthened. We thus get the iambus in the very place
which is generally occupied by the trochee. According to
the Pratisakhya, the general scheme for the Gayatra would .
be, not only
6 7
+++ 4+] 4-04,
but also 67
ob shack: [Oe amas
and for the Traish¢ubha and Gagata, not only
8
t++t+4[+ + ἘΠ ΡΟ + (+),
but also B 9
+++ 4] + 4+ + 4l—+ + (4+).
And again, for the same pAdas, not only
Io
++ e+ [+ 4+4+ 41 4+--(4),
but also eer
+++ 4+] ¢ ++ + | + 4-(+).
Before appealing, however, to the Pratisdkhya for the
establishment of such a rule as that the sixth syllable
of Anushtubha and the eighth or tenth syllable of Trai-
shfubha and Gagata padas must be lengthened, provided
a short syllable follows, it is indispensable that we should
have a clear appreciation of the real character of the Prati-
sakhya. If we carefully follow the thread which runs
through these books, we shall soon perceive that, even with
the proviso that a short syllable follows, the Pratisdkhya
never teaches that certain final vowels must be lengthened.
The object of the Pratisdkhya, as I pointed out on a former
occasion, is to register all the facts which possess a phonetic
interest. In doing this, all kinds of plans are adopted in
order to bring as large a number of cases as possible under
general categories. These categories are purely technical
and external, and they never assume, with the authors of
the Pratisékhya, the character of general rules. Let us
now, after these preliminary remarks, return to the Sftras
523 to 535, which we discussed before. The Pratisikhya
simply says that certain syllables which are short in the
PREFACE TO THE FIRST EDITION. xci
Pada, if occupying a certain place in a verse, are lengthened
in the Samhita, provided a short syllable follows. This
looks, no doubt, like a general rule which should be carried
out under all circumstances. But this idea never entered
the minds of the authors of the Pratisikhya. They only
give this rule as the most convenient way of registering the
lengthening of certain syllables which have actually been
lengthened in the text of the Samhita, while they remain
short in the Pada; and after having done this, they proceed
to give a number of verses where the same rule might be
supposed to apply, but where in the text of the Samhita
the short syllable has not been lengthened. After having
given a long string of words which are short in the Pada
and long in the Samhita, and where no intelligible reason °
of their lengthening can be given, at least not by the
authors of the Pratisakhya, the Pratisakhya adds in Sitra
523, ‘The final vowel of the eighth syllable is lengthened
in padas of eleven and twelve syllables, provided a syllable
follows which is short in the Samhita.’ As instances the
commentator gives (Samhita text) :
I, 32, 4. taditnd sdtram πᾶ killa’ vivitse.
I, 94,1. dgne sakhyé m4 rishima vayém tava.
Then follows another rule (Stra 525) that ‘The final
vowel of the tenth syllable in padas of eleven and twelve
syllables is lengthened, provided a syllable follows which
is short in the Samhita.’ As instances the commentator
gives:
ΠῚ, 54, 22. dha visvd sumdnd didihi nad.
II, 34, 9. ava ταὐτὰ asdso hantana vadhas.
Lastly, a rule is given (Sdtra 526) that ‘The final vowel
of the sixth syllable is lengthened in a pada of eight
syllables, provided a syllable follows which is short τ᾿ -
I, 5,10. tsdno yavaya vadhdm.
If the seventh syllable is long no change takes place :
IX, 67, 30. 4 pavasva deva soma.
While we ourselves should look upon these rules as
xcii VEDIC HYMNS.
founded in the very nature of the metre, which, no doubt,
to a certain extent they are, the authors of the Pratisikhya
use them simply as convenient nets for catching as many
cases as possible of lengthened syllables actually occurring
in the text of the Samhita. For this purpose, and in order
to avoid giving a number of special rules, they add in this
place an observation, very important to us as throwing
light on the real pronunciation of the Vedic hymns at the
time when our Samhita text was finally settled, but with
them again a mere expedient for enlarging the preceding
rules, and thus catching more cases of lengthening at one
haul. They say in Stra 527, that in order to get the
right number of syllables in such verses, we must pro-
nounce sometimes one syllable as two. Thus only can the
lengthened syllable be got into one of the places required
by the preceding Satra, viz. the sixth, the eighth, or the
tenth place, and thus only can a large number of lengthened
syllables be comprehended under the same general rule of
the Pratisikhya. In all this we ourselves can easily recog-
nise a principle which guided the compilers of the Samhita
text, or the very authors of the hymns, in lengthening
syllables which in the Pada text are short, and which
were liable to be lengthened because they occupied certain
places on which the stress of the metre would naturally fall.
We also see quite clearly that these compilers, or those
whose pronunciation they tried to perpetuate, must have
pronounced certain syllables as two syllables, and we
naturally consider that we have a right to try the same
expedient in other cases where to us, though not to them,
the metre seems deficient, and where it could be rendered
perfect by pronouncing one syllable as two. Such thoughts,
however, never entered the minds of the authors of the
Pratisakhyas, who are satisfied with explaining what is,
according to the authority of the Samhita, and who never
attempt to say what ought to be, even against the authority
of the Samhita. While in some cases they have ears to
hear and to appreciate the natural flow of the poetical lan-
guage of the Rishis, they seem at other times as deaf as
the adder to the voice of the charmer.
PREFACE TO THE FIRST EDITION, XCill
A general rule, therefore, in our sense of the word, that
the eighth syllable in hendecasyllabics and dodecasyllabics,
the tenth syllable in hendecasyllabics and dodecasyllabics,
and the sixth syllable in octosyllabics should be lengthened,
rests in no sense on the authority of ancient grammarians.
Even as a mere observation, they restrict it by the con-
dition that the next syllable must be short, in order to pro-
voke the lengthening of the preceding syllable, thereby
sanctioning, of course, many exceptions; and they then
proceed to quote a number of cases where, in spite of all,
the short syllable remains short*®. In some of these quota-
tions they are no doubt wrong, but in most of them ner
statement cannot be disputed.
As to the eighth syllable being short in hendecasyllabics
and dodecasyllabics, they quote such verses as,
VI, 66, 4. antar ({ti) santak avadyAni pundnds.
Thus we see that in VI, 44, 9, varshiyak vayak krinuhi
sakibhiz, hi remains short; while in VI, 25, 3, gahi vrishny4ni
krinuht pardkaf, it 18 lengthened in the Samhita, the only
difference being that in the second passage the accent is
on hi.
As to the tenth syllable being short in a dodecasyllabic,
they quote
1, 27,14. adite mitra varuna uta mria.
As to the tenth syllable being short in a hendecasyllabic,
they quote
II, 20, 1. vayam te vayak indra viddhi su nad.
As to the sixth syllable being short in an octosyllabic,
they quote
VIII, 23, 26. maha# visvdn abhi satak.
A large number of similar exceptions are collected from
* ‘Wo die achtsilbigen Reihen mit herbeigezogen sind, ist es in der Regel
bei solchen Liedern geschehen, die im Ganzen von der regelmissigen Form
weniger abweichen, und fiir solche Fille, wo auch das Prdtisakhya die Langung
der sechsten Silbe in achtsilbigen Reihen vorschreibt, namlich wo die siebente
von Natur kurz ist. Die achtsilbigen Reihen bediirfen einer erneuten Durch-
forschung, da es mehrfach schwer fallt, den Samhitatext mit der Vorschrift der
Pratisakhya in Ubereinstimmung zu bringen.’ Kuhn, Beitrage, vol. ili, p. 450;
and still more strongly, p. 458.
Xciv VEDIC HYMNS.
528, 3 to 534, 94, and this does not include any cases where
the ninth, the eleventh, or the seventh syllable is long,
instead of being short, while it does include cases where the
eighth syllable is long, though the ninth is not short, or, at
least, is not short according to the views of the collectors of
these passages. See Sitra 522, 6.
Besides the cases mentioned by the Pratisékhya itself,
where a short syllable, though occupying a place which
would seem to require lengthening, remains short, there are
many others which the Pratisdkhya does not mention, be-
cause, from its point of view, there was no necessity for
doing so. The Pratisdkhya has been blamed* for omitting
such cases as I, 93, 6, urum yag#aya kakrathir u lokam;
or I, 96, 1, deva agnim dharayan drévizodam. But though
occupying the eighth place, and though followed by a short
syllable, these syllables could never fall under the general
observation of the Pratisakhya, because that general ob-
servation refers to final vowels only, but not to short
syllables in general. Similar cases arg I, 107, 1"; 122, 9;
130, 10; 152,63; 154,1; 158, 5%; 163, 2; 167, 10"; 171, 4;
173,6; 179, 1%; 182, 8"; 186, 6, &c.
If, therefore, we say that, happen what may, these
metrical rules must be observed, and the text of the Veda
altered in order to satisfy the requirements of these rules,
we ought to know at all events that we do this on our own
responsibility, and that we cannot shield ourselves behind
the authority of Saunaka or Katyadyana. Now it is well
known that Professor Kuhn? has laid down the rule that the
Traish¢ubha padas must end in a bacchius or amphibrachys
v—-™*, and the GAagata padas in a dijambus or pzon
secundus v-u¥, With regard to Anushéubha pddas, he
requires the dijambus or pzon secundus v—v™ at the
end of a whole verse only, allowing greater freedom in the
formation of the preceding pddas. In a later article,
* ‘Dazu kommt, dass der uns vorliegende Samhitatext viclfaltig gar nicht
mit Saunaka’s allgemeiner Regel iibereinstimmt, indem die Verlaingerung
kurzer Sil ben nicht unter den Bedingungen eingetreten ist, die er vorschreibt.’
Kuhn, Beitrige, vol. iii, p. 459.
> Beitrage zur. Vergleichenden Sprachforschung, vol. iii, p. 118.
PREFACE TO THE FIRST EDITION. XCV
however, the final pAda, too, in Anush¢ubha metre is
allowed greater freedom, and the rule, as above given,
is strictly maintained with regard to the Traishfubha and
Gagata padas only.
This subject is so important, and affects so large a
number of passages in the Veda, that it requires the
The four prin- Most careful examination. The Vedic metres,
cipal Padas’ though at first sight very perplexing, are
very simple, if reduced to their primary elements. The
authors of the Pratisikhyas have elaborated a most com-
plicated system. Counting the syllables in the most
mechanical manner, they have assigned nearly a hundred
names to every variety which they discovered in the hymns
of the Rig-veda*. But they also observed that the con-
stituent elements of all these metres were really but four,
(Sitras 988, 989): -
1. The Gdyatra pada, of eight syllables, ending in ὦ --.
2. The Vairaga pAda, of ten syllables, ending in ——.
3. The Traishtubha p4da, of eleven syllables, ending
in -- ---
4. The Gagata pAda, of twelve syllables, ending in ὦ -.
Then follows an important rule, Sdtra 990: ‘The pen-
ultimate syllable,’ he says, ‘in a Gayatra and Gagata pada
is light (laghu), ina Vairaga and Traishtubha pada heavy
(guru).’ This is called their vritta.
This word vrztta, which is generally translated by metre,
had evidently originally a more special meaning. It meant
the final rhythm, or if we take it literally, the
turn of a line, for it is derived from vvit, to
turn. Hence vritta is the same word as the Latin versus,
verse ; but I do not wish to decide whether the connection
between the two words is historical, or simply etymological.
In Latin, versus is always supposed to have meant origin-
ally a furrow, then a line, then a verse. In Sanskrit the
metaphor that led to the formation of vritta, in the sense
of final rhythm, has nothing to do with ploughing. If, as
I have tried to prove (Chips from a German Workshop,
Vavitta = versus.
* See Appendix to my edition of the Pratisakhya, p. ccclvi.
xevi VEDIC HYMNS.
vol. i, p. 84), the names assigned to metres and metrical
language were derived from words originally referring to
choregic movements, vvitta must have meant the turn, i.e.
the last step of any given movement; and this turn, as
determining the general character of the whole movement,
would naturally be regulated by more severe rules, while
greater freedom would be allowed for the rest.
Having touched on this subject, I may add another
fact in support of my view. The words Trishfubh and
Anushfubh, names for the most common metres, are
generally derived from a root stubh, to praise. I believe
they should be derived from a root stubh, which is pre-
served in Greek, not only in στυφελός, hard, στυφελίζω, to
strike hard, but in the root στεμφ, from which στέμφυλον,
stamped or pressed olives or grapes, and ἀστεμφής, untrodden
(grapes), then unshaken; and in στέμβω, to shake, to ram,
oroBéw, to scold, &c. In Sanskrit this root is mentioned in
the Dhatup4tia X, 34, shtubhu stambhe, and it exists in
a parallel form as stambh, lit. to stamp down, then to fix,
to make firm, with which Bopp has compared the German
stampfen, to stamp ; (Glossarium, 8. v.stambh.) I therefore
look upon Trish¢ubh as meaning originally tripudium, (sup-
posing this word to be derived from tri and pes, according
to the expression in Horace, pepulisse ter pede terram, Hor.
Od. iii. 18,) and I explain its name ‘ Three-step,’ by the fact
that the three last syllables U— υ, which form the character-
istic feature of that metre, and may be called its real vritta
or turn, were audibly stamped at the end of each turn or
strophe. I explain Anush¢ubh, which consists of four equal
padas, each of eight syllables, as the ‘ After-step,’ because
each line was stamped regularly after the other, possibly
by two choruses, each side taking its turn. There is one
passage in the Veda where Anushtubh seems to have
preserved this meaning :
X, 124, 9. anu-stibham anu darkdrydmavam {ndram n{
kikyuk kavdyak manishé.
Poets by their wisdom discovered Indra dancing to an
Anushzubh.
In V, 52, 12, &handah-stibhas kubhanydvah utsam 4
PREFACE TO THE FIRST EDITION. XCVii
kirfnak nrituh, in measured steps (i.e. stepping the metre)
and wildly shouting the gleemen have danced toward the
spring.
Other names of metres which point to a similar origin,
i.e. to their original connection with dances, are Pada-
pankti, ‘Step-row;’ Nyanku-sdrisi, ‘Roe-step;’ Abhis4rini,
* Contre-danse,’ &c.
If now we return to the statement of the PratisAkhya in
reference to the vvittas, we should observe how careful its
author is in his language. He does not say that the
penultimate is long or short, but he simply states, that,
from a metrical point of view, it must be considered as
light or heavy, which need not mean more than that it
must be pronounced with or without stress, The fact that
the author of the Pratisakhya uses these terms, laghu and
guru, instead of hrasva, short, and dirgha, long, shows in
fact that he was aware that the penultimate in these padas
is not invariably long or short, though, from a metrical
point of view, it is always heavy or light.
It is perfectly true that if we keep to these four p4das,
(to which one more pda, viz. the half Vairaga, consisting
of five syllables, might be added,) we can reduce nearly all
the hymns of the Rig-veda to their simple elements which
the ancient poets combined together, in general in a very
simple way, but occasionally with greater freedom. The
most important strophes, formed out of these pAdas, are,
1. Three Gayatra padas=the Gayatri, (24 syllables.)
2. Four Gayatra padas=the Anushtubh, (32 syllables.)
3. Four Vair4ga padas=the Virdg, (40 syllables.)
4. Four Traish¢ubha p4das=the Trishtubh, (44 syllables.)
5. Four Gagata padas=the Gagati, (48 syllables.)
Between the Gayatrt and Anush¢ubh strophes, another
strophe may be formed, by mixture of Gayatra and GAagata
padas, consisting of 28 syllables, and commonly called
Ushzih ; likewise between the Anushzubh and the Virag,
a strophe may be formed, consisting of 36 syllables, and
commonly called Brzhati.
In a collection of hymns, however, like that of the Rig-
veda, where poems of different ages, different places, and
[32] 4
XCViil VEDIC HYMNS.
different families have been put together, we must be
prepared for exceptions to many rules. Thus, although
the final turn of the hendecasyllabic Traish¢ubha is, as
a rule, the bacchius, ὦ -- --, yet if we take, for instance,
the 77th hymn of the tenth Mazdala, we clearly perceive
another hendecasyllabic p4da of a totally different struc-
ture, and worked up into one of the most beautiful strophes
by an ancient poet. Each line is divided into two halves,
the first consisting of seven syllables, being an exact
counterpart of the first member of a Saturnian verse (fato
Romae Metelli); the second a dijambus, answering boldly
to the broken rhythm of the first member*. We have, in
fact, a Trish¢ubh where the turn or the three-step, υ -- --ν
instead of being at the end, stands in the middle of
the line.
X, 77, 1-5, in the Pada text:
1. abhra-prushak na νᾶ ζᾶ ‘prusha vasu,
havishmantad na γασἥδλ vi-ginushak | &c.
Another strophe, the nature of which has been totally
misapprehended by native metricians, occurs in IV, 10. It
is there called Padapankti and Mahdpadapankti; nay,
attempts have been made to treat it even as an Ushuzih, or
as a kind of Gayatri. The real character of that strophe
is so palpable that it is difficult to understand how it could
have been mistaken. It consists of two lines, the first
embracing three or four feet of five syllables each, having
the ictus on the first and the fourth syllables, and resembling
the last line of a Sapphic verse. The second line is simply
* Professor Kuhn (vol. iii, p. 450) is inclined to admit the same metre as
varying in certain hymns with ordinary Traishfubha p4das, but the evidence
he brings forward is hardly sufficient. Even if we object to the endings
v-—v-— and --.u-, V, 33, 4, may be a GAgata, with vy(fha of dasa, the
remark quoted from the Pratiskhya being of no consequence on such
points; and the same remedy would apply to V, 41, 5, with vyidha of eshe.
In VI, 47, 31, vyfha of asvaparmaik; in I, 33, 9, vydha of indra and
rodas! ; in II, 24, 5, vydha of m&dbhif would produce the same effect ; while
in I, 121, 8, we must either admit the Traishfubha vrttta -- ὨὋὐ — or scan
dhukshan. In III, 58, 6, I should admit vytha for nara; in IV, 26, 6, for
mandram; in I, 100, 8, for gyotih, always supposing that we consider the
ending -- -- κα -- incompatible with a Trish‘ubh verse.
PREFACE TO THE FIRST EDITION. ΧΟΙΧ
ἃ Trishtubh. It is what we should call an asynartete
strophe, and the contrast of the rhythm in the first and
second lines is very effective. I am not certain whether
Professor Bollensen, who has touched on this metre in an
article just published (Zeitschrift der D. M. G., vol. xxii,
Ρ- 572), shares this opinion. He has clearly seen that the
division of the lines, as given in the MSS. of the Samhita
text, is wrong; but he seems inclined to admit the same
rhythm throughout, and to treat the strophe as consisting of
four lines of five syllables each, and one of six syllables,
which last line is to submit to the prevailing rhythm of the
preceding lines, If we differ, however, as to the internal
architecture of this strophe, we agree in condemning the
interpretation proposed by the Pratisakhya ; and I should,
in connection with this, like to call attention to two im-
portant facts: first, that the Samhita text, in not changing, ~
for instance, the final t of martat, betrays itself as clearly
later than the elaboration of the ancient theory of metres,
later than the invention of such a metre as the Padapankti;
and secondly, that the accentuation, too, of the Samhita is
thus proved to be posterior to the establishment of these
fanciful metrical divisions, and hence cannot throughout
claim so irrefragable an authority as certainly belongs to it
in many cases. I give the Samhita text:
1. Agne tam adyatasvam na stomaiA\ kratum na bhadram,
hridisprisam ridhyAmd ta ohaih.
2, Adhd hy agneikrator bhadrasya\dakshasya sddhoA,
rathir ritasya brzhato babhitha, &c.
Now it is perfectly true that, as a general rule, the
syllables composing the vritta or turn of the different
metres, and described by the Pratisakhya as heavy or
light, are in reality long or short. The question, however,
is this, have we a right, or are we obliged, in cases where
that syllable is not either long or short, as it ought to be,
so to alter the text, or so to change the rules of pro-
nunciation, that the penultimate may again be what we wish
it to be?
If we begin with the Gayatra pada, we have not to read
g2
ς VEDIC HYMNS.
long before we find that it would be hopeless to try to
crush the Gayatri verses of the Vedic Rshis on this Pro-
crustean bed. Even Professor Kuhn very
soon perceived that this was impossible. He
had to admit that in the Gayatri the two first pddas, at all
events, were free from this rule, and though he tried to
retain it for the third or final pada, he was obliged after a
time to give it up even there. Again, it is perfectly true,
that in the third pada of the Gayatri, and in the second
and fourth pAdas of the Anush/¢ubh strophe, greater care is
taken by the poets to secure a short syllable for the penul-
timate, but here, too, exceptions cannot be entirely removed.
We have only to take such a single hymn as I, 27, and we
shall see that it would be impossible to reduce it to
the uniform standard of Gayatri padas, all ending in a
dijambus.
GAyatra Padas.
But what confirms me even more in my view that such
strict uniformity must not be looked for in the ancient
Conjectuaral hymns of the Rishis, is the fact that in many
emendations. cases it would be so very easy to replace
the irregular by a regular dipodia. Supposing that the
original poets had restricted themselves to the dijambus,
who could have put in the place of that regular dijambus
an irregular dipodia? Certainly not the authors of the
Pratisakhya, for their ears had clearly discovered the
general rhythm of the ancient metres; nor their pre-
decessors, for they had in many instances preserved the
tradition of syllables lengthened in accordance with the
requirements of the metre. I do not mean to insist too
strongly on this argument, or to represent those who
handed down the tradition of the Veda as endowed with
anything like apaurusheyatva. Strange accidents have
happened in the text of the Veda, but they have generally
happened when the sense of the hymns had ceased to be
understood ; and if anything helped to preserve the Veda
from greater accidents, it was due, I believe, to the very
fact that the metre continued to be understood, and that
oral tradition, however much it might fail in other respects,
had at all events to satisfy the ears of the hearers. I should
PREFACE TO THE FIRST EDITION. cl
have been much less surprised if all irregularities in the
metre had been smoothed down by the flux and reflux of
oral tradition, a fact which is so apparent in the text of
Homer, where the gaps occasioned by the loss of the
digamma, were made good by the insertion of unmeaning
particles; but I find it difficult to imagine by what class of
men, who must have lived between the original poets and
the age of the Pratisdkhyas, the simple rhythm of the Vedic
metres should have been disregarded, and the sense of
rhythm, which ancient people possess in a far higher degree
than we ourselves, been violated through crude and pur-
poseless alterations. I shall give a few specimens only.
What but a regard for real antiquity could have induced
people in VIII, 2, 8, to preserve the defective foot of a
Gayatri verse, samAne adhi bhirman? Any one acquainted
with Sanskrit would naturally read samdne adhi bhdrmani.
But who would have changed bharmani, if that had been
there originally, to bharman? I believe we must scan
samane adhi bharman, or samane adhi bhdarman, the pzon
tertius being a perfectly legitimate foot at the end of a
Gayatri verse. In X, 158, 1, we can understand how an
accident happened. The original poet may have said:
Saryo no divas pdtu p4tu vito antarikshdt, agnir nak
parthivebhyad. Here one of the two pAtu was lost. But
if in the same hymn we find in the second verse two feet of
nine instead of eight syllables each, I should not venture to
alter this except in pronunciation, because no reason can be
imagined why any one should have put these irregular lines
in the place of regular ones.
In V, 41, το, grinite agnir etari na sishai#, sokishkeso ni
rinti vand, every modern Pandit would naturally read
vanani instead of vana, in order to get the regular Trish¢ubh
metre. But this being the case, how can we imagine that
even the most ignorant member of an ancient Parishad
should wilfully have altered van4ni into vana? What sur-
prises one is, that van4 should have been spared, in spite of
every temptation to change it into vanani» for I cannot
doubt for one moment that vana is the right reading, only
cil VEDIC HYMNS.
that the ancient poets pronounced it vana. Wherever we
alter the text of the Rig-veda by conjecture, we ought to
be able, if possible, to give some explanation how the mis-
take which we wish to remove came to be committed. Ifa
passage is obscure, difficult to construe, if it contains words
which occur in no other place, then we can understand how,
during a long process of oral tradition, accidents may have
happened. But when everything is smooth and easy, when
the intention of the poet is not to be mistaken, when the
same phrase has occurred many times before, then to sup-
pose that a simple and perspicuous sentence was changed
into a complicated and obscure string of words, is more
difficult to understand. I know there are passages where
we cannot as yet account for the manner in which an evi-
dently faulty reading found its way into both the Pada and
Samhita texts, but in those very passages we cannot be too
circumspect. If we read VIII, 40, 9, pdrvish sa indro-
pamatayah parvir uta prasastayah, nothing seems more
tempting than to omit indra, and to read parvish fa upam4-
tayak. Nor would it be difficult to account for the insertion
of indra; for though one would hardly venture to call it
a marginal gloss that crept into the text—a case which, as
far as I can see, has never happened in the hymns of the
Rig-veda—it might be taken for an explanation given by
an Afarya to his pupils, in order to inform them that the
ninth verse, different from the eighth, was addressed to
Indra. But however plausible this may sound, the question
remains whether the traditional reading could not be main-
tained, by admitting synizesis of opa, and reading parvish
fa indropamAatayas. ἘΞ or a similar synizesis of -- vu, see III,
6, το. praéi adhvareva tasthatu/, unless we read praky
adhvareva.
Another and more difficult case of synizesis occurs in
VII, 86, 4. ava tvdnend namasa tura(A) iydm.
It would be easy to conjecture tvarey4m instead of tura
iy4m, but tvarey4m, in the sense of ‘let me hasten,’ is not
Vedic. The choriambic ending, however, of a Trishtubh
PREFACE TO THE FIRST EDITION, οἷ
can be proved to be legitimate, and if that is the case, then
even the synizesis of tura, though hard, ought not to be
regarded as impossible.
In II, 18, 5, ἃ viensatyA trimsatd yahy arvana,
A Aatvarimsatd haribhir yugdnah,
ἃ pa#dsata surathebhir indra,
ἃ shashty4 saptatyA somapeyam,
Professor Kuhn proposes to omit the 4 at the beginning of
the second line, in order to have eleven instead of twelve
syllables. By doing so he loses the uniformity of the four
padas, which all begin with 4, while by admitting synizesis
of haribhi# all necessity for conjectural emendation dis-
appears.
If the poets of the Veda had objected to a pon quartus —
(vvv-) at the end of a Gayatri, what could have been
easier than to change IV, 52, 1, divo adarsi duhit4, into
adarsi duhita diva? or X, 118, 6, addbhyam grzhapatim,
into grthapatim adabhyam?
If an epitritus secundus (- »——) had been objectionable
in the same place, why not say VI, 61, το, stomya bhiat
sarasvati, instead of sarasvati βιοπιγὰ bhat? Why not VIII,
2, 11, revantam hi srinomi tvd, instead of revantam hi tva
srinomi?
If an ionicus a minore (» -- -- had been excluded from
that place, why not say I, 30, 10, garitribhyah sakhe vaso,
instead of sakhe vaso garitribhyah? or I, 41, 7, varunasya
mahi psaraZ, instead of mahi psaro varunasya ?
If a dispondeus (— -- -- —) was to be avoided, then V, 68, 3,
mahi vam kshatram deveshu, might easily have been re-
placed by deveshu vam kshatram mahi, and VIII, 2, 10,
sukra Asiram ydkante, by sukra y4ganta Asiram.
If no epitritus primus (υ -- — —) was allowed, why not say
VI, 61, 11, nidas pdtu sarasvati, instead of sarasvati nidas
pdtu, or VIII, 79, 4, dvesho yAvir aghasya Ait, instead of
yavir aghasya Aid dveshah?
civ VEDIC HYMNS.
Even the epitritus tertius (-— ὦ —) might easily have been
avoided by dropping the augment of apam in X, 119, I-13,
kuvit somasy4p4m iti. It is, in fact, a variety of less frequent
occurrence than the rest, and might possibly be eliminated
with some chance of success.
Lastly, the choriambus (— v v-) could have been removed
in III, 24, 5, sisthi nak sdnumataé, by reading snumatak
sisthi na, and in VIII, 2, 31, sandd amrikto dayate, by
reading amrikto dayate sant.
But I am afraid the idea that regularity is better than
irregularity, and that in the Veda, where there is a possibility,
the regular metre is to be restored by means of conjectural
emendations, has been so ably advocated by some of the
most eminent scholars, that a merely general argument
would now be of no avail. I must therefore give as much
evidence as I can bring together in support of the contrary
opinion; and though the process is a tedious one, the
importance of the consequences with regard to Vedic
criticism leaves me no alternative. With regard, then, to
Seven the final dipodia of GAyatri verses, I still
Gayatra Vrittas. hold and maintain, that, although the dijambus
is by far the most general metre, the following seven
varieties have to be recognised in the poetry of the Veda*:
I. urun, % YVuU-y, 3. πυππ, 4. υυ-.-- δ. -
6. v---, 7. --u-, 8. --ὧοὖ --
I do not pretend to give every passage in which these
varieties occur, but I hope I shall give a sufficient number
in support of every one of them. I have confined myself
almost entirely to the final dipodia of Gayatri verses, as the
Anushzubha verses would have swelled the lists too much.
§ 2 συν --
I, 12, 9. tasmai pavaka mri/aya. (Instead of mrilaya,
it has been proposed to read mardaya.)
I, 18, 9. divo na sadmamakhasam.
I, 42, 4; 46, 2; 97, 1-8; III, 11, 3; 27, 10; IV, 15, 73
* See some important remarks on these varieties in Mr. J. Boxwell’s article
‘On the Trish/ubh Metre,’ Journal Asiat. Soc. Beng., 1885, p. 79.
PREFACE TO THE FIRST EDITION. cv
33145 53,1; Ν,5,9; 7545 7,5: 7575 945 53,123 61,3;
61, 11; 64,5; 65,4; 82,9; VI, 16,17; 16,18; τό, 45;
45,17; 61, 4; VII, 15, 14; 66,2; VIII, 6, 35; 6, 42;
32, 10; 44, 28 ; 45, 31; 72,6; 72, 135 80, 1; 83,33 93>
27; IX, 61,5; 64,1; X, 118, 6.
§ 3. ~-v-(-.
I, 22, 11. akkhinnapatrak sakantdm.
I, 30, 13. kshumanto y4bhir madema.
I, 41, 8; 90,15; 90,4; 120,1; V, 19,13 79, 33 VI, 61,
10; VIII, 2, 2; 2, 43 2, 53 2, 113 2, 123 2, 133 2, 14;
2, 15; 2, 16; 2, 173 2, 29; 2, 30; 2, 32; 2, 33; 2, 36;
2, 373 7, 393 7, 333 11, 23 Il, 33 13, 4; 16, 33 16, 4;
16, 5; 16, 7; 46, 2; 71, 2; 81,1; 81, 3; 81, 4; 81, 7;
81,9; 94,2; IX, 62,5; X, 20, 4; 20, 7.
δ 4. υνυ - π-.’.
I, 3, 8. υϑ iva svasardni.
I, 27, 4. agne deveshu pra vokak.
I, 30, 10; 30,15; 38,7; 38,8; 41,7; 43,7; II, 6,2;
ITI, 27, 3; V, 82,7; VI, 16, 25; 16,26; 61,12; VIII, 2,
1; 2,33 2, 8; 2, 18; 2, 19; 2, 21; 2, 22; 2, 23; 2, 26;
2,35; 16,2; 16,6; 16,8; 71,9; 79,3; IX, 21, 5; 62,6;
66, 21; X, 20, 5; 185,1; 185, 2; 185, 3.
I, 2,7. dhiyam ghritakim sddhanta.
I, 3, 4. anzvibhis tana pitdsas.
Ι, 27, 33 90, 2; II, 6, 4; III, 41, 8; V, 68, 3; 68, 4;
VIII, 2, 10; 2, 24; 16, τ; 16, 12; 79, 23 IX, 66,17; X,
20,6; 20, 8.
δι δὲ, τ Sey
I, 15,6. ritund γαρῆδπι Asathe.
I, 38, 2. kva vo ρᾶνο na ramyanti (see note to I, 38, 2).
I, 38, 9; 86,9; III, 27,2; 41, 3; IV, 32, 23; V, 68, 5;
70, 2; VI, 61,11; VIII, 2,20; 2,25; 7,323 26,193; 79,43
79, 5; 81,6; X, 158, 4.
cvi VEDIC HYMNS.
δ 7. -π-πν -.
I, το, 8. sam g4 asmabhyam dhdnuhi.
I, 12, 5. agne tvam rakshasvinad.
I, 37, 153 43, 8; 46,6; III, 62, 7; IV, 39, 215 V, 86, 5;
VIL, 5, 323 5, 35; X, 119, 1-135 144, 4.
δι δ᾽ SoS
I, 2, 9. daksham dadhate apasam (or § 2).
I, 6, το. indram maho vA ragasah.
I, 27, 6; 30, 21; 41, 93 90, 5; III, 24, 5; V, 19, 2;
70, 13 70, 4; 82, 8; VIII, 2, 27; 2, 31; 16,9; 55, 43
67,19; 81,5; 81,8; IX, 47, 2.
But although with regard to the Gayatra, and I may
add, the Anushtubha pddas, the evidence as to the variety
Traishfubha and Of their vvittas is such that it can hardly be
Gagata Padas. resisted, a much more determined stand
has been made in defence of the vritta of the Traish-
tubha and Gagata p4das. Here Professor Kuhn and
those who follow him maintain that the rule is absolute,
that the former must end in ὦ -ὋὯ, the latter in ὦ --ὦ --Θ,
and that the eighth syllable, immediately preceding these
syllables, ought, if possible, to be long. Nor can I deny
that Professor Kuhn has brought forward powerful argu-
ments in support of his theory, and that his emendations
of the Vedic text recommend themselves by their great
ingenuity and simplicity. If his theory could be carried
out, I should readily admit that we should gain something.
We should have throughout the Veda a perfectly uniform
metre, and wherever we found any violation of it, we
should be justified in resorting to conjectural criticism.
The only question is at what price this strict uniformity
can be obtained. If, for instance, in order to have the
regular vrittas at the end of Traishtubha and GAgata
lines, we were obliged to repeal all rules of prosody, to
allow almost every short vowel to be used as long, and
every long vowel to be used as short, whether long by
nature or by position, we should have gained very little, we
PREFACE TO THE FIRST EDITION. ἐν!
should have robbed Peter to pay Paul, we should have
removed no difficulty, but only ignored the causes which
created it. Now, if we examine the process by which
Professor Kuhn establishes the regularity of the vrittas or
final syllables of Traishtubha and GAagata p4das, we find, in
addition to the rules laid down before, and in which he is
supported, as we saw, to a great extent by the Pratisdkhya
and P4zini, viz. the anceps nature of e and o, and of a long
final vowel before a vowel, the following exceptions or
metrical licences, without which that metrical uniformity
at which he aims, could not be obtained:
Prosodial 1. The vowel ὁ in the body of a word is to
Licences. be treated as optionally short :
II, 39, 3. prati vastor usrA (see Trishz. § 5).
Here the o of vasto/ is supposed to be short, although it
is the Guaa of u, and therefore very different from the final
e of sarve or Aste, or the final o of sarvo for sarvas or mano
for manas*. It should be remarked that in Greek, too, the
final diphthongs corresponding to the e of sarve and Aste
are treated as short, as far as the accent is concerned.
Hence ἄποικοι, τύπτεται, and even γνῶμαι, nom. plur. In
Latin, too, the old terminations of the nom. sing. o and u,
instead of the later us, are short. (Neue, Formenlehre,
$23 seq.)
VI, 51, 15. gopa ama.
Here the o of gopa is treated as short, in order to get
v-v-— instead of -—v-, which is perfectly legitimate at
the end of an Ushaih.
2. The long ἴ and ὃ are treated as short, not only before
vowels, which is legitimate, but also before consonants.
VI, 62, 4. dydvabhimi adite trasithdm nak (see Trishz.
§ 5).
The forms isiya and rasiya in VII, 32, 18, occur at the
end of octosyllabic or Gayatra padas, and are therefore
* A very strong divergence of opinion is expressed on this point by Professor
Bollensen. He says: ‘O und E erst spiiter in die Schrifttafel aufgenommen,
bewahren ihre Linge durch das ganze indische Schriftenthum bis ins Apa-
bhramsa hinab. Selbstverstandlich kann kurz o und e im Veda erst recht nicht
zugelassen werden.’ Zeitschrift der Ὁ. M. G., vol. xxii, p. 574-
CVili VEDIC HYMNS.
perfectly legitimate, yet Professor Kuhn would change
them too, into istya and rasiya. In VII, 28, 4, even
may? is treated as mAyi (see Trish?. § 5); and in VII, 68, 1,
vitam as vitam. If, in explanation of this shortening of
vitam, vihi is quoted, which is identified with vihi, this can
hardly be considered as an argument, for vihi occurs where
no short syllable is required, IV, 48, 1; II, 26, 2; and
where, therefore, the shortening of the vowel cannot be
attributed to metrical reasons.
3. Final m followed by an initial consonant is allowed
to make no position, and even in the middle of a word
a nasal followed by a liquid is supposed to make positio
debilis. Several of the instances, however, given in support,
are from Gayatra padas, where Professor Kuhn, in some of
his later articles, has himself allowed greater latitude ;
others admit of different scanning, as for instance,
I, 117, 8. mahak kshomasya asvind kanvaya.
Here, even if we considered the dispondeus as illegiti-
mate, we might scan kanvaya, for this scanning occurs in
other places, while to treat the first a as short before xv
seems tantamount to surrendering all rules of prosody.
4. Final n before semivowels, mutes, and double n before
vowels make no position*, Ex. III, 49, 1. yasmin visva
(Trisht. § 5); 1,174, 5. yasmia# #4kan ; I, 186, 4. sasmin(n)
fdhan ",
5. Final Visarga before sibilants makes no position®.
Ex. IV, 21, 10. satyak samrat (Trishé. § 5). Even in I, 63, 4.
* Professor Kuhn has afterwards (Beitrage, vol. iv, p. 207) modified this
view, and instead of allowing a final nasal vowel followed by a mute to make
positio debilis, he thinks that the nasal should in most cases be omitted
altogether.
> Here a distinction should be made, I think, between an n before a con-
sonant, and a final n following a short vowel, which, according to the rales of
Sandhi, is doubled, if a vowel follows. In the latter case, the vowel before the n
remains, no doubt, short in many cases, or, more correctly, the doubling of the
n does not take place, e.g. I, 63, 4; 186, 4. In other places, the doubling
seems preferable, e.g. I, 33, 11, though Professor Kuhn would remove it
altogether. Kuhn, Beitrage, vol. iii, p. 125.
© Here, too, according to later researches, Professor Kuhn would rather omit
the final sibilant altogether, loc. cit. vol. iv, p. 207.
PREFACE TO THE FIRST EDITION. cix
kodik sakbd (probably a GAgata), and V, 82, 4. sivih sau-
bhagam (a Gay. § 7), the long i is treated as short, and the
short a of sakh4 is lengthened, because an aspirate follows.
6. S before mutes makes no position. Ex. VI, 66, 11.
ugrd aspridhran (Trishé. § 3).
4. S before & makes no position. Ex. visvaskandrah, &c.
8. Mutes before s make no position. Ex. rakshas, accord-
ing to Professor Kuhn, in the seventh Mandala only, but
see I, 12, 5; kutsa, &c.
g. Mutes before r or v make no position. Ex. susipra,
dirghasrat.
10. Sibilants before y make no position. Ex. dasyin.
11. R followed by mutes or sibilants makes no position.
Ex. Ayur givase, khardih, varshishtham.
12. Words like smaddishfin, &c. retain their vowel short
before two following consonants.
We now proceed to consider a number of prosodial rules
which Professor Kuhn proposes to repeal in order to have
a long syllable where the MSS. supply a short :
1. The vowel γ1 is to be pronounced as long, or rather as ar.
Ex. I, 12, 9. tasmai pavaka mrilaya is to be read mardaya ;
V, 33, 10. _samvaranasya risheh is to be read arsheA#. But
why not samvaranasya Pishek (i.e. siarshed) ?
2. The a privativum may be lengthened. Ex. agarak,
amritah. Β
3. Short vowels before liquids may be long. Ex. παγαΐ,
tarutA, tarati, marutam, harivaZ, arushi, dadhur iha, suvita
(p- 471).
4. Short vowels before nasals may be lengthened. Ex.
ganan, sanitar, tans, upa nak.
5. Short vowels before the ma of the superlative may be
lengthened. Ex. nritama.
6. The short a in the roots sam and yam, and in am (the
termination of the accusative) may be lengthened.
cx VEDIC HYMNS.
7. The group ava is to be pronounced aua. Ex. avase
becomes auase; savitA becomes sauitd; nava becomes naua.
8. The group aya is to be changed into aia or ea. Ex.
nayasi becomes naiasi.
9. The group va is to be changed into ua, and this ua
to be treated as a kind of diphthong and therefore long.
Ex. kanvatamak becomes kanaatamah; varunak becomes
δτύπαλ. ;
10. The short vowel in the reduplicated syllable of per-
fects is to be lengthened. Ex. tatanah, dadhire.
11. Short vowels before all aspirates may be lengthened.
Ex. τιμᾶ becomes ratha#; sakha becomes sakha.
12. Short vowels before ἢ and all sibilants may be
lengthened. Ex. mahini becomes mahini; usig4m becomes
usigdm ; rishate becomes rishate; dasat becomes dasat.
13. The short vowel before t may be lengthened, Ex.
vagavatahk becomes vagavatah; atithiZ becomes atithid.
14. The short vowel before d may be lengthened. Ex.
udaram becomes udaram ; ud ava becomes ud ava.
15. The short vowel before p may be lengthened. Ex,
apdm becomes apim; tapushim becomes tapushim; σγέ-
hapatim becomes grihapatim.
16, The short vowel before g and g may be lengthened,
Ex. sAnushag asat becomes s4nushag asat; yunagan be-
comes yunagan.
Let us now turn back for one moment to look at the
slaughter which has been committed! Is there one
single rule of prosody that has been spared? Is there one
single short syllable that must always remain short, or
a long syllable that must always remain long? If all re-
strictions of prosody are thus removed, our metres, no
doubt, become perfectly regular. But it should be remem-
bered that these metrical rules, for which all this carnage
has been committed, are not founded upon any a priori
principles, but deduced by ancient or modern metricians
from those very hymns which seem so constantly to violate
PREFACE TO THE FIRST EDITION. cxi
them. Neither ancient nor modern metricians had, as far
as we know, any evidence to go upon besides the hymns of
the Rig-veda; and the philosophical speculations as to the
origin of metres in which some of them indulge, and from
which they would fain derive some of their unbending rules,
are, as need hardly be said, of no consequence whatever. I
cannot understand what definite idea even modern writers
connect with such statements as that, for instance, the
Trish‘ubh metre sprang from the Gagatt metre, that the
eleven syllables of the former are an abbreviation of the
twelve syllables of the latter. Surely, metres are not made
artificially, and by addition or subtraction. Metres have a
natural origin in the rhythmic sentiment of different people,
and they become artificial and arithmetical in the same way
as language with its innate principles of law and analogy
becomes in course of time grammatical and artificial. To
derive one metre from another is like deriving a genitive
from a nominative, which we may do indeed for grammatical
purposes, but which no one would venture to do who is at
all acquainted with the natural and independent production
of grammatical forms. Were we to arrange the Trish¢ubh
and Gagatt metres in chronological order, I should decidedly
place the Trishfubh first, for we see, as it were before our
eyes, how sometimes one foot, sometimes two and three feet
in a Trishtubh verse admit an additional syllable at the end,
particularly in set phrases which would not submit to a
Trishfubh ending. The phrase sam no bhava dvipade sam
katushpade is evidently a solemn phrase, and we see it
brought in without hesitation, even though every other
line of the same strophe or hymn is Trish¢ubh, i.e. hendeca-
syllabic, not dodecasyllabic. See, for instance, VI, 74, 1;
VII, 54, 1; X, 85,44; 165, 1. However, I maintain by no
means that this was the actual origin of Gagati metres; I only
refer to it in order to show the groundlessness of metrical
theories which represent the component elements, a foot of
one or two or four syllables as given first, and as afterwards
compounded into systems of two, three or four such feet, and
who therefore would wish us to look upon the hendecasyl-
labic Trishfubh as originally a dodecasyllabic Gagati, only
cxii VEDIC HYMNS.
deprived of its tail. If my explanation of the name of Tri-
shtubh, i. 6. Three-step, is right, its origin must be ascribed to
a far more natural process than that of artificial amputation.
It was to accompany a choros, i.e. a dance, which after
advancing freely for eight steps in one direction, turned
back (vrétta) with three steps, the second of which was
strongly marked, and would therefore, whether in song or
recitation, be naturally accompanied by a long syllable. It
certainly is so in the vast majority of Trishtubhs which
have been handed down to us. But if among these verses
we find a small number in which this simple and palpable
rhythm is violated, and which nevertheless were preserved
from the first in that imperfect form, although the tempta-
tion to set them right must have been as great to the
ancient as it has proved to be to the modern students of
the Veda, are we to say that nearly all, if not all, the rules
that determine the length and shortness of syllables, and
which alone give character to every verse, are to be sus-
pended? Or, ought we not rather to consider, whether the
ancient choregic poets may not have indulged occasionally
in an irregular movement? We see that this was so with
regard to Gayatri verses. We see the greater freedom of
the first and second p4das occasionally extend to the third ;
and it will be impossible, without intolerable violence, to
remove all the varieties of the last pada of a Gayatrt of
which I have given examples above, pages civ seqq.
It is, of course, impossible to give here all the evidence
that might be brought forward in support of similar freedom
Traishtobha in Trishfubh verses, and I admit that the
Nee: number of real varieties with them is smaller
than with the Gayatris. In order to make the evidence
which I have to bring forward in support of these varieties as
unassailable as possible, I have excluded nearly every pada
that occurs only in the first, second, or third line of a
strophe, and have restricted myself, with few exceptions,
and those chiefly referring to padas that had been quoted
by other scholars in support of their own theories, to the
final padas of Trishfubh verses. Yet even with this limited
evidence, I think I shall be able to establish at least three
PREFACE TO THE FIRST EDITION. CXili
varieties of Trish¢tubh. Preserving the same classification
which I adopted before for the Gayatris, so as to include
the important eighth syllable of the Trishfubh, which does
not properly belong to the vrétta, I maintain that class 4.
vu--—, class 5. - -- - - , and class 8, -U vu -- must be
recognised as legimate endings in the hymns of the Veda,
and that by recognising them we are relieved from nearly
all, if not all, the more violent prosodial licences which
Professor Kuhn felt himself obliged to admit in his theory
of Vedic metres.
§ 4uu--.
The verses which fall under § 4 are so numerous that
after those of the first Mamzdala, mentioned above, they
need not be given here in full. They are simply cases
where the eighth syllable is not lengthened, and they
cannot be supposed to run counter to any rule of the Prati-
sakhya, for the simple reason that the Pratisakhya never
gave such a rule as that the eighth syllable must be
lengthened, if the ninth is short. Examples will be found
in the final pada of Trishtubhs: II, 30,6; III, 36, 4; 53,
153 54,125 IV, 1,16; 2,7; 9:11; 4,125 6,13 23 457,73
11,53 17,33 23,6; 24,2; 27,1; 28, 5; 55,53 57,25 Vol,
2; VI,17, 10; 21,8; 23,73 25,53 29,63 33,1; 62,1; 63,
7; VI, 21,5; 28,33 42,43 56,15; 60,10; 84,2; 92,4;
VIII, 1, 33; 96,9; IX, 92,5; X, 61,125 135 74, 35117, 7.
In support of ὃ 5. ---- , the number of cases is smaller,
but it should be remembered that it might be considerably
increased if I had not restricted myself to the final pada of
each Trish¢ubh, while the first, second, and third pddas
would have yielded a much larger harvest :
I, 89, 9. mA no madhyé ririshatdyur ganto/.
I, 92, 6. supratika saumanasdy4gigah.
I, 114, 51 117,23; 122,1; 122, 8; 186,3; II, 4,2; III,
49,2; IV, 3,9; 26,6; V, 41,14; VI, 25, 2; 66,11; VII,
8, 6; 28, 4; 68, 1; 71, 2; 78, 1; 93, 7°; IX, 90, 4; X,
11, 8.
[32] h
cxiv VEDIC HYMNS.
I do not wish to deny that in several of these lines it
would be possible to remove the long syllable from the
ninth place by conjectural emendation. Instead of dyur
in I, 89, 9, we might read dyu; in I, 92, 6, we might drop
the augment of agigar; in II, 4, 2, we might admit syni-
zesis in aratir, and then read gira-asvaf, as in I, 141, 12.
In VI, 25, 2, after eliding the a of ava, we might read
dasi#. But even if, in addition to all this, we were to
admit the possible suppression of final m in asmabhyam,
mahyam, and in the accusative singular, or the suppres-
sion of s in the nominative singular, both of which would
be extreme measures, we should still have a number of
cases which could not be righted without even more vio-
Jent remedies. Why then should we not rather admit
the occasional appearance of a metrical variation which
certainly has a powerful precedent in the dispondeus of
Gayatris? I am not now acquainted with the last results
of metrical criticism in Virgil, but, unless some new theories
now prevail, I well recollect that spondaic hexameters,
though small in number, much smaller than in the Veda,
were recognised by the best scholars, and no emendations
attempted to remove them. If then in Virgil we read,
‘Cum patribus populoque, penatibusque et magnis dis,’
why not follow the authority of the best MSS. and the
tradition of the PrAtisikhyas and admit a dispondeus at
the end of a Trishfubh rather than suspend, in order to
meet this single difficulty, some of the most fundamental
rules of prosody?
I now proceed to give a more numerous list of Trai-
shtubha p4adas ending in a choriambus, — vu v -- again con-
fining myself, with few exceptions, to final padas:
§ 8. ~-~vVvvuUunme
I, 62, 3. sam usriyabhir vavasanta narah.
I, 103, 4. yad dha s(nué sravase ndma dadhe.
I, 121, 9; 122, 10°; 173, 8; 186, 2; IT, 4,3; 19,1; 33,
14; IV, 1, 19°*; 25, 43 39, 23 Ν, 30, 12; 41, 4; 41,15;
δ ‘Nur eine Stelle habe ich mir angemerkt, wo das Metrum dam verlangt.’
PREFACE TO THE FIRST EDITION. CXV
VI, 4,73 10,53 11,45; 13, 1°; 13,19; 20,1; 20,19; 29,4;
33, 33 33> 53 44, 11; 49, 12; 68, 5; 68, 7; VII, το, το;
62, 4; IX, 97, 26; X, 55,8; 99,9; 108, 6; 169, 1.
It is perfectly true that this sudden change in the rhythm
of Trishtubh verses, making their ending iambic instead of
trochaic, grates on our ears. But, I believe, that if we admit
a short stop after the seventh syllable, the intended rhythm
of these verses will become intelligible. We remarked a
similar break in the verses of hymn X, 77, where the sudden
transition to an iambic metre was used with great effect, and
the choriambic ending, though less effective, is by no means
offensive. It should be remarked also, that in many, though
not in all cases, a czesura takes place after the seventh syl-
lable, and this is, no doubt, a great help towards a better
delivery of these choriambic Trishfubhs.
While, however, I contend for the recognition of these
three varieties of the normal Trish‘ubh metre, I am quite
willing to admit that other variations besides these, which
occur from time to time in the Veda, form a legitimate
subject of critical discussion.
δ 2. μων --
Trishéubh verses, the final pada of which ends ἰπυυυ -,
I should generally prefer to treat as ending in a Gagata
pada, in which this ending is more legitimate. Thus I
should propose to scan:
Sinks ca 0 Sa AN aes tae ee
I, 122, 11. prasastaye mahina rathavate.
v= =e ποτ ῖνν v =
TIT, 20, 5. vasin rudrafi Aditya iha huve.
eet ek CO ty WN eet ἐν ΟΡ Η͂Σ
V, 2,1. purak pasyanti nihitam (tam) aratau.
VI, 13, 5. vayo vrikdydraye gasuraye.
§ ILu-vu-.
I should propose the same medela for some final padas
of Trishfubhs apparently ending inv — u -. We might
indeed, as has been suggested, treat these verses as single
instances of that peculiar metre which we saw carried out in
the whole of hymn X, 77, but at the end of a verse the ad-
Kuhn, Beitrige, vol. iv, p. 180; Bollensen, Zeitschrift der Ὁ. M. G., vol. xxii,
Ῥ. 587.
h2
cxvi VEDIC HYMNS.
mission of an occasional Gagata p4da is more in accordance
with the habit of the Vedic poets. Thus I should scan:
ww - ν - w πν = i] ww - id beng
V, 33, 4. vrish4 samatsu dasasya nama Ait *.
V, 41, 5°. rdya eshe :vase dadhita dhih.
After what I have said before on the real character of the
teaching of the Pratisikhya, I need not show again that the
fact of Uvasa’s counting ta of dadhita as the tenth syllable
is of no importance in determining the real nature of these
hymns, though it is of importance, as Professor Kuhn re-
marks (Beitrige, vol. iii, p. 451), in showing that Uvaza con-
sidered himself at perfect liberty in counting or not counting,
for his own purposes, the elided syllable of avase.
we ww σὰ vw ν “-- | ~ ρος ve
VII, 4,6. mapsava# pari shadima maduvaé.
δό.υ -- - --
Final padas οἵ Trishfubhs ending in ὦ -- -- -- are very
scarce. In VI, 1, 4,
bhadrayA4m te razayanta samdrish‘au,
it would be very easy to read bhadray4m te samdrishéau
ranayanta; and in X, 74, 2,
dyaur na varebhiZ krinavanta svaih,
we may either recognise a Gagata pada, or read
dyaur na vdrebhik krinavanta svaih,
which would agree with the metre of hymn X, 77.
ᾧ7η. -πτὺ -.
Padas ending in -- — v -- do not occur as final in any
Traishfubha hymn, but as many GAgata pdadas occur in
the body of Traish¢ubha hymns, we have to scan them as
dodecasyllabic :
I, 63, 4%. tvam ha tyad indra odik sakhd.
IV, 26, 6%. pardvatak sakuno mandram madam.
The adjective pavaka which frequently occurs at the end
of final and internal padas of Trish¢ubh hymns has always
* Professor Kuhn has finally adopted the same scanning, Beitrage, vol. iv,
p- 184.
PREFACE TO THE FIRST EDITION. CXvii
to be scanned pAvaka. Cf. IV, 51,2; VI, 5,2; 10, 43 51,33
VII, 3,13 93 9, 1°; 56,12; X, 46, 7°.
I must reserve what I have to say about other metres
of the Veda for another opportunity, but I cannot leave
Omission of this subject without referring once more to a
final m ands. metrical licence which has been strongly
advocated by Professor Kuhn and others, and by the
admission of which there is no doubt that many diffi-
culties might be removed, I mean the occasional omission
of a final m and s, and the subsequent contraction of the
final and initial vowels. The arguments that have been
brought forward in support of this are very powerful.
There is the general argument that final s and m are
liable to be dropt in other Aryan languages, and par-
ticularly for metrical purposes. There is the stronger argu-
ment that in some cases final s and πὶ in Sanskrit may or
may not be omitted, even apart from any metrical stress.
In Sanskrit we find that the demonstrative pronoun sas
appears most frequently as sa (sa dadati), and if followed
by liquid vowels, it may coalesce with them even in later
Sanskrit. Thus we see saisha for sa esha, sendraf for sa
indra# sanctioned for metrical purposes even by PAxnini,
VI, 1, 134. We might refer also to feminines which have
s in the nominative singular after bases in 4, but drop it
after bases in i. We find in the Samhita text, V, 7, 8,
svadhitiva, instead of svadhitiA-iva in the Pada text, sanc-
tioned by the Pratisakhya 259; likewise IX, 61, 10, Sam-
hita, bhfimy 4 dade, instead of Pada, bhimi/ 4 dade. But
before we draw any general conclusions from such in-
stances, we should consider whether they do not admit
of a grammatical instead of a metrical explanation. The
nominative singular of the demonstrative pronoun was sa
before it was sas; by the side of bhiimiz we have a
secondary form bhfimi; and we may conclude from svd4-
dhiti-van, I, 88, 2, that the Vedic poets knew of a form
svadhiti, by the side of svddhitit.
As to the suppression of final m, however, we see it
admitted by the best authorities, or we see at least alter-
nate forms with or without m, in tibhya, which occurs
ΟΧν VEDIC HYMNS.
frequently instead of tubhyam’, and twice, at least, with-
out apparently any metrical reason®, We find asmdka
instead of asm&kam (I, 173, 10), yushmaka instead of
yushmdkam (VII, 59, 9-10), yagadhva instead of yagadh-
vam (VIII, 2, 37) sanctioned both by the Samhita and Pada
texts 9,
If then we have such precedents, it may well be asked
why we should hesitate to adopt the same expedient, the
omission of final m and s, whenever the Vedic metres
seem to require it. Professor Bollensen’s remark, that
Vedic verses cannot be treated to all the licences of Latin
scanning‘, is hardly a sufficient answer; and he himself,
though under a slightly different form, would admit as
much, if not more, than has been admitted on this point by
Professors Kuhn and Roth. Ona priori grounds I should
by no means feel opposed to the admission of a possible
elision of final s or m, or even n; and my only doubt is
whether it is really necessary for the proper scanning of
Vedic metres.
My own opinion has always been, that if we admit on
a larger scale what in single words can hardly be doubted
by anybody, viz. the pronunciation of two
syllables as one, we need not fall back on
the elision of final consonants in order to arrive at a proper
scanning of Vedic metres. On this point I shall have to
say a few words in conclusion, because I shall frequently
avail myself of this licence, for the purpose of righting
apparently corrupt verses in the hymns of the Rig-veda ;
and I feel bound to explain, once for all, why I avail my-
self of it in preference to other emendations which have
been proposed by scholars such as Professors Benfey, Kuhn,
Roth, Bollensen, and others.
The merit of having first pointed out some cases where
Synizesis.
ΑΙ, 54,93 135, 25 Ill, 42, 8; V, 11, 5; VII, 22,7; VIII, 51,93 76, 8;
82, 5; IX, 62, 27; 86, 30; X, 167, 1.
oT, 11, 33 V, 30, 6.
© See Bollensen, Orient und Occident, vol. iii, p. 459; Kuhn, Beitrige,
vol. iv, p. 199.
4 Orient und Occident, vol. iv, p. 449.
PREFACE TO THE FIRST EDITION. ΟΧΙΧ
two syllables must be treated as one, belongs, I believe, to
Professor Bollensen in his article, ‘Zur Herstellung des
Veda,’ published in Benfey’s Orient und Occident, vol. ii,
p- 461. He proposed, for instance, to write hyand instead of
hiyand, IX, 13, 6; dhyAnd instead of dhiy4nd, VIII, 49, 5;
sahyase instead of sahiyase, I, 71,4; y4no instead of iyand,
VII, 50, 5, &c. The actual alteration of these words seems
to me unnecessary; nor should we think of resorting to
such violent measures in Greek where, as far as metrical
purposes are concerned, two vowels have not unfrequently
to be treated as one.
That iva counts in many passages as one syllable is
admitted by everybody. The only point on which I differ
is that I do not see why iva, when monosyllabic, should be
changed to va, instead of being pronounced quickly, or, to
adopt the terminology of Greek grammarians, by synizesis *.
Synizesis is well explained by Greek scholars as a quick
pronunciation of two vowels so that neither should be lost,
and as different thereby from synalcephe, which means the
contraction of two vowels into one’. This synizesis is by
no means restricted to iva and a few other words, but seems
to me a very frequent expedient resorted to by the ancient
Rishis.
Originally it may have arisen from the fact that language
allows in many cases alternate forms of one or two sylla-
bles, As in Greek we have double forms like ἀλεγεινός and
ἀλγεινός, γαλακτοφάγος and γλακτοφάγος, πετηνός and πτηνός,
πυκινός and πυκνός 5, and as in Latin we have the shortening
5 Synizesis in Greek applies only to the quick pronunciation of two vowels,
if in immediate contact ; and not, if separated by consonants. Samprasfraza
might seem a more appropriate term, but though the grammatical process
designated in Sanskrit by Samprasframa offers some analogies, it could only by
a new definition be applied to the metrical process here intended.
> A. B. p. 835, 30. ἐστὶ δὲ ἐν τοῖς κοινοῖς μέτροις καὶ ἡ καλουμένη συνεκ-
φώνησις 4 καὶ συνίζησις λέγεται. Ὅταν γὰρ φωνηέντων ἐπάλληλος γένηται ἡ
προφορά, τότε γίνεται ἡ συνίζησις els μίαν συλλαβήν. Διαφέρει δὲ συναλοιφῆτ᾽
ἡ μὲν γὰρ γραμμάτων ἐστὶ κλοπή, ἡ δὲ χρόνων καὶ ἡ μὲν συναλοιφή, ὡς λέγε-
ται, φαίνεται, ἡ δὲ of. Mehlhorn, Griechische Grammatik, § 101. Thus in
Νεοπτόλεμος we have synizesis, in Νουπτύλεμος syneeresis.
¢ Cf. Mehlhorn, Griechische Grammatik, § 57.
cCxx VEDIC HYMNS.
or suppression of vowels carried out on the largest scale‘,
we find in Sanskrit, too, such double forms as prithvi or
prithivi, adhi and dhi, api and pi, ava and va. The occur-
rence of such forms which have nothing to do with metrical
considerations, but are perfectly legitimate from a gram-
matical point of view, would encourage a tendency to treat
two syllables—and particularly two short syllables—as one,
whenever an occasion arose. There are, besides, in the
Vedic Sanskrit a number of forms where, as we saw, a long
syllable has to be pronounced as two. In some of these
cases this pronunciation is legitimate, i.e. it preserves an
original dissyllabic form which in course of time had become
monosyllabic. In other cases the same process takes place
through a mistaken sense of analogy, where we cannot prove
that an original dissyllabic form had any existence even in
a prehistoric state of language. The occurrence of a number
of such alternate forms would naturally leave a general im-
pression in the minds of poets that two short syllables and
one long syllable were under certain circumstances inter-
changeable. So considerable a number of words in which
a long syllable has to be pronounced as two syllables has
been collected by Professors Kuhn, Bollensen, and others,
that no doubt can remain on this subject. Vedic poets,
being allowed to change a semivowel into a vowel, were
free to say nasatya and nisaty4, VIII, 5, 32; prithivyas
and prithivy4z ; pitrok and pitrok, I, 31, 4. They could
separate compound words, and pronounce ghritannah or
ghrita-annah, VII, 3, 1. They could insert a kind of shewa
or svarabhakti in words like simne or sdmne, VIII, 6, 47;
dhdmne or dhimne, VIII, 92, 25; ardvzak and ardvnah,
IX, 63, 5. They might vary between panti and pdnti,
I, 41, 2; yathana and yathana, I, 39, 3; nidhdtok and
nidhato£, I, 41, 9; tredhd and tredhd, I, 34, 8; devas and
dev4h (besides devasa), I, 23, 24; rodasi and rodast, I, 33,
9; 59,4: 64,9; and rodasyoh, I, 33,53 59, 23 17, 10;
* See the important chapters on ‘ Kiirzung der Vokale’ and ‘ Tilgung der
Vokale’ in Corssen’s ‘ Aussprache des Lateinischen ;’ and more especially his
remarks on the so-called irrational vowels in Plautus, ibid. vol. ii, p. 70.
PREFACE TO THE FIRST EDITION. CXxi
VI, 24, 3; VII, 6, 2; X, 74, 1% Need we wonder then
if we find that, on the other hand, they allowed themselves
to pronounce prithivi as prithivi, I, 191, 6; VII, 34,7 399) 33
dhvishnava as dhrishnava, V, 52, 14; suvdna as suvdna?
There is no reason why we should change the spelling of
suvana into svina. The metre itself tells us at once where
suvana is to be pronounced as two or as three syllables.
Nor is it possible to believe that those who first handed
down and afterwards wrote down the text of the Vedic
hymns, should have been ignorant of that freedom of pro-
nunciation. Why, there is not one single passage in the
whole of the ninth Mavdala, where, as far as I know, su-
vana should not be pronounced as dissyllabic, i.e. as
suvana; and to suppose that the scholars of India did
not know how that superfluous syllable should be re-
moved, is really taking too low an estimate of men like
Vy4A or Saunaka.
But if we once admit that in these cases two syllables
separated by a single consonant were pronounced as one
and were metrically counted as one, we can hardly resist
the evidence in favour of a similar pronunciation in a large
number of other words, and we shall find that by the
admission of this rapid pronunciation, or of what in Plautus
we should call irrational vowels, many verses assume at
once their regular form without the necessity of admitting
the suppression of final s, m, n, or the introduction of
other prosodial licences. To my mind the most convinc-
ing passages are those where, as in the Atyashfi and
similar hymns, a poet repeats the same phrase twice, alter-
ing only one or two words, but without endeavouring to
avoid an excess of syllables which, to our mind, unless
we resort to synizesis, would completely destroy the uni-
formity of the metre. Thus we read:
οι ς cet Se το οι
I, 133, 6. apGrushaghno « pratita sQra satvabhif,
trisaptaiZ sra satvabhiA.
* Professor Bollensen in some of these passages proposes to read rodasios.
In I, 96, 4, no change is necessary if we read visim. Zeitschrift der Ὁ. M. G.,
vol. xxii, p. 587.
Cxxii VEDIC HYMNS.
Here nospra must be pronounced with one ictus only, in
order to get a complete agreement between the two iambic
diameters.
I, 134, 5. ugrd ishazanta bhurvami,
apdm ishanta bhurvai.
As ishanta never occurs again, I suspect that the original
reading was ishavanta in both lines, and that in the second
line ishavzanta, pronounced rapidly, was mistaken for ishanta.
Is not bhurvadmi a locative, corresponding to the datives in
vane which are so frequently used in the sense of infinitives ?
See note to I, 6, 8, page 47 seq. In I, 138, 3, we must read:
—
ahe/am4na urusamsa sari bhava,
vage-vage sari bhava.
In I, 129, 11,
adhd hi tvd ganita giganad vaso, ὁ
rakshohazam νᾶ giganad vaso,
we might try to remove the difficulty by omitting vaso at
the end of the refrain, but this would be against the general
character of these hymns. We want the last word vaso, if
possible, at the end of both lines. But, if so, we must admit
two cases of synizesis, or, if this seems too clumsy, we must
omit tva.
I shall now proceed to give a number of other examples
in which the same consonantal synizesis seems necessary in
order to make the rhythm of the verses perceptible to our
ears as it was to the ears of the ancient Rzshis.
The preposition anu takes synizesis in
I, 127, 1. ghritasya vibhrdshaim anu vashéi sokishd. Cf.
X, 14, 1.
The preposition abhi: =
I, 91, 23. rayo bhdgam sahasdvann abhi yudhya.
Here Professor Kuhn changes sahasAvan into sahasva/,
which, no doubt, is a very simple and very plausible emen-
dation. But in altering the text of the Veda many things
have to be considered, and in our case it might be objected
that sahasvaf never occurs again as an epithet of Soma.
PREFACE TO THE FIRST EDITION. CXXili
As an invocation sahasvaf refers to no deity but Agni, and
even in its other cases it is applied to Agni and Indra only.
However, I do not by any means maintain that sahasva/
could not be applied to Soma, for nearly the same argu-
ments could be used against sahas4van, if conjecturally put
in the place of sahasva#; I only wish to point out how
everything ought to be tried first, before we resort in the
Veda to conjectural emendations. Therefore, if in our pas-
sage there should be any objection to admitting the syni-
zesis in abhi, I should much rather propose synizesis of
sahasavan, than change it into sahasvaZ. There is synizesis
in maha, e.g. I, 133, 6. avar maha indra dddvihi sradhi nas.
Although this verse is quoted by the Pratisikhya, Sftra
522, as one in which the lengthened syllable dhi of srudhi
does not occupy the tenth place, and which therefore re-
quired special mention, the original poet evidently thought
otherwise, and lengthened the syllable, being a syllable
liable to be lengthened, because it really occupied the tenth
place, and therefore received a peculiar stress.
The preposition pari:
VI, 52, 14. m4 vo vakimsi paritakshydni vokam,
sumneshv id vo antam4 madema.
Here Professor Kuhn (Beitrage, vol. iv, p. 197) begins the
last pada with vokam, but this is impossible, unless we
change the accent of vokam, though even then the separa-
tion of the verb from m4 and the accumulation of two
verbs in the last line would be objectionable.
Hari is pronounced as hari:
VII, 32,12. ya indro harivdn na dabhanti tam ripas.
II, 18, 5. ἃ Aatvdrimsatd haribhir yugdnas.
Hence I propose to scan the difficult verse I, 167, 1, as
follows :
sahasram ta indra-Qtayo nai,
sahasram isho harivo gdrtatamak®,
® As to the scanning of the second line see p. cxiv.
CXXIV VEDIC HYMNS,
sahasram rayo mAdayadhyai,
sahasrina upa no yantu νᾶσϑλ.
That the final o instead of as is treated as a short
syllable we saw before, and in I, 133, 6, we observed that
it was liable to synizesis. We see the same in
wv ww em ame -- νὝν - ν - -
I, 175, 6. maya ἱνᾶρο na trishyate babhdtha.
ΞΡ he ae N,v
V, 61,16. ἃ yag#iydso vavrittana.
The pragréhya i of the dual is known in the Veda to be
liable in certain cases to Sandhi. If we extend this licence
beyond the limits recognised by the Pratisakhya, we might
scan
VI, 52, 14. ubhe rodasy apam napak ka manma, or we
might shorten the i before the a, and admitting synizesis,
scan:
ubhe rodasi apdm napaé ka manma.
In III, 6, το, we must either admit Sandhi between
prééi and adhvaréva, or contract the first two syllables
of adhvaréva.
The o and e of vocatives before vowels, when changed
into av or a(y), oe liable to synizesis :
IV, 48, 1. ΓΝ 4 Randrena rathena _(Anushéubh, c.)
IV, 1, 2. sa bhrdtaram varuzam agna aa vavritsva.
The termination avas also, before vowels, seems to count
as one syllable in V, 52, 14, divo va dhrishnava ogas4, which
would render Professor Bollensen’s correction (Orient und
Occident, vol. ii, p. 480), dhy¢shzuogasa, unnecessary.
Like ava and iva, we find aya and iya, too, in several
words liable to be contracted in pronunciation; e.g. vayam,
VI, 23, 5; ayam, I, 177, 4; iyam, VII, 66, 8?; I, 186, 11
(unless we read vorsme); X, 129, 6. Professor Bollensen’s
proposal to change iyam to im, and ayam to 4m (Orient
und Occident, vol. ii, p. 461), would only cause obscurity,
without any adequate gain, while other words would by a
similar suppression of vowels or consonants become simply
irrecognisable. In I, 169, 6, for instance, 4ddha has to be
PREFACE TO THE FIRST EDITION. CXXV
pronounced with one ictus; in VI, 26, 7, sadhavira is tri-
syllabic. In VI, 10, 1, we must admit synizesis in adhvaré ;
in I, 161, 8, either in udakdm or in abravitana; I, 110, g,
in rzbhumdn; VIII, 79, 4, in ἀϊνάλ; V, 4, 6, in nritama
(unless we read so=gne); I, 164,17, in pardk; VI, 15, 14,
in pavaka; I, 191, 6; VII, 34, 7; 99, 3, in prithivi; II, 20,
8, in pira#; VI, 10, 1, in prayat{; VI, 17, 7, in brzhat ;
IX, 19, 6, in bhiydsam ; I, 133, 6, in mahdZ; II, 28, 6; IV,
1,2; VI, 75, 18, in varuma; III, 30, 21, in vrzshabha; VII,
41, 6, in vaginak; II, 43, 2, in sfsumatiZ; VI, 51, 2, in
sanutdr; VI, 18, 12, in sthavirasya, &c.
These remarks will, I hope, suffice in order to justify the
principles by which I have been guided in my treatment of
the text and in my translation of the Rig-veda. I know
I shall seem to some to have been too timid in retaining
whatever can possibly be retained in the traditional text of
these ancient hymns, while others will look upon the emen-
dations which I have suggested as unpardonable temerity.
Let everything be weighed in the just scales of argument.
Those who argue for victory, and not for truth, can have no
hearing in our court. There is too much serious work to
be done to allow time for wrangling or abuse. Any dic-
tionary will supply strong words to those who condescend
to such warfare, but strong arguments require honest labour,
sound judgment, and, above all, a genuine love of truth.
The second volume, which I am now preparing for Press,
will contain the remaining hymns addressed to the Maruts.
The notes will necessarily have to be reduced to smaller
dimensions, but they must always constitute the more im-
portant part in a translation or, more truly, in a deciphering
of Vedic hymns.
F. MAX MULLER.
Parks END, OxForD:
March, 1869.
Digitized by Google
VEDIC HYMNS.
ΠΡ τω ὄπα νοι Ὁ
Pde on oe
ees ἡ ayant
wae o
---
VEDIC HYMNS.
MANDALA X, HYMN 121.
ASHT7AKA VIII, ADHYAYA 7, VARGA 3-4.
To THE Unknown Gop.
1. In the beginning there arose the Golden Child
(Hirazya-garbha'); as soon as born, he alone was
the lord of all that is. He stablished the earth and
this heaven:—Who is the God to whom we shall
offer sacrifice ?
2. He who gives breath, he who gives strength,
whose! command all the bright gods revere, whose
shadow? is immortality, whose shadow is death :—
Who is the God to whom we shall offer sacrifice ?
3. He who through his might became the sole
king of the breathing and twinkling’ world, who
governs all this, man and beast :—Who is the God
to whom we shall offer sacrifice ?
4. He through whose might! these snowy moun-
tains are, and the sea, they say, with the distant
river (the Ras4*), he of whom these regions are
indeed the two arms :—Who is the God to whom
we shall offer sacrifice ?
5. He through whom the awful heaven and the
earth were made fast, he through whom the ether
was stablished, and the firmament; he who measured
the air in the sky?:—Who is the God to whom we
shall offer sacrifice ?
[32] Β
2 VEDIC HYMNS.
6. He to whom heaven and earth’, standing firm
by his will, look up, trembling in their mind; he
over whom the risen sun shines forth :—Who is the
God to whom we shall offer sacrifice ?
7. When the great waters? went everywhere,
holding the germ (Hiraya-garbha), and generating
light, then there arose from them the (sole*) breath
of the gods :—Who is the God to whom we shall
offer sacrifice ?
8. He who by his sai looked even over the
waters which held power (the germ) and generated
the sacrifice (light'), he who alone is God above
all gods?:—Who is the God to whom we shall
offer sacrifice ?
9. May he not hurt us, he who is the begetter
of the earth, or he, the righteous, who begat the
heaven; he who also begat the bright and mighty
waters :—Who is the God to whom we shall offer
sacrifice ?
[10'. Pragdpati, no other than thou embraces all
these created things. May that be ours which we
desire when sacrificing to thee: may we be lords
of wealth !]
- -
NOTES. Χ, 12]. 3
NOTES.
This hymn is ascribed to Hiramyagarbha Prag4patya, and
is supposed to be addressed to Ka, Who, i.e. the Unknown
God.
First translated in my History of Ancient Sanskrit Litera-
ture, 1859, p. 569; see also Hibbert Lectures, 1882, p. 301;
Muir, Original Sanskrit Texts, IV, p. 15.
Verse 1=VS. XIII, 4; XXIII, 1; XXV, 10; TS. IV,
1, 8, 3; 2, 8,2; AV. IV, 2, 7.
Verse 2=VS. XXV, 13; TS. IV, 1, 8,4; VII, 5, 17,1;
AV. IV, 2,1; XIII, 3, 24.
Verse 3=VS. XXIII, 3; XXV, 11; TS. IV, 1, 8, 4;
VII, 5, 16,1; AV. IV, 2, 2.
Verse 4= VS. XXV, 12; TS. IV, 1, 8, 4; AV. IV, 2, 5.
Verse 5=VS. XXXII, 6; TS. IV, 1, 8,5; AV. IV, 2, 4.
Verse 6=VS. XXXII, 7; TS. IV, 1, 8, 5; AV. IV, 2, 3.
Verse 7=VS. XXVII, 25; XXXII, 7; TS. II, 2, 12,1;
IV, 1, 8,5; TA. I, 23, 8; AV. IV, 2, 6.
Verse 8=VS. XXVII, 26; XXXII. 7; TS. IV, 1, 8, 6.
Verse 9=VS. XII, 102; TS. IV, 2, 7, 1.
Verse 10=VS. X, 20; XXIII, 65; TS. I, 8, 14, 2; III,
2, 5,6; TB. II, 8,1, 2; III, 5, 7,1; AV. VII, 79, 4; 80, 3.
This is one of the hymns which has always been sus-
pected as modern by European interpreters. The reason
is clear. To us the conception of one God, which pervades
the whole of this hymn, seems later than the conception of
many individual gods, as recognised in various aspects of
nature, such as the gods of the sky, the sun, the storms,
or the fire. And in a certain sense we may be right, and
language also confirms our sentiment. In our hymn there
are several words which do not occur again in the Rig-
veda, or which occur in places only which have likewise
been suspected to be of more modern date. Hiravyagarbha
B2
4 VEDIC HYMNS.
itself is an ἅπαξ λεγόμενον. SdAm avartata is found only
in the last Mandala, X, 90, 14; 129, 4. Bhftd also, in
the sense of what is, occurs in the tenth Mavdala only. It
is used three times (X, 55, 2; 58, 12; 90, 2) as opposed to
bhavya, i.e. what is and what will be; and once more in
the sense of all that is (X, 85, 17). Atmad&4, in the sense
of giving life, is another ἅπαξ λεγόμενον. Prasish is re-
stricted to Mandalas I (I, 145, 1), IX (IX, 66, 6; 86, 32),
and our passage. Himdavat, ἅπαξ λεγόμενον. The repeti-
tion of the relative pronoun in verses 2 and 4 is unusual.
In the tenth verse the compound ydat-k4mas is modern,
and the insertion of et&ni between tvdt and anydZ is at all
events exceptional. The passage V, 31, 2 is not parallel,
because in tvdt indra vdsyak δηγάϊ, the ablative tvat is
governed by vasyad, In VI, 21, 10, nd tvévan δηγάξ amrita
νάϊ asti, δηγάξ is separated from tvdt by a vocative only,
as in VIII, 24, 11.
But when we say that a certain hymn is modern, we must
carefully consider what we mean. Our hymn, for instance,
must have existed not only previous to the Brahmaza
period, for many Brahmazas presuppose it, but previous to
the Mantra period also. It is true that no verse of it occurs
in the SAma-veda, but in the SAma-veda-brahmama IX, 9, ©
12, verse 1 at least is mentioned*. Most of its verses,
however, occur in the Vagasaneyi-samhit4, in the Taittirtya-
samhité, and in the Atharva-veda-samhit4, nay, the last
verse, to my mind the most suspicious of all, occurs most
frequently in the other Samzhit4s and Brahmazas.
But though most of the verses of our hymn occur in other
Samhit4s, they do not always occur in the same order.
In the Vag. Samh. we have the first verse in XIII, 4, but
no other verse of our hymn follows. We have the first
verse again in XXIII, 1, but not followed by verse 2, but
by verse 3 (XXIII, 3)". Then we have verse 1 once more
8 The last line is here, tasmai ta indo havish4 vidhema, let us
sacrifice to him with thy oblation, O Soma!
b Var. lect. nimeshat4A.
NOTES. Χ, 121. δ
in ΧΧΝ, 10, followed by verse 4 (XXV, 11), by verse 4
(XXV, 12), and then by verse 2 (X XV, 13).
We have verses 5, 6,7, 8 in VS. XXXII, 6 and 7, and verses
7 and 8 in VS. XXVII, 25 and 26, while verse 9 is found in
XII, 102 only*, and the last verse in X, 20°, and XXIII, 65.
In the Taitt. Sashit4 the verses follow more regularly,
still never quite in the same order as in the Rig-veda. In
TS. IV, 1, 8, 3°, we have verses 1 to 8, but verse 3 before
verse 2, and verse 6 before verse 5, while verse 9 follows in
IV, 2, 7, 1.
InTS. v. 3 stands before v. 2,in VII, 5, 16,1, and VII, 5,17, 1.
In TS. II, 2, 12, the pratikas of verses 1, 7, 10 are quoted
in succession.
Verse 7 occurs with important various readings in TA.
I, 23, 8, apo ha ydd brthatir garbham &yan daksham dddhana
ganayantiz svayambhin, tata imé-dhydsvigyanta sargah.
Lastly in the AV. we find verses 1 to 7 from IV, 2, 1, to
IV, 2, 7, but arranged in a different order, viz. as 2, 3, 6, 5, 4,
7, 1, and with important various readings.
Verse 2, y6’ 3 syése dvipddo yas #atushpada, as third
pada; also in XIII, 3, 24.
Verse 3, eké στᾶσα; ydsya khayaimrttam ydsya mrityuh,
as third pada.
Verse 4, yasya visve ; samudré ydsya rasim {d 4hud; imas ha.
Verse 5, yAsya dyaur urvi prthivi 4a mahi ydsy4dé urva-
1 ntdriksham, ydsydsat stro vitato mahitvd.
Verse 6, dvatas Aaskabhané bhiydsdne rdédast ahvayetham
(sic), yasyAsau panthd r4gaso vimana.
Verse 7, fpo ἄρστε visvam Avan garbham dddhand am7/ta
ritagnah, y&su devishv adhi ἀενά 4sit.
Verse 10, visvA ripawi paribhdr gagana, see VII, 79, 4,
and 80, 3.
We are justified, therefore, in looking upon the
verses, composing this hymn, as existing before the
8 Var. lect. m& m4, saty4dharma vy4na/, prathamé for brihattz.
Ῥ Var. lect. rip&i for bhatani.
© Var. lect., ver. 5, dridhé, dual for dri/hd; ver. 6, uditau vyéti
for ddito vibh4ti; ver. 8, agnim for yagt4m.
6 VEDIC HYMNS.
final arrangement of the four Samhit4s, and if we persist
in calling a hymn, dating from that period, a modern hymn,
we must make it quite clear that, according to the present
state of our knowledge, such a hymn cannot well be more
modern than rooo B.C. Besides the variations in the
arrangement of the verses of our hymn, the very considerable
various readings which we find in the VS., TS., and AV.
are highly instructive, as showing the frequent employment
of our hymn for sacrificial purposes. In several cases these
various readings are of great importance, as we shall see.
Verse 1.
Muir: Hira#yagarbha arose in the beginning ; born,
he was the one lord of things existing. He established
the earth and this sky: to what god shall we offer our
oblation ὃ
Lupwic: Hirazyagarbha hat zuerst sich gebildet, er
ward geboren als einziger herr alles gewordenen, dise erde
und disen himel halt er; Ka, dem gotte, méchten wir mit
havis aufwarten.
Note 1. Hirazyagarbha* has been translated in different
ways, and it would perhaps be best to keep it as a proper
name, which it is in later times. It means literally the
golden embryo, the golden germ or child, or born of a
golden womb, and was no doubt an attempt at naming
the sun. Soon, however, that name became mythological.
The golden child was supposed to have been so called
because it was Pragdpati, the lord of creation, when
dwelling as yet in the golden egg, and Hirazyagarbha
became in the end a recognised name of Pragdpati, see
Say. on X, 121, 1. All this is fully explained by Sayama,
TS. IV, 1, 8, 3; IV, 2, 8, 2; by Mahidhara,VS. XIII, 4.
Verse 2.
MuIR: He who gives breath, who gives strength,
whose command all, [even] the gods, reverence, whose
shadow is immortality, whose shadow is death: to what
god shall we offer our oblation ὃ
8 M. M., India, What can it teach us? pp. 144, 162.
oe ; a
ue
is —
NOTES." ΧΕΊΩΙ, 3. 7
Lupwic: Geber des lebendigen hauches, geber der
kraft, zu des unterweisung alle gétter sich einfinden,
des glanz die unsterblichkeit, dessen der tod ist, Ka, dem
gotte, méchten wir mit havis aufwarten.
Note 1. In order to account for the repetition of yasya,
Sayama and Mahidhara take visve for men, and devas
for gods.
Note 2. It is difficult to say what is meant by é&4yé,
shadow. I take it in the sense of what belongs to the god,
as the shadow belongs to a man, what follows him, or is
determined by him. In that sense Sdyaaa also takes it,
TS. IV, 1, 8, 4, yasya pragapates khay4vat svadhinam
amrvitam, moksharipam, mrityud/, pranindm marazam api,
yasya khayeva svadhinad; and, though not quite so clearly,
in RV. X,121, 2. Mahidhara on the contrary takes kAay4
in the sense of refuge, and says, whose shadow, i.e. whose
worship, preceded by knowledge, is amrita, immortality,
a means of deliverance*, while ignorance of him is death,
or leads to samsara.
Verse 8.
Muir: Who by his might became the sole king of the
breathing and winking world, who is the lord of this two-
footed and four-footed [creation]: to what god shall we
offer our oblation ?
Lupwic: Der des atmenden, augenbewegenden leben-
digen durch seine grésze der einzige kénig geworden; der
verfiigt iiber disz zwei- und vier-fiiszige, Ka, dem gotte,
méchten wir mit havis aufwarten.
Note 1. It is difficult to say whether nimishataX
means twinkling or sleeping. It has both meanings as
to wink has in English. Sdyanza (X, 121, 3; TS. IV,
1, 8, 4) and Mahidhara (VS. XXIII, 3°) explain it by
winking. This may be right as expressing sensuous per-
ception, in addition to mere breathing. In X, 190, 2,
visvasya mishaté vast means, lord of all that winks, i.e.
8. muktihetu, not yuktihetu, as Weber prints.
b Is nimeshéto in XXIII, 3, a varia lectio, or an asuddha? In
XXV, 13, we read nimishato.
8 VEDIC HYMNS.
lives. The later idea, that the gods do not wink, has
nothing to do with our passage.
Verse 4, :
MuIR: Whose greatness these snowy mountains, and
the sea with the Rasa (river), declare,—of whom these
regions, of whom they are the arms: to what god shall we
offer our oblation ὃ
LuDWIG: Dessen die schneebedeckten (berge, die Hima-
van) vermdge seiner grésze, als des eigentum man ocean
und Rasa nennt, des dise himelsgegenden, des arme sie,
Ka, dem gotte, méchten wir mit havis aufwarten.
Note 1. Muir’s translation, which suggests itself very
naturally to a European mind, is impossible, because
mahitvd cannot be either mahitvdm (as SAyana also and
Mahidhara suggest), or mahitvéni; and because 4huk does
not mean declare. Otherwise nothing could be better
than his rendering : ‘Whose greatness these snowy moun-
tains, and the sea with the Rasa (river), declare.’
Mahitvd, as Sayana also rightly perceives, TS. IV, 1, ὃ,
4, is a very common instrumental (see Lanman, Noun-
inflection, pp. 335-6), and the same mahitva must be sup-
plied for samudrdam. We might make the whole sentence
dependent on Ahus without much change of meaning.
The Atharva-veda text supplies a lectio facilior, but not
therefore melior.
Note 2. The Ras4 is a distant river, in some respects like
the Greek Okeanos. Dr. Aufrecht takes it as a name of
the milky way, Z. D. M. G. XIII, 498: see Muir, S. T. II,
P- 373, . 19- ᾿
Vorse 5.
Muir: By whom the sky is fiery, and the earth fixed,
by whom the firmament and the heaven were established,
who in the atmosphere is the measurer of the aerial space :
to what god shall we offer our oblation?
Lupwic: Durch den gewaltig der himel und fest die
erde, durch den gestiitzt Svar, und das gewdélbe, der die
rdume im mittelgebiete ausgemeszen, Ka, dem _ gotte,
mochten wir mit havis aufwarten.
NOTES. X, 121, 6. 9
Note 1. In this verse I decidedly prefer the reading of
the Atharva-veda, yena dyaur ugra prithivi fa drile. It
seems not a lectio facilior, and we avoid the statement that
the heaven has been made ugra. Ugra, as applied to
dyaus, means awful and grand, as an inherent quality
rather, and not simply strong. See Ludwig, Notes, p. 441.
Note 2. Ragaso vimanas has been fully discussed by
Muir, S. T. IV, p. 71, but it is difficult to find a right
translation for it, because the cosmography of the Veda is
so different from our own (see I, 6, 9, note 1, and I, 19, 3,
note 1). I think we may translate it here by the air, or even
by space, particularly the bright air in the sky, the sky
(antariksha or nabhas) being between heaven (dyu) and
earth (prithivi), while svaZ and naka are still higher than
the heaven (dyu), svak being sometimes explained as the
abode of the sun, the ether, or empyrean, naka, the firmament,
as svarga (Mahidhara); or sva# as svarga, and naka as
Aditya (Sayama). Vimdana is here simply the measurer,
though vima, from meaning to measure, is apt to take the
meaning of to make, which is an excuse for Sayama’s
rendering, ‘ who makes the rain in the sky.’
The Atharva-veda rendering is very free, and certainly
no improvement.
Verse 6.
MuIR: To whom two contending armies, sustained by
his succour, looked up, trembling in mind; over whom
the risen sun shines: to what god shall we offer our
oblation ?
Lupwic: Auf den die beiden schlachtreihen durch (ihre)
begirde aufgestellt in ordnung ihren blick richten, zitternd,
im geiste, wo dariiber hin aufgegangen Sdra ausstralt, Ka,
dem gotte, méchten wir mit havis aufwarten.
Note 1. It would be well to read rédasi for krandast
(which B. R. explain by ‘two armies’), and the various
reading in AV. IV, 2, 3 decidedly points in that direction. ᾿
But even if krdndasi stands, it must be taken in the same
sense as rédasi. Uditau vyetiin TS. IV, 1, 8,5 is explained
by udayavishaye vividham gakkhati.
10 VEDIC HYMNS.
Verse 7.
Muir: When the great waters pervaded the universe
containing an embryo, and generating fire, thence arose
the one spirit (asu) of the gods: to what god shall we
offer our oblation ὃ
LupwiG: Als die groszen waszer kamen, die allen keim
in sich faszten, zeugend den Agni, da kam zu stande der
gotter einziger lebensgeist ; Ka, dem gotte, méchten wir
mit havis aufwarten. /
Note 1. The waters here referred to have to be under-
stood as the waters in the beginning of the creation, where,
as we read (RV. X, 129, 3), ‘everything was like a sea
without a light,’ or, as the Satapatha-brahmaza (XI, 1, 6, 1)
says, ‘everything was water and sea.’ These waters held
the germ’, and produced the golden light, the sun», whence
arose the life of all the gods, viz. Pragapati. The Atharva-
veda adds a verse which repeats the same idea more
clearly: &po vatsdm gandyantir garbham dgre sdmairayan,
tasyota giyamanasyélba Asid dhirazydyaZ, ‘In the beginning
the waters, producing a young, brought forth an embryo, and
when it was being born, it had a golden covering.’ The sun-
rise serves here as elsewhere as an image of the creation.
Note 2. Grassmann proposes to omit eka, because it is
absent in the Maitrayamt Sakha. The metre shows the same.
Verse 8.
MuIR: He who through his greatness beheld the waters
which contained power, and generated sacrifice, who was
the one god above the gods: to what god shall we offer
our oblation?
LupwIG: Der in seiner grésze sogar die waszer iiber-
schaute, wie sie die fahigkeit besitzend erzeugten das
opfer, der der einzige gott war iiber den gottern, Ka,
dem gotte, méchten wir mit havis aufwarten.
Note 1. In ddksham dd4dhan4 ganayantir yagiidm, we
have a repetition of w..at was said in the preceding verse,
a See RV. X, 82, 5-6. b See RV. X, 72, 7.
NOTES. X, 121, 10. II
daksham standing for garbham, yagfidm for agnim, which
is actually the reading of TS. The Atharva-veda does not
contain this verse, which is used as an anya vikalpita yagya
in TS.
Note 2. It is curious that one of the most important
sentences in the Rig-veda, yo deveshv adhi deva eka Asit,
should have been changed in the Atharva-veda IV, 2, 6 into
yasu devishv adhi deva 4sit, ‘ over which divine waters there
was the god.’ See Ludwig, Notes, p. 441.
Verae 9.
MUIR: May he not injure us, he who is the generator
of the earth, who, ruling by fixed ordinances, produced the
heavens, who produced the great and brilliant waters: to
what god shall we offer our oblation ?
LupWIG: Nicht schadige uns, der der erde erzeuger,
oder der den himel bereitet mit warhafter satzung, der auch
die wasser, die hellen, die machtigen erzeugt hat, Ka, dem
gotte, méchten wir mit havis aufwarten.
Verse 10.
Murr: Pragdpati, no other than thou is lord over
all these created things: may we obtain that, through
desire of which we have invoked thee: may we become
masters of riches.
LupwiG: PragApati, kein anderer als du hat umfasst die
wesen alle, der wunsch, um deswillen wir dir opfern, der
werde uns zu teil, besitzer von reichtiimern mégen wir sein.
Note 1. This verse is certainly extremely weak after
all that preceded, still, to judge from its frequent occur-
rence, we cannot well discard it. ΑἹ] we can say is that
nowhere, except in the Rig-veda, does it form the final
verse of our hymn, and thus spoil its whole character.
That character consists chiefly in the burden of the
nine verses, Kasmai devaya havisha vidhema, ‘To what
god shall we offer sacrifice?’ This is clearly meant to
express a desire of finding out the true, but unknown god,
and to do so, even after all has been said that can be said
of a supreme god. To finish such a hymn with a statement
12 VEDIC HYMNS.
that Pragdpati is the god who deserves our sacrifice, may
be very natural theologically, but it is entirely uncalled
for poetically. The very phrase Kasmai devaya havisha
vidhema must have been a familiar phrase, for we find in
a hymn addressed to the wind, X, 168, 4, after all has been
said that can be said of him, the concluding line: ghdéshaz
it asya svinvire nd rdpam tdsmai vataya havish4 vidhema,
‘his sound indeed is heard, but he is not seen—to that
VAta let us offer sacrifice.’
But more than this, on the strength of hymns like our
own in which the interrogative pronoun ka, ‘who,’ occurs,
the Brahmans actually invented a god of the name of
Ka. I pointed this out many years ago in my History of
Ancient Sanskrit Literature (1860, p. 433), where I said:
‘In accordance with the same system, we find that the
authors of the Brahmazas had so completely broken with
the past that, forgetful of the poetical character of the
hymns, and the yearning of the poets after the unknown
god, they exalted the interrogative pronoun into a deity,
and acknowledged a god ‘ Ka, or Who.’ In the Taittiriya-
samhita (I, 7, 6, 6), in the Kaushitaki-brahmaza (XXIV,
4), in the Taxdya-brahmana (XV, 10), and in the Sata-
patha-brahmava*, whenever interrogative verses occur,
the author states, that Ka is Pragdpati, or ‘the Lord of
Creatures’ (Pragapatir vai Kaz). Nor did they stop there.
Some of the hymns in which the interrogative pronoun
occurred were called Kadvat, i.e. having kad or quid.
But soon a new adjective was formed, and not only the
hymns, but the sacrifices also, offered to the god, were
called Kaya, or who-ish*. This word, which is not to
be identified with the Latin cujus, cuja, cujum, but is
merely the artificial product of an effete mind, is found
in the Taittiriya-samhita (I, 8, 3, 1), and in the Vaga-
saneyi-samhita (XXIV, 15). At the time of PAmini
® Satap. Brahm. I, 1,1, 13; II, §, 2,13; IV, 5,6, 4; also Aitar.
Brahm. III, 21.
Ὁ Asy, Sr. Sftra II, 17, 14; Katy. Sr. Stra V, 4, 23; Vait.
Sftra VIII, 22, ed. Garbe.
NOTES. Χ, 121, IO. 13
this word had acquired such legitimacy as to call for a
separate rule explaining its formation (Paz. IV, 2, 25).
The commentator there explains Ka by Brahman. After
this we can hardly wonder that in the later Sanskrit
literature of the Purdzas, Ka appears as a recognised
god, as the supreme god, with a genealogy of his own,
perhaps even with a wife; and that in the Laws of Manu,
one of the recognised forms of marriage, generally known
by the name of Prag4pati-marriage, occurs under the
monstrous title of ‘Kaya.’ Stranger still, grammarians
who know that ka forms the dative kasmai only if it is
an interrogative pronoun, consider kasmai in our hymn
as irregular, because, as a proper name, Ka ought to form
the dative Kaya.
14 VEDIC HYMNS.
MANDALA I, HYMN 6.
ASHTAKA I, ADHYAYA 1, VARGA 11-12.
To INDRA AND THE Maruts (THE STORM-GoDsS).
1. Those who stand around? him while he moves
on, harness the bright red (steed)!; the lights in
heaven shine forth *.
2. They harness to the chariot on each side his
(Indra’s)! two favourite bays, the brown, the bold,
who can carry the hero. .
3. Thou who createst light where there was no
light, and form, O men!! where there was no form,
hast been born together with the dawns *.
4. Thereupon! they (the Maruts), according to
their wont *, assumed again the form of new-born
babes ὃ, taking their sacred name.
5. Thou, O Indra, with the swift Maruts', who
break even through the stronghold*, hast found
even in their hiding-place the bright ones® (days
or clouds).
6. The pious singers’ (the Maruts) have, after
their own mind’, shouted towards the giver of
wealth, the great, the glorious (Indra).
7. Mayest thou! (host of the Maruts) be verily
seen * coming together with Indra, the fearless: you
are both happy-making, and of equal splendour.
8. With the beloved hosts of Indra, with the
blameless, hasting? (Maruts), the sacrificer? cries
aloud.
MANDALA I, HYMN 6. 15
9. From yonder, O traveller (Indra), come hither,
or from the light*of heaven’; the singers all yearn
for it ;—
to. Or we ask Indra for help from here, or
from heaven, or from above the earth, or from the
great sky.
16 VEDIC HYMNS.
NOTES.
This hymn is ascribed to Kazva, the son of Ghora. The
metre is Gayatri throughout.
Verse 1=SV. II, 818; VS. XXIII, 5; AV. XX, 26, 4;
47,10; 69,9; TS. VII, 4, 20,1; TB. III, 9, 4,1.
Verse 2=SV. II, 819; VS. XXIII, 6; AV. XX, 26, 5;
47,11; 69,10; TS. VII, 4, 20, 1.
Verse 3=SV. II, 820; VS. XXIX, 37; AV. XX, 26, 6;
47,12; 69,11; TS. VII, 4, 20,1; TB. III, 9, 4, 3.
Verse 4=SV. II, 101; AV. XX, 40, 3; 69,12.
Verse 5=SV. II, 202; AV. XX, 70,1.
Verse 6=AV. XX, 70, 2.
Verse 7=SV. II, 200; AV. XX, 40, 1; 70, 3.
Verse 8=AV. XX, 40, 2; 70, 4.
Verse 9= AV. XX, 70, 5.
Verse 10=AV. XX, 70, 6.
Verse 1.
WILSON: The circumstationed (inhabitants of the three
worlds) associate with (Indra), the mighty (Sun), the inde-
structive (fire), the moving (wind), and the lights that shine
in the sky.
BENFEY: Die rothe Sonne schirr’n sie an, die wandelt
um die stehenden, Strahlen strahlen am Himmel auf.
Lupwic: Sie spannen an den hellen, den roten, den
vom feststehenden hinwegwandelnden; heller glanz erstralt
am Himmel.
Note 1. The poet begins with a somewhat abrupt
description of a sunrise. Indra is taken as the god of the
bright day, whose steed is the sun, and whose companions
the Maruts, or the storm-gods. Arusha, meaning originally
red, is used as a proper name of the horse or of the rising
sun, though it occurs more frequently as the name of the
red horses or flames of Agni, the god of fire, and also of
the morning light. In our passage, Arusha, a substantive,
meaning the red of the morning, has taken bradhnd as an
NOTES, 1,6,1. 17
adjective,—bradhnd meaning, as far as can be made out,
bright in general, though, as it is especially applied to the
Soma-juice, perhaps bright-brown or yellow. Names of
colour are difficult to translate from one language into
another, for their shades vary, and withdraw themselves
from sharp definition. We shall meet with this difficulty
again and again in the Veda; see RV. X, 20, 9.
As it has actually been doubted whether bradhna arushd
can be meant for the sun, and whether the Vedic poets
ever looked upon the sun as a horse, I may quote Vag.
Samh. XXIII, 4, where the same verse occurs and is de-
clared to be addressed to the sun; and Satap. Br. XIII,
2, 6, 1, where we read, yufiganti bradhnam arusham aran-
tam iti, asau va 4dityo bradhno:rusho:mum_ evdésma
adityam yunakti svargasya lokasya samashfyai. Ludwig
remarks justly that the sun has been conceived as a chariot
also, and that bradhnd arushd may have been thus under-
stood here. Delbriick translates quite boldly: Sie schirren
die rothe Sonne an. See also Tait. Br. III, 7,7,4; Tandya
Br. XXIII, 3,5; Sankh. Br. II, 17, 3; Ludwig, Comm. ii.
Ρ. 173. M. Bergaigne (RéI. Ved. iii. p. 324) remarks very
truly: ‘Le soleil est tantét une roue, tantét un char, tantét
un cheval, trainant le char, tant6t un héros monté sur le
char et dirigeant les chevaux.’
The following passages will illustrate the principal mean-
ing of arusha, and justify the translation here adopted.
ARUSHA, AS AN ADJECTIVE.
Arushd is used as an adjective in the sense of red :
VII, 97, 6. tam sagmasa’ arushdsak dsvahk brthaspdtim
saha-vaha% vahanti,—ndbhaz nd rdpdm arusham vasanad.
Powerful red horses, drawing together draw him, Brt#has-
pati: horses clothed in red colour, like the sky.
III, 1, 4. svetdm gagfandm arushdm mahi-tva.
Agni, the white, when born; the red, by growth.
III, 15, 3. kvishwdsu agne arushaé vi bhahi.
Shine, O Agni, red among the dark ones.
III, 31, 213; VI, 27, 7.
[32] ς
18 VEDIC HYMNS.
VII, 75, 6. prati dyutandm arushasah ἀενδά kitrih adri-
stan ushdsam vdhantad.
The red horses, the beautiful, were seen bringing to us
the bright dawn.
V, 43,12; 1,118, 5; IV, 43,6; Ν, 73,5; 1, 36,93 VIL,
3, 35 16, 3; X, 45,7; 1, 141, 8.
II, 2, 8. s4h idhands ushdsak ramyah anu svah nd didet
arushéva bhanina.
He (Agni), lit after the lovely dawns, shone like the sky
with his red splendour.
III, 29, 6; IV, 58,73 1, 114,53 V1 59, 51 12,23 12,6;
VI, 8, 1.
VI, 48, 6. syAvasu arushd% vrisha.
In the dark (nights) the red hero (Agni). Cf. III, 7, 5.
In one passage vréshan arusha is intended for fire in the
shape of lightning.
X, 89, 9. nf amitreshu vadhdm indra timram veéshan
vrfshivam arusham sisthi.
Whet, O strong Indra, the heavy strong red weapon,
against the enemies.
X, 43, 9. ut gayatam parasth gydtisha saha—vi rokatam
arusha# bhanina su&ik.
May the axe (the thunderbolt) appear with the light—
may the red one blaze forth, bright with splendour.
X, 1,6; VI, 3, 6.
X, 20, 9. κγέβῃχάξ svetdh arushdk ydmah asya bradhndk
rigrah utd sdnah.
His (Agni’s) path is black, white, red, bright, reddish,
and yellow.
Here it is extremely difficult to keep all the colours
distinct. .
Arushd is frequently applied to Soma, particularly in the
gth Mamdala. There we read:
IX, 8, 6. arushdé hariZ, IX, 71, 7. arusha% divahk kavih
vrésha. IX, 74,1. vagi arusha#. IX, 82,1. arushas vrtsha
μάτι. IX, 89, 3. hdrim arushdm.
IX, 111, 1. arusha# hariZ. See also IX, 25, 5; 61, 21.
In IX, 72, 1, arushad seems used as a substantive in the
sense of red-horse.
NOTES. I, 6, I. 19
Professor Spiegel, in his important review of my transla-
tion (Heidelberger Jahrbiicher, 1870, p. 104), points out
that aurusha in Zend means white, so that it would seem as
if the original meaning of arusha had been bright, bright
like fire, and thus red.
ARUSHA, AS AN APPELLATIVE.
Arusha is used as an appellative, and in the following
senses :
1. The one red-horse of the Sun, the two or more red-
horses of Agni.
I, 6, 1. yuagdnti bradhndm arushdm.
They yoke the bright red-horse (the Sun).
I, 94, 10. γάϊ dyukth4% arush@ rohita rathe.
When thou (Agni) hadst yoked the two red-horses and
the two ruddy horses to the chariot. I, 146, 2.
II, 10, 2. sruy& agnih—hadvam me—syéva ratham vaha-
tak rohita νὰ utd arusha.
Mayest thou, Agni, hear my call, whether the two black,
or the two ruddy, or the two red-horses carry you.
Here three kinds of colours are clearly distinguished,
and an intentional difference is made between rdhita and
arusha. IV, 2, 3.
IV, 6, 9. tava tyé agne har{tak—rohit4sak—arushdsak
vrishanah,
To thee (Agni) belong these bays, these ruddy, these red-
horses, the stallions.
Here, again, three kinds of horses are distinguished—
Harits, Réhitas, and Arushds.
VIII, 34, 17. γέ rigrik vata-ramhasah arushdsak raghu-
syadah,
Here arusha may be the subject, and the rest adjectives ;
but it is also possible to take all the words as adjectives,
referring them to 4su in the next verse. The fact that rigra
likewise expresses a peculiar red colour, is no objection, as
may be seen from I, 6, 1; 94, 10.
VII, 42, 2. yuikshva—harita’ rohitak a γέ νὰ sddman
arushaA,
Ο 2
20 VEDIC HYMNS,
Yoke (0 Agni) the hava, snd the “dd ‘Roried or the
red-horses which are in thy stable. VII,. 16, 2.
2. The cloud, represented as one of the horses of the
Maruts.
I, 85, 5. utd arushdsya vi syanti dharaA.
(When you go to the battle, O Maruts), the streams of
the red (horse) flow off.
V, 56, 7. uta sydh vagt arushah.
This strong red-horse,—meant for one of the horses of
the Maruts, but, at the same time, as sending rain.
ARUSHA, AS THE PROPER NAME OF A SOLAR DEITY.
Besides the passages in which arushd is used’ either as an
adjective, in the sense of red, or as an appellative, meaning
some kind of horse, there are others in which, as I pointed
out in my Essay on Comparative Mythology *, Arusha
occurs as a proper name, as the name of a solar deity, as
the bright deity of the morning (Morgenroth). My inter-
pretation of some of these passages has been contested, nor
shall I deny that in some of them a different interpretation
is possible, and that in looking for traces of Arusha, as a
Vedic deity, representing the morning or the rising sun, and
containing, as I endeavoured to show, the first germs of the
Greek name of Eros, I may have seen more indications of
the presence of that deity in the Veda than others would
feel inclined to acknowledge. Yet in going over the same
ground again, I think that even verses which for a time I
felt inclined to surrender, yield a better sense, if we take the
word arusha, which occurs in them as a substantive, as the
name of a matutinal deity, than if we look upon it as an
adjective or a mere appellative. It might be said that
wherever this arusha occurs, apparently as the name of a
deity, we ought to supply Agni or Indra or Sdrya. This is
true to a certain extent, for the sun, or the light of the
morning, or the bright sky form no doubt the substance and
® Chips from a German Workshop, 2nd ed., vol. ii, p. 137 seq.
Selected Essays, vol. i, p. 444.
NOTES. 1,6,1. a1
subject-matter of this deity. But the same applies to many
other names originally intended for these conceptions, but
which, nevertheless, in the course of time, became inde-
pendent names of independent deities. In our passage
I, 6, 1, yufiganti bradhndm arushdm, we may retain for
arusha the appellative power of steed or red-steed, but if we
could ask the poet what he meant by this red-steed, or if
we ask ourselves what we can possibly understand by it,
the answer would be, the morning sun, or the light of the
morning. In other passages, however, this meaning of red-
steed is really no longer applicable, and we can only
translate Arusha by the Red, understanding by this name
the deity of the morning or of the morning sun, the later
Arua.
VII, 71, 1. ἀρὰ svasuk ushdsak# πάϊ gihite rindkti krish-
᾿σλ arushdya pantham.
The Night retires from her sister, the Dawn; the Dark
one yields the path to the Red one, i.e. the red morning.
Here Arusha shares the same half-mythological character
as Ushas. Where we should speak of dawn and morning
as mere periods of time, the Vedic poet speaks of them as
living and intelligent beings, half human, half divine, as
powers of nature capable of understanding his prayers, and
powerful enough to reward his praises. I do not think
therefore that we need hesitate to take Arusha in this
passage as a proper name of the morning, or of the morning
sun, to whom the dark goddess, the Night, yields the path
when he rises in the East.
VI, 49, 2. ἀϊνάλ sisum sdhasa# sinim agnim yagfasya
ketim arusham ydgadhyai.
To worship the child of Dyu, the son of strength, Agni,
the light of the sacrifice, the Red one (Arusha).
In this verse, where the name of Agni actually occurs, it
would be easier than in the preceding verse to translate
arusha as an adjective, referring it either to Agni, the god
of fire, or to yagfdsya ketim, the light of the sacrifice.
I had myself yielded " so far to these considerations that I
® Chips from a German Workshop, vol. ii, p. 139.
22 VEDIC HYMNS. .
gave up my former translation, and rendered this verse by
‘to worship Agni, the child of the sky, the son of strength,
the red light of the sacrifice*.’ But I return to my original
translation, and I prefer to see in Arusha an independent
name, intended, no doubt, for Agni, as the representative of
the rising sun and, at the same time, of the sacrificial fire of
the morning, but nevertheless as having in the mind of the
poet a personality of his own. He is the child of Dyu,
originally the offspring of heaven. He is the son of strength,
originally generated by the strong rubbing of the aravis, i. e.
the wood for kindling fire. He is the light of the sacrifice,
whether as reminding man that the time for the morning
sacrifice has come, or as himself lighting the sacrifice on the
Eastern altar of the sky. He is Arushd, originally as
clothed in bright red colour, but gradually changed into the
representative of the morning. We see at once, if examin-
ing these various expressions, how some of them, like the
child of Dyu, are easily carried away into mythology, while
others, such as the son of strength, or the light of the
sacrifice, resist that unconscious metamorphosis. That
Arusha was infected by mythology, that it had approached
at least that point where nomina become changed into
numina, we see by the verse immediately following :
VI, 49, 3. arushdsya duhitdra virdpe (iti vi-rdpe) st-¢bhiz
any& pipisé sfirak anyé.
There are two different daughters of Arusha; the one
is clad in stars, the other belongs to the sun, or is the
wife of Svar.
Here Arusha is clearly a mythological being, like Agni
or Savitar or Vaisvanara; and if Day and Night are called
his daughters, he, too, can hardly have been conceived
otherwise than as endowed with human attributes, as
the child of Dyu, as the father of Day and Night, and
not as a mere period of time, not as a mere cause or
effect.
IV, 15, 6. tim drvantam nd sAnasim arushdm na divak
sisum marmvigydnte divé-dive.
® Journal of the Royal Asiatic Society, 1867, p. 204.
NOTES. I, 6, I. 23
They trim the fire day by day, like a strong horse, like
Arusha, the child of Dyu.
Here, too, Arusha, the child of Dyu, has to be taken as
a personal character, and, if the nd after arushdm is right, a
distinction is clearly made between Agni, the sacrificial fire,
to whom the hymn is addressed, and Arushd, the child of
heaven, the pure and bright morning, here used as a simile
for the cleaning or trimming of the fire on the altar.
V, 47, 3. arushah su-parzah.
Arusha, the morning sun, with beautiful wings.
THE FEMININE Arusut, AS AN ADJECTIVE.
Arushi, like arushd, is used as an adjective, in the same
sense as arushd, i.e. red:
III, 55, 11. syavi ka yat arusht ka svdsdrau.
As the dark and the red are sisters.
I, 92, 1 and 2. gévak drushif and drushiz gah.
The red cows of the dawn.
I, 92, 2. risantam bhanim drushiz asisrayuh.
The red dawns obtained bright splendour.
Here ushdsak, the dawns, occur in the same line, so that
we may take arushi either as an adjective, referring to the
dawns, or as a substantive, as a name of the dawn or of
her cows.
I, 30, 21. asve na fitre arushi.
Thou beautiful red dawn, thou, like a mare.
Here, too, the vocative arushi is probably to be taken as
an adjective, particularly if we consider the next following
verse :
IV, 52, 2. dsva-iva itrd drusht ma4t& gavam ritd-vari
s4kha abhit asvino# ush&Z.
The dawn, beautiful and red, like a mare, the mother of
the cows (days), the never-failing, she became the friend
of the Asvins.
X, 5, 5. sapta svdsrfh darushiz.
The seven red sisters,
24 VEDIC HYMNS.
THE FEMININE ArusHi, AS A SUBSTANTIVE.
If used as a substantive, d4rushi seems to mean the dawn.
It is likewise used as a name of the horses of Agni, Indra,
and Soma; also as a name for mare in general.
It means dawn in X, 8, 3, though the text points here so
clearly to the dawn, and the very name of dawn is men-
tioned so immediately after, that this one passage seems
hardly sufficient to establish the use of drushi as a recog-
nised name of the dawn. Other passages, however, would
likewise gain in perspicuity, if we took drushi by itself as
a name of the dawn, just as we had to admit in several
’ passages arushd by itself as a name of the morning. Cf. I,
71,1.
Arusht means the horses of Agni, in I, 14, 12:
yukshva hi drushiZ rathe haritad deva yohitat.
Yoke, O god (Agni), the red-horses to the chariot, the
. bays, the ruddy.
I, 72, το, pra ni#i# agne drushi# aganan.
They knew the red-horses, Agni, coming down. VIII,
69, 5.
Soma, as we saw, was frequently spoken of as arushaz
harid.
In IX, 111, 2, tridh&tubhiZ drushibhiZ seems to refer
to the same red-horses of Soma, though this is not quite
clear.
The passages where drushi means simply a mare, without
any reference to colour, are VIII, 68, 18, and VIII, 55, 3.
It is curious that Arusha, which in the Veda means red,
should, as pointed out before, in its Zend form aurusha,
mean white. That in the Veda it means red, and not white,
is shown, for instance, by X, 20, 9, where svetd, the name
for white, is mentioned by the side of arushd. Most likely
.arushd meant originally brilliant, and became fixed with
different shades of brilliancy in Sanskrit and Persian.
Arusha presupposes a form ar-vas, and is derived from a
root ar in the sense of running or rushing. See Chips
from a German Workshop, vol. ii, pp. 135, 137.
NOTES. 1,.6,1. . 25
Having thus explained the different meanings of arusha
and drushi in the Rig-veda, I feel it incumbent, at least for
once, to explain the reasons why I differ from the classifi-
cation of Vedic passages as given in the Dictionary pub-
lished by Boehtlingk and Roth. Here, too, the passages
in which arusha is used as an adjective are very properly
separated from those in which it appears as a substantive.
To begin with the first, it is said that ‘arusha means ruddy,
the colour of Agni and his horses; he (Agni) himself appears
as a red-horse.’ In support of this, the following passages
are quoted :
III, 1, 4. dvardhayan su-bh4gam sapta yahviZ svetam
gaghanam arushdm mahi-tvé, sisum nd gata4m abhi 4ru’
asvak. Here, however, it is only said that Agni was born
brilliant-white*, and grew red, that the horses came to him
as they come to a new-born foal. Agni himself is not called
a red-horse.
III, 7, 5. Here, again, vr/shzak arushdsya is no doubt
meant for Agni. But vréshan by itself does not mean
horse, though it is added to different names of horses to
qualify them as male horses; cf. VII, 69, 1, 4 vam rathak
vréishabhiZ yatu dasvaid, may your chariot come near
with powerful horses, i.e. with stallions. See note to I,
85, 12. We are therefore not justified in translating arusha
vrishan by red-horse, but only by the red male, or the red
hero.
In III, 31, 3, agnih gagée guhva régam4nah maha putréin
arushdsya pra-yakshe, I do not venture to say who is meant
by the mah4/ putrén arushdsya, whether Adityas or Maruts,
but hardly the sons of Agni, as Agni himself is mentioned
as only born. But, even if it were 0, the father of these
sons (putra) could hardly be intended here for a horse.
IV, 6, 9. tava tyé agne haritak ghrita-snah rdhitasahk
rigu-ankah su-aikak, arushasahk vrishanahk rigu-mushk&Z.
Here, so far from Agni being represented as a red-horse,
his different horses, the Harits or bays, the Réhitas or
Δ See V, 1, 4. svet4h νᾶρῖ gayate 4gre 4hnam. X, 1, 6. arushah
gatsh padé fiiyas,
26 VEDIC HYMNS.
ruddy, and the arushfsa% vriéshamad, the red stallions, are
distinctly mentioned. Here vvéshan may be translated by
stallion, instead of simply by male, because arusha i is herea
substantive, the name of a horse.
V, 1,5. ganishta hi gényak agre ahndm hitd/ hitéshu
arusha/ vaneshu. Here arushdaé is simply an adjective, red,
referring to Agni, who is understood throughout the hymn
to be the object of praise. He is said to be kind to those
who are kind to him, and to be red in the woods, i.e.
brilliant in the wood which he consumes; cf. III, 29, 6
Nothing is said about his equine nature.
In V, 12, 2 and 6, VI, 48, 6, we have again simply arusha
vrtshan, which does not mean the red-horse, but the red
male, the red hero, i.e. Agni.
In VI, 49, 2, diva# sfsum sdhasak sinim agnim yagfidsya
ketum arusham ydgadhyai, there is no trace of Agni being
conceived asa horse. He is called the child of the sky or
of Dyu, the son of strength (who is produced by strong
rubbing of wood), the light or the beacon of the sacrifice,
and lastly Arusha, which, for reasons stated above, I take
to be used here as a name.
Next follow the passages in which, according to Professor
Roth, arusha, as an adjective, is said to be applied to the
horses, cows, and other teams of the gods, particularly of
the dawn, the Asvins, and Brzhaspati.
I, 118, 5. pari vam dsvak vdpushak patang&k vayak
vahantu arush&/ abhike. Here we find the vayah arushah
of the Asvins, which it is better to translate by red birds, as
immediately before the winged horses are mentioned. In
fact, whenever arusha is applied to the vehicle of the Asvins,
it is to be understood of these red birds, IV, 43, 6.
In I, 92, 1 and 2 (not 20), drushi occurs three times,
referring twice to the cows of the dawn, once to the dawn
herself.
In IV, 15, 6, tam drvantam πά sAnas{m arushdm na divak
sisum marmrigyante divé-dive, arusha does not refer to the
horse or any other animal of Agni. The verse speaks of a
horse by way of comparison only, and says that the sacrificers
clean or trim Agni, the fire, as people clean a horse. We
NOTES. I, 6, I. 27
cannot join arushdm in the next p4da with arvantam in the
preceding pada, for the second nd would then be without
any construction. The construction is certainly not easy,
but I think it is safer to translate: they trim him (Agni),
day by day, as they clean a strong horse, as they clean
Arushd, the child of Dyu. In fact, as far as I know, arusha
is never used as the name of the one single horse belonging
to Agni, but always of two or more.
In III, 31, 21, antdr ({ti) krishvdn arushaiZ dha&ma ΒΑ
gat, dh&ma bhi is said to mean flames of lightning. But
dhéman in the Rig-veda does not mean flames, and it
seems better to translate, with thy red companies, scil.
the Maruts.
That arusha in one or two passages means the red cloud,
is true. But in X, 43, 9, arushd refers to the thunderbolt
mentioned in the same verse; and in I, 114, 5, everything
refers to Rudra, and not to a red cloud, in the proper sense
of the word.
Further on, where the meanings attributable to drushi in
the Veda are collected, it is said that 4rushi means a red
mare, also the teams of Agni and Ushas. Now, here,
surely, a distinction should have been made between those
passages in which drushi means a real horse, and those
where it expresses the imaginary steeds of Agni. The
former, it should be observed, occur in one Mandala only,
and in places of somewhat doubtful authority, in VIII, 55,
3, a Valakhilya hymn, and in VIII, 68, 18, a danastuti or
panegyric. Besides, no passage is given where drushi means
the horses of the dawn, and I doubt whether such a passage
exists, while the one verse where drushi is really used for
the horses of Indra, is not mentioned at all. Lastly, two
passages are set apart where drushi is supposed to mean
flames. Now, it may be perfectly true that the red-horses
of Agni are meant for flames, just as the red-horses of Indra
may be the rays of the sun. But, in that case, the red-
horses of Agni should always have been thus translated, or
rather interpreted, and not in one passage only. In IX,
111, 2, drushi is said to mean flames, but no further light is
thrown upon that very difficult passage.
28 VEDIC HYMNS.
Note 3, Pari tasthisha#. I take this form as a nomi-
native plural like dbibhyusha/, I, 11, 5, tvim ἀενᾶζ dbi-
bhyushad tugydmAndsah Avishuh, ‘the gods, stirred up,
came to thee, not fearing ;’ and like dadusha%, I, 54, 8, γέ
te indra dadusha# vardhayanti mahi kshatradm, ‘ who giving
or by their gifts increase thy great power, O Indra.’ Here
we might possibly take it as a gen. sing. referring to te, but
dadivan is far more appropriate as an epithet of the sacrificer
than of the god. (See Benfey, Vocativ, p. 24; and Hermes,
p. 16.) It is well known among Sanskrit scholars that Pro-
fessor Whitney, in reviewing my translation, declared that
the participial form tasthusha/ had no right to be anything
but an accusative plural or a genitive or ablative singular.
(See Chips from a German Workshop, vol. iv, p. 508.) Dr.
Kern, however, in his translation of the Brzhat-Samhita
had shown long before that nom. plur. such as vidusha/ are
by no means rare, even in the Mahabh4arata and kindred
works. Dr. Lanman (Journ. Americ. Or. Soc. X, p. 513)
has now entered abibhyusha4 as a nom. plur., but he prefers
to take tasthusha/ as an acc. plural, so that we should have
to translate £4rantam pari tasthusha% by ‘walking round
those who stand.’ This may be grammatically possible ;
but who could be meant by tasthushad, standing ones?
And, secondly, is it usual in Vedic Sanskrit to say arati
pari tam, ‘he walks round him?’ We find pari tam y4ti, or
tam pari y4ti, but hardly yAti pari tam, ‘he goes round him,’
except when pari stands independent of the verb and means
‘around,’ e.g. IX, 72, 8, pavasva pari parthivam ragah. It is
more difficult to decide whether we should adopt Ludwig’s
interpretation, who takes pari tasthusha% in the sense of
‘ away from what is firm.’ This is correct grammatically, and
tasthivat, as opposed to gagat, is often used in the sense of
what is immovable. But is it ever used in that sense by
itself? 1 doubt it, though I may add in support of it such
a passage as I, 191, 9, ut apaptat asau sfiryak....Aditydk
parvatebhya, a verse where the expression visvadrishtahk
adrishzaha is analogous to our ketim krizvan aketave. I
therefore retain pari tasthushaé as a nom. plural in the sense
of standing around, circumstantes, possibly of parikara,
NOTES. 1,6, 2. 29
attendants. Parishthana or sthadna comes to mean an
abode, and paritasthivantas would be bystanders, attend-
ants, the people, in fact, who are supposed to harness the
horse.
Though I do not assign great weight to interpretations
of hymns, as given by the Brahmazas, I may mention that
in the Taitt. Br. ITI, 9, 4, 1, paritasthusha/ is explained as a
nom. plur., ime vai loka’ paritasthushad, while Sayaza in
his commentary (S4ma-veda 11, 6, 3, 12, 1) has parito»va-
sthita lokatrayavartinad pra#inah.
_ Note 3. Rééante rokand. A similar expression occurs
III, 61, 5, where it is said of Ushas, the dawn, that she
lighted the lights in the sky, pra rofand rurue ranva-
sandvik,
Verse 2.
WIitson: They (the charioteers) harness to his car
his two desirable coursers, placed on either hand, bay-
coloured, high-spirited, chief-bearing.
BENFEY: Die lieben Falben schirren sie zu beiden Seiten
des Wagens an, braune, kiihne, held-tragende.
LupwIG: Sie spannen seine lieblichen falben an den
wagen mit auseinandergehenden seiten, die blutroten,
mutigen, helden-bringenden.
Note 1. Although no name is given, the pronoun asya
clearly refers to Indra, for it is he to whom the two bays
belong. The next verse, therefore, must likewise be taken
as addressed to Indra, and not to the sun or the morning-
red, spoken of as a horse or a chariot in the first verse.
Vipakshasa is well explained by Sayaaa, vividhe pakshast
rathasya parsvau yayos tau vipakshasau, rathasya dvayok
parsvayor yogitav ity arthak. The only doubt is whether
it refers to the two sides of the chariot, or of the principal
horse. That horses were sometimes yoked so that one
should act as leader, and two should be harnessed on each
side, we see in I, 39, 6, note.
.30 VEDIC HYMNS.
Verse 3,
WILSON: Mortals, you owe your (daily) birth (to such
an Indra), who, with the rays of the morning, gives sense to
the senseless, and to the formless, form.
BENFEY: Licht machend—Méanner !—das Dunkele und
kenntlich das Unkenntliche, entsprangst du mit dem Mor-
genroth.
Lupwic: Sichtbarkeit schaffend dem _ unsichtbaren,
gestalt o schmuckreiche (Marut) dem gestaltlosen, wurdet
ihr mit den Ushas zusammen geboren.
Note 1. In the TB. III, 9, 4, several of these mantras are
enjoined for the Asvamedha. When the banner (dhvaga)
is fastened, this verse is to be used, because ketu was
supposed to mean a banner. The vocative mary4/, which
I have translated by O men, had evidently become a mere
exclamation at a very early time. Even in our passage it
is clear that the poet does not address any men in particular,
for he addresses Indra, nor is marya used in the general
sense of men. It means males, or male offspring. It
sounds more like some kind of asseveration or oath, like the
Latin mehercle, or like the English O ye powers, and it is
therefore quoted as a nipata or particle in the Vag. Pratis.
II,16. It can hardly be taken here as addressed to the Maruts,
though the Maruts are the subject of the next verse. Kluge
in Kuhn’s Zeitschrift, vol. xxv, p. 309, points out that mary4/
as an interjection does not occur again in the Rig-veda. But
the Rig-veda contains many words which occur once only,
and the author of Vag. Pratisakhya is no mean authority.
See also Tavdya Brahm. VII, 6,5. If Dr. Kluge proposes to
read marydi as a dative (like λύκῳ) he knows, of course, that
such a form does not only never occur again in the Rig-veda,
but never in the whole of Sanskrit literature. Grassmann and
Lanman (N. I., p. 339) both seem to imagine that the Pada
text has marya, but it has mary4%, and noaccent. If marya%
had the accent, we might possibly translate, ‘ the youths, i.e.
the Maruts, made,’ taking krizvan for akriavan, or the more
usual akurvan ; but in that case the transition to agdyathak
would be very sudden. See, however, I, 6, 7.
NOTES. 1, 6, 4. 31
Sayama explains it marya4#, manushya/! idam 4sfaryam
pasyata. Another explanation of this verse, which evi-
dently troubled the ancient commentators as much as us,
is, ‘O mortal, i.e. O sun (dying daily), thou hast been born
with the dawn.’
Note 2. UshadbhiZ, an instrumental plural which attracted
the attention of the author of the Varttika to Paz. VII, 4,
48. It occurs but, once, but the regular form, ushobhiA,
does not occur at all in the Rig-veda. The same grammarian
mentions mas, month, as changing the final s of its base into
d before bhis. This, too, is confirmed by RV. II, 24, 5,
where mAdbhiZ occurs. Two other words, svavas, offering
good protection, and svatavas, of independent strength,
mentioned together as liable to the same change, do not
occur with bhid in the Rig-veda, but the forms svavadbhix
and svatavadbhif probably occurred in some other Vedic
writings. SvatavadbhyaZ has been pointed out by Professor
Aufrecht in the Vagasan. Samhita XXIV, 16, and svatavo-
bhyad in Satap. Br. II, 5,1,14. That the nom. svav4n, which
is always trisyllabic, is not to be divided into sva-van,
as proposed by Sakalya, but into su-avan, is implied by
Varttika to Paz. VIII, 4, 48, and distinctly stated in the
Siddhanta-Kaumudi. That the final n of the nom. su-avan
disappeared before semi-vowels is confirmed by the Sakala-
pratisakhya, Sdtra 287; see also Vagasan. PrAtis. III, Sdtra
135 (Weber, Ind. Stud. vol. iv, p. 206). On the proper
division of su-avas, see Aufrecht, Zeitschrift der Deutschen
Morgenlandischen Gesellschaft, vol. xiii, p. 499.
Verso 4.
Wison: Thereafter, verily, those who bear names
invoked in holy rites (the Maruts), having seen the rain
about to be engendered, instigated him to resume his
embryo condition (in the clouds).
BENFEY: Sodann von freien Stiicken gleich erregen
wieder Schwangerschaft die heilgen Namen tragenden.
Lupwic: Da haben namlich in ihrer gottlichen weise
dise der Prisni leibesfrucht gebracht, opfer verdienenden
namen erwerbend.
32 VEDIC HYMNS.
Note 1, At must here take vyfha and be pronounced as
an iambus. This is exceptional with at, but there are at
least two other passages where the same pronunciation is
necessary. I, 148, 4, &t rokate vane ἅ vi-bha-v4, though
in the line immediately following it is monosyllabic. Also
in V, 7, 10, & agne aprixatah.
Note 2. Svadhf, literally one’s own place, afterwards,
one’s own nature. It was a great triumph for the science
of Comparative Philology that, long before the existence of
such a word as svadha in Sanskrit was known, it should
have been postulated by Professor Benfey in his Griechisches
Wurzellexicon, published in 1839, and in the appendix of
1842. Svadh& was known, it is true, in the ordinary San-
skrit, but there it only occurred as an exclamation used on
presenting an oblation to the manes. It was also explained
to mean food offered to deceased ancestors, or to be the
name of a personification of Maya or worldly illusion, or of
anymph. But Professor Benfey, with great ingenuity, pos-
tulated for Sanskrit a noun svadhf, as corresponding to the
. Greek ἔθος and the German. sitte, O. H.G. sit-u, Gothic
sid-u. The noun svadh@ has since been discovered in the
Veda, where it occurs very frequently ; and its true meaning
in many passages where native tradition had entirely ‘mis-
understood it, has really been restored by means of its
etymological identification with the Greek ἔθος or ἦθος. See
Kuhn’s Zeitschrift, vol. ii, p. 134; vol xii, p. 158.
The expressions 4nu svadhdm and svadh&m 4nu are of
frequent occurrence. They mean, according to the nature
or character of the persons spoken of, and may be trans-
lated by as usual, or according to a person’s wont. Thus in
our passage we may translate, The Maruts are born again,
i.e. as soon as Indra appeared with the dawn, according to
their wont; they are always born as soon as Indra appears,
for such is their nature.
I, 165, 5. {ndra svadh&m dnu hi nak babhitha.
For, Indra, according to thy wont, thou art with us.
VIII, 20, 7. svadhém Anu srfyam narah—vahante.
According to their wont, the men (the Maruts) carry
splendour.
ΝΟΤΕΒ. 1,6, 4. 33
Thou hast grown (Indra) according to thy nature.
IV, 33, 6. anu svadham ribhavahs gagmuA etim.
According to their nature, the Ribhus went to her, scil.
the cow; or, according to this their nature, they came.
IV, 52, 6; I, 33, 11; 1, 88,6; VII, 56, 13; III, 51, 11.
In all these passages svadh& may be rendered by manner,
habit, usage, and 4nu svadh&ém would seem to correspond to
the Greek ἐξ ἔθους. Yet the history of these words in
Sanskrit and Greek has not been exactly the same. First
of all we observe in Greek a division between ἔθος and ἦθος,
and whereas the former comes very near in meaning to the
Sanskrit svadh@, the latter shows in Homer a much more
primitive and material sense. It means in Homer, not a
person’s own nature, but the own place, for instance, of
animals, the haunts of horses, lions, fish ; in Hesiod, also of
men. Hom. Il. XV, 268, μετά τ᾽ ἤθεα καὶ νομὸν ἵππων, loca
consueta et pascua. Svadhf in the Veda does not occur
in that sense, although etymologically it might take the
meaning of one’s own place: cf. dha-man, familia, &c.
Whether in Greek ἦθος, from meaning lair, haunt, home,
came, like νομός and νόμος, to mean habit, manner, character,
which would be quite possible, or whether ἦθος in that
meaning represents a second start from the same point,
which in Sanskrit was fixed in svadha, is impossible to
determine. In Sanskrit svadh& clearly shows the meaning
of one’s own nature, power, disposition. It does not mean
power or nature in general, but always the power of some
one, the peculiarity, the individuality of a person. This
will appear from the following passages :
II, 3, 8. tisraz deviz svadhayé barhif ἃ id4dm Akkdidram
pantu.
May the three goddesses protect by their power the
sacred pile unbroken.
IV, 13, 5. kay4 yati svadhdya.
By what inherent power does he (the Sun) move on?
IV, 26, 4. akakray4 svadhaya.
By a power which requires no chariot, i.e. by himself
without a chariot.
The same expression occurs again X, 27, 19.
(32] D
24 VEDIC HYMNS,
In some places the verb mad, to delight, joined with
svadhdya, seems to mean to revel in his strength, to be
proud of his might.
V, 32, 4. svadhaya madantam.
Vritra who delights in his strength.
VII, 47, 3. svadhaya madantiz.
The waters who delight in their strength. See X, 124, 8.
In other passages, however, as we shall see, the same
phrase (and this is rather unusual) requires to be taken in
a different sense, so as to mean to rejoice in food.
I, 164, 38; III, 17, 5. ;
III, 35, 10. indra ρίρα svadhaya Ait sutdsya agnéh νὰ
pahi gihvay4 yagatra.
Indra drink of the libation by thyself (by thy own power),
. or with the tongue of Agni, O worshipful.
To drink with the tongue of Agni is a bold but not
unusual expression. V, 51,2. agnéA pibata gihvaya. X,
15) 3.
I, 165, 6. kva sy vak marutad svadhd 511 yat mim ékam
sam-dadhatta ahi-hatye. ᾿
Where was that custom of yours, Ὁ Maruts, when you
left me alone in the killing of Ahi?
VII, 8, 3. kaya nak agne vi vasa su-vriktim kim Om (iti)
svadham rinavah sasyamanah.
In what character dost thou light up our work, and what
character dost thou assume, when thou art praised ?
IV, 58, 4; IV, 45, 6.
1, 64, 4. sikam gagiiire svadhaya.
They (the Maruts) were born together, according to their
nature; very much like 4nu svadhém, I, 6, 4. One can
hardly render it here by ‘they were born by their own
strength,’ or ‘by spontaneous generation.’
In other passages, however, svadhay4, meaning originally
by its own power, or nature, comes to mean, by itself,
sponte sua,
VII, 78, 4. ἃ asthat rdétham svadh4y4 yugydm4nam.
She, the dawn, mounted the chariot which was harnessed
by itself, by its own power, without requiring the assistance
of people to put the horses to.
NOTES. I, 6, 4. 35
X,129, 2. anit avatam svadhdya tat ékam.
That only One breathed breathlessly (or freely) by its
own strength, i.e. by itself.
In the same sense svadhabhiz is used in several passages :
I, 113,13. amv/ta karati svadhabhiz.
The immortal Dawn moves along by her own strength,
i.e. by herself.
VIII, 10, 6. γάϊ v4 svadha&bhi# adhi-tishthathaé ratham.
Or whether ye mount your chariot by your own strength,
ye Asvins.
I, 164, 30. givak mritasya karati svadhabhiz dmartyak
martyena sd4-yonik.
The living moves by the powers of the dead, the immortal
is the brother of the mortal. III, 26, 8; V, 60, 4.
There are doubtful passages, such as I, 180, 6, in which
the meaning of svadhabhif, too, is doubtful. In VI, 2, 8,
svadhd looks like an adverb, instead of svadhdyé, and would
then refer to parigm4. The same applies to VIII, 32, 6.
But svadh& means also food, lit. one’s own portion, the
sacrificial offering due to each god, and lastly, food in
general.
I, 108, 12. γάϊ indragni (iti) ut-ita sfiryasya madhye divas
svadhaya madayethe (iti).
Whether you, Indra and Agni, delight in your food at
the rising of the sun or at midday.
X, 15,12. tva4m agne i/itak gata-vedak ἀνὰ: havyani
surabhizi kritvi, pra δάδά pitr/-bhyah svadhayé té akshan
addhi tvam deva prd-yat4 havimshi. 13. γέ ka iha pitdrahk
γέ ka nd ihd ydn ka vidmd y&n Om (iti) 4a nd pra-vidmé,
tvadm vettha ydti té gdta-vedak svadhébhik yagftdm 5ύ-
krvitam gushasva. 14. γέ agni-dagdh&s γέ dnagni-dagdhak
madhye divas svadh4ya madayante, tébhi# sva-rft dsu-
nitim etim yatha-vasdm tanvam kalpayasva.
12. Thou, O Agni G§tavedas, hast carried, when im-
plored, the offerings which thou hast rendered sweet: thou
hast given them to the fathers, they fed on their share.
Eat thou, O god, the proffered oblations. 13. Our fathers
who are here, and those who are not here, our fathers whom
we know and those whom we do not know, thou knowest
D2
26 VEDIC HYMNS.
how many they are, O GAtavedas, accept the well-made
sacrifice with the sacrificial portions. 14. They who, whe-
ther burnt by fire or not burnt by fire, rejoice in their
offering in the midst of heaven, give to them, O king, that
life, and thy (their) own body, according to thy will.
III, 4, 7. sapta prikshasad svadhay4 madanti.
The seven horses delight in their food.
X, 14,7. ubha ragand svadhdy4 madanté.
The two kings delighting in their food.
IX, 113, το. yatra kim4& ni-kamé&& ka, γάϊγα bradhndsya
vishtdpam, svadha ka yatra trfptik ka tdtra mim amrftam
kridhi.
Where wishes and desires are, where the cup of the bright
Soma is (or, where the highest place of the sun is), where
there is food and rejoicing, there make me immortal.
I, 154, 4. ydsya tr! pdrzd mddhuné padéni dkshiyamand
svadhay4 madanti.
He (Vishzu) whose three places, full of sweet, imperish-
able, delight or abound in food.
V, 34,15 II, 35,7; 1,168, 9; I, 176, 2.
In the tenth book svadha is used very much as it occurs
in the later Sanskrit, as the name of a peculiar sacrificial rite.
X, 14, 3. γᾶη fa devak vavridhié γέ ka devan svaha
anyé svadhaya anyé madanti.
Those whom the gods cherish, and those who cherish the
gods, the one delight in Svah4, the others in Svadha; or, in
praise and food.
Note 8. The expression garbha-tv4m 4-iriré is matched
by that of III, 60, 3, saudhanvandsak amrita-tvdm ἃ frire,
the Saudhanvanas (the Xzbhus) obtained immortality, or be-
came immortal. I do not think that punar erire can mean,
as Ludwig supposes, they pushed away their state of garbha.
The idea that the Maruts assumed the form of a garbha,
lit. of an embryo or a new-born child, is only meant to ex-
press that they were born, or that the storms burst forth
from the womb of the sky as soon as Indra arises to do
battle against the demon of darkness. Thus we read,
I, 134, 4, 4ganayak maritak vakshanA4bhya/, Thou, Vayu,
hast produced the Maruts from the bowels (of the sky).
NOTES. I, 6, 5. 37
As assisting Indra in this battle, the Maruts, whose name
retained for a long time its purely appellative meaning of
storms, attained their rank as deities by the side of Indra,
or, as the poet expresses it, they assumed their sacred
name. This seems to be the whole meaning of the later
legend that the Maruts, like the Ribhus, were not originally
gods, but became deified for their works. See also Kern,
Translation of Brzhat-sashita, p. 117, note.
Other explanations are: they made that which was born
within the cloud into a garbha or embryo; or, they arose
with Aditya, proceeded with Savitar, and when Savitar set,
they became again garbhas; see SAma-veda IT, 2,7, 2,comm.
VAHNI.
Verse 5.
WILSON: Associated with the conveying Maruts, the
traversers of places difficult of access, thou, Indra, hast dis-
covered the cows hidden in the cave.
BENFEY: Mit den die Festen brechenden, den Stiirm-
enden fandst, Indra, du die Καὶ ἀπε in der Grotte gar.
LupDwWIG: Und mit denen, die das feste sogar anbrechen,
selbst im versteck, o Indra, mit den priesterlichen, fandest
du die morgenstralen auf.
Note 1. Sdyava explains vahnibhiZ in the sense of
Martdbhif, and he tells the oft-repeated story how the
cows were carried off by the Pawis from the world of the
gods, and thrown into darkness, and how Indra with the
Maruts conquered them and brought them back. Every-
body seems to have accepted this explanation of Sayama,
and I myself do not venture to depart from it. Yet it
should be stated that the use of vahni as a name of the
Maruts is by no means well established. Vahni is in fact a
most difficult word in the Veda. In later Sanskrit it means
fire, and is quoted also as a name of Agni, the god of fire,
but we do not learn why a word which etymologically
means carrier, from vah, to carry, should have assumed the
meaning of fire. It may be that vah, which in Sanskrit,
Greek, and Latin means chiefly to carry, expressed origin-
48 VEDIC HYMNS.
ally the idea of moving about (the German be-wegen),
in which case vah-ni, fire, would have been formed with the
same purpose as ἀρ-ηί, ig-nis, fire, from Sk. ag, dy-w, ag-o.
In Alvis-mal, V, 94, we read, kalla Vag Vanir, the Wanes
call fire Vag, i.e. wavy. But in Sanskrit Agni is so con-
stantly represented as the carrier of the sacrificial oblation,
that something may also be said in favour of the Indian
scholastic interpreters who take vahni, as applied to Agni,
in the sense of carrier. However that may be, it admits
of no doubt that vahni, in the Veda, is distinctly applied to
the bright fire or light. In some passages it looks very
much like a proper name of Agni, in his various characters
of terrestrial and celestial light. It is used for the sacri-
ficial fire:
V, 50, 4. yatra vahnif abhi-hitaz.
Where the sacrificial fire is placed.
It is applied to Agni:
VU, 7, 5. asadi vritak vahniz A-gaganvan agnifZ brahméa.
The chosen light came nigh, and sat down, Agni, the
priest.
Here Agni is, as usual, represented as a priest, chosen
like a priest, for the performance of the sacrifice. But, for
that very reason, vahni may here have the meaning of
priest, which, as we shall see, it has in many places, and
the translation would then be more natural: He, the chosen
minister, came near and sat down, Agni, the priest.
VIII, 23, 3. vahnidz vindate vasu.
Agni finds wealth (for those who offer sacrifices ὃ).
More frequently vahni is applied to the celestial Agni,
or other solar deities, where it is difficult to translate it in
English except by an adjective :
III, 5,1. apa dvar4 tamasa# vahnih Avar (ity 4vah).
Agni opened the two doors of darkness.
I, 160, 3. sdk vahni# putrd% pitréé pavitra-van punati
dhirak bhivanani maydyé.
That light, the son of the two parents, full of brightness,
the wise, brightens the world by his power.
Agni is even called vdhni-tama (IV, τ, 4), which hardly
means more than the brightest.
NOTES. I, 6, 5. 39
II, 17, 4. &t rédast (iti) gyétisha vahnif & atanot.
Then the bright (Indra) stretched out or filled heaven
and earth with his light.
II, 38, 1. ut tm (iti) sydk devak savita—vdhnik asthat.
The divine Savitar, the luminous, arose.
Besides this meaning of light or fire, however, there are
clearly two other meanings of vahni which must be admitted
in the Veda, first that of a carrier, vehicle, and, it may be,
horse; secondly that of minister or priest.
VI, 57, 3. ag&h anydsya vahnayad hart (iti) anydsya sAm-
bhrita.
The bearers of the one (Pdshan) are goats, the bays are
yoked for the other (Indra).
I, 14, 6. ghritd-prishthahk manak-yigahk γέ tva vahanti
vahnayak.
The horses with shining backs, obedient to thy will,
which carry thee (Agni).
VIII, 3, 23. yasmai anyé dasa prati dhuram vahanti vah-
nayak.
A horse against whom other ten horses carry a weight ;
i.e. it requires ten horses to carry the weight which this one
horse carries. (See X, 11, 7. vahamanak Asvai.)
II, 37, 3. médyantu te vahnayah yébhit tyase.
May thy horses be fat on which thou goest. II, 24, 13.
I, 44, 13. srudh{ srut-karza vahni-bhit.
Agni, who hast ears to hear, hear, on thy horses. Unless
vahni-bhif is joined with the words that follow, devath
sayava-bhi,
III, 6, 2. vakydntam te vahnaya’ sapta-gihvak *.
May thy seven-tongued horses be called. Here vahna-
yah is clearly meant for the flames of Agni, yet I doubt
whether we should be justified in dropping the simile,
as the plural of vahni is nowhere used in the bald sense
of flames.
In one passage vahni is supposed to be used as a feminine,
or at all events applied to a feminine subject:
VIII, 94, 1. yukta vahnié rathanam.
a Cf. I, 58, 7. sapté guhvas.
40 ᾿ VEDIC HYMNS.
She is yoked as the drawer of the chariots. Probably,
however, vdhnif should here be changed into vahni.
The passages in which vahni is applied to Soma in the
ninth and tenth Mazdalas throw little light on the subject.
(IX, 9, 6; 20,5; 6; 36,23 64,19; 89,13 X, 101, 10.)
Instead of visém vispatiz, lord of men (VII, 7, 4), we find
IX, 108, 10. visim vdhni* na vispatiZ. One feels inclined
to translate here vdhniz by leader, but it is more likely that
vahni is here again the common name of Soma, and that it
is inserted between visim na vispdtiz, which is meant to
form one phrase.
In IX, 97, 34, tisrdk vakak trayati pra vahnizZ, we may
take vahni as the common appellation of Soma. But it
may also mean minister or priest, as in the passages which
we have now to examine. Cf. X, 11, 6.
For besides these passages in which vahni clearly means
vector, carrier, drawer, horse, there is a large class of verses
in which it can only be translated by minister, i.e. officiating
minister, and, as it would seem, chiefly singer or reciter*.
The verb vah was used in Sanskrit in the sense of
carrying out (ud-vah, ausfiihren), or performing a rite,
particularly as applied to the reciting of hymns. Hence
such compounds as uktha-v4has or stéma-vahas, offering
hymns of praise, and yagfd-vahas. Thus we read:
V, 79, 4. abhi γέ tva vibha-vari stémaiz grindnti vah-
nayak.
The ministers who praise thee, splendid Dawn, with
hymns.
I, 48, 11. γέ tva grindnti vahnayak.
The ministers who praise thee.
VII, 75, 5. ushad ukkhati vahni-bhik grinand.
The dawn lights up, praised by the ministers.
VI, 39, 1. mandrasya kavéh divydsya vahned.
Of the sweet poet, of the heavenly priest ... .
VII, 82, 4. yuvém {t yut-sd pr/tandsu vahnayak yuvém
kshémasya pra-savé mitd-gfiavah, isand vasvak ubhdyasya
kardvak indravaruzA su-h4va havAmahe. ,
® See Taitt. Brahm. I, 1, 6, ro. vahnir va anadv4n, vahnir
adhvaryud.
ΝΟΤΕΒ. 1, 6, 5. 41
We, as ministers, invoke you only in fights and battles ;
we, as suppliants, (invoke) you for the granting of treasure ;
we, as poets, (invoke) you, the lords of twofold wealth, you,
Indra and Varuza, who listen to our call.
VI, 32, 3. s4# vahni-bhi# rékva-bhikz gdéshu sdsvat mita-
giu-bhif puru-kr/tva gigdya.
He (Indra) was victorious often among the cows, always
with celebrating and suppliant ministers.
I have placed these two passages together because
they seem to me to illustrate each other, and to show
that although in the second passage the celebrating and
suppliant ministers may be intended for the Maruts, yet
no argument could be drawn from this verse in favour of
vahni by itself meaning the Maruts. See also VIII, 6, 2;
12,15; X, 114, 2.
IV, 21, 6. hétA γάλζ nak mahan sam-vadrameshu vahni&.
The Hotar who is our great priest in the sanctuaries.
I, 128, 4. vahnik vedh&s agayata. -
Because the wise priest (Agni) was born.
The same name which in these passages is applied to
Agni, is in others, and, as it will be seen, in the same
sense, applied to Indra.
II, 21, 2. tuvi-graye vahnaye.
To the strong-voiced priest or leader.
The fact that vahni is followed in several passages by
ukthafA would seem to show that the office of the vahni
was chiefly that of recitation or of addressing prayers to
the gods.
III, 20,1. agnim ushdsam asvina dadhi-kram vi-ush¢ishu
havate vahniz ukthatZ.
The priest at the break of day calls with his hymns Agni,
Ushas, the Asvins, and Dadhikré.
I, 184, 1. t# vim adyd ta apardm huvema uésAdntyam
ushdsi vahniZ ukthatA.
Let us invoke the two Asvins to-day and to-morrow, the
priest with his hymns is there when the dawn appears.
In a similar sense, it would seem, as νάμηϊζ ukthafZ, the
Vedic poets frequently use the words vahniZ 4s@. This
asd is the instrumental singular of 4s, mouth, and it is used
42 VEDIC HYMNS.
in other phrases also of the mouth as the instrument of
praise.
VI, 32, 1. vagrize sdm-tamani vakamsi As& sthdvirdya
taksham.
I have shaped with my mouth blessed words to the
wielder of the thunderbolt, the strong Indra.
X, 115, 3. 58 vahnim πά sofisha vi-rapsinam.
He who sings with his flame as the poet with his mouth.
See also I, 38, 14. mimih{ sldkam Asyé, make a song in thy
mouth.
Thus we find vahniz 4s@ in the same place in the sixth
and seventh Mandalas (VI, 16, 9; VII, 16, 9), in the phrase
vahnik 4s viduh-tarak, applied to Agni in the sense of the
priest wise with his mouth, or taking vaéhnif Asa as it were
one word, the wise poet.
I, 129, 5. vahniz Asa, vahnik nak ἀξξάα.
Indra, as a priest by his lips, as a priest coming to-
wards us.
From the parallelism of this passage it would seem that
Professor Roth concluded the meaning of As&* to be near,
a As, mouth, the Latin os, oris, has been derived from a root as,
to breathe, preserved in the Sanskrit as-u, spirit, asu-ra, endowed
with spirit, living, the living god. Though I agree with Curtius in
admitting a primitive root as, to breathe, from which as-u, breath,
must have sprung, I have always hesitated about the derivation of
4s and Asya, mouth, from the same root. I do not think, however,
that the lengthening of the vowel in 4s is so great a difficulty as has
been supposed (Kuhn, Zeitschrift, vol. xvii, p. 145). Several roots
lengthen their vowel a, when used as substantives without derivative
suffixes. In some cases this lengthening is restricted to the Anga
base, as in anadvah; in others to the Anga and Pada base, as in
visvavas, visvavadbhih, &c.; in others again it pervades the whole
declension, as in turash4/: (see Sanskrit Grammar, §§ 210, 208,
115.) Among ordinary words v4’ offers a clear instance of a
lengthened vowel. In the Veda we find ritish4ham, VI, 14, 4, and
ritishdham (Samhit4), I, 64,15. In X, 71, 10 the Samhita has
sabhAs4héna, the Pada sabhasahéna. We find v4h in apsu-vah (Sdm.
Ved.), indra-vah, havya-vah. Sah atthe end of compounds, such as
nri-sah, pritan4-sah, bhfri-sah, satra-sah, vibha-sah, sad4-sah, varies
between a long and short ἃ : (see Regnier, Etude sur l'idiome du
NOTES. I, 6, 5. 43
or coram. In the Nighazztu, II, 16, the right reading is
evidently Asat, not 4s4; see Nirukta, ed. Satyavrata Sama-
srami, vol. i, p.264. As4, however, is an old variant, as may
be seen from Rig-veda-bhashya I, 127, 8; X,115, 3.
I, 76, 4. pragd-vata vakasA vahnif asi & ka huvé ni ka
satsi iha devaih.
With words in which my people join, I, the poet, invoke,
and thou (Agni) sittest down with the gods.
VI, 11, 2. pavakayé guhvd vahniA sd.
Thou, a poet with a bright tongue, O Agni!
Grassmann thinks that vahnir 4s4 can always be translated
by ‘vor das Angesicht bringend,’ but this does not appear
to be the case in his translation.
The question now arises in what sense vahni is used when
applied without further definition to certain deities. Most
deities in the Veda are represented as driving or driven,
and many as poets or priests. When the Asvins are called
vahni, VIII, 8, 12; VII, 73, 4, it may mean riders. But when
the Visve Devas are so called, I, 3, 9, or the Azbhus, the
exact meaning is more doubtful. The Maruts are certainly
riders, and whatever other scholars may say to the contrary,
it can be proved that they were supposed to sit astride on
horseback, and to have the bridle through the horse’s
nostrils (V, 61,2). But if in our verse I, 6, 5, we translate
vahni as an epithet, rider, and not only as an epithet, but
as a name of the Maruts, we cannot support our transla-
tion by independent evidence, but must rely partly on
the authority of Sayaza, partly on the general tenor of the
text before us, where the Maruts are mentioned in the pre-
ceding verse, and, if I am right, in the verse following also.
On the other hand, if νάπη! can thus be used as a name of
Védas, p. 111.) At all events no instance has yet been pointed
out in Sanskrit, showing the same contraction which we should
have to admit if, as has been proposed, we derived 4s from av-as,
orfrom an-as. From ‘an’ we have in the Veda 4n4, mouth or face,
I, 52,15. From as, to breathe, the Latin omen, originally os-men,
a whisper, might likewise be derived. See Bopp, Comp. Gr. par.
909; Kuhn in Ind. Stud. I, 333.
44 VEDIC HYMNS.
the Maruts, there is at least one other passage which would
gain in clearness by the admission of that meaning, viz.
X, 138, 1. tava tyé indra sakhyéshu vAhnayak—vi adar-
diru/ valdm.
In thy friendship, Indra, these Maruts tore asunder the
cloud.
Note 2, I have translated νά by stronghold, though it is
only an adjective, meaning firm. Dr. Oscar Meyer, in his
able essay Quaestiones Homericae, specimen prius, Bonnae,
1867, has tried to show that this vi/i is the original form
of Ἴλιος, and he has brought some further evidence to show
that the siege and conquest of Troy, asI pointed out in my
Lectures on the Science of Language, vol. ii, p. 470, was
originally described in language borrowed from the siege
and conquest of the dark night by the powers of light, or
from the destruction of the cloud by the weapons of Indra.
It ought to be considered, however, that vidi in the Veda
has not dwindled down as yet to a mere name, and that
therefore it may have originally retained its purely appella-
tive power in Greek as well as in Sanskrit, and from meaning
a stronghold in general, have come to mean the stronghold
of Troy.
Note 8. The bright cows are here the cows of the morn-
ing, the dawns, or the days themselves, which are represented
as rescued at the end of each night by the power of Indra,
or similar solar gods. Indra’s companions in that daily
rescue are here the Maruts, the storms, the same com-
panions who act even a more prominent part in the battle
of Indra against the dark clouds. These two battles are
often mixed up together, so that possibly usriya# may have
been meant for clouds.
Verse 6.
WILSON: The reciters of praises praise the mighty
(troop of Maruts), who are celebrated, and conscious of the
power of bestowing wealth in like manner as they (glorify)
the counsellor (Indra).
BENFEY: Nach ihrer Einsicht verherrlichend besingen
Singer den Schiatzeherrn, den beriihmten, gewaltigen.
NOTES, I, 6, 7. 45
Lupwic: Als fromme heran zum liede haben die singer
ihn, der trefliches findet, beriihmten gesungen.
Note 1. The reasons why I take σίγα as a masculine in
the sense of singer or praiser, may be seen in a note to
I, 37, 10.
Note 2. yatha matim, lit. according to their mind, accord-
ing to their heart’s desire. Cf. II, 24, 13.
Verse 7.
WILSON: May you be seen, Maruts, accompanied by
the undaunted (Indra); both rejoicing, and of equal
splendour.
BENFEY: So lass mit Indra denn vereint, dem furcht-
losen, erblicken dich, beide erfreu’nd und glanzesgleich.
LuDWIG: Mit Indra zusammen wirst du gesehn zusam-
mengehend mit dem furchtlosen, mild ihr zwei, von gleichem
glanze.
Note 1. The sudden transition from the plural to the
singular is strange, but the host of the Maruts is frequently
spoken of in the singular, and nothing else can here be
intended. It may be true, as Professor Benfey suggests,
that the verses here put together stood originally in a
different order, or that they were taken from different
sources. Yet though the SA4ma-veda would seem to sanction
a small alteration in the order of the verses, the alteration
of verses 7, 4, 5, as following each other, would not help us
much. The Atharva-veda sanctions no change in the order
of these verses.
The transition to the dual at the end of the verse is
likewise abrupt, not more so, however, than we are prepared
for in the Veda. The suggestion of the Nirukta (IV, 12)
that these duals might be taken as instrumentals of the
singular, is of no real value.
Note 2. Drtkshase, a very valuable form, well explained
by drisyethah, a second person singular conjunctive of the
First Aorist Atmanepada, the termination ‘sase’ corre-
sponding to Greek on, as the conjunctive takes the personal
terminations of the present in both languages. Similar
46 VEDIC HYMNS.
forms, viz. prikshase, X, 22, 7, mamsase, X, 27,10; Ath.
Veda VII, 20, 2-6, and possibly vivakshase, X, 21, 1-8,
24, 1-3, 25, 1-11, will have to be considered hereafter.
(Nirukta, ed. Roth, p. 30, Notes.) As Ludwig has pointed
out, the Taxdya-brahmaza XII, 2, 6, 7, reads drzkshuse, and
explains it by ime loka dadvzsire. SAyana, however, explains
drvisidhatok karmani madhyamaikavagane vyatyayena se-
pratyaye dvzkshusa iti rdpam. See Delbriick, Syntaktische
Forschungen, I, p.111. The story of Indra’s being forsaken
by all the gods in his battle against Vritra, but being helped
by the Maruts, is often mentioned ; see RV. VIII, 96, 7;
SV. I, 4, 1, 4,2; Ait. Br. III, 20.
Verse 8.
WILSON: This rite is performed in adoration of the
powerful Indra, along with the irreproachable, heavenward-
tending, and amiable bands (of the Maruts). 5
BENFEY: Durch Indra’s liebe Schaaren, die untadligen,
himmelstiirmenden, strahlet das Opfer miachtiglich.
LuDWIG: Mit den tadellosen, morgens erscheinenden
singt der kampfer sighaft, mit des Indra zu liebenden
scharen. ᾿
Note 1. Arkati, which I have here translated by he cries
aloud, means literally, he celebrates. I do not know of any
passage where arkati, when used, as here, without an object,
means to shine, as Professor Benfey translates it. The real
difficulty, however, lies in makha, which SAyaza explains
by sacrifice, and which I have ventured to translate by
priest or sacrificer. Makhd, as an adjective, means, as far
as we can judge, strong or vigorous, and is applied to
various deities, such as Pdshan I, 138, 1, Savitrz VI, 71, 1,
Soma XI, 20, 7, Indra III, 34, 2, the Maruts I, 64,11; VI,
66,9. By itself, makha is never used as the name of any
deity, and it cannot therefore, as Professor Roth proposes,
be used in our passage as a name of Indra, or be referred to
Indra as a significant adjective. In I, 119, 3, makha is
applied to men or warriors, but it does not follow that
makha by itself means warriors, though it may be connected
NOTES, I, 6, 8. 47
with the Greek μαχος in σύμμαχος. See Curtius, Grundziige,
Pp. 293; Grassmann, in Kuhn’s Zeitschrift, vol. xvi, p. 164.
There are two passages where makha refers to an enemy
of the gods, IX, 101, 13; X, 171, 2.
Among the remaining passages there is one where makha
is used in parallelism with vahni, X, 11, 6. vivakti vahniZ,
su-apasydte makha#. Here I propose to translate, The poet
speaks out, the priest works well. The same meaning seems
applicable likewise to the phrase makhasya d4vane, to the
offering of the priest, though I should prefer to translate ‘to
share in the sacrifice.’
I, 134, 1. ἃ y4hi davdne, vayo (iti), makhdsya davane.
Come, Vayu, to the offering, to the offering of the priest.
VIII, 7, 27. & nak makhdsya davane—dévdsa’ upa gan-
tana.
Come, gods, to the offering of our priest.
Professor Roth proposes to render makha in these passages
by ‘ attestation of joy, celebration, praise,’ and he takes d4-
vane as a dative of davan, a nomen actionis, meaning, the
giving. There are some passages where one feels inclined to
admit a noun davana, and to take davane as a locative sing.
VI, 71, 2. devasya vaydm savitué savimani
sréshthe syama vasunak ka davane.
May we be in the favour of the god Savitar, and in the
best award of his treasure.
In II, 11, 1, and IT, 11, 12, the locative would likewise
be preferable; but there is a decided majority of passages
in which davdne occurs and where it is to be taken as a
dative*, nor is there any other instance in the Veda of a
nomen actionis being formed by vana. It is better,
therefore, in VI, 71, 2, to refer sréshthe to sAvimani, and to
make allowance in the other passages for the idiomatic use
of such phrases as davdne vdsindm or réydk davdne,
whether from da or from do. See De Infinitivi forma
et usu, by E. Wilhelm, 1873, p. 17.
® RV. I, 61, 10; 122, 5 31134, 2; 139, 6; II, 1,10; IV, 29, 5;
32,9; V, 59,1; 4; 65,3; VIII, 25,20; 45,10; (92, 26); 46, 25;
27; 63, 5; 69,173 70, 12; IX, 93, 4; X, 32,53 44, 1) 590, 7-
48 VEDIC HYMNS.
The termination vane explains, as has been shown by
Professor Benfey, Greek infinitives such as δοῦναι, i. 6.
doevat or δοξεναιΞ- Sanskrit da-vane. The termination mane
in d&-mane, for the purpose of giving, explains, as the same
scholar has proved, the ancient infinitives in Greek, such
as δό-μεναι. It may be added that the regular infinitives
in Greek, ending in evat, as λελοιπ-έναι, are likewise
matched by Vedic forms such as IX, 61, 30. dhirv-ane, or
VI, 61, 13. vibhv-ane, and turv-dne (Delbriick in K. Z.
XVIII, p. 82 ; Bopp, Accent, δ 106, 113, 117). It is hardly
right to say that vibhvane in VI, 61, 13, should be taken as
an instrumental, for it does not refer to the chariot, but
to Sarasvati. In the termination ev, which stands for en,
like ets for εἐσι, we have, on the contrary, not a dative, but a
locative of an abstract noun in an, both cases, as we see from
their juxta-position in VI, 71, 2, being equally applicable to
express the relation which we are accustomed to call infini-
tive. See RV. I, 134, 5. υρτᾶξζ ishazanta bhurvdzi, apim
ishanta bhurvazi.
Note 2. Abhidyu I now translate by hastening, and
derive it from div, divyati, in its original meaning of to
throw forth, to break forth, to shine. As from this root we
have didyt, weapon, what is thrown, pl. didyavak, and
possibly didyut, the weapon, particularly Indra’s weapon or
thunderbolt, abhidyu might mean breaking forth, rushing
forth towards us, something like prakrifnah, another name
of the Maruts. How abhidyu could mean conquérant,
maitre du jour, as M. Bergaigne maintains, I do not see.
Abhidyin, I, 33,115; 190, 4, does not differ much from anu-
dyin, i.e. it is used vipsdyam.
Verses 9, 10.
WILSON: Therefore circumambient (troop of Maruts),
come hither, whether from the region of the sky, or from
the solar sphere; for, in this rite, (the priest) fully recites
your praises.
BENFEY: Von hier, oder vom Himmel komm ob dem
“Ether, Umkreisender! zu dir streben die Lieder all.
NOTES, I, 6, 9-10. 49
LUDWIG: Von hieher, o Parigman, kom, oder von des
himels glanzfirmamente her; zu disem streben unsere
lieder auf.
WILSON: We invoke Indra,—whether he come from
this earthly region, or from the heaven above, or from the
vast firmament,—that he may give (us) wealth.
BENFEY: Von hier, oder vom Himmel ob der Erde be-
gehren Spende wir, oder, Indra! aus weiter Luft.
LuDWIG: Von hier zu empfangen verlangen wir, oder
vom himel, oder vom irdischen raume her, oder aus dem
grossen luftkreis den Indra.
Note 1. Although the names for earth, sky, and heaven
vary in different parts of the Veda, yet the expression ἀϊνάλ
rokandm occurs so frequently that we can hardly take it in
this place in a sense different from its ordinary meaning.
Professor Benfey thinks that rokand may here mean ether,
and he translates ‘come from heaven above the ether;’
and in the next verse, ‘come from heaven above the
earth.’ At first, every reader would feel inclined to
take the two phrases, diva# vA rokan&t ddhi, and divas
νὰ p&rthivat ddhi, as parallel; yet I believe they are not
quite so.
The following passages will show that the two words
rokandm ἀϊνάξ belong together, and that they signify the
light of heaven, or the bright place of heaven.
VIII, 98, 3. agakkhak rokandm divah.
Thou (Indra) wentest to the light of heaven. I, 155, 3.
III, 6, 8. υταύ νὰ γέ antarikshe—divas νὰ γέ rokané,
In the wide sky, or in the light of heaven.
VIII, 82, 4. upamé rokané divas.
In the highest light of heaven.
IX, 86, 27. tritiye prishthé adhi rokané diva.
On the third ridge, in the light of heaven. See also 1,
105, 5; VIII, 69, 3. ᾿
The very phrase which we find in our verse, only with ἀξ
instead of νᾶ, occurs again, I, 49, 1; VIII, 8, 7; and the
same sense must probably be assigned to VIII, 1, 18, adha
gmak adha νὰ divas brihatad rokanat adhi.
[32] Ε
50 VEDIC HYMNS.
Either from the earth, or from the light of the great
heaven, increase, O Indra!
Rofana also occurs in the plural :
I, 146, 1 .visva divaé rokand.
All the bright regions of heaven.
Sayama: ‘ All the bright palaces of the gods.’ See III,
12, 9. :
The same word rofand, and in the same sense, is some-
times joined with sfrya and naka.
Thus, I, 14, 9. siryasya rokanat visvan devan—hétaé ihd
vakshati.
May the Hotar bring the Visve Devas hither from the
light of the sun, or from the bright realm of the sun.
III, 22, 3. γᾶξ rokané pardstat siryasya.
The waters which are above, in the bright realm of the
sun, and those which are below.
I, 19, 6. γέ nfkasya Adhi rokané, divi devasa% dsate.
They who in the light of the firmament, in heaven, are
enthroned as gods.
Here divi, in heaven, seems to be the same as the light of
the firmament, n&kasya ro#ané.
Thus rofand occurs also frequently by itself, when it
clearly has the meaning of heaven.
It is said of the dawn, I, 49, 4; of the sun, I, 50, 4; and
of Indra, ITI, 44, 4.
visvam ἃ bhati rofandm, he lights up the whole sky.
We also read of three rokanas, where, though it is difficult
to say what is really meant, we must translate, the three
skies. The cosmography of the Veda is, as I said before,
somewhat vague and varying. There is, of course, the
natural division of the world into heaven and earth (dyi and
bhfimi), and the threefold division into earth, sky, and heaven,
where sky is meant for the region intermediate between
heaven and earth (prithivi, antdriksha, dyu). There is also
a fourfold division, for instance,
VIII, 97, 5. yat va asi rokané divak
samudrasya ddhi vishédpi,
yat parthive sddane vrztrahan-tama,
yat antdrikshe @ gahi.
NOTES. 1, 6, 9-10. 51
Whether thou, O greatest killer of Vrétra, art in the light
of heaven, or in the basin of the sea, or in the place of the
earth, or in the sky, come hither!
V, 52, 7. γέ vavridhanta p&irthivas γέ urau antdrikshe &,
vrigane νὰ nadindm sadhd-sthe va maha αἰνάλ.
The Maruts who grew, being on the earth, those who are
in the wide sky, or in the realm of the rivers, or in the
abode of the great heaven.
But very soon these three or more regions are each
spoken of as threefold. Thus,
I, 102, 8. tisrd# bhimisz trinzi rofang.
The three earths, the three skies.
II, 27, 9. tri rokan& divy& dharayanta.
The Adityas support the three heavenly skies.
V, 69, 1. tri rokand@ varuza trin utd dy(in trf#i mitra
dharayathak ragamsi.
Mitra and Varuma, you support the three lights, and the
three heavens, and the three skies.
Here there seems some confusion, which Sayama’s com-
mentary makes even worse confounded. What can rokané
mean as distinct from ἀγύ and ragas? The fourth verse of
the same hymn throws no light on the subject, and I should
feel inclined to take divy4-p&rthivasya as one word, though
even then the cosmic division here adopted is by no means
clear. However, there is a still more complicated division
alluded to in IV, 53, 5:
triz antdriksham savitd mahi-tvand tri rag4msi pari-bhdz
trini rokang, tisrak divak prithivis tisra% invati.
Here we have the sky thrice, three welkins, three lights,
three heavens, three earths.
A careful consideration of all these passages will show, I
think, that in our passage we must take divd# νᾶ rokandt
adhi in its usual sense, and that we cannot separate the two
words.
In the next verse, on the contrary, it seems equally clear
that divad and p&rthivat must be separated. At all events
there is no passage in the Rig-veda where pf&rthiva is
joined as an adjective with dyi. P&rthiva as an adjective
is frequently joined with ragas, never with dyu. See I, 81,
E 2
52 VEDIC HYMNS.
53; 90, 7; VIII, 88, 5; IX, 72, 8: in the plural, I, 154, 1;
V, 81, 3; VI, 31,23 49, 3.
Péarthivani also occurs by itself, when it refers to the earth,
as opposed to the sky and heaven.
X, 32, 2. viindra yAsi divy&ni rokand vi parthivani τά αϑᾶ.
Indra thou goest in the sky between the heavenly lights
and the earthly.
VIII, 94, 9. & γέ visva p&rthivani paprathan rokané divak.
The Maruts who stretched out all the earthly lights, and
the lights of heaven.
VI, 61, 11, 4-paprishi p&rthivani uri τά σαζ antdriksham.
Sarasvati filling the earthly places, the wide welkin, the
sky. This is a doubtful passage.
Lastly, parthivani by itself seems to signify earth, sky,
and heaven, if those are the three regions which Vishzu
measured with his three steps; or east, the zenith, and
west, if these were intended as the three steps of that deity.
For we read:
I, 155, 4. yas parthivani tri-bhiZ {t vigdma-bhiZ uri kra-
mishéa.
He (Vishzu) who strode wide with his three strides across
the regions of the earth.
These two concluding verses might also be taken as
containing the actual invocation of the sacrificer, which is
mentioned in verse 8. In that case the full stop at the
end of verse 8 should be removed.
MANDALA I, HYMN Ig. 5,
MANDALA I, HYMN 19.
ASH7AKA I, ADHYAYA 1, VARGA 86-87.
To AGNI (THE GoD oF ΕἾΚΕ) AND THE MarutTs
(THE STORM-GODS).
1. Thou art called forth to this fair sacrifice for
a draught of milk!; with the Maruts come hither,
O Agni!
2. No god indeed, no mortal, is beyond the might?
of thee, the mighty one; with the Maruts come
hither, O Agni!
3. They who know of the great sky', the Visve
-Devas* without guile*; with those Maruts come
hither, O Agni! ᾿
4. The strong ones who sing their song?, uncon-
querable by force; with the Maruts come hither,
O Agni!
5. They who are brilliant, of terrible designs,
powerful, and devourers of foes; with the Maruts
come hither, O Agni!
6. They who in heaven are enthroned as gods,
in the light of the firmament!; with the Maruts
come hither, O Agni!
7. They who toss the clouds! across the surging
sea*; with the Maruts come hither, O Agni!
8. They who shoot with their darts (lightnings)
across the sea with might; with the Maruts come
hither, O Agni!
9. I pour out to thee for the early draught! the
sweet (juice) of Soma; with the Maruts come hither,
O Agni!
54 VEDIC HYMNS.
NOTES.
This hymn is ascribed to MedhAtithi, of the family of
Kauva. Verse I=SV. I, τό.
Verse 1.
WILSON : Earnestly art thou invoked to this perfect rite,
to drink the Soma juice; come, Agni, with the Maruts.
BENFEY: Zu diesem schénen Opfer wirst du gerufen, zum
Trank der Milch!—Mit diesen Marut’s, Agni! komm!
LupDwiG: Her zu diesem schénen opfer, gerufen wirst
zum milchtrank du, mit den Marut, Agni, kom.
Note 1. Gopitha is explained by Y4ska and Sayama as
drinking of Soma. I have kept to the literal signification
of the word, a draught of milk. In the last verse of our
hymn the libation offered to Agni and the Maruts is said to
consist of Soma, but Soma was commonly mixed with
milk. The other meaning assigned to gopitha, protection,
would give the sense: ‘Thou art called for the sake of pro-
tection.’ But pitha has clearly the sense of drinking in
soma-pitha, RV. I, 51, 7, and may therefore be taken in the
same sense in gopitha.
Verse 2.
WILSON: No god nor man has power over a rite (dedi-
cated) to thee, who art mighty: come, Agni, with the
Maruts.
BENFEY: Denn nicht ein Gott, kein Sterblicher ragt
iiber dein, des Grossen, Macht—Mit diesen Marut’s, Agni!
komm!
Lupwic: Es iiberragt kein gott, kein sterblicher die
einsicht dein des grossen, mit den Marut, Agni, kom.
Note 1. The Sanskrit krdtu expresses power both of body
and mind. Paraf governs the accusative.
Verse 3.
WILSON: Who all are divine, and devoid of malignity,
NOTES. I, 19, 3. 55
and who know (how to cause the descent) of great waters :
come, Agni, with the Maruts.
BENFEY: Die guten Gotter, welche all bestehen in dem
weiten Raum—Mit diesen Marut’s, Agni! komm!
Lupwic: Die wissen um den grossen raum, alle gétter
truges bar, mit den Marut, Agni, kom.
Note 1. The sky or welkin (rdgas) is the proper abode of
the Maruts, and ‘they who know of’ means simply ‘they
who dwell’ in the great sky. The Vedic poets distinguish
commonly between the three worlds, the earth, prithivi, ἢ,
or parthiva, n.; the sky, r4gas; and the heaven, dy: see I,
6,9, note 1. The phrase maha# ragasahk occurs I, 6, 10;
168, 6, &c. SAyaza takes rdgas for water or rain: see on
this my article in Kuhn’s Zeitschrift, vol. xii, p. 28. In
some passages ragas means ‘ darkness,’ and might be identi-
fied with the Greek Ἔρεβος ; Ath. Veda VIII, 2,1. parayAmi
tva ragasa ut tva mrityér apiparam, ‘I bring thee out of
darkness, out of death I brought thee.’ The identification
of ragas with ἔρεβος (Leo Meyer, in Kuhn’s Zeitschrift, vol.
vi, p. 19) must however remain doubtful, until stronger
evidence has been brought forward in support of a Greek 8
representing a Sanskrit g, even in the middle of a word. See
my article in Kuhn’s Zeitschrift, vol. xv, p. 215; Curtius,
Grundziige (fifth edition), p. 480.
Note 2, The appellation Visve devia, all gods together,
or, more properly, host-gods, is often applied to the Maruts;
cf. I, 23, 8; το. Benfey connects this line with the preced-
ing verse, considering Visve devas, it seems, inappropriate
as an epithet of the Maruts.
Note 3. On adruth, without guile or deceit, without hatred,
see Kuhn’s excellent article, Zeitschrift fiir die Vergleich-
ende Sprachforschung, vol. i, pp. 179,193. Adruh is applied
to the Maruts again in VIII, 46, 4, though in connection with
other gods. It is applied to the Visve Devas, RV. I, 3, 9;
IX, 102, 5: the Adityas, RV. VIII, 19, 34; 67, 13: the
Rudras, RV. IX, 73, 7: to Heaven and Earth, RV. H, 41,
a1; III, 56, 1; IV, 56, 2; VII, 66, 18: to Mitra and Varuaa,
RV. V, 68, 4: to Agni, RV. VI, 15, 7; VIII, 44, 10. The
form adhruk occurs in the sixth Mazdala only.
56 VEDIC HYMNS.
Verse 4,
WILSON: Who are fierce, and send down rain, and are
unsurpassed in strength: come, Agni, with the Maruts.
BENFEY: Die schrecklich-unbesiegbaren, die miachtiglich
Licht angefacht—Mit diesen Marut’s, Agni! komm!
LupwWIG: Die singen, die gewaltigen, ihr lied unange-
griffen durch (ihre) kraft, mit den Marut, Agni, kom.
Note 1. Sdyaza explains arka by water. Hence Wilson :
‘Who are fierce and send down rain.’ But arka has only
received this meaning of water in the artificial system of
interpretation first started by the authors of the Brahmazas,
who had lost all knowledge of the natural sense of the
ancient hymns. The passages in which arkd is explained
as water in the Brdhmawas are quoted by Sayama, but they
require no refutation. On the singing of the Maruts, see
note to I, 38,15; also Bergaigne, Journ. As. 1884, p. 194.
The perfect in the Veda, like the perfect in Homer, has
frequently to be rendered in English by the present.
Verse 5.
WILson: Who are brilliant, of terrific forms, who are
possessors of great wealth, and are devourers of the malevo-
lent: come, Agni, with the Maruts.
BENFEY: Die glinzend-grau’ngestaltigen, hochherr-
schend feindvernichtenden — Mit diesen Marut’s, Agni!
komm!
LupwIG: Die glanzvollen, von schrecklicher gestalt, von
grosser herschaft, feindverzerer, mit den Marut, Agni, kom.
Verse 6.
WiLson: Who are divinities abiding in the radiant
heaven above the sun: come, Agni, with the Maruts.
BENFEY: Die Gétter die im Himmel sind ob dem
Lichtkreis des Géttersitz’s—Mit diesen Marut’s, Agni!
komm!
LupwWIG: Die ob der himmelswoélbung glanz, am himel
die gétter sitzen, mit den Marut, Agni, kom.
Note 1, N&ka must be translated by firmament, as there
NOTES. I, 19, 7. 57
is no other word in English besides heaven, and that is
wanted to render dyu. Like the Jewish firmament, the
Indian naka, too, is adorned with stars; cf. I, 68, το.
pipésa nékam strfbhizZ. Dyu, heaven, is supposed to be
above the rdgas, sky or welkin. Kuhn’s Zeitschrift, vol. xii,
p. 28.
Sdyana: ‘In the radiant heaven above the sun.’ See
note 1 to I, 6,9; p. 49.
Verse 7.
WILson: Who scatter the clouds, and agitate the sea
(with waves): come, Agni, with the Maruts.
BENFEY: Welche iiber das wogende Meer hinjagen die
Wolkenschaar—Mit diesen Marut’s, Agni! komm!
LupwiIG: Die die berge wiegend hindurch durchs wogen-
meer bewegen, mit den Marut, Agni, kom.
Note 1, That pdrvata (mountain) is used in the sense of
cloud, without any further explanation, is clear from many
passages ;
I, 57,6. ἐνάτῃ tam indra pdrvatam mah&m urim vagrena
vagtin parva-sah kakartitha.
Thou, Indra, hast cut this great broad cloud to pieces
with thy lightning. Cf. I, 85, 10.
We actually find two similes mixed up together, such
as V, 32, 2. fidha% parvatasya, the udder of the cloud. All
we can do is to translate parvata by mountain, but always
to remember that mountain means cloud. In the Edda,
too, the rocks, said to have been fashioned out of Ymir’s
bones, are supposed to be intended for clouds. In Old
Norse klakkr means. both cloud and rock; nay, the
English word cloud itself has been identified with the
Anglo-Saxon clad, rock. See Justi, Orient und Occident,
vol. ii, p. 62. See Grimm, Deutsche Grammatik, I°, 398,
424; also Kuhn, Weisse Frau, p. 12.
Note 2. Whether the surging sea is to be taken for the
sea or for the air, depends on the view which we take of
the earliest cosmography of the Vedic Rishis. Sayana
explains: ‘They who make the clouds to go, and stir the
58 VEDIC HYMNS.
watery sea. Wilson remarks that the influence of the
winds upon the sea, alluded to in this and the following verse,
indicates more familiarity with the ocean than we should
have expected from the traditional inland position of the
early Hindus, and it has therefore been supposed by others
that, even in passages like our own, samudra was meant
for the sky, the waters above the firmament. But although
there are passages in the Rig-veda where samudra must be
taken to mean the welkin (RV. I, 95, 3. samudra ékam divi
ékam ap-su), this word shows in by far the larger number of
passages the clear meaning of ocean. There is one famous
passage, VII, 95, 2, which proves that the Vedic poets, who
were supposed to have known the upper courses only of
the rivers of the Penjab, had followed the greatest and most
sacred of their rivers, the Sarasvati, as far as the Indian
ocean. It is well known that, as early as the composition
of the laws of the Manavas, and possibly as early as the
composition of the Sdtras on which these metrical laws
are based, the river Sarasvatt had changed its course, and
that the place where that river disappeared under ground
was called Vinasana*, the loss. This Vinasana forms, ac-
cording to the laws of the Manavas, the western frontier of
Madhyadesa, the eastern frontier being formed by the con-
fluence of the Ganga and Yamuna. Madhyadesa is a sec-
tion of AryAvarta, the abode of the Aryas in the widest
sense. AryAvarta shares with Madhyadesa the same fron-
tiers in the north and the south, viz. the Himalaya and
Vindhya mountains, but it extends beyond Madhyadesa to
the west and east as far as the western and eastern seas.
A section of Madhyadesa, again, is the country described as
that of the Brahmarshis, which comprises only Kurukshetra,
the countries of the Matsyas, Pafkalas (Kanyakubga, ac-
cording to Kulldka), and Sdrasenas (Mathur, according to
Kullaka). The most sacred spot of all, however, is that
section of the Brahmatshi country which lies between the
rivers Drishadvatt and Sarasvati, and which in the laws of
® Mentioned in Lafy. Srauta Sftras, X, 15, 1; Pankavimsa
Brahm. XXV, 10, 1; see Hist. A. S.L., p. 12.
NOTES. 1,109, 7. 59
the M4navas is called Brahm4varta. In the Sdtras which
supplied the material to the authors of the metrical law-
books, the Vinasana is mentioned for the first time in the
BaudhAyana Sitras, I, 2, 9,‘ AryAvarta lies to the east of
the region where (the Sarasvati) disappears, to the west of
the Black-forest, to the north of the Paripatra (mountains),
to the south of the Himalaya.’ The name of the Sarasvati-
is not mentioned, but no other river can be understood.
What is curious, however, is, that in the Vasishz/a Sdtras
where the same frontiers of AryAvarta are given (I, 8), the
MSS. read originally prag Adarsat, i.e. east of the Adarsa
mountains, which was afterwards changed into prag adar-
sanat, and interpreted ‘east of the invisibility, or of the dis-
appearance of the Sarasvati.’ Vasisht#a quotes another
authority, a Gatha of the Bh4llavins, which says : ‘In the west
the boundary river,’ i.e. sindhur vidharazt. This sindhur vi-
dharami is another name of the old Sarasvati, and in Baudha-
yana I, 2, 12, the same verse is quoted, though the reading
of vidharami varies with vitaran? and visarazi. See Biihler,
l.c. Madhyadesa is mentioned in one of the Parisishfas
(MS. 510, Wilson) as a kind of model country, but it is
there described as lying east of Dasarza®*, west of Kam-
pilya>, north of Pariyatra®, and south of the Himavat, or
again, in a more general way, as the Dudb of the Ganga
and Yamuna4,
It is ‘very curious that while in the later Sanskrit lite-
& See Wilson’s Vishvu-purdma, ed. Hall, pp. 154, 165, 159, 160.
b See Wilson’s Vishau-puraaa, ed. Hall, p. 161.
¢ L.c., pp. 123, 127. Instead of P4riyatra, other MSS. read
Paripatra; see Buhler, Vasishsfa I, 8.
ἃ Prag dasar#at pratyak kampilyad udak p4riy4trad, dakshizena
himavatak. Gang4yamunayor antaram eke madhyadesam ity 44ak-
shate. Medhftithi says that Madhyadesa, the middle country, was
not called so because it was in the middle of the earth, but because
it was neither too high nor too low. Albiruny, too, remarks that
Madhyadesa was between the sea and the northern mountains,
between the hot and the cold countries, equally distant from the
eastern and western frontiers. See Reinaud, Mémoire sur )’Inde,
Ῥ. 46.
6ο ‘ VEDIC HYMNS.
rature the disappearance of the Sarasvati in the desert is
a fact familiar to every writer, no mention of it should
occur during the whole of the Vedic period, and it is still
more curious that in one of the hymns of the Rig-veda we
should have a distinct statement that the Sarasvatt fell into
the sea:
VII, 95, 1-2. pr& kshédas4 dhayas4 sasre eshd sdrasvatt
dharizam &yast pts, pra-babadh4na rathy4-iva yati visvak
ἂράξ mahina sindhu% any&&. ék& aketat sdrasvati nadindm
sukih yati girl-bhya% ἃ samudrat, ray4/ kétantt bhivanasya
bhfires ghvitém pdyak duduhe nfhushdya.
1. ‘With her fertilising stream this Sarasvatt comes forth—
(she is to us) a stronghold, an iron gate. Moving along as
on a chariot, this river surpasses in greatness all other
waters. 2. Alone among all rivers Sarasvati listened, she
who goes pure from the mountains as far as the
sea. She who knows of the manifold wealth of the world,
has poured out to man her fat milk.’
Here we see samudra used clearly in the sense of sea, the
Indian sea, and we have at the same time a new indication
of the distance which separates the Vedic age from that of
the later Sanskrit literature. Though it may not be pos-
sible to determine by geological evidence the time of the
changes which modified the southern area of the Penjab
and caused the Sarasvatt to disappear in the desert, still
the fact remains that the loss of the Sarasvatt is later than the
Vedic age,and that at that time the waters of the Sarasvati
reached the sea. Professor Wilson had observed long ago
in reference to the rivers of that part of India, that there
have been, no doubt, considerable changes here, both in
the nomenclature and in the courses of the rivers, and this
remark has been fully confirmed by later observations. I
believe it can be proved that in the Vedic age the Sarasvati
was a river as large as the Sutlej, that it was the last of the
rivers of the Penj4b, and therefore the iron gate, or the real
frontier against the rest of India. At present the Sarasvatt
is so small a river that the epithets applied to the Sarasvati
in the Veda have become quite inapplicable to it. The Vedic
Rishis, though acquainted with numerous rivers, including
NOTES. I, 19, 7. 61
the Indus and Ganges, call the Sarasvati the mother
of rivers (VII, 36, 6. sdrasvati saptatht s{ndhu-m4t4), the
strongest of rivers (VI, 61, 13. apdsdm apd/-tam4), and in
our passage, VII, 95, 2, we have, as far as I can judge,
conclusive evidence that the old Sarasvati reached in its
course the Indian sea, either by itself, or united with the
Indus *.
But this passage, though important as showing the appli-
cation of samudrd, i.e. confluvies, to the Indian sea,
and proving the acquaintance of the Vedic Réshis with
the southern coast of India, is by no means the only one in
which samudrd must be translated by sea. Thus we read,
VII, 49, 2:
yah a&pah ἀϊνγᾶλ utd va sravanti khanitrim4’ uta va γᾶ
svayam-géA, samudrd-arthah yah sikayahk pavaka&h tik ἄρακ
deviz ἰμά m&m avantu.
The waters which are from heaven, or those which flow
after being dug, or those which spring up by themselves, the
bright, pure waters that tend to the sea, may those divine
waters protect me here!
I, 71, 7. agnim visvak abhi prfkshak sakante samudrdm
na sravatahk βαριά yahvis.
All kinds of food go to Agni, as the seven rivers go to
the sea.
Cf. I, 190, 7. samudram na sravatak roddha-akraz.
V, 78,8. yatha vata% ydtha vanam ydtha samudrah égati.
As the wind moves, as the forest moves, as the sea moves
(or the sky).
In hymn X, 58, the same expression occurs which we have
in our hymn, and samudram armavam there as here admits
but of one explanation, the surging sea.
Samudra in many passages of the Rig-veda has to be
taken as an adjective, in the sense of watery or flowing:
VI, 58, 3. yas te pdshan πᾶναξζ antdé samudré hiranydyih
antdrikshe Adranti. :
Thy golden ships, O Pashan, which move within the
watery sky.
® See ‘India, what can it teach us?’ pp. 170,171.
62 VEDIC HYMNS.
VII, 70, 2. γάλζ vam samudrén sar{ta’ pi{parti.
He who carries you across the watery rivers.
I, 161, 14. at-bhiZ yati varuzak samudraih.
Varuna moves in the flowing waters.
In both these passages samudrd, as an adjective, does
not conform to the gender of the noun. See Bollensen,
Orient und Occident, vol. ii, p. 467.
II, 16, 3. πά samudrafZ parvataiz indra te rdthak (nd
pari-bhvé).
Thy chariot, O Indra, is not to be overcome by the
watery clouds.
Verse 8.
WILSON: Who spread (through the firmament), along
with the rays (of the sun), and, with their strength, agitate
the ocean: come, Agni, with the Maruts.
BENFEY: Die mit Blitzen schleuderen machtig iiber das
Meer hinaus—Mit diesen Marut’s, Agni! komm!
LupwiG: Die mit stralen ihre richtung nemen mit
gewalt durchs mer, mit den Marut, Agni, kom.
Verse 9.
WILSON : I pour out the sweet Soma juice for thy drink-
ing, (as) of old: come, Agni, with the Maruts.
BENFEY: Ich giesse zu dem ersten Trank fiir dich des
Soma Honig aus—Mit diesen Marut’s, Agni! komm!
LupDwiIG: Ich giesze dir'zum ersten trunk madhu mit dem
soma zu; mit den Marut, Agni, kom.
Note 1. Parvapiti, the early draught, implies at the same
time the priority of the god to whom it is given.
MANDALA I, HYMN 37. 63
MANDALA I, HYMN 37.
ASH7AKA I, ADHYAYA 8, VARGA 12-14.
To THE Maruts (THE STORM-GoDs).
1. Sing forth, O Kasvas, to the sportive host of
your Maruts, brilliant on their chariots, and un-
scathed !,\—
2. They who were born together, self-luminous,
with the spotted deer (the clouds)', the spears, the
daggers, the glittering ornaments *.
3. I hear their! whips, almost close by, when they
crack them in their hands; they gain splendour? on
their way ὃ.
4. Sing forth the god-given prayer to the wild?
host of your Maruts, endowed with terrible vigour? —
and strength.
5. Celebrate the bull among the cows (the storm
among the clouds)", for it is the sportive host of the
Maruts; he grew as he tasted the γαίῃ 3,
6. Who, O ye men, is the strongest among you
here, ye shakers of heaven and earth, when you
shake them like the hem of a garment! ?
7. At your approach the son of man holds himself
down ; the gnarled cloud! fled at your fierce anger.
8. They at whose racings! the earth, like a hoary
king, trembles for fear on their ways,
9. Their birth is strong indeed: there is strength
to come forth from their mother, nay, there is vigour
twice enough for it?.
10. And these sons, the singers', stretched out
the fences in their racings?; the cows had to walk
knee-deep.
64 VEDIC HYMNS.
11. They cause this long and broad unceasing
rain! to fall on their ways.
12, O Maruts, with such strength as yours, you
have caused men to tremble?, you have caused the
mountains to tremble.
13. As the Maruts pass? along, they talk together
on the way: does any one hear them?
14. Come fast on your quick steeds! there are
worshippers! for you among the Kamyvas: may you
well rejoice among them.
15. Truly there is enough for your rejoicing, We
always are their servants, that we may live even the
whole of life.
NOTES, I, 37, I. 65
NOTES.
This hymn is ascribed to Kazva, the son of Ghora.
Verse 1=TS. IV, 3, 13, 6.
Verse 3=SV. I, 135.
Verse 10=SV. I, 221.
Verse 1,
WILson: Celebrate, Kazvas, the aggregate strength
of the Maruts, sportive, without horses, but shining in
their car.
BENFEY : Kazviden, auf! begriisst mit Sang, die muntre
Heerschaar der Marut’s, die rasch’ste, wagenglanzende.
LupDwiIc: Eurer spilenden schar, der Marutschar, der un-
angreifbaren, die auf wagen glanzt, der singt, o Kazvas, zu.
Note 1. Wilson translates anarvazam by without horses,
though the commentator distinctly explains the word
by without an enemy. A Brdhmama passage explains:
bhratrivyo v4 arv4, ity srutyantarat. See TS. IV, 3, 13, 6.
Wilson considers it doubtful whether 4rvan can ever mean
enemy. The fact is, that in the Rig-veda an-arvan never
means without horses, but always without hurt or free
from enemies; and the commentator is perfectly right,
as far as the sense is concerned, in rendering the word by
without an enemy, or unopposed (apraty-rita). An-arvdn
is not formed from 4Arvat, horse, racer, but from drvan;
and this is derived from the same root which yields drus,
n. a wound, riti (see I, 64, 15, note), &c. The accusative
of anarvat, without a horse, would be anarvantam, not
anarvazam.
The root ar, in the sense of hurting, is distantly connected
with the root mar: see Lectures on the Science of Language,
Second Series, p. 323. It exists in the Greek ὄλλυμι, cor-
responding to Sanskrit rizomi, i.e. arzomi, I hurt, likewise
[32] Ἐ
66 VEDIC HYMNS.
in οὐλή, wound, which cannot be derived from ὅλη ; in οὗλος,
οὕλιος, hurtful, and ddods, destructive: see Curtius, Grundziige
der Griechischen Etymologie (fiinfte Ausgabe), p. 372. In
the Veda ar has the sense of offending or injuring, par-
ticularly if preceded by upa.
X, 164, 3. γάϊ 4-sds4 nik#-sdsa abhi-sds4 upa-drima ga-
gratak γάϊ svapantah, agnih visvani dpa duh-kriténi dgush/ani
4ré asmat dadhatu.
If we have offended, or whatever fault we have com-
mitted, by bidding, blaming, or forbidding, while waking
or while sleeping, may Agni remove all wicked misdeeds
far from us.
Hence υρᾶτά, injury, VII, 86, 6. Asti gyfy4n kdntyasah
upa-aré, the older man is there to injure, to offend, to mis-
lead, the young: (History of Ancient Sanskrit Literature,
second edition, p. 541.) Roth translates up4ra by Verfeh-
lung, missing. Ari, enemy, too, is best derived from this
root, and not from τᾶ, to give, with the negative particle, as
if meaning originally, as Sayaza supposes, a man who does
not give. In drarivdn, gen. drarushat, hostile, Rosen recog-
nised many years ago a participle of a really reduplicated
perfect of ar, and he likewise traced ardru, enemy, back to
the same root: see his note to I, 18, 3.
From this root ar, to hurt, arvan, hurting, as well as
4rus, wound, are derived in the same manner as both
dhanvan and dhanus, bow, are formed from dhan; yagvan
and ydgus from yag, parvan and pdrus from par. See
Kuhn, Zeitschrift, vol. ii, p. 233.
Anarvan, then, is the same as dnarus, Sat. P. Brdhmana
III, 1, 3, 7; and from meaning originally without a wound
or without one who can wound, it takes the more general
sense of uninjured, invulnerable, perfect, strong, (cf. integer,
intact, and entire.) This meaning is applicable to I, 94, 2;
136, 5; II, 6, 53 V, 49, 43 VII, 20, 3; 97, 5: X, 61, 13;
65, 3. In I, 116, τό, anarvan seems to be used as an
adverb; in I, 51, 12, as applied to sloka, it may have the
more general meaning of irresistible, powerful.
There are two passages in which the nom. sing. ἄγνδη,
and one in which the acc. sing. 4rvavam, occur, apparently
NOTES, I, 37, I. 67
meaning horse. But in I, 163, 13, and IX, 97, 25, arvan
stands in the Pada text only, the Samhita has 4rvi ἀξξλα
and drva iva. In X, 46, 5, the text hiri-smasrum nd 4rvanam
dhdna-arkam is too doubtful to allow of any safe induction,
particularly as the SAma-veda gives a totally different
reading. I do not think, therefore, that 4rvat, horse, admits
in the nom. and acc. sing. of any forms but arv4 and darvan-
tam*, Pazini (VI, 4, 127) allows the forms arvan and arva-
mam, but in anarvan only, which, as we saw, has nothing
in common with arvat, horse. Benfey: ‘die rascheste
(keinen Renner habend, uneinholbar),’ the quickest (having
no racer, hence not to be reached). M. Bergaigne (Journ.
As. 1884, p. 188) tries to defend anarvan in the sense of
anasva, without considering the grammatical objections. In
VI, 66, 7 (not I, 6, 7) anasva% does not refer to yamak.
The masculine anarvazam after the neuter sdrdhas is
curious; sdrdhas means might, but it is here used to express
a might or an aggregate of strong men or gods, and the
nom. plur. yé, who, in the next verse, shows the same
transition of thought, not only from the singular to the
plural, but also from the neuter to the masculine, which
must be admitted in anarvizam®, It would be possible, if
necessary, to explain away the irregularity of anarvazam by
admitting a rapid transition from the Maruts to Indra, the
eldest among the Maruts (cf. I, 23, 8. indra-gyeshthak
méarut-gavz4h), and it would be easier still to alter sArdhas
into sfirdham, as an accusative singular of the masculine
noun sdrdha, which has the same meaning as the neuter
srdhas. There is one passage, V, 56, 9, which would seem
to give ample countenance to such a conjecture:
tam να sardham rathe-sibham—4 huve.
I call hither this your host, brilliant on chariots.
Again, II, 30, 11, we read:
tam να s4rdham mé&rutam—giré upa bruve.
Ι call with my voice on this your host of Maruts.
8 See Bugge, K. Z. XIX, p. 403.
Ὁ Bollensen (Z. Ὁ. M. G. XXII, 603) calls it a vulgar Donatus ;
see, however, Lanman, Noun-Inflection, pp. 330, 526.
F2
68 VEDIC HYMNS.
VIII, 93, 16. srutam va vritrahan-tamam pra sdrdham
Aarshaniném, ἃ sushe.
I pant for the glorious, sicarous: host of the quick
Maruts.
From this sardha we have also the genitive s4rdhasya,
VII, 56, 8 (4):
subhrdh vak sishmak kridhmt mdn4msi dhini# minih-
iva sardhasya dhrishndd.
Your prowess is brilliant, your minds furious ; the shout
of the daring host is like one possessed.
We have likewise the dative sérdhaya, the instrumental
s4rdhena, and the acc. plur. sdrdh4n; and in most cases,
except in two or three where sardha seems to be used as
an adjective, meaning strong, these words are applied to the
host of the Maruts.
But the other word s4rdhas is equally well authenticated,
and we find of it, not only the nominative, accusative, and
vocative sing. sérdhas, but likewise the nom. plur. sardhamsi.
The nominative singular occurs in our very hymn:
I, 37, 5. kri/am γάϊ sardhad mfrutam.
Which is the sportive host of the Maruts.
I, 127, 6. sd# hi s4rdhak na marutam tuvi-svaniz..
For he (Agni) is strong-voiced like the host of the Maruts.
IV, 6, το. tuvi-svandsak marutam na sardhad.
Thy flames (Agni) are strong-voiced like the host of the
Maruts.
V, 46, 5. utd tydt πα mérutam sardhak ἃ gamat.
May also that host of the Maruts come to us.
II, 1, 5. tv4m nardm sardhas asi puru-vdsuk.
Thou (Agni), full of riches, art the host of the men.
This host of men seems to me intended again for the
Maruts, although it is true that in thus identifying Agni
with different gods, the poet repeats himself in the next
verse :
II, 1, 6. tvam s4rdhad marutam.
Thou art the host of the Maruts.
If this repetition seems offensive, the first narém sardhas
might be taken for some other company of gods. Thus
we find:
NOTES. I, 37, I. 69
VII, 44, 5. syindtu nak dafvyam sdrdhak agnih srinvantu
visve mahish&% amfr4&.
May the divine host, may Agni, hear us, may the Visve
hear us, the strong, the wise.
Or III, 19, 4. δά ἃ vaha devd-tAtim yavishtha sdrdhak
yat adyd divydm ydgAsi.
Bring thou hither, O Agni, the gods, that you may
sacrifice to-day to the divine host.
Or I, 139, 1. & nu tat sdrdhak divydm vrinimahe.
We chose for us now that divine host.
As in these last, so in many other passages, sdrdhas is
used as a neuter in the accusative. For instance,
I, 106, 1; II, 11, 14. m&rutam sdrdha&.
II, 3, 3; VI, 3, 8. sdrdhak mardt4m.
The vocative occurs,
V, 46, 2. agne indra vdruza mitra dévak sdrdhak pra
yanta mf&ruta uta vishno (iti).
Agni, Indra, Varuma, Mitra, gods, host of the Maruts,
come forth, and Vishzu!
We see how throughout all these passages those in which
sA4rdha and sdrdhas are applied to the Maruts, or to some
other company of gods, preponderate most decidedly. Yet
passages occur in the Rig-veda where both sardha and sdr-
dhas are applied to other hosts or companies. Thus V, 53,
10, sardha refers to chariots, while in I, 133, 3, s4rdhas is
applied to evil spirits.
If the passages hitherto examined were all that occur in
the Rig-veda, we might still feel startled at the construction
of our verse, where sdrdhas is not only followed by mascu-
line adjectives in the singular, but, in the next verse, by a
pronoun in the plural. But if we take the last irregularity
first, we find the same construction, viz. sardhas followed by
yé, in ITI, 32, 4:
indrasya s4rdhak marttak γέ asan.
The host of Indra, that was the Maruts.
As to the change of genders, we find adjectives in the
masculine after sardhas, in
V, 52, 8. sardhak marutam ut samsa satyd4-savasam rfbh-
vasam.
70 VEDIC HYMNS.
Celebrate the host of the Maruts, the truly vigorous, the
brilliant.
Here, too, the poet afterwards continues in the plural,
though as he uses the demonstrative, and not, as in our
passage, the relative pronoun, we cannot quote this in
support of the irregularity which has here to be explained.
Anyhow the construction of our verse, though bold and
unusual, is not so unusual as to force us to adopt conjectural
remedies. In V, 58, 2, we find γέ after gawdh. On the
Umbrian Cerfo Martio, as possibly the same as sardha-s
mfruta-s, see Grassman, Kuhn’s Zeitschrift, vol. xvi, p. 190.
The Zend saredha, kind, species, is the same word.
Verse 2.
WILson: Who, borne by spotted deer, were born self-
radiant, with weapons, war-cries, and decorations.
BENFEY: Die mit Hirschen und Speeren gleich mit
Donnern und mit Blitzen auch—selbststrahlende—geboren
sind.
LupwIG: Die mit vilfarbigen speeren, mit der schwerter
glanze, sichtbar wurden mit eignem leuchten.
Note 1. The spotted deer (pr/shati) are the recognised
animals of the Maruts, and were originally, as it would
seem, intended for the rain-clouds. Sdyamsa is perfectly
aware of the original meaning of préshati, as clouds.
The legendary school, he says, takes them for deer with
white spots, the etymological school for many-coloured
lines of clouds: (RV. BH. I, 64, 8.) This passage shows
that although pr/shati, as Roth observes, may mean a
spotted cow or a spotted horse,—the Maruts, in fact, are
called sometimes prishat-asva#, having piebald horses,
or, having pvéshats for their horses, VII, 40, 3,—yet the
later tradition in India had distinctly declared in favour
of spotted deer. The Vedic poets, however, admitted both
ideas, and they speak in the same hymn, nay, in the same
verse, of the fallow deer and of the horses of the Maruts.
Thus V, 58, 1, the Maruts are called Ast-asv4h, possessed
of quick horses; and in V, 58, 6, we read yat pra aydsishéa
préshatibhiz dsvai—rathebhix, where the gender of pr/sha-
NOTES. I, 27, 2. γι
tibhiZ would hardly allow us to join it with dsvaik, but
where we must translate: When you come with the deer,
the horses, the chariots, or with your deer, as horses.
Ludwig joins prishatibhiz with rishfibhiz, and again in I,
64, 8; see note 1 to I, 87, 4.
Note 2. The spears and daggers of the Maruts are meant
for the thunderbolts, and the glittering ornaments for the
lightning. SAdyaza takes visi in this passage for war-cries
on the authority of the Nirukta, where vast is given among
the names of the voice. From other passages, however, it
becomes clear that vast is a weapon of the Maruts; and
Sayana, too, explains it sometimes in that sense: cf. V, 53,
4; 57, 2. Thus I, 88, 3, the vasis are spoken of as being
on the bodies of the Maruts. In V, 53, 4, the Maruts are
said to shine in their ornaments and their vasis. Here
Sayaza, too, translates vast rightly by weapon; and in his
remarks on I, 88, 3,-he says that vast was a weapon com-
monly called 4r4, which is a shoemaker’s awl. See Dhamma-
pada, ver. 401. This reminds one of framea, which at
one time was supposed to be connected with the German
pfrieme. See, however, Grimm (Deutsche Grammatik,
vol. i, p. 128) and Leo Meyer (Kuhn’s Zeitschrift, vol. vi,
p. 424). In VIII, 29, 3, the god Tvashéar is said to carry
an iron vastin his hand. Grassman (Kuhn’s Zeitschrift, vol.
xvi, p. 163) translates vast byaxe. That azigi is to be taken
in the sense of ornament, and not in the sense of ointment,
is shown by passages like VIII, 29, 1, where a golden orna-
ment is mentioned, afigi ankte hiranydyam. Sakdm,
together, is used with reference to the birth of the Maruts;
see I, 64, 4. It should not be connected with vasibhiz.
Verse 8.
WILSON: I hear the cracking of the whips in their
hands, wonderfully inspiring (courage) in the fight.
BENFEY: Schier hier erschallt der Peitsche Knall, wenn sie
in ihrer Hand erklingt ; leuchtend fahr’n sie im Sturm herab.
Lupwic: Als wire es hier, so hért man es, wenn die
geisslen in ihren handen knallen; wunderbar strecken sie
auf ihrer fart sich nieder.
72 VEDIC HYMNS.
Note 1. Esham should be pronounced as a creticus; also
in verses 9, 13,15. This is a very common vytha. On the
whips as lightning, see Grimm, Donner, p. 27. ᾿
Note 2. I should have taken &itr4m as an adverb, like
Benfey, if ni zig were not usually construed with an accu-
sative. Rifig in the 3rd pers. plur. pres. Atm. is treated
like a verb of the Ad-class. The SV. seems to read
yamam, and the commentator explains it by ratham.
Note 3. The locative yéman is frequently used of the .
path on which the gods move and approach the sacrifice ;
hence it sometimes means, as in our passage, in the sky.
Ya&mam in BR., s. v. arg, is wrong.
We might also translate: ‘ Here, close by, I hear what
the whips in their hands say; they drive forth the beautiful
(chariot) on the road.’ See SV. I, 2, 1, 5, 1, comm.
Verse 4.
WILson: Address the god-given prayer to those who
are your strength, the destroyers of foes, the powerful, pos-
sessed of brilliant reputation.
BENFEY: Singt eurer Schaar, der wiihlenden, der strahl-
enreichen, kraftigen ein gotterfiilletes Gebet !
Lupwic: Eurer kiinen schar, von blendender herlichkeit,
der kraftvollen, soll ein von den géttern eingegebenes
brahma gesungen werden.
Note 1. Benfey translates ghréshvi by burrowing, and
refers it to the thunderbolt that uproots the earth. He
points out that ghv¢shvi means also, for the same reason,
the boar, as proved by Kuhn (Die Herabkunft des Feuers,
S. 202). Ghvishdi is evidently a common name for boar, the
Norse griss, and the god of the wind, Grimnir or Grimr, is
conceived as a boar, shaking the cornfield, in such phrases
as ‘Der Eber geht ins Korn’ (Gentha, l.c. p. 14). I prefer,
however, in this place the general sense assigned to the
adjective ghyéshu and ghv¢shvi, exuberant, brisk, wild. See
Kuhn in Kuhn’s Zeitschrift, vol. xi, p. 385. Wilson, after
Sayaza, translates destroyers of foes. On the representation
of the clouds as boars, see Nir. V, 4.
Note 2. Tveshd-dyumna is difficult to render. Both
NOTES, I, 37, 5. 73
tvesha and dyumna are derived from roots that mean to
shine, to be bright, to glow. Derivatives from tvish express
the idea of fieriness, fierceness, and fury. In IV, 17, 2,
tvish is used correlatively, with manyu, wrath. Deriva-
tives from dyu convey the idea of brightness and briskness.
Both qualities are frequently applied to the Maruts.
Verse 5.
WILSON: Praise the sportive and resistless might of the
Maruts, who were born amongst kine, and whose strength
has been nourished by (the enjoyment of) the milk.
BENFEY: Preist hoch die muntre Marutschaar die unbe-
siegbar in den Kiih’n, im Schlund des Safts wuchs sie
heran.
LupDWIG: Preise wie unter kiihen den stier, (so) der
Marut spilende schar, beim. verschlingen des saftes ist sie
grosz geworden.
Note 1. This translation is merely conjectural. I suppose
that the wind driving the clouds before him, is here com-
pared to a bull among cows, cf. V, 52, 3:
té syandrasak nd ukshdsak ati skandanti sdrvartA.
They, the Maruts, like rushing bulls, mount on the dark
cows.
The last sentence states that the wind grows even stronger
after it has tasted the rain (I, 85, 2. τέ ukshit#saZ mahima-
nam 4sata).
Note 2. I take gambhe in the sense of gimbhane. (On
the root gabh and its derivatives, see Kuhn, Zeitschrift fiir
vergleichende Sprachwissenschaft, vol. i, p. 123 seq.) It
would be better to read mukhe, instead of sukhe, in the
commentary. The Maruts were not born of milk for Prisni,
as Wilson says in a note, but from the milk of Présni.
Prisni is called their mother, Rudra their father : (V, 52, 16;
60, 5.)
Benfey takes the cows for clouds in which the lightnings
dwell; and the abyss of the sap is by him supposed to be
again the clouds.
74 VEDIC HYMNS.
Verse 6.
WILSON: Which is chief leader among you, agitators of
heaven and earth, who shake all around, like the top (of
a tree)?
BENFEY : Wer, Helden! ist der erste euch—ihr Erd- und
Himmel-schiitterer !—wenn ihr sie schiittelt Wipfeln gleich ὃ
Lupwic: Wer ist der grésste bei euch, helden, wenn vom
himel und der erde, schiitteler, ihr am saume gleichsam
riittelt !
Note 1. Antam na, literally, like an end, is explained by
Sayaza as the top of a tree. Wilson, Langlois, and Benfey
accept that interpretation. Roth proposes, like the hem of
a garment, which I prefer; for vastranta, the end of a gar-
' ment, is a common expression in later Sanskrit, while anta
is never applied to a tree in the sense of the top of a tree.
Here agra would be more appropriate.
Verse 7.
Wi1son: The householder, in dread of your fierce and
violent approach, has planted a firm (buttress); for the
many-ridged mountain is shattered (before you).
BENFEY: Vor eurem Gange beuget sich, vor eurem
wilden Zorn der Mann; der Hiigel weichet und der Berg.
LUDWIG: Vor eurem anzug, eurem gewaltigen eifer,
niederduckte sich der mensch, wich der festgeknotete
[wolken]berg.
Note 1. ϑάγαμα translates: ‘Man has planted a firm
buttress to give stability to his dwelling.’ The reading na
for ni, which Aufrecht adopted, is untenable, as Ludwig
shows. It has been altered in the second edition.
See also VIII, 7, 5, nf yemiré. Nidadhré is the perfect
Atmanepada, and expresses the holding down of the head
or the cowering attitude of man. I have taken ugréya |
manyave over to gthita, because these words could hardly
form an apposition to ydmaya. As the Vedic poets speak
of the very mountains as shaken by the storms, we might
translate pdrvato girfZ by the gnarled or rocky mount;
NOTES. I, 37, 9. 75
but there is no authority for translating gfhita by it is
shattered, and we should have to translate, the mountain
yielded or bent before your anger. Cf. V, 57, 3:
ni vak νάπη gihate y€manak bhiy&.
The forests get out of your way from fear.
V, 60, 2. νάπη Ait ἀρτᾶλ gihate ni vak bhiyd prithivi Zit
regate parvatak kit.
Even the forests, ye fearful Maruts, yield from fear of
you ; even the earth trembles, even the mountain.
In I, 166, 5, yat tvesha-y4m4é naddyanta pdrvatan, we
may translate ‘when they on their fiery course made the
parvatas (clouds) to sound or thunder,’ but it is more likely
that nddayati here means to cause to shake or vibrate, and
that parvata stands for mountain. We ought to remember
such poetical expressions as 1 Kings xix. 11, ‘and a great,
strong wind rent the mountains, and brake in pieces the
rocks before the Lord.’
Verse 8.
WILSON : At whose impetuous approach earth trembles ;
like an enfeebled monarch, through dread (of his enemies).
BENFEY: Bei deren Lauf bei deren Sturm die Erde
zittert voller Furcht, wie ein altergebeugter Mann.
LupDwIiG: Bei deren marschen zitterte wie ein gealtet
stammeshaupt die erd vor furcht auf ihren wegen.
Note 1. Agma seems to express the act of racing or
running (like Agi, race, battle), while yéma is the road itself
where the racing takes place. A very similar passage
occurs in I, 87,3. The comparison of the earth (fem.) to
a king (masc.) would be considered a grave offence in the
later Sanskrit literature. In I, 87, 3, vithura takes the place
of vispati.
Verse 9.
WILSON : Stable is their birthplace, (the sky); yet the
birds (are able) to issue from (the sphere of) their parent:
for your strength is everywhere (divided) between two
(regions,—or, heaven and earth).
"6 VEDIC HYMNS.
BENFEY: Kaum geboren sind sie so stark, dass ihrer
Mutter sie entflichn : ist ja doch zwiefach ihre Kraft.
Lupwic: Denn fest ist ihr geburtsort, végel (sind sie)
von der mutter fortzugehn, nach dem, wie von altersher
ihre kraft.
Oder, Denn fest ist ihre kraft geworden von der mutter sich
zu trennen, da schon von alters her ihre kraft diss wollte.
Note 1. A very difficult verse. The birth of the Maruts
is frequently alluded to, as well as their surpassing strength,
as soon as born. Hence the first sentence admits of little
doubt. But what follows is very abrupt. Vadyas may be
the plural of vi, bird, or it may be vayas, the neuter,
meaning vital strength: see Kuhn’s Zeitschrift, vol. xv,
p.217. The Maruts are frequently compared to birds (cf. I,
87,2; 88,1), but it is usual to indicate the comparison by
na or iva. I therefore take vayas as a nom. sing. neut., in
the sense of vigour, life. They are called brihadvayasak
in a Nivid; see Ludwig, p. 226. Nir-i is used with par-
ticular reference to the birth of a child (cf. V, 78, 7; 9).
Verse 10.
WILSON : They are the generators of speech : they spread
out the waters in their courses: they urge the lowing
(cattle) to enter (the water), up to their knees, (to drink.)
BENFEY : In ihrem Lauf erheben dann diese Séhne Getés
und Fluth, die bis zum Knie den Kihen geht.
LUDWIG: Und dise séne, die singer, denten auf ihren
ziigen ihre banen aus, so dass briillend sie uns ganz nahe
kamen.
Note 1. If we could take sinavak girak in the sense of the
sons of voice, i.e. of thunder, which would remove many
difficulties, the accent of gira would have to be changed.
The commentator takes s(inu in the sense of utpddaka,
producers of sound. Girak, however, occurs at least once
more, in the sense of singers or poets, IX, 63, 10, where
girak can only be a vocative, O ye singers! In I, 6,6, the
translation of gfrak by singers, i.e. the Maruts, may be
contested, but if we consider that σίγα, in the sense of
NOTES. I, 37, 10. 77
hymns, is feminine, and is followed by the very word which
is here used, viz. devaydnta/, as a feminine, viz. devaydntih,
VII, 18, 3, we can hardly doubt that in I, 6, 6, gfrak is a
masculine and means singers. The same applies to VI,
63,10. In VI, 52,9, ipa nak sindvak girak srinvantu amrt-
tasya yé, the construction is, of course, quite different.
Note 2. The expression that the Maruts enlarged or
extended the fences of their race-course (RV. IV, 58, 7),
can only mean that they swept over the whole sky, and
drove the clouds away from all the corners. Kashzha
may mean the wooden enclosures (carceres) or the
wooden poles that served as turning and winning-posts
(metae). The SAma-veda has yagfeshu instead of agmeshu.
That the translation of this verse is purely tentative, and
far from satisfactory, was known to all Vedic scholars, but
I doubt whether they will consider the interpretation which
M. Bergaigne proposes with so much assurance, as less ten-
tative and more satisfactory. He translates (Journ. As. 1884,
p- 239), ‘des fils ont, dans leur marche, allongé leurs chants
comme des chemins, pour y marcher ἃ genoux (sur les
genoux) en mugissant (en chantant).’ I shall content my-
self with shortly pointing out the misgivings which every
Vedic scholar would feel at once in proposing such a ren-
dering. First as to the conception itself. Can a poet say,
‘The Maruts have stretched out their songs in order to
march on them on their knees?’ ‘The roads,’ as M. Ber-
gaigne shows himself, are only a simile, and no one walks
on a simile. Secondly, the idea that these Maruts widened
the roads on which they march, is common enough, but
that they lengthened their songs, like paths, is never said by
the Vedic Rishis, nor would they in such a case have left
out the particle na or iva. Lastly, though many things are
said of the Maruts, I do not remember that they ever
appear on their knees. I do not think, therefore, that
M. Bergaigne’s infallible method helps us much beyond
where we were before. Conjectures are easy, but for that
very reason, one does not like to bring them forward. One
might propose to read sfndvak divak, a very common
name of the Maruts, One might go a step further, identify
78 VEDIC HYMNS,
gid with bh4rat?, and point out that the Maruts are called
the sons of Bharata, II, 36,2. But all this leaves us in
utter uncertainty, and where a scholar feels the ground so
uncertain beneath his feet, he hesitates to speak with papal
authority. M. Bergaigne’s strong point is that abhigiu
means on their knees, not up to their knees. Here again, I
ask, does abhi in prepositional compounds ever mean on?
If abhigviu is used in the same sense in which we use ‘on
our knees,’ it would in Sanskrit mean only ‘bowing up to
the knees,’ Now in I, 72, 5, abhigiu seems to express a
positive expression of reverence. With regard to the other
passages where abhigfu occurs, M. Bergaigne has not shown
how they ought to be translated so as to give a clear sense.
I do not pretend to solve the difficulties, but I think it is
better to confess our difficulties than to hide them under
the veil of a so-called systematic interpretation. Abhigiiu,
like mitag#u, may have expressed a position of the knees,
expressive of strength, but on such points very little
information is to be gained from Indian commentators.
The last sentence expresses the result of this race, viz.
the falling of so much rain that the cows had to walk up to
their knees in water. This becomes still clearer from the
next verse.
SAYANA: These, the producers of speech, have spread
water in their courses, they cause the cows to walk up to
their knees in order to drink the water.
Verse 11.
WILSON: They drive before them, in their course, the
long, vast, uninjurable, rain-retaining cloud.
BENFEY: Dann treiben sie im Sturm heran jenen langen
und breiten Spross der Wolke unerschépflichen.
Lupwic: Sogar disen langen, breiten, das kind der
wolke, den unfeindlichen, schleudern auf ihren ziigen sie
vorwarts.
Note 1. Rain is called the offspring of the cloud, mihd
napat, and is then treated as a masculine; cf. apam
napat, &c.
NOTES. I, 37, 14. 79
Verse 18.
WILSON: Maruts, as you have vigour, invigorate man-
kind: give animation to the clouds.
BENFEY: O Marut’s! mit der Kraft, die ihr besitzt,
werft ihr Geschépfe um, die Berge werft ihr um sogar.
Lupwic: O Marut, so wie eure kraft ist, warft ihr die
leute nieder, warft ihr die berge nieder.
Note 1. In VIII, 72, 8, akukyavit is explained by vya-
darayat, he tore open. Afufyavitana is the Vedic form of
the 2nd pers. plur. of the reduplicated aorist.
Verse 13.
WILSON: Wherever the Maruts pass, they fill the way
with clamour: every one hears their (noise).
BENFEY: Wenn die Marut’s des Weges ziehn, dann
sprechen mit einander sie und mancher mag sie héren.
LuDWIG: Wenn die Marut wandern, sprechen auf dem
weg sie mit einander, es héret sie ein jeder.
Note 1, Yanti has to be pronounced as an amphi-
brachys.
Verse 14.
WILSON: Come quickly, with your swift (vehicles). The
offerings of the Kazvas are prepared. Be pleased with
them.
BENFEY: Auf schnellen kommet schnell herbei, bei
Kazva’s Spross sind Feste euch: da wollt euch schon
ergotzen.
LuDWIG: Brecht rasch auf mit raschen rossen, bei den
Kazva’s ist euer dienst, dort eben erfreuet euch.
Note 1. Benfey supposes that diva’ stands in the sin-
gular instead of the plural. But why should the plural
have been used, as the singular (asti) would have created
no kind of difficulty? It is better to take ἀύναζ as a
nominative plural of a noun dQ, worshipper, derived
from the same root which yielded diva, worship. We
certainly find 4-duva#, 48. ἃ nom. plur., in the sense of
not-worshipping :
8ο VEDIC HYMNS.
VII, 4, 6. m& tv4 vaydm sahas4-van avirak πιᾶ dpsavak
pari sadima ma dduva.
May we not, O hero, sit round thee like men without
strength, without beauty (cf. VIII, 7, 7), without worship.
Here S4yawa explains dduvas very well by pari#arana-
hind, which seems better than Roth’s explanation ‘zogernd,
ohne Eifer,’
Verse 15.
WILSON : The offering is prepared for your gratification :
we are your (worshippers), that we may live all our life.
BENFEY: Geriistet ist fiir euren Rausch und wir gehoren,
traun! euch an fiir unser ganzes Lebelang.
Lupwic: Er ist euch zur trunkesfreude, und wir gleich-
falls euer hier, dass unsere ganze dauer wir erleben.
τ “εκ
pry
MANDALA I, HYMN 38. 81
MANDALA I, HYMN 88.
ASHTAKA I, ADHYAYA 8, VARGA 15-17.
To THE Maruts (THE STORM-GODS).
1, What then now? When! will you take (us) as
a dear father takes his son by both hands, O ye gods,
for whom the sacred grass has been trimmed ??
2. Where now? On what errand of yours are
you going, in heaven, not on earth1? Where are
your cows sporting ?
3. Where are your newest favours!, O Maruts ?
Where the blessings? Where all delights ?
4. If you, sons of Przsni, were mortals, and your
praiser an immortal },—
5. Then never! should your praiser be unwelcome,
like a deer in pasture grass’, nor should he go on the
path of Yama 8.
6. Let not one sin! after another, difficult to be
conquered, overcome us; may it depart? together
with greed.
7. Truly they are terrible and powerful; even to
the desert the Rudriyas bring rain that is never
dried up?.
8. The lightning lows like a cow, it follows as a
mother follows after her young, when the shower (of
the Maruts) has been let loose '.
g. Even by day the Maruts create darkness with
the water-bearing cloud’, when they drench the
earth.
1o. Then from the shouting of the Maruts over
the whole space of the earth ', men reeled forward.
11. Maruts on your strong-hoofed never-wearying®
[32] G
82 VEDIC HYMNS.
steeds! go after those bright ones the clouds), which
are still locked up *.
12. May your fellies be strong, the chariots, and
their horses, may your reins! be well-fashioried.
13. Speak forth for ever with thy voice to praise
the Lord of prayer?, Agni, who is like a friend *, the
bright one.
14. Fashion a hymn in thy mouth! Expand like
the cloud?! Sing a song of praise.
15. Worship the host of the Maruts, the terrible,
the glorious, the musical’. May they be magnified
here among us 3.
NOTES. 1, 28,1. 83
NOTES.
This hymn is ascribed to Kava, the son of Ghora. The
metre is Gayatri throughout. Several verses, however, end
in a spondee instead of the usual iambus. No attempt
should be made to improve such verses by conjecture, for
they are clearly meant to end in spondees. Thus in verses
2, 7, 8, and 9, all the three pddas alike have their final
spondee. In verse 7, the ionicus a minore is with an evi-
dent intention repeated thrice. No verse of the hymn
occurs in SV., VS., AV.; but verse 8= TS. III, 1, 11, 5;
verse 9 = TS. II, 4, 8, 1.
Verse 1.
Note 1. Kadha-priyad is taken in the Padapat#a as one
word, and Sd4yaza explains it by delighted by or delighting
in praise, a nominative plural. A similar compound, kadha-
priya, occurs in I, 30, 20, and there too the vocative sing.
fem., kadhapriye, is explained by Sayama as fond of praise.
In order to obtain this meaning, kadha has to be identified
with kath4, story, which is simply impossible. There is
another compound, adha-priya, nom. dual, which occurs
VIII, 8, 4, and which Sayama explains either as delighted
here below, or as a corruption of kadha-priya.
In Boehtlingk and Roth’s Dictionary, kadha-priya and
kadha-pri are both taken as compounds of kadha, an
interrogative adverb, and priya or pri, to love or delight,
and they are explained as meaning kind or loving to whom?
In the same manner adha-priya is explained as kind then
and there.
It must be confessed, however, that a compound like
kadha-pri, kind to whom?, is somewhat strange, and it
seems preferable to separate the words, and to write kadha
priya and adha priya.
It should be observed that the compounds kadha-pri
and kadha-priya occur always in sentences where there is
another interrogative pronoun. The two interrogatives
kd4t—kddha, what—where, and kd4s—kddha, who—where,
occurring in the same sentence, an idiom so common in
G2
84 VEDIC HYMNS.
Greek, may have puzzled the author of the Pada text, and
the compound being once sanctioned by the authority of
Sakalya, Sdyaza would explain it as best he could. But if
we admit the double use of the interrogative in Sanskrit,
as in Greek, then, in our passage, priya# would be an adjec-
tive belonging to pita, and we might translate: ‘What then
now? When will you take (us), as a dear father takes his
son by both hands, O ye Maruts?’ In the same manner
we ought to translate I, 30, 20:
κάζ te ushad kadha priye bhugé marta# amartye.
Who and where was there a mortal to be loved by thee,
O beloved, immortal Dawn?
In VIII, 7, 31, where the same words are repeated as in
our passage, it is likewise better to write:
kat ha nfndm kddha priyaé ydat indram d4gahatana, kak
vak sakhi-tvé ohate.
What then now? Where is there a friend, now that you
have forsaken Indra? Who watches for your friendship?
Why in VIII, 8, 4, adha priya should have been joined
into one word is more difficult to say, yet here, too, the
compound might easily be separated.
Kadha does not occur again, but would be formed in
analogy with ddha. It occurs in Zend as kadha. |
Kuhn, Beitrige IV, p. 186, has shown that kishzhak
(RV. V, 74, 1) is a similar monster, and stands for ku shthah.
The words kat ha nindm commonly introduce an inter-
rogative sentence, literally, What then now? cf. X, 10, 4.
Note 2. Vrikta-barhis is generally a name of the priest,
so called because he has to trim the sacrificial grass. ‘The
sacred Kusa grass (Poa cynosuroides), after having had
the roots cut off, is spread on the Vedi or altar, and upon
it the libation of Soma-juice, or oblation of clarified butter,
is poured out. In other places, a tuft of it in a similar
position is supposed to form a fitting seat for the deity or
deities invoked to the sacrifice. According to Mr. Steven-
son, it is also strewn over the floor of the chamber in which
the worship is performed.’
Cf. VI, 11, 5. vriigé ha γάϊ ndmasa barh{Z agnau, dyami
srik ghritd-vati su-vrzktiz.
NOTES. 1, 38, 2. 85
When I reverentially trim the truss for Agni, when the
well-trimmed ladle, full of butter, is stretched forth.
In our passage, unless we change the accent, it must be
taken as an epithet of the Maruts, they for whom the grass-
altar has been prepared. They are again invoked by the
-same name, VIII, 7, 20:
kva nindm su-d4navad madatha vrikta-barhisha.
Where do ye rejoice now, you gods for whom the altar is
trimmed ? ;
Otherwise, vrikta-barhishakA might, with a change of
accent, supply an accusative to dadhidhve: ‘ Will you take
the worshippers in your arms?’ This, though decidedly
better, is not absolutely necessary, because to take by the
hand may be used as a neuter verb.
WILSON: Maruts, who are fond of praise, and for whom
the sacred grass is trimmed, when will you take us by both
hands as a father does his son?
BENFEY: Wo weilt ihr gern? was habt ihr jetzt—gleich-
wie ein Vater seinen Sohn—in Hianden, da das Opfer
harrt ?
Verse 2.
Note 1. The idea of the first verse, that the Maruts
should not be detained by other pursuits, is carried on in
the second. The poet asks, what they have to do in the
sky, instead of coming down to the earth. The last sen-
tence seems to mean ‘where tarry your herds?’ viz. the
clouds. Sdyawa translates: ‘Where do worshippers, like
lowing cows, praise you?’ Wilson: ‘Where do they who
worship you cry to you, like cattle?’ Benfey : ‘Wo jauchzt
man euch, gleich wie Stiere? (Ihre Verehrer briillen vor
Freude iiber ihre Gegenwart, wie Stiere.)’) The verb
ranyati, however, when followed by an accusative, means
to love, to accept with pleasure. The gods accept the
offerings and the prayers:
V, 18, 1. visvani γάλ 4martyak havya marteshu razyati.
The immortal who deigns to accept all offerings among
mortals.
V, 74; 3. kasya brdhméni razyathah.
86 : VEDIC HYMNS.
Whose prayers do ye accept?
Followed by a locative ramyati’' means to delight in.
Both the gods are said to delight in prayers (VIII, 12, 18;
33,16), and prayers are said to delight in the gods (VIII,
16,2). I therefore take razyanti in the sense of tarrying,
disporting, and πά, if it is to be retained, in the sense of.
not; where do they not sport? meaning that they are to be
found everywhere, except where the poet desires them to
be. We thus get rid of the simile of singing poets and
lowing cows, which, though not too bold for Vedic bards,
would here come in too abruptly. It would be much
better, however, if the negative particle could be omitted
altogether. If we retain it, we must read: kva νάζ |
gavak | na raz | yant{|. But the fact is that through the
whole of the Rig-veda kva has always to be pronounced as
two syllables, kuva. There is only one passage, V, 61, 2,
where, before a vowel, we have to read kva: kuva vo’svaA,
kvabhisavak. In other passages, even before vowels, we
always have to read kuva, e.g. I, 161, 4. kuvet=kva it ; I,
105, 4. kuvartam=kva ritam. In I, 35,7, we must read
either kuvedanim sfrya#, making sfrya% trisyllabic, or
kuva idanim, leaving a hiatus. In I, 168, 6, kvavaram is
kuvavaram: Sdakalya, forgetting this, and wishing to im-
prove the metre, added na, thereby, in reality, destroying
both the metre and the sense. Kva occurs as dissyllabic in
the Rig-veda at least forty-one times.
Verse 3.
Note 1. The meanings of sumna in the first five Mazdalas
are well explained by Professor Aufrecht in Kuhn’s Zeit-
schrift, vol. iv, p. 274. As to suvitd in the plural, see X,
86, 21, and VIII, 93, 29, where Indra is said to bring all
suvitas. It frequently occurs in the singular :
X, 148, 1. ἃ nak bhara suvitim ydsya #4kan.
Verse 4.
Note 1, One might translate: ‘If you, sons of Présni,
were mortals, the immortal would be your worshipper.’
But this seems almost too deep and elaborate a compliment
for a primitive age. Langlois translates: ‘Quand vous ne
NOTES. I, 38, 5. 87
seriez pas immortels, (faites toutefois) que votre panégyriste
jouisse d’une longue vie.’ Wilson’s translation is obscure :
‘That you, sons of Przsni, may become mortals, and your
panegyrist become immortal.’ Sayama translates: ‘Though
you, sons of Przsni, were mortal, yet your worshipper would
be immortal.’ Ludwig has, ‘ Wenn ihr, o kinder der Présni,
sterbliche waret, der unsterbliche ware euer singer dann.
Nicht werde euch unlieb der singer, wie ein wildes tier auf der
weide, nicht des Yama Pfad betrete er. I think it best to
connect the fourth and fifth verses, and I feel justified in
so doing by other passages where the same or a similar
idea is expressed, viz. that if the god were the poet and the
poet the god, then the poet would be more liberal to the
god than the god istohim. Whether syat should have the
udatta, I cannot tell. Thus I translated a passage, VII, 32,
18, in my History of Ancient Sanskrit Literature, p. 545:
‘If I were lord of as much as thou, I should support the
sacred bard, thou scatterer of wealth, I should not abandon
him to misery. I should award wealth day by day to him
who magnifies, I should award it to whosoever it be.’
Another parallel passage is pointed out by Mr. J. Muir,
(On the Interpretation of the Veda, p. 79; see also Sanskrit
Texts, V, 303.) VIII, 19, 25: ‘If, Agni, thou wert a mortal,
and I were an immortal, I should not abandon thee to male-
diction or to wretchedness ; my worshipper should not be
miserable or distressed.’ Still more to the point is another,
passage, VIII, 44,23: ‘If I were thou, and thou wert I, then
thy wishes should be fulfilled.’ See also VIII, 14, 1, 2.
As to the metre it is clear that we ought to read
martdsak syAtana.
Verse 5.
Note 1. M4, though it seems to stand for πά, retains its
prohibitive sense.
Note 2. Yavasa is explained by Sayama as grass, and
Wilson’s Dictionary, too, gives to it the meaning of meadow
or pasture grass, whereas yava is barley. The Greek (ed
or (ed is likewise explained as barley or rye, fodder for
horses. See I, 91, 13. gavahk nd ydvaseshu, like cows in
meadows.
88 VEDIC HYMNS.
Note 8. The path of Yama can only be the path first
followed by Yama, or that leads to Yama, as the ruler of
the departed.
X, 14, 8. sm gakkhasva pitvt-bhiZ sim yaména.
Meet with the fathers, meet with Yama (X, 14, 10; 15, ὃ
X, 14, 7. yamam pasy4si varuzam ka devdm.
Thou wilt see (there) Yama and the divine Varuza.
X, 165, 4. tasmai yamaya ndmaé astu mritydve.
Adoration to that Yama, to Death!
WILSON: Never may your worshipper be indifferent to
you, as a deer (is never indifferent) to pasture, so that he
may not tread the path of Yama.
BENFEY: Wer euch besingt, der sei euch nicht gleich-
giltig, wie das Wild im Gras, nicht wand!’ er auf des Yama
Pfad.
Agoshya is translated insatiable by Professor Goldstiicker.
Verse 6.
Note 1. One of the meanings of nirvtti is sin. It is
derived from the same root which yielded rzta, in the sense
of right. Nirrzti was conceived, it would seem, as going
away from the path of right, the German Vergehen. Nir-
riti was personified as a power of evil and destruction.
VII, 104, 9. ἄπαγε νὰ tan pra-dddAtu sémad ἃ νὰ dadhatu
nih-riteh upa-sthe.
May Soma hand them over to Ahi, or place them in the
lap of Nirvtti.
I, 117, 5. susupvamsam nd nth-ritek upd-sthe.,
Like one who sleeps in the lap of Nirviti.
Here Sayaza explains Nirrzti as earth, and he attaches
the same meaning to the word in other places which will
have to be considered hereafter. Cf. Lectures on the
Science of Language, Second Series, p. 562.
Wilson treats Nirvzti as a male deity, and translates the
last words, ‘let him perish with our evil desires.’
Note 2. Padish7é is formed as an optative of the Atmane-
pada, but with the additional s before the t, which, in the
ordinary Sanskrit, is restricted to the so-called benedictive
(Grammar, § 385; Bopp, Kritische Grammatik, ed. 1834,
NOTES. 1, 38, 7. 89
§ 329, note). Pad means originally to go. Thus RV. IX,
73, 9, 4tra kartdm ἄνα padati dprabhu/, may the impotent
go down into the pit. In certain constructions it gradually
assumed the meaning of to perish, and native commentators
are inclined to explain it by pat, to fall. One can watch
the transition of meaning from going into perishing in such
phrases as VS. XI, 46, πιὰ pAady 4yusha/ pur, literally,
‘may he not go before the time,’ but really intended for
‘ may he not die before the time.’ In the Rig-veda padish¢a
is generally qualified by some words to show that it is to be
taken in malam partem. Thus in our passage, and in
ITI, 53, 213; VII, 104,16; 17. InI, 79, 11, however, padish7a
sah is by itself used in a maledictory sense, pereat, may
he perish! In another, VI, 20, 5, padi by itself conveys the
idea of perishing. This may have some weight in deter-
mining the origin of the Latin pestis (Corssen, Kritische
Beitrige, p. 396), for it shows that, even without preposi-
tions, such as 4 or vi, pad may have an ill-omened meaning.
In the Aitareya-brahmawa VII, 14 (History of Ancient
Sanskrit Literature, p. 471), pad, as applied to a child’s
teeth, means to go, to fall out. With sam, however, pad
has always a good meaning, and this shows that originally
its meaning was neutral. Another translation, suggested
by Ludwig, might be: ‘Let not one dreadful Nirriti (sin)
after another strike us.’
Verse 7.
Note 1. The only difficult word is avatém. Sdyana
explains it,‘ without wind.’ But it is hardly possible to
understand how the Maruts, themselves the gods of the
storm, the sons of Rudra, could be said to bring clouds
without wind. Langlois, it is true, translates without any
misgivings: ‘Ces dieux peuvent sur un sol desséché faire
tomber la pluie sans l’accompagner de vent.’ Wilson: ‘ They
send down rain without wind upon the desert.’ Benfey saw
the incongruous character of the epithet, and explained it
away by saying that the winds bring rain, and after they
have brought it, they moderate their violence in order not to
drive it away again; hence rain without wind. Yet even
go VEDIC HYMNS.
this explanation, though ingenious, and, as I am told, particu-
larly truthful in an eastern climate, is somewhat too artificial.
If we changed the accent, avatam, unchecked, unconquered,
would be better than avatém, windless. But dvata, uncon-
quered, does not occur in the Rig-veda, except as applied
to persons. It occurs most frequently in the phrase vanvan
Avatak, which Sayaza explains well by hissan ahimsitah,
hurting, but not hurt: (VI, 16, 20; 18, 1; IX, 89, 7.)
In IX, 96, 8, we read prvit-si vanvan avatah, in battles
attacking, but not attacked, which renders the meaning of
avata perfectly clear. In VI, 64, 5, where it is applied to
Ushas, it may be translated by unconquerable, intact.
There are several passages, however, where avata occurs
with the accent on the last syllable, and where it is accord-
ingly explained as a Bahuvrihi, meaning either windless or
motionless, from vata, wind, or from vata, going (I, 62, 10).
In some of these passages we can hardly doubt that the
accent ought to be changed, and that we ought to read
avata. Thus in VI, 64, 4, avate is clearly a vocative applied
to Ushas, who is called 4v4t4, unconquerable, in the verse
immediately following. In I, 52, 4, the Maruts are called
avat4h, which can only be avata/, unconquerable ; nor can
we hesitate in VIII, 79, 7, to change avata’ into avataz, as
an epithet applied to Soma, and preceded by advéptakratuZ,
of unimpaired strength, unconquerable.
But even then we find no evidence that 4v4ta, uncon-
quered, could be applied to rain or to a cloud, and I there-
fore propose another explanation, though equally founded
on the supposition that the accent of avatém in our passage~
should be on the first syllable.
I take vata as a Vedic form instead of the later vana, the
past participle of vai, to wither. Similarly we find in the
Veda gita, instead of gina, the latter form being sanctioned
‘by Pazini. VA means to get dry, to flag, to get exhausted ;
Avata therefore, as applied to a cloud, would mean not dry,
not withered, as applied to rain, not dried up, but remaining
on the ground. It is important to remark that in one
passage, VI, 67, 7, Sayama, too, explains 4vata, as applied to
rivers, by asushka, not dry; and the same meaning would
NOTES. I, 38, 8. gi
be applicable to av4t& in I, 62, 10. In this sense of not
withered, not dry, a4vatam in our passage would form a per-
fectly appropriate epithet of the rain, while neither windless
nor unconquered would yield an appropriate sense. In the
famous passage, X, 129, 2, anit avatam svadhdya tdt ékam,
that only One breathed breathless by itself, avatdm might be
taken, in accordance with its accent, as windless or breath-
less, and the poet may have wished to give this antithetical
point to his verse. But avatam, as an adverb, would here
be equally appropriate, and we should then have to trans-
late, ‘that only One breathed freely by itself.’ Ludwig
translates, ‘ Als treue die blendenden, die stiirmenden
Rudriya auf dder flache sogar, als brunnen die wolke
schaffen.’ This presupposes the conjectural reading ava-
tam.
Verse 8.
Note 1, The peculiar structure of the metre in the
seventh and eighth verses should be noted. Though we
may scan
πππ-πυύ--π|ππυ-π-ύ-- | v--- ---- |
ππυ--ὁ--- |ππυ--τ- -τ-|ἰυ--πτυύ -- -
by throwing the accent on the short antepenultimate, yet
the movement of the metre becomes far more natural by
throwing the accent on the long penultimate, thus reading
wtetuyt~ | -tuteut-|vt—tuvt—
atytaut=|-tut-u==|vtotuut=
SAyana: Like a cow the lightning roars, (the lightning)
attends (on the Maruts) as the mother cow on her calf,
because their rain is let loose at the time of lightning and
thunder.
Witson: The lightning roars like a parent cow that
bellows for its calf, and hence the rain is set free by the
Maruts.
BENFEY: Es blitzt—wie eine Kuh briillt es—die Mutter
folgt dem Kalb gleichsam—wenn ihr Regen losgelassen.
(Der Donner folgt dem Blitz, wie eine Kuh ihrem Kalbe.)
Vasr4 as a masculine means a bull, and it is used as a
name of the Maruts in some passages, VIII, 7,3; 7. As
92 VEDIC HYMNS,
a feminine it means a cow, particularly a cow with a calf, a
milch cow. Hence also a mother, X, 119, 4. The lowing
of the lightning must be intended for the distant thunder,
and the idea that the lightning goes near or looks for the
rain is not foreign to the Vedic poets. SeeI, 39,9: ‘Come
to us, Maruts, with your entire help, as lightnings (come to,
i.e. seek for) the rain!’
Verse 9.
Note 1. That pargdnya here and in other places means
cloud has been well illustrated by Dr. Biihler, Orient und
Occident, vol. i, p. 221. It is interesting to watch the
personifying process which is very palpable in this word,
and by which Parganya becomes at last a friend and com-
panion of Indra. See now, ‘ India, what can it teach us?’
Ῥ. 183 seq.
Verse 10.
Note 1. Sd4dma, as a neuter, means originally a seat, and
is frequently used in the sense of altar: IV, 9, 3. 5άλ sadma
pari niyate héta; VII, 18, 22. hdtd-iva sddma pari emi
rébhan. It soon, however, assumed the more general meaning
of place, as
X, 1, 1. agni# bhanuna rusat4 visva s4dmani apra’,
Agni with brilliant light thou filledst all places.
It is lastly used with special reference to heaven and
earth, the two sddmani, I, 185, 6; III, 55,2. In our passage
sddma parthivam is the same as parthive s4dane in VIII,
97, 5. Here the earth is mentioned together with heaven,
the sea, and the sky. Sdyava takes sddma as ‘ dwelling,’ so
do Wilson and Langlois. Benfey translates ‘der Erde Sitz,’
and makes it the subject of the sentence, which may be
right: ‘From the roaring of the Maruts the seat of the
earth trembles, and all men tremble.’ Sadman, with the
accent on the last syllable, is also used as a masculine in
the Rig-veda, I, 173, 1; VI, 51, 12. sadmanam divy4m.
Verse 11.
Note 1. I have translated vilu-pA{bhiz, as if it were
vilupazibhiZ, for this is the right accent of a Bahuvrihi
NOTES. I, 38, II. 93
compound. Thus the first member retains its own accent in
prithi-p4vi, bhdri-pAvi, vrésha-pavi, &c. It is possible that
the accent may have been changed in our passage, because
the compound is used, not as an adjective, but as a kind of
substantive, as the name of a horse. P&z{, hand, means, as
applied to horses, hoof :
II, 31, 2. prithivy&% sinau ganghananta pas{-bhik.
When they strike with their hoofs on the summit of the
earth.
This meaning appears still more clearly in such com-
pounds as dravat-paxi:
VIII, 5, 35. hirazydyena rathena dravatp4ai-bhik dsvaik.
On a golden chariot, on quick-hoofed horses.
The horses of the Maruts, which in our verse are called
vilu-p4se{, strong-hoofed, are called VIII, 7, 27. hirazya-
pai, golden-hoofed :
asvaik hiranyapAsi-bhik dévasak upa gantana.
On your golden-hoofed horses come hither, O gods.
Those who retain the accent of the MSS. ought to trans-
late, ‘ Maruts, with your strong hands go after the clouds.’
Note 2, Rédhasvati is explained by Sayama asriver. It
does not occur again in the Rig-veda. Rodhas is enclosure
or fence, the bank of a river ; but it does not follow that
rédhasvat, having enclosures or banks, was applicable to
rivers only. II, 15, 8, it is said that he emptied or opened
the artificial enclosures of Bala, these being the clouds
conquered by Indra. Hence I take réddhasvati in the sense
of a cloud yet unopened, which is followed or driven on by
the Maruts.
Kitra, bright or many-coloured, is applied to the clouds,
V, 63, 3. Aitrébhiz abhraiz.
Note 8. Roth and Ludwig take 4khidrayaman for a name
of horse, which seems right. The word does not occur
again in the Rig-veda.
WILSON: Maruts, with strong hands, come along the
beautifully-embanked rivers with unobstructed progress.
BENFEY: Mit euren starken Handen folgt den hehren
eingeschlossnen nach in unermiid’tem Gang, Maruts.
94 VEDIC HYMNS.
Verse 12.
Note 1. Abhisu, rein, does not mean finger in the Rig-
veda, though Sayaza frequently explains it so, misled by
Yaska, who gives abhisu among the names of finger.
Wilson: ‘May your fingers be well skilled (to hold the
reins).’
Verse 18.
Note 1. Agni is frequently invoked together with the
Maruts, and is even called marit-sakhé, the friend of the
Maruts, VIII, 92,14. It seems better, therefore, to refer
brahmamzas patim to Agni, than, with Sayama, to the host
of the Maruts (maridgazam). Brdhmazaspdati and Brthas-
pati are both varieties of Agni, the priest and purohita of
gods and men, and as such he is invoked together with the
Maruts in other passages, I, 40,1. Tana is an adverb,
meaning constantly, always, for ever. Cf. II, 2,1; VIII,
40, 7.
WILSON: Declare in our presence (priests), with voice
attuned to praise Brahmazaspati, Agni, and the beautiful
Mitra.
BENFEY: Lass schallen immerfort das Lied zu griissen
- Brahmazaspati, Agni, Mitra, den herrlichen.
Note 2. Mitra is never, as far as I know, invoked together
with the Maruts, and it is better to take mitrdm as friend.
Besides na cannot be left here untranslated. Ludwig
translates, ‘beautiful like Mitra,’ that is, bright like the sun.
Verse 14,
Note 1. The second sentence is obscure. Sayama trans-
lates: ‘Let the choir of priests make a hymn of praise, let
them utter or expand it, like as a cloud sends forth rain.’
Wilson similarly: ‘Utter the verse that is in your mouth,
spread it out like a cloud spreading rain.’ Benfey: ‘Ein
Preislied schaffe in dem Mund, ertone dem Parganya gleich.’
He takes Parganya for the god of thunder, and supposes the
hymn of praise to be compared to it on account of its loud-
ness. Tatana# can only be the second person singular of
the conjunctive of the reduplicated perfect, of which we
NOTES. I, 38, 15. 95
have also tatdnat, tatdndma, tatdnan, and tatdnanta. Ta-
tana# can be addressed either to the host of the Maruts, or
to the poet. I take it in the latter sense, for a similar verse
occurs VIII, 21,18. It is said there of a patron that he alone
is a king, that all others about the river Sarasvatt are only
small kings, and the poet adds: ‘May he spread like a
cloud with the rain,’ giving hundreds and thousands (par-
ganyah-iva tatanat hi vrishty&). Ludwig takes tan in the
sense of thundering ; thunder like Parganya!
Verse 15.
Note 1. It is difficult to find an appropriate rendering for
arkin. It means praising, celebrating, singing, and it is in
the last sense only that it is applicable to the Maruts.
Wilson translates, ‘entitled to adoration ;’ Benfey, ‘flaming.’
Boehtlingk and Roth admit the sense of flaming in one
passage, but give to arkin in this place the meaning of
praising. If it simply meant, possessed of δικά, i.e. songs
of praise, it would be a very lame epithet after panasyu.
But other passages, like I, 19, 43; 52,15, show that the con-
ception of the Maruts as singers was most familiar to the
Vedic Rishis (I, 64,10; Kuhn, Zeitschrift, vol. i, p. 521,
note); and arka is the very name applied to their songs
(I,19, 4). In the Edda, too, ‘storm and thunder are repre-
sented as a lay, as the wondrous music of the wild hunt.
The dwarfs and Elbs sing the so-called Alb-leich which
carries off everything, trees and mountains.’ See Justi in
Orient und Occident, vol. ii, p. 62; Genthe, Windgottheiten,
p-4; 11. There is no doubt therefore that arkin here means
musician, and that the αγκά of the Maruts is the music of
the winds.
Note ἃ. Vriddhd, literally grown, is used in the Veda as
an honorific epithet, with the meaning of mighty, great, or
magnified :
III, 32, 7. yagamaz {t nadmasd vriddhdm {ndram
brthantam vishvam agdram yivanam.
We worship with praise the mighty Indra, the great, the
exalted, the immortal, the vigorous.
Here neither is vriddhd intended to express old age,
96 VEDIC HYMNS.
nor yivan young age, but both are meant as laudatory
epithets. See Darmesteter, Ormazd et Ahriman, p. 91 seq.
Asan is the so-called Le¢ of as, to be. This Le? is pro-
perly an imperative, which gradually sinks down to a mere
subjunctive, and is generally called so. Ofas, we find the
following Le¢ forms: belonging to the present, we have
dsasi, II, 26,2; Asati, VI, 23, 9; dsatha%, VI, 63,1; and
Asatha, V, 61,4: belonging to the imperfect, 4sak, VIII, 100,
2; dsat, I, 9,5; dsAma, I, 173, 9; dsan, I, 89,1. Asam,a
form quoted by Roth from Rig-veda X, 27, 4, is really &sam.
We find, for instance, 4sa%, with an imperative or opta-
tive meaning, in
VIII, 100, 2. dsak ka tvdm dakshivatas sdkha me
Adha vritrazi ganghan4va bhiiri.
And be thou my friend on my right hand, and we shall
kill many enemies.
Here we see the transition of meaning from an impera-
tive to the conditional. In English, too, we may say,‘ Do
this and you shall live, which means nearly the same as,
‘If you do this, you will live.’ Thus we may translate this
passage: ‘ And if thou be my friend on my right side, then
we shall kill many enemies.’
X,124,1. imdm nak agne upa yagfdm ἃ ihi—
dsah havya-vat utd nak purah-gah.
Here we have the imperative ihi and the Le¢ d4sak used
in the same sense.
Far more frequently, however, 4sa# is used in relative
sentences, such as,
VI, 36, 5. dsa# ydtha nak savas kakandd.
That thou mayest be ours, delighting in strength.
VII, 24,1. dsak yatha nak avita vridhé ha.
That thou mayest be our helper and for our increase.
See also X, 44, 4; 85, 26; 36.
WILson: May they be exalted by this our worship.
BENFEY: Mdégen die Hohen hier bei uns sein.
MANDALA I, HYMN 39. 97
MANDALA I, HYMN 89.
ASH7AKA I, ADHYAYA 8, VARGA 18-19.
To THE Maruts (THE STORM-GODS).
1. When you thus from afar cast forwards your
measure}, like a blast of fire, through whose wisdom
is it, through whose design*? To whom do you go,
to whom, ye shakers (of the earth) ?
2. May your weapons be firm to attack, strong
also to withstand. May yours be the more glorious
power, nor that of the deceitful mortal.
3. When you overthrow what is firm, O ye men,
and whirl about what is heavy, you pass? through
the trees of the earth, through the clefts of the
rocks 3.
4. No real foe of yours is known in heaven, nor
on earth, ye devourers of foes! May power be
yours, together with your race?! O Rudras, can it
be defied? E
5. They make the rocks tremble, they tear asun-
der the kings of the forest!. Come on, Maruts, like
madmen, ye gods, with your whole tribe.
6. You have harnessed the spotted deer to your
chariots, a red one draws as leader!; even the earth
listened* at your approach, and men were frightened.
7. O Rudras, we quickly desire your help for our
race. Come now to us with help, as of yore; thus
now for the sake of the frightened Kazva'.
8. Whatever fiend, roused by you or roused by’
men, attacks us, deprive him of power, of strength,
and of your favours}.
9. For you, chasing and wise Maruts, have wholly
[32] H
98 VEDIC HYMNS.
protected’ Kazva. Come to us, Maruts, with your
whole favours, as lightnings* (go in quest of) the
rain.
10. Bounteous givers, you carry whole strength,
whole power, ye shakers (of the world). Send, O
Maruts, against the wrathful enemy of the poets an
enemy, like an arrow}.
NOTES. I, 39, I. 99
NOTES.
This hymn is ascribed to Kazva, the son of Ghora. The
metre varies between Brzhatt and Satobrzhati, the odd
verses being composed in the former, the even verses in
the latter metre. Each couple of such verses is called a
Barhata Pragatha. The Bréhatt consists of 8+8+12+8,
the Satobrvzhatt of 12+8+4+12+48 syllables. No verse of
this hymn occurs in SV., VS., AV.; verse 5=TB. II, 4,
4, 3.
Verse 1.
Note 1. Mana, which I translate by measure, is explained
by Sayaza as meaning strength. Wilson: ‘When you
direct your awful vigour downwards from afar, as light
(descends from heaven).’ Benfey: ‘Wenn ihr aus weiter
Ferne so wie Strahlen schleudert euren Stolz (das worauf
ihr stolz seid: euren Blitz).’ Langlois: ‘Lorsque vous
lancez votre souffle puissant.’ I doubt whether mana is
ever used in the Rig-veda in the sense of pride, which no
doubt it has, as a masculine, in later Sanskrit: cf. Hala-
yudha, ed. Aufrecht, iv, 37. Mé&na, as a masculine, means
frequently a poet in the Rig-veda, viz.a measurer, a thinker
or maker; as a neuter it means a measure, or what is
measured or made. Thus V, 85, 5, we read:
mf&nena-iva tasthi-van antdrikshe vi γάζ mamé przthivim
stiryena.
He (Varuna) who standing in the welkin has measured
the earth with the sun, as with a measure.
In this passage, as well as in ours, we must take measure,
not in the abstract sense, but as a measuring line, which is
cast forward to measure the distance of an object,—a simile,
perfectly applicable to the Maruts, who seem with their
weapons to strike the trees and mountains when they them-
selves are still far off. Another explanation might be given,
if mana could be taken in the sense of measure, i.e. shape
or form, but this is doubtful.
H 2
a
100 VEDIC HYMNS.
Note 2. Varpas, which has generally been translated by
body or form, is here explained by praise. Benfey puts
Werk (i.e. Gesang, Gebet); Langlois, maison, Varpas,
which, without much reason, has been compared to Latin
corpus, must here be taken in a more general sense. Thus
VI, 44, 14, asya mdde puri vdrp4msi vidvan, is applied to
Indra as knowing many schemes, many thoughts, many
things, when he is inspired by the Soma-juice ; see I, 19, 5.
Verse 3.
Note 1. Benfey takes v{ y4thana in a causative sense,
you destroy, you cause the trees to go asunder. But even
without assigning to ya a causative meaning, to go through,
to pierce, would convey the idea of destruction. In some
passages, however, vi-y4 is certainly used in the simple sense
of passing through, without involving the idea of destruction:
VIII, 73, 13. rathad viyati rddast (iti).
Your chariot which passes through or between heaven
and earth.
In other passages the mere passing across implies con-
quest and destruction :
I, 116,20. vi-bhinduna....rdthena νί parvatan....ayAtam.
On your dissevering chariot you went across, or, you rent,
the mountains (the clouds).
In other passages, however, a causative meaning seems
equally, and even more applicable :
VIII, 7, 23. vi vvitrdm parva-sdhk yayuh vi parvatan.
They passed through Vritra piecemeal, they passed
through the mountains (the clouds); or, they destroyed
Vritra, cutting him to pieces, they destroyed the clouds.
Likewise I, 86, 10. vi yata visvam atrizam.
Walk athwart every evil spirit, or destroy every evil
spirit! See before, I, 19, 7; 37, 7.
We must scan vi yAthana vanina# prithivyad.
Note 2. It might seem preferable to translate ἅς} par-
vat4ndm by the spaces of the clouds, for parvata means
clouds in many places. Yet here, and still more clearly in
verse 5, where pdrvata occurs again, the object of the poet
NOTES. I, 39, 5. 101
is to show the strength of the Maruts. In that case the
mere shaking or bursting of the clouds would sound very
tame by the side of the shaking and breaking of the forest
trees. Vedic poets do not shrink from the conception that
the Maruts shake even mountains, and Indra is even said to
have cut off the mountain tops: IV, 19, 4. ἄνα abhinat kakt-
bhaf parvatanim. In the later literature, too, the same idea
occurs: Mahabh. Vana-parva, ver. 10974, dyauf svit patati
kim bhdmir diryate parvato nu kim, does the sky fall? is
the earth torn asunder, or the mountain?
Verse 4.
Note 1. Sayaza was evidently without an authoritative
explanation of ta4n4 yugdé. He tries to explain it by
‘through the union of you may strength to resist be quickly
extended.’ Wilson: ‘May your collective strength be
quickly exerted.’ Benfey takes tana as adverb and leaves
out yugd: ‘Zu allen Zeiten, O Furchtbare!—sei im Nu zu
iiberwalt’gen euch die Macht.’ Yugé, an instrumental, if
used together with another instrumental, becomes in the
Veda a mere preposition: cf. VII, 43, 5; 95,4. raya yugd ;
X, 83, 3. tapasa yuga; X, 102, 12. vadhrind yuga ; VII, 32,
20, puram-dhya yugdé; VI, 56, Δ. sAkhyA yugd; VIII, 68,
9. tva yugé. As to the meaning of tan, see B. R. 8. v.,
where tan in our passage is explained as continuation. The
offspring or race of the Maruts is mentioned again in the
next verse.
Note 2. I take nu it 4-dhvéshe as an abrupt interro-
gative sentence, viz. Can it be defied? Can it be resisted?
See V, 87, 2:
tat vad marutas na 4-dhréshe savak.
Your strength, O Maruts, is not to be defied.
Verse 5.
Note 1. Large trees of the forest are called the kings or
lords of the forest. Instead of ργό Arata, the Taitt. Br.
II, 4, 4, 2, reads pré varata, which Sdyava explains by pro,
prakarshea, avarata dhavata.
102 VEDIC HYMNS.
Verse 6.
Note 1. Prdshdi is explained by Sayaza as a sort of yoke
in the middle, when three horses or other animals are
harnessed to a car; réhita as a kind of red deer. Hence
Wilson remarks that the sense may be, ‘The red deer
yoked between them aids to drag the car.’ But he adds
that the construction of the original is obscure, and ap-
parently rude and ungrammatical. Benfey translates, ‘Sie
fihrt ein flammenrothes Joch,’ and remarks against Wilson
that Sayava’s definition of prashdi as yoke is right, but that
of réhita as deer, wrong. If SAyana’s authority is to be
invoked at all, one might appeal from Sayaza in this place
to SAyaza VIII, 7, 28, where prdshdi is explained by him
either by quick or by pramukhe yugyam4nad, harnessed in
front. The verse is
yat eshdm pr/shatiz rathe prashfiz vahati rdhitak.
When the red leader draws or leads their spotted deer in
the chariot.
VI, 47,24. prash/iz is explained as tripada Adhdrak ; tad-
vad vahantiti prashfayo-svak. In I, 100, 17, prashdzibhi£, as
applied to men, means friends or supporters, or, as SAyaza
explains, parsvasthair anyair rishibhiz.
Ludwig (IV, ad 25, 8) adds some useful information. He
quotes from the comm. on Taitt. S.1,7,8; vamadakshizayor
asvayor madhya ishadvayam pras4rya tayor madhye sap-
tyakhyagativiseshopetam asvam yufigyat. The right horse
is said to be the arva, the left v4gi, the middle saptiz.
Laty4yana II, 7, 23, calls the two side-horses prash/i.
According to Sayaza (Taitt. 5. I, 7, 8, p. 1024) prashdi
means originally a tripod for holding a pot (see above), and
afterwards a chariot with three horses. In that case we
should have to translate, the red chariot moves along.
Note 2. Aufrecht derives asrot from sru, to shake, without
necessity, however ; see Muir’s Sanskrit Texts, IV, p. 494.
Ludwig also remarks that asrot might be translated by
the earth trembled or vibrated. Similar passages occur
RV. I, 127, 3. vidi Ait yasya sdm-ritau srivat vdn4-iva yat
sthiram, at whose approach even what is firm and strong
NOTES, I, 39, 10. 103
will shake, like the forests, Roth translates, the earth .
yielded, got out of your way.
Verse 7.
Note 1. Kazva, the author of the hymn.
Verse 8.
Note 1. The abhva, fiend, or, as Benfey translates it very
happily, Ungethiim, may have been sent by the Maruts
themselves, or by some mortal. With reference to yushmé-
shita it is said afterwards that the Maruts are to withdraw
their help from him. I have adopted Wilson’s and Ludwig’s
interpretation of vi yuyota, with the instrumental.
Verse 9. ;
Note 1. The verb dada is the second pers. plur. of the
perfect of da, and is used here in the sense of to keep, to
protect, as is well shown by B. and R. 8. v. da 4, base dad.
Sayaza did not understand the word, and took it for an
irregular imperative; yet he assigned to the verb the proper
sense of to keep, instead of to give. Hence Wilson: ‘ Up-
hold the sacrificer Kazva.’ Benfey, less correctly, ‘Den
Kaxva gabt ihr,’ as if Kazva had been the highest gift of
the Maruts.
Note 2. The simile, as lightnings go to the rain, is not
very telling. It may have been suggested by the idea that
the lightnings run about to find the rain, or the tertium
comparationis may simply be the quickness of lightning.
Wilson: ‘As the lightnings bring the rain.’ Benfey: ‘(So
schnell) gleichwie der Blitz zum Regen kémmt.’ Lightning
precedes the rain, and may therefore be represented as
looking about for the rain. Ludwig proposes some bold
conjectures. He would change kdzvam to ramvam, and
take the words from asdmibhif to ganta as a parenthesis.
He translates: ‘For nothing imperfect, you highly to be
revered Maruts, no, something delightful you gave—(with
perfect aids, Maruts, come to us)—as lightnings give rain.’
Verse 10.
Note 1. Wilson: ‘Let loose your anger.’ Sayama: ‘Let
loose a murderer who hates.’
104 VEDIC HYMNS.
Pari-manyu, which occurs but once in the Rig-veda,
corresponds as nearly as possible to the Greek περίθυμος.
Manyt, like θυμός, means courage, spirit, anger; and in
the compound parimanyt, as in περίθυμος, the preposition
pari seems to strengthen the simple notion of the word.
That pari is used in that sense in later Sanskrit is well
known; for instance, in parilaghu, perlevis, parikshama,
withered away: see Pott, Etymologische Forschungen,
second edition, vol. i, p. 487. How pari, originally meaning
round about, came to mean excessive, is difficult to explain
with certainty. It may have been, because what surrounds
exceeds, but it may also have been because what is done all
around a thing is done thoroughly. See Curtius, Grundziige,
fifth edition, p. 274. Thus we find in the Veda, VIII,
75, 9, pari-dveshas, lit. one who hates all around, then a
great hater:
mf nah... pari-dveshasak amhatiz, drmiZ nd névam 4
vadhit.
May the grasp of the violent hater strike us not, as the
wave strikes a ship.
Again, pari-spr¢dh means literally one who strives round
about, then an eager enemy, a rival (fem.):
IX, 53, 1. nuddsva yas pari-sprédhak.
Drive away those who are rivals.
Pari-kros4 means originally one who shouts at one from
every side, who abuses one roundly, then an angry reviler.
This word, though not mentioned in B. R.’s Dictionary,
occurs in
I, 29, 7. sarvam pari-krosdm gahi.
Kill every reviler!
The same idea which is here expressed by pari-krosd, is
in other places expressed by pari-rdp, lit. one who shouts
round about, who defies on every side, a calumniator, an
enemy, one who ‘ be-rattles.’
II, 23, 3. ἃ vi-bfadhya pari-répak.
Having struck down the enemies.
II, 23,14. vi pari-rapah ardaya.
Destroy the enemies.
In the same way as the words meaning to hate, to
NOTES. I, 39, ΤΟ. 105
oppose, to attack, are strengthened by this preposition,
which conveys the idea of round about, we also find words
expressive of love strengthened by the same preposition.
Thus from prita#, loved, we have pari-pritaZ, lit. loved all
round, then loved very much: I, 190, 6. pari-pritak na
mitrak; cf. X, 27,12. We also find IX, 72, 1. pari-priyaz,
those who love fully or all around, which may mean great
lovers, or surrounding friends.
In all these cases the intensifying power of pdri arises
from representing the action of the verb as taking place
on every side, thoroughly, excessively; but in other cases,
mentioned by Professor Pott, particularly where this pre-
position is joined to a noun which implies some definite
limit, its magnifying power is no doubt duc to the fact that
what is around, is outside, and therefore beyond. Thus in
Greek περίμετρος expresses the same idea as ὑπέρμετρος (loc.
cit. p. 488), but I doubt whether pdri ever occurs in that
sense in Sanskrit compounds.
106 VEDIC HYMNS.
MANDALA I, HYMN 64.
ASHTAKA I,.ADHYAYA 5, VARGA 6-8.
To THE Maruts (THE STORM-GoDsS).
1. For the manly host, the joyful, the wise, for the
Maruts bring thou, O Nodhas’, a pure offering ?.
I prepare songs, like as a handy priest ὃ, wise in his
mind, prepares the water, mighty at sacrifices.
2. They are born, the tall bulls of Dyu! (heaven),
the manly youths ? of Rudra, the divine, the blame-
less, pure, and bright like suns; scattering rain-
drops, full of terrible designs, like giants®.
3. The youthful Rudras, they who never grow
old, the slayers of the demon’, have grown irre-
sistible like mountains. They throw down with
their strength all beings, even the strongest, on
earth and in heaven.
4. They deck themselves with glittering orna-
ments? for a marvellous show; on their chests they
fastened gold (chains) for beauty?; the spears on
their shoulders pound to pieces*; they were born
together by themselves‘, the men of Dyu.
5. They who confer power’, the roarers?, the de-
vourers of foes, they made winds and lightnings by
their powers. The shakers milk the heavenly udders
(clouds), they sprinkle the earth all round with milk
(rain).
6. The bounteous! Maruts pour forth? water,
mighty at sacrifices, the fat milk (of the clouds).
They seem to lead* about the powerful horse, the
cloud, to make it rain; they milk the thundering, .
unceasing spring ¢.
MANDALA I, HYMN 64. 107
7. Mighty they are, powerful, of beautiful splen-:
dour, strong in themselves! like mountains, (yet);
swiftly gliding along;—you chew up forests, like
wild elephants?, when you have assumed your
powers among the red flames ὃ,
8. Like lions they roar, the wise Maruts, they,
are handsome like gazelles1, the all-knowing. By |
night? with their spotted deer (rain-clouds) and with
their spears (lightnings) they rouse the companions
together, they whose ire through strength is like the
ire of serpents.
9. You who march in companies, the friends of!
man, heroes, whose ire through strength is like thei
ire of serpents’, salute heaven and earth?! On the
seats on your chariots, O Maruts, the lightning stands,
visible like light 5,
το. All-knowing, surrounded with wealth, endowed
with powers, singers}, men of endless prowess, armed
with strong rings’, they, the archers, have taken the
arrow in their fists.
11, The Maruts who with the golden tires of their
wheels increase the rain, stir up the clouds like wan-
_derers on the road. They are brisk, indefatigable},
they move by themselves ; they throw down what is
firm, the Maruts with their brilliant spears make
(everything) to reel *.
12. We invoke with prayer! the offspring of Ru-
dra, the brisk, the pure, the worshipful 3, the active.
Cling ὃ for happiness-sake to the strong company of
the Maruts, the chasers of the sky‘, the powerful,
the impetuous ὅ.
13. The mortal whom ye, Maruts, protected, he
indeed surpasses people in strength through your
protection. He carries off booty with his horses,
-——>>_
108 VEDIC HYMNS.
treasures with his men; he acquires honourable?!
wisdom, and he prospers ὃ.
14. Give, O Maruts, to our lords strength glorious,
invincible in battle, brilliant, wealth-acquiring, praise-
worthy, known to all men’. Let us foster our kith
and kin during a hundred winters.
15. Will? you then, O Maruts, grant unto us
wealth, durable, rich in men, defying all onslaughts??
—wealth a hundred and a thousand-fold, always
increasing >—May he who is rich in prayers? (the
host of the Maruts) come early and soon!
NOTES. I, 64, I. 109
NOTES.
This hymn is ascribed to Nodhas, of the family of Go-
tama. No verse of this hymn occurs in SV., VS., AV.;
but verse 6=TS. III, 1, 11, 7.
Verse 1.
Note 1. The first line is addressed by the poet to
himself.
Note 2. Suvrikt{ is generally explained by a hymn of
praise, and it cannot be denied that in this place, as in most
others, that meaning would be quite satisfactory. Etymo-
logically, however, suvrzkt{ means the cleaning and trim-
ming of the grass on which, as,on a small altar, the oblation
is offered : cf. vriktabarhis, I, 38, 1, note 2, page 84. Hence,
although the same word might be metaphorically applied
to a carefully trimmed, pure, and holy hymn of praise,
yet wherever in the Veda the primary meaning is appli-
cable, it seems safer to retain it: cf. IIT, 61, 5; VI, 11, 5.
Prof. Roth, in the Mélanges Asiatiques, vii, p. 612, calls
the derivation, which he himself discovered, a ‘Columbus-
Egg.’ He derives suvrzkti from su+yrrkti, and translates it
by excellent praise. He supports the insertion of v, by
the analogy of su-v-ita, for su-ita. This derivation is cer-
tainly very ingenious, but there are some difficulties which
have still to be accounted for. That the substantive rzkti
does not occur by itself would not be fatal, because other
words in the Veda occur as uttarapadas only. But there
is the compound ndmovrikti in X, 131, 2, which shows that
vrzkti existed as a substantive, though it is true that the
Vagasaneyins (X, 32) read namaukti instead. Taitt.S.I, 8,
21; Taitt. Br. II, 6,1, 3; and Ath. V. XX, 125, 2, have all
namovyikti. There is also the compound svavrikti in RV.
X, 21,1. Are these to be separated from su-vrikti, and
ought we not to take into consideration also the Zend
hvarsta, as pointed out by M. Darmesteter (Ormazd,
110 VEDIC HYMNS.
p. 10, note), meaning well performed, perfect in a liturgical
sense ?
Note 3. Apas, with the accent on the last syllable, is the
accusative plural of ap, water, and it is so explained by
Sayama. He translates: ‘I show forth these hymns of
praise, like water, i.e. everywhere, as Parganya sends down
rain at once in every place.’ Benfey explains: ‘I make
these hymns smooth like water, i.e. so that they run smooth
like water.” He compares ῥυθμός, as derived from ῥέω. Lud-
wig translates: ‘Als ein kunstfertiger das werk im geiste,
auch geschickt mit der hand mach ich schén die in der
opferversammlungen michtig wirkenden lieder. I thought
formerly that we ought either to change the accent, and
read dpa, or the last vowel, and read apa#. In the former
case the meaning would be, ‘As one wise in mind and
clever performs his work, so do I compose these hymns.’
In the second case we should translate: ‘Like a workman,
wise in mind and handy, I put together these hymns.’
Still there is one point which has hitherto been over-
looked by all translators, namely, that apa# vidatheshu
Abhiva#, occurring in the first and sixth verses, ought to
be taken in the same sense in both passages. Now apak
vidatheshu 4bhiva# seems to mean water efficacious at
sacrifices. In the sixth verse I now translate: ‘The
bounteous Maruts pour down water, mighty or efficacious at
sacrifices, the fat milk (of the clouds).’ Hence in the
first verse I should now like to translate: ‘I prepare my
songs, like as a handy priest, wise in his mind, prepares
the water mighty or efficacious at sacrifices. Roth
assigns to viddtha a too exclusively political meaning.
Viddtha may be an assembly, a public meeting, a witena-
gemot, or an ἐκκλησία, but public meetings at that time
had always a religious character, so that vidatha must
often be translated by sacrifice.
Verse 2.
Note 1. It is difficult to say in passages like this, whether
Dyu should be taken as heaven or as a personified deity.
When the Maruts are called Rudrdsya mary4, the boys of
NOTES. I, 64, 4. 111
Rudra (VII, 56, 1), the personification is always preserved.
Hence if the same beings are called Diva# mary44, this too,
I think, should be translated the boys of Dyu (III, 54,13;
V, 59, 6), not the sons of heaven. The bulls of Dyu is a
more primitive and more vigorous expression for what we
should call the fertilising winds of heaven.
Note 2. Marya is a male, particularly a young male, a
young man, a bridegroom (I, 115, 2; III, 33,10; IV, 20,5;
V, 61, 4, with vira).
The Maruts have grown strong like well-grown manly
youths. See also V, 59, 3.
V, 59, 5. mdary4h-iva su-vr/dhak vavridhus πάγαλ.
The men have grown strong like well-grown stallions.
In some passages it has simply the meaning of man:
I, 91,13. maryah-iva své okyé.
Like a man in his own house.
Note 3. The simile, like giants, is not quite clear. Satvan
means a strong man, but it seems intended here to convey
the idea of supernatural strength. Benfey translates, ‘like
brave warriors ;’ Wilson, ‘like evil spirits.’ Ghordvarpas is
an adjective belonging to the Maruts rather than to the
giants, and may mean of awful aspect, I, 19, 5, or of cruel
mind ; cf. I, 39, 1, note 2.
Verse 8.
Note 1. Abhog-ghana, the slayers of the demon, are
the slayers of the clouds, viz. of such clouds as do not
yield rain. Abhog, not nurturing, seems to be a name of
the rainless cloud, like Namufi (na-mué, not delivering
rain), the name of another demon, killed by Indra; see
Benfey, Glossar, s.v. The cloud which sends rain is called
bhugman :
VIII, 50, 2. girlk πά bhugma maghdvat-su pinvate.
Like a feeding cloud he showers his gifts on the wor-
shippers.
Verse 4,
Note 1. The ornaments of the Maruts are best described
V, 54,11:
112 VEDIC HYMNS.
amseshu vak rishtdyak pat-si khaddyak vdkshaA-su
rukmé.
On your shoulders are the spears, on your feet rings, on
your chests gold ornaments. See also I, 166, 10, &c.
Rukma as a masc. plur. is frequently used for ornaments
which are worn on the breast by the Maruts. The Maruts
are actually called rukmdvakshasaé, gold-breasted (II, 34,
2; V, 55,13 57,5). In the Asval. Srauta-sfitra IX, 4,
rukma is mentioned as an ornament to be given to the
Hotr? priest ; it is said to be round.
Note 2. Vapushe and subhé, as parallel expressions,
occur also VI, 63,6. Cf. Delbriick, K. Z. xviii, 96.
Note 3. N{ mimrtkshur does not occur again in the
Rig-veda, and Roth has suggested to read πί mimikshur
instead; see ni+marg. He does not, however, give our
passage under mya#, but under mraksh, and this seems
indeed preferable. No doubt, there is ample analogy for
mimikshu/, and the meaning would be, their spears stick
firm to their shoulders. But as the MSS. give mimrtkshuZ,
and as it is possible to find a meaning for this, I do not
propose to alter the text. The question is only, what does
mimrikshu# mean? Mraksh means to grind, to rub, and
Roth proposes to render our passage by ‘the spears rub
together on our shoulders.’ The objections to this trans-
lation are the preposition ni, and the active voice of the
verb. I take mraksh in the sense of grinding, pounding,
destroying, which is likewise appropriate to mraksha-ke¢tvan
(VIII, 61, 10), and tuvi-mraksha (VI, 18, 2), and I translate,
‘the spears on their shoulders pound to pieces.’
Note 4. The idea that the Maruts owe everything, if not
their birth, at least their strength (sv4-tavasa/, sva-bhana-
vah, sva-srttah), to themselves is of frequent occurrence in
these hymns. See verse 7, note 1.
Verse 5.
Note 1. They are themselves compared to kings (I, 85,
8), and called isana, lords (I, 87, 4).
Note 2. Dhuni is connected with root dhvan, to dun or
NOTES. 1, 64, 6. 113
to din. S4yawa explains it by bending or shaking, and
Benfey, too, translates it by Erschiitterer. Roth gives
the right meaning.
Verse 6.
Note 1. I translate sud#navak by bounteous, or good
givers, for, if we have to choose between the two meanings
of bounteous or endowed with liquid drops or dew, the
former is the more appropriate in most passages. We
might, of course, admit two words, one meaning, possessed
of good water, the other, bounteous; the former derived
from d&nu, neuter, water, or rain, the other from dani,
giving. It cannot be denied, for instance, that whenever
the Maruts are called sud&nava’, the meaning, possessed of
good rain, would be applicable: I, 40,1; 44,14; 64,6; 85,
10; II, 34, 8; III, 26, 53 V, 5%, 53 53, 6; 57, 53 VIII,
20, 18; X, 78, 5; I, 15, 23 23, 93 39, 10. Yet, even in
these passages, while sud&navak in the sense of possessed
of good rain is possible throughout, that of good giver would
sometimes be preferable, for instance, I, 15, 2, as compared
with I, 15, 3. Though sud&nu, in the sense of possessed of
good water, sounds as strange as would suvrishéi in the
sense of possessed of good rain, or sumegha, possessed of
good clouds, yet it is difficult to separate sudénavak and
giradanavas, both epithets of the Maruts.
When the same word is applied to Indra, VII, 31, 2;
X, 23,6; to Vishwu, VITI, 25,12; to the Asvins, I, 112,11;
to Mitra and Varuna, V, 62, 9; to Indra and Varuaa, IV,
41, 8, the meaning of giver of good rain might still seem
natural. But with Agni, VI, 2, 4; the Adityas, V, 67, 4;
VIII, 18, 12; 19, 343; 67,16; the Vasus, I, 106,1; X, 66,
12; the Visve, X, 65, 11, such an epithet would not be
appropriate, while sudanavak, in the sense of bounteous
givers, is applicable to all. The objection that danu, giver,
does not occur in the Veda, is of no force, for many words
occur at the end of compounds only, and we shall see
passages where suddnu must be translated by good giver.
Nor would the accent of d4nu, giver, be an obstacle, con-
sidering that the author of the Uxddi-sitras had no Vedic
[32] I
114 VEDIC HYMNS.
authority to guide him in the determination of the accent of
dani. Several words in nu have the accent on the first
syllable. But one might go even a step further, and find
a more appropriate meaning for sudaénu by identifying it
with the Zend hudanu, which means, not a good giver,
but a good knower, wise. True, this root da, to know, does
not occur in the ordinary Sanskrit; and Hiibschmann
(Ein Zoroastrisches Lied, 1872, p. 48) tries to prove that
the root d4, to know, does not exist in Zend either. But
even thus we might have the derivation in Sanskrit and
Zend, while the root was kept alive in Greek only (δάημι,
δάεις). This, however, is only a conjecture; what is certain
is this, that apart from the passages where sud4nu is thus
applied to various deities, in the sense of bounteous or wise,
it also occurs as applied to the sacrificer, where it can only
mean giver. This is clear from the following ΒΆΘβΑ ΕΞ:
I, 47, 8. su-kréte su-dinave.
To him who acts well and gives well.
VII, 96,4. gani-yanta’ nu ἀρταναΐ putri-yantak su-déna-
vah, sArasvantam havamahe.
We, being unmarried, and wishing for wives and wishing
for sons, offering sacrifices, call now upon Sarasvat.
VITI, 103, 7. su-danavahk deva-ydvah.
Offering sacrifices,and longing for the gods. Cf. X,172,
2; 3; VI, τό, 8.
IV, 4,7. sad it agne astu su-bhdgak su-danus yds tva
nityena havisha γάΛ ukthatZ p{prishati.
O Agni, let the liberal sacrificer be happy, who wishes
to please thee by perpetual offerings and hymns. See also’
VI, τό, 8; 68, 5; X,172, 2, 3.
It must be confessed that even the meaning of danu is
by no means quite clear. It is clear enough where it means
demon, II, 11, 18; 12,11; IV, 30,7; X, 120, 6, the seven
demons. In I, 32,9; III, 30, 8, d&nu, demon, is applied to
the mother of Vritra, the dark cloud. From this dénu we
have the derivative danava, meaning again demon. Why
the demons, conquered by Indra, were called d&nu, is not
clear, unless they were conceived originally as dark clouds,
like Danu, the mother of Indra. Danu might mean wise,
NOTES. 1, 64, 6. 11
or even powerful, for this meaning also is ascribed to ἀδηύ
by the author of the Umadi-siitras. If the latter meaning is
authentic, and not only deduced ex post from the name of
Danu and D4nava, it might throw light on the Celtic dana,
fortis, from which Zeuss derives the name of the Danube.
Sometimes d&nu, as a neuter, is explained as Soma:
X, 43, 7. apa’ nd sindhum abhi γάξ sam-dksharan sémAsahk
indram kuly&-iva hraddm, vardhanti vipraZ maha asya
sadane yavam na vrishd divyéna dénuna.
When the Somas run together to Indra, like water to
the river, like channels to the lake, then the priests increase
his greatness in the sanctuary, as rain the corn, by the
heavenly Soma-juice, or by heavenly moisture.
In the next verse giradanu is explained as the sacrificer
whose Soma is always alive, always ready.
In VI, 50, 13, however, danu papri# is doubtful. As an
epithet to Ap&m nap4t, it may mean he who wishes for
Soma, or he who grants Soma; but in neither case is there
any tangible sense, unless Soma is taken as a name of the
fertilising rain or dew. Again, VIII, 25, 5, Mitra and
Varuna are called sripra-dand, which may mean possessed
of flowing rain. And in the next verse, sim γᾶ d&ndni
yemathu/é may be rendered by Mitra and Varuza, who
brought together rain.
The fact that Mitra-Varuzau and the Asvins are called
dénunaspati does not throw much more light on the sub-
ject, and the one passage where danu occurs as a feminine,
I, 54, 7, dinud asmai upara pinvate divas, may be trans-
lated by rain pours forth for him, below the sky, but the
translation is by no means certain.
D&nukitra, applied to the dawn, the water of the clouds,
and the three worlds (V, 59, 8; 31, 6; I, 174, 7), means
most likely bright with dew or rain; and ddnumat vasu,
the treasure conquered by Indra from the clouds, can be
translated by the treasure of rain. Taking all the evidence
together, we can hardly doubt that dénu existed in the
sense of liquid, rain, dew, and also Soma; yet it is equally
certain that d&nu existed in the sense of giver, if not of
gift, and that from this, in certain passages, at all events,
12
116 VEDIC HYMNS.
sudénu must be derived, as a synonym of suddvan, suda-
man, &c.
Spiegel admits two words dAnu in the Veda and Avesta,
the one meaning enemy, the other river. Darmesteter
(Ormazd, p. 220) takes danu as a cloud, water, or river.
Ludwig translates sud4nu by possessed of excellent gifts.
Note 2. I thought formerly that pinvanti was here con-
strued with two accusatives, in the setise of ‘they fill the
water (with) fat milk.’
Cf. VI, 63, 8. dhenim πα {sham pinvatam dsakrém.
You filled our cow (with) constant food. _
Similarly duh, to milk, to extract, is construed with two
accusatives: Pam. I, 4, 51. gam dogdhi payaf, he milks the
cow milk.
RV. IX, 107, 5. duhand# ddhak divy4m madhu priydm.
Milking the heavenly udder (and extracting from it) the
precious sweet, i.e. the rain.
But I now prefer to translate pinvanti apd by they
pour out water, aad I take paya’ ghvitévat as a descrip-
tion of the water, namely, the fat milk of the clouds. After
that parenthesis, vidatheshu 4bhuva# is again an epithet of
apa, as it was in the first verse.
Note 8. The leading about of the clouds is intended,
like the leading about of horses, to tame them, and make
them obedient to the wishes of their riders, the Maruts.
Atyah vagi is a strong horse, possibly a stallion; but this
horse is here meant to signify the clouds. Thus we read :
V, 83, 6. ἀϊνάξ nak vrishiim marutaé raridhvam pré pin-
vata vrishnah fsvasya dharah.
Give us, O Maruts, the rain of heaven, pour forth the
streams of the stallion (the cloud).
In the original the simile is quite clear, and no one
required to be told that the 4tyak vagi was meant for the
cloud. V4gin by itself means a horse, as I, 66, 2; 69, 3.
vagt πά prité%, like a favourite horse; I, 116, 6. paidvés
vagi, the horse of Pedu. But being derived from viga,
strength, vagin retained always something of its etymo-
logical meaning, and was therefore easily and naturally
‘transferred to the cloud, the giver of strength, the source
NOTES. I, 64, 7. 117
of food. Even without the nf, i.e. as if, the simile would
have been understood in Sanskrit, while in English it is
hardly intelligible without a commentary. Benfey dis-
covers some additional idea in support of the poet’s com-
parison: ‘Ich bin kein Pferdekenner, he says, ‘aber ich
glaube bemerkt zu haben, dass man Pferde, welche rasch
gelaufen sind, zum Uriniren zu bewegen sucht. So lassen
hier die Maruts die durch ihren Sturm rasch fortgetriebenen
Wolken Wasser herab strémen.’
Note 4. Utsa, well, is meant again for cloud, though we
should hardly be justified in classing it as a name of cloud,
because the original meaning of utsa, spring, is really re-
tained, as much as that of avatd, well, in I, 85, 10-11. The
adjectives stanfyantam and dkshitam seem more applicable
to cloud, yet they may be applied also to a spring. Ydska
derives utsa from ut-sar, to go forth; ut-sad, to go out;
ut-syand, to well out; or from ud, to wet. In V, 32, 2, the
wells shut up by the seasons are identified with the udder
of the cloud.
Verse 7.
Note 1. Sv&tavas means really having their own inde-
pendent strength, a strength not derived from the support
of others. The yet which I have added in brackets seems
to have been in the poet’s mind, though it is not expressed.
In I, 87, 4, the Maruts are called sva-sr/t, going by them-
selves, i.e. moving freely, independently, wherever they list.
See I, 64, 4, note 4.
Note 2. Mrig& hastinaf, wild animals with a hand or a
trunk, must be meant for elephants, although it has been
doubted whether the poets of the Veda were acquainted
with that animal. Hast{n is the received name for elephant
in the later Sanskrit, and it is hardly applicable to any
other animal. If they are said to eat the forests, this may
be understood in the sense of crushing or chewing, as well
as of eating
Note 8. The chief difficulty of the last sentence has been
pointed out in Β. and R.’s Dictionary, s.v. &ruvi. Aruai
does not occur again in the whole of the Rig-veda. If we
take it with Sayama as a various reading of aruzi, then the
118 VEDIC HYMNS.
Aruzis could only be the ruddy cows of the dawn or of
Indra, with whom the Maruts, in this passage, can have no
concern. Nor would it be intelligible why they should be
called frumi in this one place only. If, as suggested by
B. and R,, the original text had been yada aruzishu, it
would be difficult to understand how so simple a reading
could have been corrupted.
Another difficulty is the verb ayugdhvam, which is not
found again in the Rig-veda together with tavisht. Tévisht,
vigour, is construed with dh4, to take strength, V, 32, 2.
adhatthaz; V, 55, 2. dadhidhve; X, 102, 8. adhatta; also
with vas, IV, 16,14; with pat, X, 113, 5, &c. But it is not
likely that to put vigour into the cows could be expressed
in Sanskrit by ‘you join vigour in the cows.’ If t&vishi
must be taken in the sense which it seems always to pos-
sess, viz. vigour, it would be least objectionable to translate,
‘when you joined vigour, i.e. when you assumed vigour,
while being among the Arumis.’ The Aruntis being the cows
of the dawn, druzishu might simply mean in the morning.
Considering, however, that the Maruts are said to eat up
forests, &ruvi, in this place, is best taken in the sense of red
flames, viz. of fire or forest-fire (davagni), so that the sense
would be,‘When you, Storms, assume vigour among the
flames, you eat up forests, like elephants.’ Benfey : ‘Wenn
mit den rothen eure Kraft ihr angeschirrt. Die rothen sind
die Antilopen, das Vehikel der Maruts, wegen der Schnel-
ligkeit derselben.’
Verse 8.
Note 1. As pis&é does not occur again in the Rig-veda,
and as Sayama, without attempting any etymological argu-
ments, simply gives it as a name of deer, it seems best to
adopt that sense till something better can be discovered.
Supis, too, does not occur again. In VII, 18, 2, pfs is ex-
plained by gold, &c.; VII, 57,3, the Maruts are called visvapts.
Note 2. Kshapaf can only be the accusative plural, used
in a temporal sense. It is so used in the expression kshapak
usrah ka, by night and by day, lit. nights and days (VII, 15,
8). In VI, 52, 15, we find kshdpa’ usr&Z in the same sense.
NOTES. I, 64, 9. 119
IV, 53, 7. kshapa&bhiz dha-bhiA, by night and by day. I, 44,
8, the loc. plur. vyush¢ishu, in the mornings, is followed
by ksh&paZ, the acc. plur., by night, and here the genitive
kshapah would certainly be preferable, in the sense of at the
brightening up of the night. The acc. plur. occurs again in
I, 116, 4, where tisr44 is used as an accusative (II, 2, 2;
VIII, 41, 3). Kshapa%, with the accent on the last, must
be taken as a genitivus temporalis, like the German
Nachts (I, 79, 6). In VIII, 19, 31. kshapd& vdstushu
means at the brightening up of the night, i. e. in the morning.
Thus, in III, 50, 4, Indra is called kehapim vast& ganité
siiryasya, the lighter up of nights, the parent of the sun.
In VIII, 26, 3, ati kshapaZ, the genitive may be governed
by ati. In IV, 16, 19, however, the accusative kshdpak
would be more natural, nor do I see how a genitive could
here be accounted for :
dy&vak na dyumnaiz abhi sdntad ary4# kshapds madema
sarddah ka pirvih.
May we rejoice many years, overcoming our enemies as
the days overcome the nights by splendour.
The same applies to I, 70, 4, where kshapd% occurs with
the accent on the last syllable, whereas we expect kshapa%
as nom. or acc. plural. Here B. and R. in the Sanskrit
Dictionary, s. v. kshap, rightly, I believe, suppose it to be a
nom. plur. in spite of the accent.
Verse 9.
Note 1. Ahimanyu comes very near to Angra-mainyu;
cf. Darmesteter, Ormazd, p. 94.
Note 2. Réddasi, a dual, though frequently followed by
ubhé (I, 10, 8; 33, 9; 54, 2), means heaven and earth, ex-
cluding the antdriksha or the air between the two. Hence,
if this is to be included, it has to be added: I, 73, 8.
Apapri-van rédast antariksham. Cf. V, 85,3. We must scan
rodasi. See Kuhn, Beitrage, vol. iv, p. 193. Should
rodasi stand for rodasim, as elsewhere? She is certainly
intended by what follows in the next line.
Note 3. The comparison is not quite distinct. Améti
means originally impetus, then power, e.g. V, 69, 1:
120 VEDIC HYMNS.
vavridhandu amatim kshatriyasya.
Increasing the might of the warrior.
But it is most frequently used of the effulgence of the
sun, (III, 38, 8; V, 45, 2; 62, 5; VII, 38, 1; 2; 45; 3.)
See also V, 56, 8, where the same companion of the Maruts
is called Rodasi. The comparative particle nd is used twice.
Verse 10.
Note 1. See I, 38, 14, p. 95.
Note 2. In vr/sha-kh4di the meaning of kh&di is by no
means clear. ϑάγαπα evidently guesses, and proposes two
meanings, weapon or food. In several passages where khadi
occurs, it seems to be an ornament rather than a weapon,
yet if derived from khad, to bite, it may originally have
signified some kind of weapon. Roth translates it by ring,
and it is certain that these khadis were to be seen not only
on the arms and shoulders, but likewise on the feet of the
Maruts. There is a famous weapon in India, the akra or
quoit, a ring with sharp edges, which is thrown from a
great distance with fatal effect. Bollensen (Orient und
Occident, vol. ii, p. 46) suggests for vréshan the meaning
of hole in the ear, and then translates the compound as
having earrings in the hole of the ear. But v7éshan does
not mean the hole in the lap of the ear, nor has vrishabha
that meaning either in the Veda or elsewhere. Wilson gives
for vrishabha, not for vrishan, the meaning of orifice of the
ear, but this is very different from the hole in the lap of
the ear. Benfey suggests that the khadis were made of the
teeth of wild animals, and hence their name of biters. V7-
shan conveys the meaning of strong, though possibly with
the implied idea of rain-producing, fertilising. See p. 138.
In RV. V, 87, 1, Osthoff translates sukhadaye by jucunde
praebenti, Benfey by schénverzehrendem; Muir,
Sanskrit Texts, IV, 70, has the right rendering. Cf. note to
I, 166, 9.
Verse 11.
Note 1. Formerly explained as ‘zum Kampfe wandelnd.’
See Kuhn, Zeitschrift, vol. iv, p. 19.
NOTES. I, 64, 12. 121
Note 2. WILSON: Augmenters of rain, they drive, with
golden wheels, the clouds asunder ; as elephants (in a herd,
break down the trees in their way). They are honoured
with sacrifices, visitants of the hall of offering, spontaneous
assailers (of their foes), subverters of what are stable, im-
movable themselves, and wearers of shining weapons.
BENFEY : Weghemmnissen gleich schleudern die Fluth-
mehrer mit den goldnen Felgen das Gewolk empor, die
nie miiden Kampfer, frei schreitend-festesstiirzenden, die
schweres thu’nden, lanzenstrahlenden Maruts.
Verse 12,
Note 1. Havas4, instead of what one should expect,
havas4, occurs but once more in another Marut hymn, VI,
66, τι.
Note 2..Vanin does not occur again as an epithet of the
Maruts. It is explained by Sayaxa as a possessive adjective
derived from vana, water, and Benfey accordingly translates
it by fluthversehn. This, however, is not confirmed by
any authoritative passages. Vanin, unless it means con-
nected with the forest, a tree, in which sense it occurs
frequently, is only applied to the worshippers or priests in
the sense of venerating or adoring (cf. venero, venustus,
&c.):
III, 40, 7. abh{ dyumnéni vaninadé {ndram sakante akshita.
The inexhaustible treasures of the worshipper go towards
Indra.
VIII, 3, 5. {ndram vaninak havAmahe.
We, the worshippers, call Indra.
Unless it can be proved by independent evidence that
vanin means possessed of water, we must restrict vanin to
its two meanings, of which the only one here applicable,
though weak, is adoring. The Maruts are frequently repre-
sented as singers and priests, yet the epithets here applied
to them stand much in need of some definite explanation,
as the poet could hardly have meant to string a number of
vague and ill-connected epithets together. If one might
conjecture, svaninam instead of vaninam would be an im-
provement. It is a scarce word, and occurs but once more
122 VEDIC HYMNS.
in the Veda, III, 26, 5, where it is used of the Maruts, in
the sense of noisy, turbulent.
Note 3. Saskata, which I have here translated literally by
to cling, is often used in the sense of following or revering
(colere):
II, 1, 13. tvam rAti-sikak adhvaréshu saskire.
The gods who are fond of offerings cling to thee, follow
thee, at the sacrifices.
The Soma libation is said to reach the god:
II, 22, 1. 8άζ enam saskat devak devdm. The gods too
are said to cling to their worshippers, i.e. to love and
protect them: III, 16, 2; VII,18,25. The horses are said
to follow their drivers: VI, 36, 3; VII, 90, 3, &c. It is
used very much like the Greek ὀπάζω.
Note 4. Ragastiiz may mean rousing the dust of the
earth, a very appropriate epithet of the Maruts. Sdyaza
explains it thus, and most translators have adopted his
explanation. But as the epithets here are not simply
descriptive, but laudatory, it seems preferable, in this place,
to retain the usual meaning of rfgas, sky. When Soma is
called ragastiz, IX, 108, 7, Sdyaza too explains it by
tegas4m prerakam, and IX, 48, 4, by udakasya prerakam.
Note δ. Rigishin, derived from rigisha. Rigisha is what
remains of the Soma-plant after it has once been squeezed,
and what is used again for the third libation. Now as the
Maruts are invoked at the third libation, they were called
rigishin, as drinking at their later libation the juice made of
the vigisha. This, at least, is the opinion of the Indian
commentators. But it is much more likely that the Maruts
were invoked at the third libation, because originally they
had been called rvigishin by the Vedic poets, this rzgishin
being derived from rigisha, and rigisha from rig, to strive,
to yearn, like purisha from prf, manishé from man; (see
Unddi-sitras, p. 273.) This rig is the same root which we
have in ὀρέγειν, to reach, ὀργή, emotion, and ὄργια, furious
transports of worshippers. Thus the Maruts from being
called rigish{n, impetuous, came to be taken for drinkers of
rigisha, the fermenting and overflowing Soma, and were
assigned accordingly to the third libation at sacrifices.
NOTES. I, 64, 14. 123
Rigishin, as an epithet, is not confined to the Maruts; it
is given to Indra, with whom it could not have had a purely
ceremonial meaning (VIII, 76, 5).
Verse 18.
Note 1. Aprtkkhya, literally, to be asked for, to be in-
quired for, to be greeted and honoured. A word of an
apparently modern character, but occurring again in the
Rig-veda as applied to a prince, and to the vessel containing
the Soma.
Note 2. Pushyati might be joined with krdtu and taken
in a transitive sense, he increases his strength. But push-
yati is also used as an intransitive, and means he prospers :
I, 83, 3. dsam-yatah vraté te ksheti pushyati.
Without let he dwells in thy service and prospers.
Roth reads asamyatta#, against the authority of the
MSS.
Verse 14.
Note 1. The difficulty of this verse arises from the uncer-
tainty whether the epithets dhanaspr/tam, ukthyém, and
visvakarshamim belong to sushma, strength, or to toka, kith
and kin. Roth and Benfey connect them with toké. Now
dhanaspr/t is applicable to toka, yet it never occurs joined
with tokd again, while it is used with sushma, VI, 19, 8.
Ukthyéa, literally, to be praised with hymns, is not used
again as an epithet of toka, though it is quite appropriate to
any gift of the gods. Lastly, visvazarshami is never applied
to toka, while it is an epithet used, if not exactly of the
strength, sishma, given by the gods, yet of the fame given
by them:
X, 93, το. dhatam viréshu visv4-Aarshani sravah.
Give to these men world-wide glory. Cf. III, 2, 15.
The next difficulty is the exact meaning of visv4-Rarshazi,
and such cognate words as visva-krishti, 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, wor-
shipped by all men. Benfey translates allverstandig.
Verse 15.
Note 1. Riti, the first element of riti-sdham, 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 4ri, enemy. Sdm-riti
occurs I, 32, 6. zti therefore means hurting, and r#ti-séh
means one who can stand an attack. In our passage rayim
vird-vantam riti-sAham 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 savasak sam-kdkshi sdtravak bhiyd.
Agni gives a strong son who is able to withstand all on-
slaughts, from fear of whose strength the enemies tremble
when they see him.
In other passages riti-sdh is applied to Indra:
VIII, 45, 35. bibhaya hi tva-vata# ugrat abhi-prabhangi-
nak dagmat ahdm riti-sdhak.
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-kGrmim riti-a4ham πάτα sdvishtha
sat-pate.
Thee, O most powerful Indra, of mighty strength, able
to withstand all onslaughts.
VITI, 88, 1. tém vak dasmdm riti-sdham—indram
git-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.
Nu, 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. 1,64, 15. 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 in-
tended 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 tva vaydm pdtim agne rayinfm prd sams4-
mak mati-bhik gétamasak.
We, the Gotamas, praise thee with hymns, Agni, the lord
of treasures.
I, 61, 16. -ενά te hari-yogana su-vrikt{ indra brahm4ai
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. sand-yaté gétama# indra névyam
4takshat brdhma hari-ydganaya,
su-nithéya nak savasina nodhaz—
prat4% 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 Anukramaai
and taking Nodhas as a proper name. It occurs so
again in
I, 61,14. sady4& bhuvat virydya ποάμᾶλ.
May Nodhas quickly attain to power!
In I, 124, 4. nodha&/-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 yoke-
fellows 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 ἢ,
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 3.
MANDALA I, HYMN 85. 127
7. Strong in themselves, they grew! with might;
they stepped to the firmament, they made their seat
wide. When Vishau? 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.
9. When the clever Tvash/ar! had turned the
well-made, golden, thousand-edged thunderbolt, Indra
takes it to perform his manly deeds?; he slew Vv“tra,
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, Ὁ 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 gdnaya na sdptayah is obscure. As
gani has always the meaning of wife, and sdpti in the singu-
lar, dual, and plural means horse, it might be supposed
that ganayak could be connected with sdptaya, so as to
signify mares. But although gani is coupled with patni,
I, 62, το, in the sense of mother-wife, and though sdpti is
most commonly joined with some other name for horse, yet
ganayak sdptayak never occurs, for the simple reason that
it would be too elaborate and almost absurd an expression
for vadavahk. 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 gdnayak remains unexplained, and
it is impossible to take ganayak na sdptayak as two augiiles:
like unto horses, like unto wives,
I believe, therefore, that we must here take sdpti in its
original etymological sense, which would be ju-mentum,
a yoked animal, a beast of draught, or rather a follower, a
horse that will follow. Sdpti, therefore, could never be
a wild horse, but always a tamed horse, a horse that will
go in harness. Cf. IX, 21, 4. hité# nd sdptayas rathe, like
horses put to the chariot; or in the singular, IX, 70, 10.
hita# na sdptiz, like a harnessed horse. The root is sap,
which in the Veda means to follow, to attend on, to wor-
ship. But if s4pti means originally animals that will go
NOTES. 1, 85,1. 129
together, it may in our passage have retained the sense
of yoke-fellow (σύζγος), and be intended as an adjective to
ganayah, wives. There is at least one other passage where
this meaning would seem to be more appropriate, viz.
VIII, 20, 23. yQydm sakhayad βαρίαγαλ.
You (Maruts), friends and followers! or you, friends and
comrades !
Here it is hardly possible to assign to sdpti the sense of
horse, for the Maruts, though likened to horses, are never
thus barely invoked as saptayas!
If then we translate, ‘Those who glance forth like wives
and yoke-fellows,’ i.e. like wives of the same husband, the
question still recurs how the simile holds good, and how
the Maruts rushing forth together in all their beauty can
be compared to wives. In answer to this we have to bear
in mind that the idea of many wives belonging to one hus-
band (sapatni) is familiar to the Vedic poet, and that their
impetuously rushing into the arms of their husbands, and
appearing before them in all their beauty, are frequent
images in their poetry. In such phrases as pdtim na
ganayah and ganaya# na garbham, the ganis, the wives or
mothers, are represented as running together after their
husbands or children. This impetuous approach the poet
may have wished to allude to in our passage also, but
though it might have been understood at once by his
hearers, it is almost impossible to convey this implied idea
in any other language.
Wilson translates: ‘The Maruts, who are going forth,
decorate themselves like females: they are gliders (through
the air), the sons of Rudra, and the doers of good works,
by which they promote the welfare of earth and heaven.
Heroes, who grind (the solid rocks), they delight in
sacrifices.’
Ludwig translates: ‘Die ganz besonders sich schmiicken
wie frauen, die renner, zu ihrem zuge,’ &c. This is possible,
yet the simile sounds somewhat forced.
Note 2. The meaning of this phrase, which occurs very
frequently, was originally that the storms by driving away
the dark clouds, made the earth and the sky to appear
[32] Ἐ'
130 VEDIC HYMNS.
larger and wider. It afterwards takes a more general sense
of increasing, strengthening, blessing.
Verse 2.
Note 1. Ukshitd is here a participle of vaksh or uksh, to
grow, to wax; not of uksh, to sprinkle, to anoint, to
inaugurate, as explained by Sayaza. Thus it is said of the
Maruts, V, 55, 3. sikdm gAt&s—sikdm ukshit&, born
together, and grown up together.
Note 2. The same expression occurs VIII, 28, 5. saptd
(iti) 4dhi sriya% dhire. See also I, 116, 17; IX, 68, 1.
Verse 8.
Note 1. Gé-maty?, like gé-gata, a name of the Maruts,
who are also called pr/sni-mataras, sindhu-matarak.
Note 2. Subhra is applied to the Maruts, I, 19, 5. Other-
wise, no doubt, it might refer, as Ludwig remarks, to. viruk-
mataz, always supposing that virikmat is a feminine.
Whether tanfshu subhra# can starid for tanishu subhrasu is
more doubtful.
Note 8. Virikmata# must be an accusative plural. It
occurs I, 127, 3, as an epithet of dgas; VI, 49, 5, as an
epithet of the chariot of the Asvins. In our place, however,
it must be taken as a substantive, signifying something
which the Maruts wear, probably armour or weapons.
This follows chiefly from X, 138, 4. satrOn asvin4t virukmatd,
Indra tore his enemies with the bright weapon. In VIII,
20, 11, where rukmé occurs as a masculine plural, vi bhragante
rukmasak ddhi bahushu, their bright things shine on their
arms, it seems likewise to be meant for weapons; according
to Sdyana, for chains. In V, 55,3; X, 78, 3, the Maruts
are called vi-rokizah, bright like the rays of the sun or the
tongues of fire.
Note 4. Observe the short syllable in the tenth syllable
of this Pada; Benfey, Vedica, p. 124; Lanman, Noun-
Inflection, pp. 378, 543.
Verse 4.
Note 1. The sudden transition from the third to the
second person is not unusual in the Vedic hymns, the fact
τὰς
NOTES. 1, 85, 5. 131
being that where we in a relative sentence should use the
same person as that of the principal verb, the Vedic poets
frequently use the third.
Note 2. Vrisha-vrata is untranslatable for reasons stated
p. 138 seq.; it means consisting of companies of vr/shans,
in whatever sense that word be taken. Wilson in his
translation mistakes 4éyutA for ἀξγυίδά, and vrata for
vrata. He translates the former by ‘incapable of being
overthrown, the latter by ‘entrusted with the duty of
sending rain,’ both against the authority of SAyava. Vrisha-
vrata occurs twice in the Rig-veda as an epithet of Soma
only, IX, 62, 11; 64, 1.
Verse 5.
Note 1. If we take Adri for cloud, then ramh might have
the meaning of stirring up.
V, 32, 2. tvdm utsdn riti-bhiz badbadh4nan dramhah.
Thou madest the springs to run that had been shut up by
the seasons.
VIII, 19, 6. tasya {ft arvantak ramhayante Asdvah.
His horses only run quick.
But ddri often means stone, in the sense of weapon, or
bolt (cf. adrivak, voc., wielder of the thunderbolt), and
ramhayati would then have the meaning of hurling. This
is the meaning adopted by Benfey and Ludwig.
Note 2. The red may be the dark red cloud, but arusha
has almost become a proper name, and its original meaning
of redness is forgotten. Nay, it is possible that arushda, as
‘applied to the same power of darkness which is best known
by the names of Vritra, Dasyu, &c., may never have had
the sense of redness, but been formed straight from ar, to
hurt, from which arvan, arus, &c. (see p. 65 seq.). It
would then mean simply the hurter, the enemy. It is
possible also to take arusha in the sense of the red horse, the
leader between the two Haris, when we ought to remember
that the Maruts pour forth the streams of the stallion, RV.
V, 83, 6. prd pinvata vvishnahk dsvasya dhéra#, and that
they lead about the horse to make it rain, RV. I, 64, 6.
atyam na mihé vi nayanti vaginam.
K 2
132 "VEDIC HYMNS.
Note 8. SAyava explains: ‘They moisten the whole earth
like a hide,’ a hide representing a small surface which is
watered without great effort. Wilson: ‘They moisten the
earth, like a hide, with water.’ Langlois: ‘Alors les
gouttes d’eau, percant comme la peau de ce (nuage) bien-
faisant viennent inonder la terre.’ Benfey: ‘ Dann stiirzen
reichlich aus der rothen (Gewitterwolke) Tropfen, mit Fluth
wie eine Haut die Erde netzend. (Dass die Erde so durch-
nasst wird, wie durchregnetes Leder.)’ If the poet had
intended to compare the earth, before it is moistened by
rain, to a hide, he might have had in his mind the dryness
of a tanned skin, or, as Professor Benfey says, of leather.
If, on the contrary, the simile refers to the streams of water,
then arma-iva, like a skin, might either be taken in the
technical acceptation of the skin through which, at the
preparation of the Soma, the streams (dharah) of that
beverage are squeezed and distilled, or we may take the
word in the more general sense of water-skin. In that case
the comparison, though not very pointedly expressed, as it
would have been by later Sanskrit poets, would still be
complete. The streams of the red-(horse), i.e. of the cloud,
rush forth, and they, whether the streams liberated by the
Maruts, or the Maruts themselves, moisten the earth with
water, like a skin, i. e. like a skin in which water is kept and
from which it is poured out. The cloud itself being called
a skin by Vedic poets (I, 129, 3) makes the comparison still
more natural.
One other explanation might suggest itself, if the singular
of £4rma should be considered objectionable on account of
the plural of the verb. Vedic poets speak of the skin of
the earth. Thus:
X, 68, 4. bhiimy4é udné-iva vi tv4am bibheda.
He (Brthaspati) having driven the cows from the cave,
cut the skin of the earth, as it were, with water, i. 6.
saturated it with rain.
The construction, however, if we took 44rma in the sense
of surface, would be very irregular, and we should have
to translate: They moisten the earth with water like a skin,
i.e. skin-deep.
ΝΟΤΕΒ. 1, 85, 7. 133
We ought to scan Aarmevodabhié vi undanti bhima,
for karmeva udabhis vyundanti bhima would give an
unusual czesura.
Verse 6.
Note 1. AV. XX, 13, 2. With your arms, i.e. according
to Sayaza, with armfuls of gifts. Though this expression
does not occur again so baldly, we read I, 166, 10, of the
Maruts, that there are many gifts in their strong arms,
bhdri#i bhadr& ndryeshu bahushu; nor does bAhu, as used
in the plural, as far as I am able to judge, ever convey
any meaning but that of arms. The idea that the Maruts
are carried along by their arms as by wings, does not rest
on Vedic authority, otherwise we might join raghupatvanaz
with bahubhiZ, come forth swiftly flying on your arms!
As it is, and with the accent on the antepenultimate, we
must refer raghupatvana to s4ptayah, horses.
Note 2. The sweet food is Soma.
Verse 7.
Note 1. The initial ‘a’ of avardhanta must be elided, or
‘té a’ be pronounced as two short syllables equal to one
long.
Note 2. Taitt. S. IV, 1,11, 3. Vishzu, whose character in
the hymns of the Veda is very different from that assumed
by him in later periods of Hindu religion, must here be
taken as the friend and companion of Indra. Like the
Maruts, he assisted Indra in his battle against Vritra and
the conquest of the clouds. When Indra was forsaken by
all the gods, Vishzu came to his help.
IV, 18, 11. utd m4t# mahishdm dnu avenat ami ({ti) tva
gahati putra devah,
atha abravit vritram indra# hanishyan sdkhe vishvo (iti)
vi-taram vi kramasva. ᾿
The mother also called after the bull, these gods forsake
thee, O son; then, when going to kill Vrétra, Indra said,
Friend, Vishzu, step forward !
This stepping of Vishzu is emblematic of the rising, the
culminating, and setting of the sun; and in VIII, 12, 27,
134 VEDIC HYMNS.
Vishzu is said to perform it through the power of Indra.
In VI, 20, 2, Indra is said to have killed Vritra, assisted by
Vishzu (vishvun4 sakanak). Vishzu is therefore invoked
together with Indra, VI, 69, 8; VII, 99; with the Maruts,
V, 87; VII, 36, 9. In VII, 93, 8, Indra, Vishzu, and the
Maruts are called upon together. Nay, méruta, belonging
to the Maruts, becomes actually an epithet of Vishzu, V,
46, 2. maruta utd vishzo (fti); and in I, 156, 4. marutasya
vedhdsaZ% has been pointed out by Roth as an appellation of
Vishnu. The mention of Vishzu in our hymn is therefore
by no means exceptional, but the whole purport of this
verse is nevertheless very doubtful, chiefly owing to the fact
that several of the words occurring in it lend themselves to
different interpretations.
The translations of Wilson, Benfey, and others have not
rendered the sense which the poet intends to describe at all
clear. Wilson says: ‘May they for whom Vishzu defends
(the sacrifice), that bestows all desires and confers delight,
come (quickly) like birds, and sit down upon the pleasant
and sacred grass. Benfey: ‘Wenn Vishzu schiitzt den
rauschtriefenden tropfenden (Soma), sitzen wie Végel sie
auf der geliebten Streu.’ Langlois: ‘Quand Vichmou vient
prendre sa part de nos enivrantes libations, eux, comme des
oiseaux, arrivent aussi sur le cousa qui leur est cher.’
Ludwig: ‘Als Vishzu half dem zum rauschtrank eilenden
stiere, setzten sie sich wie végel aufs liebe barhis.’
Whence all these varieties? First, because ἄναξ may
mean, he defended or protected, but likewise, it is sup-
posed, he descried, became aware. Secondly, because
vrtshan is one of the most vague and hence most difficult
words in the Veda, and may mean Indra, Soma, or the
cloud : (see the note on Vréshan, p.138.) Thirdly, because
the adjective belonging to vrfshan, which generally helps
us to determine which v/shan is meant, is here itself of
doubtful import, and certainly applicable to Indra as well
as to Soma and the Asvins, possibly even to the cloud.
Mada-fyut is readily explained by the commentators as
bringing down pride, a meaning which the word might well
have in modern Sanskrif, but which it clearly has not in
NOTES. I, 85, 7. 135
the Veda. Even where the thunderbolt of Indra is called
madafyut, and where the meaning of ‘ bringing down pride’
would seem most appropriate, we ought to translate ‘ wildly
rushing down.’
VIII, 96, 5. ἃ γάϊ vagram bahvos indra dhatse mada-
Ryitam dhaye hantavaf Qm (iti).
When thou tookest the wildly rushing thunderbolt in thy
arms in order to slay Ahi.
When applied to the gods, the meaning of madafyit is
by no means certain. It might mean rushing about fiercely,
reeling with delight, this delight being produced by the
Soma, but it may also mean sending down delight, i.e. rain
or Soma. The root Ayu is particularly applicable to the
sending down of rain; cf. Taitt. Samh. II, 4, 9, 23 10, 3;
III, 3, 4,1; and Indra and his horses, to whom this epithet
is chiefly applied, are frequently asked to send down rain.
However, madafyut is also applied to real horses (I, 126, 4)
where givers of rain would be an inappropriate epithet. I
should therefore translate mada#yut, when applied to Indra,
to his horses, to the Asvins, or to horses in general by furiously
or wildly moving about, as if ‘made or madena fyavate,’
he moves in a state of delight, or in a state of intoxication,
such as was not incompatible with the character of the
ancient gods. Here again the difficulty of rendering Vedic
thought in English, or any other modern language, becomes
apparent, for we have no poetical word to express a high
state of mental excitement produced by drinking the in-
toxicating juice of the Soma or other plants, which has
not something opprobrious mixed up with it, while in
ancient times that state of excitement was celebrated
as a blessing οἵ. the gods, as not unworthy of the gods
themselves, nay, as a state in which both the warrior
and the poet would perform their highest achievements.
The German Rausch is the nearest approach to the San-
skrit mada.
VIII, 1, 21. visvesham tarutéram mada-f4yitam made hi
sma dadati na&.
Indra, the conqueror of all, who rushes about in rapture,
for in rapture he bestows gifts upon us. Cf. I, 51, 2.
136 VEDIC HYMNS.
The horses of Indra are called madaéyiut, I, 81, 3; VIII,
33,18; 34,9. Ordinary horses, I, 126, 4.
It is more surprising to see this epithet applied to the
Asvins, who are generally represented as moving about
with exemplary steadiness. However we read:
VIII, 22,16. mdnak-gavas4 vrishaz4 mada-kyuta.
Ye two Asvins, quick as thought, powerful, wildly moving ;
or, as SAyana proposes, liberal givers, humblers of your ene-
mies. See also VIII, 35, 19.
Most frequently madafyut is applied to Soma, X, 30, 9;
IX, 32,1; 53, 4; 79, 23 108, 11; where particularly the last
passage deserves attention, in which Soma is called mada-
eytitam sahdsra-dh4ram vrishabham.
Lastly, even the wealth itself which the Maruts are
asked to send down from heaven, most likely rain, is
called, VIII, 7,13, rayim mada-Zyutam puru-kshim visva-
dhayasam. ;
In all these passages we must translate mada-Ayut by
bringing delight, showering down delight.
We have thus arrived at the conclusion that vréshazam
mada-kyitam, as used in our passage I, 85, 7, might be
meant either for Indra or for Soma. If the Asvins can
be called vréshazau mada-#yuta, the same expression would
be even more applicable to Indra. On the other hand,
if Soma is called vrishabh4# mada-fyiut, the same Soma
may legitimately be called vvésha mada-fyut. In deciding
whether Indra or Soma be meant, we must now have
recourse to other hymns, in which the relations of the
Maruts with Vishzu, Soma, and Indra are alluded to.
If Indra were intended, and if the first words meant
‘When Vishzu perceived the approach of Indra,’ we should
expect, not that the Maruts sat down on the sacrificial
pile, but that they rushed to the battle. The idea that
the Maruts come to the sacrifice, like birds, is common
enough:
VIII, 20,10. vrishamasvéna marutah vrisha-psuna rathena
vrtsha-nabhina, ἃ syendsad na pakshinxad vrétha narak havya
nak vitaye gata.
Come ye Maruts together, to eat our offerings, on your
NOTES. I, 85, 10. 137
strong-horsed, strong-shaped, strong-naved chariot, like
winged hawks!
But when the Maruts thus come to a sacrifice it is to
participate in it, and particularly in the Soma that is
offered by the sacrificer. This Soma, it is said in other
hymns, was prepared by Vishvu for Indra (II, 22, 1), and
Vishvu is said to have brought the Soma for Indra (X,
113, 2). If we keep these and similar passages in mind,
and consider that in the preceding verse the Maruts have
been invited to sit down on the sacrificial pile and to rejoice
in the sweet food, we shall see that the same train of
thought is carried on in our verse, the only new idea being
that the saving or, possibly, the descrying of the Soma is
ascribed to Vishnu. See, however, Bergaigne, Journ. Asiat.
1884, p. 472.
Verse 8.
Note 1. On na and iva together, see Bollensen, Orient und
Occident, II, 470.
Verse 9.
Note 1, Tvdshéar, the workman of the gods, frequently
also the fashioner and creator.
Note 2. Nari, the loc. sing. of nvri, but, if so, with a
wrong accent, occurs only in this phrase as used here, and
as repeated in VIII, 96, 19. nari dpAmsi kdrt4 sah vritra-
hé. Its meaning is not clear. It can hardly mean ‘on
man,’ without some more definite application. If ηγὲ could
be used as a name of Vritra or any other enemy, it would
mean, to do his deeds against the man, on the enemy.
Nri, however, is ordinarily an honorific term, chiefly applied
to Indra, IV, 25, 4. ndre πάγγαγα nvf-tamaya ἠγέρθη, and
hence its application to Vritra would be objectionable.
Sayama explains it in the sense of battle. I believe that
nari stands for ndry4, the acc. plur. neut. of ndrya, manly,
and the frequent epithet of dpas, and I have translated
accordingly. Indra is called ndrya-apas, VIII, 93,1. See
also Kuhn’s Zeitschrift, vol. xxv, p. 601.
Verse 10.
Note 1. Avatd, a well, here meant for cloud, like utsa,
I, 64, 6.
138 VEDIC HYMNS.
Note 2. Dhamantak v4adm is translated by Sayama as
playing on the lyre, by Benfey as blowing the flute. Such
a rendering, particularly the latter, would be very appro-
priate, but there is no authority for vind meaning either
lyre or flute in the Veda. 4d occurs five times only.
In one passage, VIII, 20, 8. gébhiz vandh agyate, it means
arrow ; the arrow is sent-forth from the bow-strings. The
same meaning seems applicable to IX, 50, 1. va#dsya
kodaya pavim. In another passage, IX, 97, 8. pra vadanti
vanam, they send forth their voice, is applied to the
Maruts, as in our passage; in IV, 24, 9, the sense is
doubtful, but here too vad clearly does not mean ἃ
musical instrument. See III, 30, 10. Spiegel compares
the Huzvaresh and Armenian vang (Pers. banig), voice.
M. Senart (Journal Asiatique, 1874, p. 281) is in favour of
taking vaza for flute.
Verse 12.
Note 1. In the Taitt. 5. I, 5, 11, we have sasamanaya,
and in the Taitt. Br. II, 8, 5, 6, samzsamAn4ya, but Sayana
explains sasamandya, samsanam kurvate. He explains
tridhatdni by asanam, panam, kh4danam.
Vriéshan.
Note 2. In vvéshan we have one of those words which it
is almost impossible to translate accurately. It occurs over
and over again in the Vedic hymns, and if we once know
the various ideas which it either expresses or implies, we
have little difficulty in understanding its import in a vague
and general way, though we look in vain for corresponding
terms in any modern language. In the Veda, and in ancient
languages generally, one and the same word is frequently
made to do service for many. Words retain their general
meaning, though at the same time they are evidently used
with a definite purpose. This is not only a peculiar phase
of language, but a peculiar phase of thought, and as to us
this phase has become strange and unreal, it is very difficult
to transport ourselves back into it, still more to translate
the pregnant terms of the Vedic poets into the definite
languages which we have to use. Let us imagine a state of
NOTES. I, 85, 12. 139
thought and speech in which virtus still meant manliness,
though it might also be applied to the virtue of a woman ;
or let us try to speak and think a language which expressed
the bright and the divine, the brilliant and the beautiful,
the straight and the right, the bull and the hero, the
shepherd and the king by the same terms, and we shall see
how difficult it would be to translate such terms without
losing either the key-note that was still sounding, or the
harmonics which were set vibrating by it in the minds of
the poets and their listeners.
I. Vr¢éshan, male.
Vréshan, being derived from a root vrésh, spargere, meant
no doubt originally the male, whether applied to animals
or men. In this sense vréshan occurs frequently in the
Veda, either as determining the sex of the animal which is
mentioned, or as standing by itself and meaning the male.
In either case, however, it implies the idea of strength and
eminence, which we lose whether we translate it by man
or male.
Thus dsva is horse, but VII, 69, 1, we read:
ἃ vam rathak—vrtsha-bhik yatu dsvais.
May your chariot come near with powerful horses, i. e.
with stallions.
The Haris, the horses of Indra, are frequently called
vrishaxé :
I, 177, 1. yuktv& hart ({ti) vréshana.
Having yoked the bay stallions.
Vrishabha, though itself originally meaning the male
animal, had become fixed as the name of the bull, and in
this process it had lost so much of its etymological import
that the Vedic poet did not hesitate to define vrishabha
itself by the addition of vv/shan. Thus we find:
VIII, 93, 7. sa& vrésha vrishabhad bhuvat.
May he (Indra) be a strong bull.
I, 54, 2. vrfsha vrisha-tvaé vrishabha&.
Indra by his strength a strong bull; but, literally, Indra
by his manliness a male bull.
Even vrishabha loses again its definite meaning ; and as
140 VEDIC HYMNS.
bull in bull-calf means simply male, or in bull-trout, large,
so vrishabha is added to atya, horse, to convey the meaning
of large or powerful :
I, 177, 2. γέ te vréshanak vrishabhasak indra—atyad.
Thy strong and powerful horses ; literally, thy male bull-
horses.
When vrfshan and vrishabha are used as adjectives, for
instance with sushma, strength, they hardly differ in
meaning :
VI, 19, 8. ἃ nak bhara vrfshamam sishmam indra,
Bring us thy manly strength, O Indra.
And in the next verse:
VI, 19, 9. ἃ te sishmak vrishabhad etu.
May thy manly strength come near.
Vamsaga, too, which is clearly the name for bull, is
defined by vréshan, I, 7, 8:
vrisha yitha-iva vamsagah.
As the strong bull scares the herds:
The same applies to varéha, which, though by itself
meaning boar, is determined again by vréshan :
X, 67, 7. vrtsha-bhik varahaih.
With strong boars.
In III, 2, 11, we read:
vrisha—nénadat na simhak.
Like a roaring lion.
If used by itself, vv/shan, at least in the Rig-veda, can
hardly be said to be the name of any special animal, though
in later Sanskrit it may mean bull or horse. Thus if we
read, X, 43, 8, vréshd na kruddhdad, we can only translate
like an angry male, though, no doubt, like a wild bull,
would seem more appropriate.
I, 186, 5. γέμα ndpatam ap&m gunama manah-givak
vréshanah yam vahanti.
That we may excite the sqn of the water (Agni), whom
the males, quick as thought, carry along.
Here the males are no doubt the horses or stallions
of Agni. But, though this follows from the context,
it would be wrong to say that véshan by itself means
horse.
NOTES, I, 85, 12. 141
If used by itself, vr{shan most frequently means man,
and chiefly in his sexual character. Thus:
I, 140, 6. vrésh4-iva patni# abhi eti réruvat.
Agni comes roaring like a husband to his wives.
I, 179, 1. Api dm (iti) nu patniz vrishanahk gagamyuh.
Will the husbands now come to their wives?
II, 16, 8. sakrft si te sumati-bhis—sdm pdatnibhid£ na
vrishanah nasimahi.
May we for once cling firmly to thy blessings, as hus-
bands cling to their wives.
V, 47,6. upa-prakshé vr/shamak médamanak divak path&
vadhvas yanti akkha.
The exulting men come for the embrace on the path of
heaven towards their wives.
In one or two passages vréshan would seem to have a
still more definite meaning, particularly in the formula
sfrak drfsike vr/shanah ka paimsye, which occurs IV, 41,
6; X,92, 7. See also I, 179, 1.
In all the passages which we have hitherto examined
vréshan clearly retained its etymological meaning, though
even then it was not always possible to translate it by
male.
The same meaning has been retained in other languages
in which this word can be traced. Thus, in Zend, arshan
(the later gushan) is used to express the sex of animals in
such expressions as aspahé arshné, gen. a male horse;
varazahe arshné, gen. a male boar; géus arshné, gen. a
male ox ; but likewise in the sense of man or hero, as arsha
husrava, the hero Husrava. In Greek we find ἄρσην and
ἄῤῥην used in the same way to distinguish the sex of animals,
as ἄρσενες ἵπποι, βοῦν ἄρσενα. In Latin the same word may
be recognised in the proper name Varro, and in v4ro
and baro.
We now come to another class of passages in which
vrishan is clearly intended to express more than merely
the masculine gender. In some of them the etymological
meaning of spargere, to pour forth, seems to come out
again, and it is well known that Indian commentators are
very fond of explaining vréshan by giver of rain, giver of
142 VEDIC HYMNS,
good gifts, bounteous. The first of these meanings may
indeed be admitted in certain passages, but in others it is
more than doubtful.
II. Vréshan, fertilising.
I, 181, 8. vetshA vim megha may be translated, your
raining cloud.
I, 129, 3. dasma% hi sma vréshazam pinvasi tvakam.
Thou art strong, thou fillest the rainy skin, i. e. the cloud.
See also IV, 22, 6; and possibly V, 83, 6.
It may be that, when applied to Soma too, vréshan
retained something of its etymological meaning, that it
meant gushing forth, poured out, though in many places
it is impossible to render vr/shan, as applied to Soma, by
anything but strong. All we can admit is that vréshan, if
translated by strong, means also strengthening and invigo-
rating, an idea not entirely absent even in our expression, a
strong drink.
III. Vré¢shan, strong.
I, 80, 2. 8άζ tva amadat v7/shi mddah, s6mak—sutd.
This strong draught inspirited thee, the poured out
Soma-juice.
I, 91, 2. tvam vrésha vrisha-tvébhiz.
Thou, Soma, art strong by strength.
I, 175, 1. vrésha te vréshve {nduk vagi sahasra-sftamah.
For thee, the strong one, there is strong drink, powerful,
omnipotent.
In the ninth Mandala, specially dedicated to the praises
of Soma, the inspiriting beverage of gods and men, the
repetition of vr/shan, as applied to the juice and to the god
who drinks it, is constant. Indo vv/sha or vrfsh4 indo
are incessant invocations, and become at last perfectly
meaningless.
IV. Vréshan, epitheton ornans.
There can be no doubt, in fact, that already in the
hymns of the Veda, vv/shan had dwindled away to a mere
epitheton ornans, and that in order to understand it cor-
rectly, we must, as much as possible, forget its etymological
NOTES. I, 85,12. 143
colouring, and render it by hero or strong. Indra, Agni,
the Asvins, Vishau, the Ribhus (IV, 35, 6), all are vr¢shan,
which means no longer male, but manly, strong.
In the following passages vr/shan is thus applied to
Indra:
I, 54,2. yak dhvishzund sdvasd rédasi (iti) ubhé (iti)
vrtsha vvisha-tv& vrishabhak ni-rifigate.
(Praise Indra) who by his daring strength conquers both
heaven and earth, a bull, strong in strength.
I, 100, 1. s&h yh vrtshA vrishnyebhik s4m-ok4k mahahk
divah prithivyi# ka sam-r&¢ satind-satva hdvya# bhdreshu
maritvdn nak bhavatu indrak ati.
He who is strong, wedded to strength, who is the king
of the great sky and the earth, of mighty might, to be
invoked in battles—may Indra with the Maruts come to
our help!
I, 16,1. & tv4 vahantu harayah vrishanam séma-pitaye,
indra tva sfira-kakshasah.
May the bays bring thee hither, the strong one, to the
Soma-draught, may the sunny-eyed horses (bring) thee, O
Indra!
IV, 16, 20. eva it indraya vrishabhaya vrfshne brdhma
akarma bhv/gavak na ratham.
Thus we have made a hymn for Indra, the strong bull,
as the Bhvigus make a chariot.
X, 153, 2. tvam vrishan vréshé {t asi.
Thou, O hero, art indeed a hero; and not, Thou, O
male, art indeed a male; still tess, Thou, O bull, art indeed
a bull.
I, 101, 1. avasyavak vrishavam vdagra-dakshivam marut-
vantam sakhy&éya havamahe.
Longing for help we call as our friend the hero who
wields the thunderbolt, who is accompanied by the Maruts.
VIII, 6, 14. nf sishwe indra dharazasim vagram gaghantha
dasyavi, vrésha hi ugra svinvishé.
Thou, O Indra, hast struck the strong thunderbolt against
Sushva, the fiend ; for, terrible one, thou art called hero!
VIII, 6, 40. vavridhandh ρα dyavi vrisha vagri aroravit
vritra-hé soma-pftamah.
144 VEDIC HYMNS.
Growing up by day, the hero with the thunderbolt has
roared, the Vritra-killer, the great Soma-drinker.
V, 35,4. veésha hi asi ridhase gagvishé vréshni te savah.
Thou (Indra) art a hero, thou wast born to be bounteous ;
in thee, the hero, there is might.
V. Varshish¢ha, strongest, best, oldest.
It is curious to watch the last stage of the meaning of
vrishan in the comparative and superlative varshiyas and
varshish¢ha. In the Veda, varshish¢fa still means excellent,
but in later Sanskrit it is considered as the superlative of
vriddha, old, so that we see v7éshan, from meaning originally
manly, vigorous, young, assuming in the end the meaning of
old. (M.M., Sanskrit Grammar, § 252.)
Yet even thus, when vzéshan means simply strong or
hero, its sexual sense is not always forgotten, and it breaks
out, for instance, in such passages as,
I, 32, 7. vetshvak vadhriX prati-m&énam bubhdshan puru-
tra vritrahk asayat vi-astah.
Vritra, the eunuch, trying to be like untoa man (like unto
Indra), was lying, broken to many pieces.
The next passages show vr/shan as applied to Agni:
III, 27, 15. vréshazam tv4 vaydm vrishan vréshanak s4m
idhimahi.
O, strong one, let us the strong ones kindle thee, the
strong!
V, 1,12. a4vokama kavaye médhydya νάξαξ vandaru vri-
shabhaya vrishze.
We have spoken an adoring speech for the worshipful
poet, for the strong bull (Agni).
Vishzu is called vréshan, I, 154, 3:
pra vishzave sishdm etu mdnma giri-kshite uru-gaydya
vrtshne.
May this hymn go forth to Vishvu, he who dwells in the
mountain (cloud), who strides wide, the hero !
Rudra is called vr¢shan :
II, 34,2. rudrd# yat vak maruta’ rukma-vakshasa vr/sha
agani prtsnyak sukré fidhani.
When Rudra, the strong man, begat you, O Maruts with
NOTES. I, 85, 12. 145
bright ornaments on your chests, in the bright lap of
Prisni.
That the Maruts, the sons of Rudra, are called vv/shan,
we have seen before, and shall see frequently again (I,
165,13; II, 33,13; VII, 56, 20; 21; 58,6). The whole
company of the Maruts is called vr/sha gazdh, the strong
or manly host, i.e. the host of the Maruts, without any
further qualification.
VI. Vr/shan, name of various deities.
Here lies, indeed, the chief difficulty which is raised by
the common use of vr/shan in the Veda, that when it occurs
by itself, it often remains doubtful who is meant by it, Indra,
or Soma, or the Maruts, or some other deity. We shall
examine a few of these passages, and first some where
vrishan refers to Indra:
IV, 30, 10. dpa ush&& dnasa# sarat sdm-pish‘at dha
bibhytshi, nf ydt sim sisnathat vr/sha.
Ushas went away from her broken chariot, fearing lest
the hero should do her violence.
Here vr/shan is clearly meant for Indra, who, as we learn
from the preceding verse, was trying to conquer Ushas, as
Apollo did Daphne; and it should be observed that the
word itself, by which Indra is here designated, is particularly
appropriate to the circumstances.
I, 103, 6. bhiri-karmaze vrishabhdya vréshne satyd-sush-
maya sunavama sémam, yas 4-drftya paripanthi-iva strak
dyagvanad vi-bhagan éti védak.
Let us pour out the Soma for the strong bull, the per-
former of many exploits, whose strength is true, the hero
who, watching like a footpad, comes to us dividing the
wealth of the infidel.
Here it is clear again from the context that Indra only
can be meant.
But in other passages this is more doubtful :
III, 61, 7. ritdsya budhné ushdsAm ishazydn vr/sha mahi
(iti) rédast (iti) & vivesa.
The hero in the depth of the heaven, yearning for the
dawns, has entered the great sky and the earth.
[32] L
146 VEDIC HYMNS.
The hero who yearns for the dawns, is generally Indra;
here, however, considering that Agni is mentioned in the
preceding verse, it is more likely that this god, as the light
of the morning, may have been meant by the poet. That
Agni, too, may be called vr/shan, without any other epithet
to show that he is meant rather than any other god, is clear
from such passages as,
VI, 3, 7. vrésha rukshad déshadhishu ndnot.
He the wild hero shouted among the plants.
In VII, 60, 9, vréshazau, the dual, is meant for Mitra and
Varuna ; in the next verse, vrishaaA, the plural, must mean
the same gods and their companions.
That Soma is called simply vré/shan, not only in the ninth
Mandala, but elsewhere, too, we see from such passages as,
III, 43, 7. indra pfba vr¢/sha-dhitasya vréshnak (& ydm te
syenah usaté gabhfra), ydsya made Ayavayasi pra krishfik
ydsya made dpa gotré vavartha.
Indra drink of the male (the strong Soma), bruised by the
males (the heavy stones), inspirited by whom thou makest
the people fall down, inspirited by whom thou hast opened
the stables.
Here Sayaaa, too, sees rightly that ‘the male bruised by
the males’ is the Soma-plant, which, in order to yield the
intoxicating juice, has to be bruised by stones, which stones
are again likened to two males. But unless the words,
enclosed in brackets, had stood in the text, words which
clearly point to Soma, I doubt whether SAayaza would have
so readily admitted the definite meaning of vv¢shan as Soma.
I, 109, 3. m& Akedma rasmin iti nfdhamanaé pitrfném
saktiZ anu-ydkkhamanéf, indragni-bhyam kdm vrfshanak
madanti ta h{ ddrt (iti) dhishéz4y4% upd-sthe.
We pray, let us not break the cords (which, by means of
the sacrifices offered by each generation of our forefathers,
unite us with the gods); we strive after the powers of our
fathers. The Somas rejoice for Indra and Agni; for the
two stones are in the lap of the vessel.
First, as to the construction, the fact that participles are
thus used as finite verbs, and particularly when the subject
changes in the next sentence, is proved by other passages,
NOTES. I, 85, 12. 147
such as II, 11, 4. The sense is that the new generation
does not break the sacrificial succession, but offers Soma,
like their fathers. The Soma-plants are ready, and, when
pressed by two stones, their juice flows into the Soma-
vessel. There may be a double entendre in dhishanayak
upd-sthe, which Sanskrit scholars will easily perceive.
When vr/shan is thus used by itself, we must be chiefly
guided by the adjectives or other indications before we
determine on the most plausible translation. Thus we
read:
I, 55,4. saz {t vane namasyu-bhiz vakasyate faru ganeshu
pta-bruvazah indriydm, vrfsha kAdndusé bhavati haryatak
vrtsha kshémeza dhénam maghda-va4 yat {nvati.
In the first verse the subject may be Indra or Soma:
‘He alone is praised by worshippers in the forest (or in the
wooden vessel), he who shows forth among men his fair
power.’ But who is meant to be the subject of the next
verse? Even Sayama is doubtful. He translates first:
‘The bounteous excites the man who wishes to sacrifice;
when the sacrificer, the rich, by the protection of Indra,
stirs up his voice.’ But he allows an optional translation for
the last sentences: ‘when the powerful male, Indra, by his
enduring mind reaches the praise offered by the sacrificer.’
According to these suggestions, WILSON translated: He
(Indra) is the granter of their wishes (to those who solicit
him) ; he is the encourager of those who desire to worship
(him), when the wealthy offerer of oblations, enjoying his
protection, recites his praise.
BENFEY: The bull becomes friendly, the bull becomes
desirable, when the sacrificer kindly advances praise.
LANGLOIS: When the noble Maghavan receives the
homage of our hymns, his heart is flattered, and he
responds to the wishes of his servant by his gifts.
As far as I know, the adjective #4andu does not occur
again, and can therefore give us no hint. But haryatd,
which is applied to vvéshan in our verse, is the standing
epithet of Soma. It means delicious, and occurs very
frequently in the ninth Mazdala. It is likewise applied
to Agni, Pishan, the Haris, the thunderbolt, but wherever
L2
148 ᾿ VEDIC HYMNS.
it occurs our first thought is of Soma. Thus, without
quoting from the Soma-Mandala, we read, X, 96, 1, harya-
t4m madam, the delicious draught, i.e. Soma.
X, 96, 9. pitvd mddasya haryatdsya dndhasaf, means
having drunk of the draught of the delicious Soma.
VIII, 72, 18. paddm haryatdsya ni-dh4nyaém, means the
place where the delicious Soma resides.
III, 44, 1. haryatas sémak.
Delicious Soma.
II, 21, 1. bhara indraya s6mam yagat#ya haryatdm.
Bring delicious Soma for the holy Indra.
I, 130, 2. madaya haryat@ya te tuvié-tamdya dhayase.
That thou mayest drink the delicious and most powerful
draught, i. e. the Soma.
‘If, then, we know that vr/shan by itself is used in the
sense of Soma, haryata vvéshan can hardly be anything
else. Vakasyate also is peculiar to Soma in the sense of
murmuring, or as it were talking, and never occurs as a
passive. I therefore should prefer to assign the whole verse
to Soma, and translate: He indeed, when in the wooden
vessel, talks with his worshippers, proclaiming his fair power
among men ; the strong Soma is pleasing, the strong Soma
is delicious, when the sacrificer safely brings the cow, i.e. the
milk to be mixed with the Soma.
That Indra was thirsting for Soma had. been said in the
second verse, and he is again called the Soma-drinker in the
seventh verse. A verse dedicated to Soma therefore seems to
come in quite naturally, though the Anukramazt does not
sanction it.
That the Maruts are called v7¢shan, without further ex-
planations, will appear from the following: passages :
I, 85, 12. ray{m nak dhatta vrishanzah su-viram.
Give us wealth, ye heroes, consisting of good offspring.
VIII, 96, 14, {shyami vak vrishanah yidhyata 4gau.
I wish for you, heroes (Maruts), fight in the race!
In all the passages which we have hitherto examined,
vrishan was always applied to living beings, whether
animals, men, or gods. But as, in Greek, ἄρσην means
at last simply strong, and is applied, for instance, to the
NOTES. 1, 85, 12. 149
crash of the sea, κτύπος ἄρσην πόντου, so in the Veda
vrishan is applied to the roaring of the storms and similar
objects.
V, 87, 5. svandk vrisha.
Your powerful sound (O Maruts).
X, 47, I. gagvtbhma te dadkshivam indra hdstam vasu-
yavak vasu-pate vdsindm, vidmd hi tv4 gé-patim sdra
gén4m asmabhyam 4itrdm vr/shazam ray{m dad.
We have taken thy right hand, O Indra, wishing for
treasures, treasurer of treasures, for we know thee, O hero,
to be the lord of cattle; give us bright and strong wealth.
Should 4itrd here refer to treasures, and vrfshan to cattle ὃ
X, 89, 9. nf amitreshu vadhdm indra timram vréshan
vrfshanam arushdm sisthi.
Whet, O hero, the heavy strong red weapon against the
enemies.
The long ἃ in vréshazam is certainly startling, but it
occurs once more, IX, 34, 3, where there can be no doubt
that it is the accusative of vv/shan. Professor Roth takes
vrfshan here in the sense of bull (5. v. tumra), but he does
not translate the whole passage.
III, 29, 9. krinédta dhQmdm vrfshamam sakhayat/.
Make a mighty smoke, O friends!
Strength itself is called vv/shan, if I am right in trans-
lating the phrase vréshazam sishmam by manly strength.
It occurs,
IV, 24, 7. tadsmin dadhat vr/shazam sishmam indraA.
Indra may give to him manly strength.
VI, 19, 8. & na# bhara vr/shazam sishmam indra.
Bring to us, O Indra, manly strength.
VII, 24, 4. asmé ({ti) dddhat vréshazam sishmam indra.
Giving to us, O Indra, manly strength.
See also VI, 19, 9, sishma’ vrishabha4, used in the same
sense.
VII. Vréshan, general and empty term of praise.
This constant play on the word vr/shan, which we have
observed in the passages hitherto examined, and which
give by no means a full idea of the real frequency of its
150 VEDIC HYMNS.
occurrence in the Veda, has evidently had its influence on
the Vedic Rishis, who occasionally seem to delight in the
most silly and unmeaning repetitions of this word, and -
its compounds and derivatives. Here no language can
supply any adequate translation; for though we may
translate words which express thoughts, it is useless to
attempt to render mere idle play with words. I shall give
a few instances :
I, 177, 3. & tishtka ratham vr/shavam vrtsh4 te sutak
sémaf pari-sikté mddhOni, yuktvé vr/sha-bhy4m vrishabha
kshitingm hdri-bhyam y4hi pra-vdta upa madrik.
Mount the strong car, the strong Soma is poured out
for thee, sweets are sprinkled round ; come down towards
us, thou bull of men, with the strong bays, having yoked
them.
But this is nothing yet compared to other passages, when
the poet cannot get enough of vv/shan and vrishabha.
II, τό, 6. vrésha te vagradk utd te vr/sh4 rdthah vrfshana
hart ({ti) vrishabh&wi &yudha, vrishnak madasya vrishabha
tvam isishe {ndra sémasya vrishabhasya tripzuhi.
Thy thunderbolt is strong, and thy car is strong,
strong are the bays, the weapons are powerful, thou,
bull, art lord of the strong draught, Indra rejoice in the
powerful Soma!
V, 36, 5. vrish& tva vr/shazam vardhatu dyads vrfsha
vrtsha-bhyam vahase hari-bhydm, βάζ nak vrtsh4 vrésha-
rathad su-sipra vr/sha-krato ({ti) vrésha vagrin bhdre dha.
May the strong sky increase thee, the strong; a
strong one thou art, carried by two strong bays; do
thou who art strong, with a strong car, O thou of strong
might, strong holder of the thunderbolt, keep us in battle!
V, 40, 2-3. vréshA grava vr/sh4 maddak vrfsha sémak
ayam sutd4, vrfshan indra vrfsha-bhi# vritrahan-tama,
vrisha tva vréshazam huve.
The stone is strong, the draught is strong, this Soma
that has been poured out is strong, O thou strong Indra,
who killest Vritra with the strong ones (the Maruts), I,
the strong, call thee, the strong.
VIII, 13, 31-33. vrfsha aydm indra te rathaA utd (iti) te
NOTES. I, 85, 12. 151
vréshana hart ({ti), vrfsha tvdm sata-krato ({ti) vrésha μάνα.
vrtsha gréva v7fsha mada vr/shé sémak aydm sutd/, vrfsha
γαρῆάλ yam invasi vv/sha μάνα. νργέβῃ tva vrfshanam
huve vagrin Aitrabhi# dt{-bhiZ, vavdntha hi prdti-stutim
vetsha havak.
This thy car is strong, O Indra, and thy bays are
strong; thou art strong, O omnipotent, our call is strong.
The stone is strong, the draught is strong, the Soma is
strong, which is here poured out; the sacrifice which thou
orderest is strong, our call is strong. I, the strong,
call thee, the strong, thou holder of the thunderbolt, with
manifold blessings ; for thou hast desired our praise ; our
call is strong.
There are other passages of the same kind, but they are
too tedious to be here repeated. The commentator, through-
out, gives to each vréshan its full meaning either of
showering down or bounteous, or male or bull; but a word
which can thus be used at random has clearly lost its
definite power, and cannot call forth any definite ideas in
the mind of the listener. It cannot be denied that here
and there the original meaning of vr/shan would be appro-
priate even where the poet is only pouring out a stream of
majestic sound, but we are not called upon to impart sense
to what are verba et praeterquam nihil. When we
read, I, 122, 3, vitak apm vrisha#-v4n, we are justified, no
doubt, in translating, ‘the wind who pours forth water;’
and X, 93, 5, apam vrishan-vasd ({ti) sGiry4mas4, means ‘ Sun
and Moon, givers of water.’ But even in some passages
where vréshan is followed by the word vvish, it is curious to
observe that vrish is not necessarily used in the sense of rain-
ing or pouring forth, but rather in the sense of drinking.
VI, 68, 11. {ndravaruz4 mddhumat-tamasya v7/shnak sd-
masya vrisha#4®* & vrishetham.
® The dual vrishazau occurs only when the next word begins
with a vowel. Before an initial a, 4, i, the au is always changed
into ἂν in the Samhita (I, 108, 7-12; 116, 21; 117, 19; 153, 2;
157, 5; 168, 1; 180, 7; VII, 61, 5). Before ἃ the preceding au
becomes ἃ in the Samhit&, but the Pada gives au, in order to show
that no Sandhi can take place between the two vowels (VII, 60, 9;
152 VEDIC HYMNS,
Indra and Varuma, you strong ones, may you drink of
the sweetest strong Soma.
That 4-vrish means to drink or to eat, was known to
SAyama and to the author of the Satapatha-brahmama, who
paraphrases 4 vrish4yadhvam by asnita, eat.
The same phrase occurs I, 108, 3.
I, 104, 9. uru-vyakah gathare ἃ vrishasva.
Thou of vast extent, drink (the Soma) in thy stomach.
The same phrase occurs X, 96, 13.
VIII, 61, 3. ἃ vrishasva—sutdsya indra dndhasaf,
Drink, Indra, of the Soma that is poured. out.
In conclusion, a few passages may be pointed out in
which vr/shan seems to be the proper name of a pious
worshipper :
I, 36, το. yam tva devaésak mdnave dadhud iha ydgish-
tham havya-vahana, yim kdavak médhya-atithiz dhana-
spv/tam yam vrfsha yam upa-stutad.
Thee, O Agni, whom the gods placed here for man, the
most worthy of worship, O carrier of oblations, thee whom
Kazva, thee whom Medhyéatithi placed, as the giver of
wealth, thee whom Vrishan placed and Upastuta.
Here the commentator takes Vrishan as Indra, but this
would break the symmetry of the sentence. That Upa-
stuta’ is here to be taken as a proper name, as Upastuta,
the son of Vrishzihavya, is clear from verse 17:
agnif pra Avat mitra utd médhya-atithim agniZ sat& upa-
stutam.
Agni protected also the two friends, Medhyatithi and
Upastuta, in battle.
The fact is that whenever upastutd has the accent on the
last syllable, it is intended as a proper name, while, if used
as a participle, in the sense of praised, it has the accent on
the first.
X, 66, 7). Before consonants the dual always ends in 4, both in
the Samhita and Pada. But there are a few passages where the
final 4 occurs before initial vowels, and where the two vowels are
allowed to form one syllable. In four passages this happens before
an initial 4 (I, 108, 3; VI, 68, 11; I, 177, 1; Il, 16, 5). Once,
and once only, it happens before ἃ, in VIII, 22, 12. .
NOTES. 1, 85, 12. 153
VIII, 5, 25. yatha Ait kazvam dvatam priyd-medham
upa-stutdam.
As you have protected Kava, Priyamedha, Upastutd.
Cf. I, 112, 15.
VIII, 103, 8. prd madmhishthaya gayata—upa-stutdsah
agndye (accent of the vocative).
Sing, O Upastutds, to the worthiest, to Agni!
X, 115, 9. {ti ἑνὰ agne vvshti-hdvyasya putré# upa-
stutasak réshayah avokan.
By these names, O Agni, did the sons of Vrishtihavya,
the Upastutas, the Rishis, speak to you.
Vrishan occurs once more as a proper name in VI, 16,
14 and 15:
tam Om (iti) tva dadhydn rfshiz putrds idhe dtharvanal,
vritra-hdnam puram-dardm.
tam fem (iti) tva pathyds# vrtshd sdm idhe dasyuhdn-
tamam, dhanam-gaydm rane-rane.
Thee, O Agni, did Dadhyaé kindle, the Rishi, the son of
Atharvan, thee the killer of Vvztra, the destroyer of towns ;
Thee, O Agni, did Vrishan Pathya kindle, thee the best
killer of enemies, the conqueror of wealth in every battle.
Here the context can leave no doubt that. Dadhyas# and
Vrishan were both intended as proper names. Yet as
early as the composition of the Satapatha-brahmaaa, this
was entirely misunderstood. Dadhyaé, the son of Atharvan,
is explained as speech, Vrishan Pathya as mind (Sat. Br.
VI, 3, 3. 4). On this Mahidhara, in his remarks on Vag.
Samh. XI, 34, improves still further. For though he allows
his personality to Dadhyaé, the son. of Atharvan, he says
that Pathya comes from pathin, path, and means he who
moves on the right path; or it comes from pathas, which
means sky, and is here used in the sense of the sky of the
heart. He then takes vvishan as mind, and translates the
mind of the heart. Such is a small chapter in the history
of the rise and fall of the Indian mind!
154 VEDIC HYMNS.
MANDALA I, HYMN 86,
ASHTAKA I, ADHYAYA 6, VARGA 11-12.
To THE Maruts (THE StToRM-Gops).
1. O Maruts, that man in whose dwelling you
drink (the Soma), ye mighty (sons) of heaven, he
indeed has the best guardians’.
2. You who are propitiated? either by sacrifices
or from the prayers of the sage, hear the call, O
Maruts !
3. Aye, the powerful man to whom you have
granted a sage, he will live in a stable rich in cattle’.
4. On the altar of this strong man (here)! Soma is
poured out in daily sacrifices; praise and joy are
sung.
5. To him let the mighty! Maruts listen, to him
who surpasses all men, as the flowing rain-clouds 3
pass over the sun.
6. For we, O Maruts, have sacrificed at many
harvests, through the mercies! of the swift gods (the
storm-gods).
7. May that mortal be blessed, O chasing Maruts,
whose offerings you carry off.
8. You take notice either of the sweat of him who
praises you, ye men of true strength, or of the desire
of the suppliant?.
9. O ye of true strength, make this manifest with
might! strike the fiend? with your lightning!
10. Hide the hideous darkness, destroy! every
tusky? fiend. Make the light which we long for!
NOTES. I, 86, 2. 155
NOTES.
This hymn is ascribed to Gotama.
Verse 1=VS. VIII, 31; AV. XX, 1,2; TS. IV, 2,11, 1.
Verse 2=TS. IV, 2, 11, 2.
Verse 6=TS. IV, 3, 13, 5-
Verse 8=SV. II, 944.
Verse 1.
Note 1. Vimahas occurs only once more as an epithet of
the Maruts, V, 87, 4. Being an adjective derived from
mahas, strength, it means very strong. The strong ones of
heaven is an expression analogous to I, 64, 2. divak rish-
vasak ukshanah ; I, 64,4. diva# ndrak. The Ait. Brahmana
VI, 10, takes gopa, guardian, as Indra.
Verse 2.
Note 1. The construction of this verse is not clear.
Yagfd-vahas has two meanings in the Veda. It is applied
to the priest who carries or performs the sacrifice :
III, 8, 3, and 24, 1. varkak dhak yagitd-vahase.
Grant splendour to the sacrificer !
But it is also used of the gods who carry off the sacri-
fice, and in that case it means hardly more than worshipped
or propitiated ; I, 15, 11 (Asvinau); IV, 47, 4 (Indra and
Vayu); VIII, 12, 20 (Indra). In our verse it is used in
the latter sense, and it is properly construed with the in-
strumental yagiiafZ. The difficulty is the gen. plur. mati-
nam, instead of matfbhi4. The sense, however, seems to
allow of but one construction, and we may suppose that the
genitive depends on the yagiia in yagfdvahas, ‘ accepting
the worship of the prayers of the priest.’ Benfey refers
yagiiath to the preceding verse, and joins hdvam to viprasya
matiném : ‘Durch Opfer—Opferférdrer ihr !—oder ihr hort
—Maruts—den Ruf der Lieder, die der Priester schuf.’
The Samhita text lengthens the last syllable of srizuta, as
suggested by the metre.
156 VEDIC HYMNS.
If the accent allowed yagfavahasak to be taken as a
genitive, the translation, as suggested by Ludwig, might be,
‘Either for the sake of the sacrifices of the sacrificer, or
because of the prayers of the sage, O Maruts, hear the
call.’
Verse 3.
Note 1. The genitive ydsya vaginak depends on vipra.
Anu-taksh, like anu-grah, anu-gfia, seems to convey the
meaning of doing in behalf or for the benefit of a person.
Gant4 might also be translated in a hostile sense, he will
go into, he will conquer many a stable full of cows.
Verse 4.
Note 1. Ludwig has pointed out that asy4 may refer
to the present. sacrificer.
Verso δ.
Note 1. I have altered ἅ bhuvas into 4bhivad, for I do
not think that bhuvad, the second pers. sing., even if it were
bhivat, the third pers., could be joined with the relative
pronoun yd# in the second pada. The phrase visvak
yah karshanth abh{ occurs more than once, and is never
preceded by the verb bhuva or bhuvat. Abhiva/, on the
contrary, is applied to the Maruts, I, 64, 6, viddtheshu
Abhuvas ; and as there can be no doubt who are the deities
invoked, ἀρμύναλ, the strong ones, is as appropriate an
epithet as vimahas in the first verse.
Note 2. Sasrishi# {shaf, as connected with sfira, the sun,
can only be meant for the flowing waters, the rain-clouds,
the givers of ish or vigour. They are called divyas {shah :
VIII, 5,21. utd nak divy& {shad utd s{ndhdn varshathad.
You rain down on us the heavenly waters and the rivers.
WILSON translates: May the Maruts, victorious over all
men, hear (the praises) of this (their worshipper); and may
(abundant) food be obtained by him who praises them.
ΒΕΝΕΕΥ : Ihn, der ob allen Menschen ragt, sollen héren
die Labungen, und nahn, die irgend Weisen nahn.
LupDwIG: Héren sollen von ihm, der iiber allen menschen
ist, die erden, seine bis zur sonne gelangten krafte. In his
NOTES. , 86, 9. 157
notes he would prefer: Von ihm sollen sie gegenwartig
héren, von ihm der alle menschen iibertrift (und die in die
sonne wegegangenen), die darbringungen.
Sroshantu does not occur again; but we find srédshan, I,
68, 5; sréshamaaa, III, 8,10; VII, 51,1; VII, 7, 6.
Verse 6,
Note 1. The expression dvobhi#, with the help, the
blessings, the mercies, is generally used with reference to
divine assistance ; (I, 117, 19; 167, 2; 185, 10; 11; IV,
22,7; 41,6; V, 74,6; VI, 47,12; VII, 20,1; 35,1, ὅς.)
It seems best therefore to take Aarsham{ as a name or
epithet of the Maruts, although, after the invocation of
the Maruts by name, this repetition is somewhat unusual.
I should have preferred, ‘ with the help of our men, of our
active and busy companions,’ for Aarsham{ is used in that
sense also. Only avobhi# would not be in its right place
then. The same applies to the various reading in TS. IV,
3, 13, 5, where instead of dvobhiz we find mahobhifZ. This
too is used with reference to gods, and particularly to the
Maruts ; see I, 165, 5, note.
Verse 7.
Note 1. Par, with ati, means to carry over (I, 97, 8; 99,
1; 174, 9; III, 15, 3; 20, 4; IV, 39,13; V, 25, 9; 73, 8;
VII, 40, 4; 97, 4; VIII, 26, 5; 67, 2, &c.); with apa, to
_remove (I, 129, 5); with ni#, to throw down. Hence, if
used by itself, unless it means to overrun, as frequently,
it can only have the general sense of carrying, taking,
accepting, or accomplishing.
Verse 8.
Note 1. Vida as second pers. plur. perf. is frequent,
generally with the final ‘a’ long in the Samhita, I, 156, 3;
V, 41,133 55, 2. :
Verse 9.
Note 1. Observe the long penultimate in raksha&, instead
of the usual short syllable. Cf. I, 12, 5, and see Kuhn,
Beitriige, vol. iii, p. 456.
158 VEDIC HYMNS.
Verse 10.
Note 1. See note 1 to I, 39, 3.
Note 2. Atrin, which stands for attrin, is one of the
many names assigned to the powers of darkness and mis-
chief. It is derived from atrd, which means tooth or jaw,
and therefore meant originally an ogre with large teeth or
jaws, a devourer. Besides atra, we also find in-the Veda
atra, with the accent on the first syllable, and meaning
what serves for eating, or food :
X, 79, 2. atrazi asmai paf-bh{AZ sdm bharanti.
They bring together food for him (Agni) with their feet.
With the accent on the last syllable, atra in one passage
means an eater or an ogre, like atrin:
V, 32, 8. apfidam atram—m~ridhrd-vakam.
Indra killed the footless ogre, the babbler.
It means tooth or jaw:
I, 129, 8. svaydm 58 rishayddhyai ya nak upa-ishé αἰγαίά.
May she herself go to destruction who attacks us with
her teeth.
It is probably from αἰγά in the sense of tooth (cf. ὀδόντες Ξε
ἐδόντες) that atrin is derived, meaning ogre or a devouring
devil. In the later Sanskrit, too, the Asuras are repre-
sented as having large tusks, Mahabh. V, 3572, damshérizo
bhimavegas fa.
Thus we read I, 21, 5, that Indra and Agni destroy the
Rakshas, and the poet continues :
apraga’ santu atrinah.
May the ogres be without offspring !
IX, 86, 48. gah{ visvan rakshdsa/ indo ({ti) atrinah.
‘Kill, O Soma, all the tusky Rakshas. Cf. 1X,104,6; 105, 6.
VI, 51, 14. gahi nf atrizam paim.
Kill, O Soma, the tusky Pawi.
I, 94, 9. vadhafk duh-sdmsan dpa dud-dhyah gahi
diré νὰ γέ anti νὰ ké Ait atrinak.
Strike with thy blows, O Agni, the evil-spoken, evil-
minded (spirits), the ogres, those who are far or who are near.
See also I, 36, 14; 20; VI, 16, 28; VII, 104, 1; 53
VIII, 12, 1; 19,153 X, 36,4; 118, 1.
MANDALA I, HYMN 87. 159
MANDALA I, HYMN 87.
ASHTAKA I, ADHYAYA 6, VARGA 13.
To THE Maruts (THE STORM-GoDs).
1. Endowed with exceeding vigour and power,
the singers, the never flinching, the immovable, the
impetuous, the most beloved and most manly, have
decked themselves with their glittering ornaments,
a few only}, like the heavens with the stars,
2. When you have seen your way through the
clefts, like birds, O Maruts, on whatever road it be?,
then the casks (clouds) on your chariots trickle every-
where, and you pour out the honey-like fatness (the
rain) for him who praises you.
3. At their racings the earth shakes, as if broken},
when on the (heavenly) paths they harness (their
deer) for victory*. They the sportive, the roaring,
with bright spears, the shakers (of the clouds) have
themselves glorified their greatness.
4. That youthful company (of the Maruts), with
their spotted horses!, moves by itself; hence? it
exercises lordship, invested with powers. Thou
indeed art true, thou searchest out sin’, thou art
without blemish. Therefore the manly host will
help this prayer.
5. We speak after the kind of our old father, our
tongue goes forth at the sight! of the Soma: when
the singers (the Maruts) had joined’ Indra in deed 3,
then only they took their holy names ;—
6. These Maruts, armed with beautiful rings,
obtained splendours for their glory!, they ob-
tained? rays, and men to celebrate them; nay,
armed with daggers, speeding along, and fearless,
they found the beloved domain of the Maruts *
160 VEDIC HYMNS.
NOTES.
This hymn is ascribed to Gotama. No verse in SV.,
VS., AV.
Verse 2=TS. IV, 3, 13, 7.
Verse 3=TS. IV, 3, 13, 7.
Verse 6=TS. II, 1, 11, 2; IV, 2, 11, 2.
Verse 1.
Note 1, Ké Zit refers to the Maruts, who are represented
as gradually rising or just showing themselves, as yet only
few in number, like the first stars in the sky. Keé 4it, some,
is opposed to sarve, all. The same expression occurs again,
V, 52, 12, where the Maruts are compared to a few thieves.
B. and R., and those who follow them, translate usr& iva
strf-bhik by ‘like cows marked with stars on their fore-
heads.’ Such cows no doubt exist, but they can hardly be
said to become visible by these frontal. stars, as the Maruts
by their ornaments. We must take usri/ here in the same
sense as dyfvah ; II, 34, 2, it is said that the Maruts were
perceived ἀγᾶναλ πά str¢-bhif, like the heavens with the
stars.
I, 166, 11. ddre-drtsah γέ divy&h-iva strf-bhik.
Who are visible far away, like the heavens (or heavenly
beings) by the stars.
And the same is said of Agni, II, 2, 5. dyaud na strt-
bhi# Aitayat rdédast (iti) dnu. Str¢bhi# occurs I, 68, 5; IV,
7, 3; VI, 49, 3; 12. It always means stars, and the
meaning of rays (strahl) rests, as yet, on etymological
authority only. The evening sky would, no doubt, be more
appropriate than usr&%, which applies chiefly to the dawn.
But in the Indian mind, the two dawns, i. 6. the dawn and
the gloaming, are so closely united and identified, that
their names, too, are frequently interchangeable.
Verse 2.
Note 1. I translate yay{ not by a goer, a traveller, i.e. the
NOTES, I, 87, 3. 161
cloud (this is the explanation proposed by Sdyama, and
adopted by Professor Benfey), but by path. SAdyaza (TS.
IV, 3, 13, 7) renders yayim by gatim. Etymologically
yay! may mean either, and in some passages I feel doubtful
as to which is the more appropriate meaning. But in
parallel passages yay/ is clearly replaced by yima. Thus:
VIII, 7, 2. yat—y&mam subhra’ dkidhvam.
When you, bright Maruts, have seen your way.
See also VIII, 7, 4. γάϊ yamam yanti vayu-bhid.
When they (the Maruts) go on their path with the winds.
VIII, 7, 14. adhi-iva ydt girizém yamam subhrAh ἀξῖ-
dhvam.
When you, bright Maruts, had seen your way, as it were,
from above the mountains.
The same phrase occurs, even without yama or γαγί, in
V, 55, 7. πά parvaték na nadyaé varanta να yatra
akidhvam marutas σάξξλαϊα {t u tat.
Not mountains, not rivers, keep you back; where you
have seen (your way), there you go.
Though yay{ does not occur frequently in the Rig-veda,
the meaning of path seems throughout more applicable
than that of traveller.
V, 87, 5. tveshahk yayth.
Your path, O Maruts, is blazing.
V, 73, 7. ugrak vam kakuhds γαγίλ.
Fearful is your pass on high.
I, 51, 11. ugrak yayim nth apd srotasd asrigat.
The fearful Indra sent the waters forth on their way
streaming.
X, 92, 5. pra—yayina yanti sindhava/.
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 vithurd-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 Ayavayatha vithurd-iva s4m-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 (vi-
thuryati). The Maruts themselves are called dAvithura 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 diffi-
culty 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 orna-
ments, their splendour might be intended in this passage,
as it certainly is in others. Thus:
I, 85, 3. ydt subhdyante afgi-bhi# tanCshu subhraz
dadhire virukmataz.
When the Maruts adorn themselves with glittering
ornaments, the brilliant ones put bright weapons on their
bodies.
VII, 56, 6. subh@ sébhishtzah, sriy@ sdm-mislah, dgah-
bhiz υρτᾶλ.
The most brilliant by their brilliancy, united with beauty,
terrible by terrors.
In I, 64, 4, I have translated vakshaA-su rukmf&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:
I, 23, 11. gdyatam-iva tanyati& maritém eti dhvishau-
γᾶ yat sibham y4thdna nara.
The thundering voice of the Maruts comes fiercely, like
that of conquerors, when you go to conquer, O men!
Sayaaa : ‘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.
SAayaaa: ‘For the sake of water, or, in a chariot.’
V, 52, 8. sdrdhak marutam ut sassa—utd sma τό subhé
ndrak pra syandrah yugata tmdnéa.
Praise the host of the Maruts, whether they, the men,
the quickly moving, have by themselves harnessed (the
chariots) for conquest.
Sayama: ‘ For the sake of water.’ Cf. X, 105, 3.
V, 57, 3. subhé yat ugrah prtshatit# dyugdhvam.
When you have harnessed the deer for conquest.
Sayaza: ‘For the sake of water.’
III, 26, 4. subhé—pr/shatizZ 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 marita# subhé su-khdm sfrak
na—go-ishfishu.
The Maruts harness the chariot meet for conquest, like a
hero in battles.
Sayama: ‘For the sake of water.’
I, 88, 2. subhé kdm yAnti—dsvaik.
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.
1,110, 3. sam γάϊ mith4s# paspridhandsak 4gmata subhé
makha amitah 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.
SAyana : ‘ For the sake of brilliant wealth.’
VII, 82, 5. marit-bhiZ ugraé sibham anya tyate.
The other, the fearful (Indra), goes with the Maruts to
glory.
Sayana : ‘ He takes brilliant decoration.’
I, 167, 6. & asthapayanta yuvatim γάναπαζ subhé ni-
misl4m.
The Maruts, the youths, placed the maid (lightning
on their chariot), their companion for victory (subhé
nimisl4m).
Sayaza: ‘For the sake of water, or, on the brilliant
chariot.’ Cf. I, 127, 6; 165, 1.
VI, 62, 4. sibham p/ksham {sham Urgam vdhanta.
The Asvins bringing glory, wealth, drink, and food.
VII, 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-yAvand, VIII, 26, 19 (Asvinau).
Subham-y§, of the wind, IV, 3, 6.
Subham-yu, of the rays of the dawn, X, 78, 7.
Verse 4.
Note 1. Sdyaza: ‘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 pr7shatis, but horses for
their chariots, we have seen before. In I, 88, 1, we have
asvaparnaih rathebhik.
Note 2. Αγᾶ is a word of very rare occurrence in the
Rig-veda. It is the instrum. sing. of the feminine pronominal
base ἃ or ἴ, and as a pronoun followed by a noun it is fre-
quently 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 fsana4. This irregularity, however, which might have
led us to suppose an original αγᾶλ, indefatigable, corre-
NOTES. 1, 87, 5. 165
sponding with the following asi, is vouched for by the
Pada text, in such matters a better authority than the Sam-
hita text, and certainly in this case fully borne out by the
Pratisakhya, I, 163, 10. Unless we read ay4#, 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 pre-
ceding 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 sam{dh, and that
ay& pointed to it, we must take it as a simple adverb,
like the Greek τῷ: RV. III, 12, 2; IX, 53, 2; 106, 14.
In X, 116, 9, the Pada reads ay4A-iva, not dy4, as given
by Roth; in VI, 66, 4, aya nu, the accent is likewise on
the first.
Note 3. Riza-yivan is well explained by B. and R. as
going after debt, searching out sin. Sdyama, though he
explains rzza-yavan by removing sin, derives it nevertheless
correctly from γέμα and y4, and not from yu. The same
formation is found in subham-y4van, &c.; and as there is
vina-y& besides rinxa-y&van, so we find subham-y& 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; III, 55,3; VIII,
45, 27; X, 40, 1. Grassmann has shown that it may be
taken as an instrum. of sdmi, 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 sdmi.
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. vdsto4-vasto# 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 dhiyé sami.
Ap4am 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 dhiyd-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-ddnave 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&xi, 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 simf 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, sami? 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, 14;
IX, 74,7; X, 28,12. In VI, 3, 2, we read:
igé yagiébhiz sasamé samibhik.
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
κάμ-νω, to work, to labour, to tire (Sanskrit sAmyati), the
Greek κομιδή and κομίζω, to labour for or take care of a
person, and possibly even the Greek κῶμος, a song or a
festival (not a village song), may all find their explana-
tion in the Sanskrit root sam.
The idea that the Maruts did not originally enjoy divine
NOTES. 1, 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 Vagasan. Samhita
XVII, 80-85 amount to 49, i.e. 7x7. Yagiifya, properly
‘worthy of sacrifice, has the meaning of divine or sacred.
The Greek ἅγιος has been compared with yAgya, sacrificio
colendus, which is not a Vedic word.
Verse 6.
Note 1. Sriyase kim seems to be the same as the more
frequent sriyé kim. 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 in-
finitives, if they may so be called, are bhiydse, V, 29, 43
vridhase, V, 64, 5; dhruvdse, VII, 70, 1; tugdse, IV, 23, 7;
ringase, VIII, 4,17; vriagase, VIII, 76,1; rikdse, VII, 61, 6.
In VI, 39, 5, γίξάβε 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, aréi{ 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 rékvdnzah)
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 after-
wards 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 dhamanaf.
168 VEDIC HYMNS.
BENFEY translates: Gedeih’n zu spenden woll’n die
schongeschmiicketen 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.
LupwIG: Zu herlichkeit haben dise sich mit liechtglanz
versehen, mit sausenden ziigeln die schénberingten, schwert-
bewaffnet die kraftvollen, ohne furcht besitzen sie die
freundliche Marutmacht.
MANDALA I, HYMN 88, 169
MANDALA I, HYMN 88.
ASHT7AKA I, ADHYAYA 6, VARGA 14.
To THE Maruts (THE STORM-GopDs).
1. Come hither, Maruts, on your chariots charged
with lightning, resounding with beautiful songs},
stored with spears, and winged with horses! Fly ὃ
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.
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 Rahdgama.
The metre varies. Verses 1 and 6 are put down as
Prastara-pankti, i.e.as 12+12+8+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 τ:
ἃ vidyunmat-bhiZ marutak su-arkaiZ
rathebhid yAta~rishdimat-bhit asva-parnaih.
Again verse 6: eshd sya vak marutad anu-bhartri
prati stobhati vaghata’ na vazi.
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 irregu-
larities. The first verse would scan:
ἃ vidyunmat-bhiZ marutak su-arkaiz
rathebhié ydta~rishéimat-(bhif) asva-parnaih.
And verse 6: esha syd vak marutak~anu-bhartrt
prati stobhati vaghatah na vani.
Our only difficulty would be the termination bhiz of réshdi-
mat-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 sa, originally sa, or with
feminines in i, where parallel forms in f are intelli-
gible. The simplest correction would be to read rathebhi£
yata~vishéi-mantah~asva-parnaik. One might urge in sup-
port 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 αἀγαίτὶ p4das which follow I feel equally
reluctant to alter. I therefore scan
ἃ varshish/AayA nak isha vayah na paptata su-mayaA,
taking the dactyl of paptata as representing a spondee, and
admitting the exceptional bacchius instead of the am-
phimacer at the end of the line.
The last line of verse 6 should be scanned :
astobhayat vritha Asim anu svadham gabhastyoh.
There are two other verses in this hymn where the metre
is difficult. In the last pada of verse 5 we have seven
syllables instead of eleven. Again, I say, it would be most
easy to insert one of the many tetrasyllabic epithets of the
Maruts. But this would have been equally easy for the
collectors of the Veda. Now the authors of the Anukra-
manis distinctly state that this fifth verse is viradrdpé, i.e.
that one of its p4das consists of eight syllables. How
they would have made eight syllables out of vi-dhavatad
varahin does not appear, but at all events they knew that
last pada to be imperfect. The rhythm does not suffer by
this omission, as long as we scan vi-dh4vatah varahiin.
Lastly, there is the third pada of the second verse,
rukmaf na kitrak svadhiti-van. It would not be possible
to get eleven syllables out of this, unless we admitted vydha
not only in svadhitivan or svadhiti-van, but also in Aitraz.
Kuhn (Beitrage, vol. iv, p. 192) proposes to scan rukmaii
na AitaraA svadhitivan. Nothing would be easier than to
insert esh4m after Aitrak, but the question occurs again,
how could eshém be lost, or why, if by some accident it
had been lost, was not so obvious a correction made by
Saunaka and Katydyana ὃ
No verse of this hymn occurs in SV., VS., AV., TS., TB.
Verse 1.
Note 1. Alluding to the music of the Maruts, and not to
the splendour of the lightning which is mentioned before.
See Wolf, Beitrage zur Deutschen Mythologie, vol. ii,
p- 137+ ‘Das Ross und den Wagen des Gottes begleitet
munterer Hornerschall, entweder stésst er selbst ins Horn,
172 VEDIC HYMNS.
oder sein Gefolge. Oft vernimmt man auch eine liebliche
Musik, der keine auf Erden gleich kommt (Miillenhof, 582).
Das wird das Pfeifen und Heulen des Sturmes sein, nur in
idealisirter Art.’ Ibid. p. 158.
Note 2. Varshishtha, which is generally explained as the
superlative of vriddha, old (P4z. VI, 4, 157), has in most
passages of the Rig-veda the more general meaning of
strong or excellent: VI, 47, 9. isham & vakshi ish&m νάτ-
shish¢ham ; III, 13, 7 (vdsu); III, 26, 8 (ratna); III, 16, 3
(raf); IV, 31,15; VIII, 46, 24 (sravah); IV, 22, 9 (nrzmma) ;
V, 67, 1 (kshatrd); VI, 45, 31 (mdrdhdn). In some
passages, however, it may be taken in the sense of oldest
(I, 37,6; V, 7,1), though by no means necessarily. Var-
shish¢/a is derived in reality from vréshan, in the sense of
strong, excellent. See note to I, 85, 12, page 144.
Note 3. Paptata, the second person plural of the im-
perative of what is commonly, though without much reason,
called the aorist of the causative of pat. It is curiously
like the Greek πίπτετε, but it has the meaning of flying
rather than falling ; see Curtius, Grundziige, p. 190. Two
other forms formed on the same principle occur in the Rig-
veda, papta# and paptan :
TI, 31, 1. pra γάϊ vaya na pdptan.
That they may fly to us like birds.
VI, 63, 6. pra vim vayak—anu paptan.
May your birds fly after you.
X, 95, 15. purdravak ma mrithahs mé pra paptak.
Puriravas, do not die, do not go away!
Verse 2.
Note 1. Though svadhiti-v4n does not occur again, it can
only mean he who holds the axe, or, it may be, the sword
or the thunderbolt, the latter particularly, if Indra is here
intended. Svadhiti signifies axe:
III, 2, 10. svd-dhitim na tégase.
They adorned Agni like an axe to shine or to cut.
The svaddhiti is used by the butcher, I, 162,9; 18; 20;
and by the wood-cutter or carpenter, III, 8,6; 11; X, 89,
7, ἄς, Roth (s.v.) takes svadhiti as meaning also a tree,
NOTES. I, 88, 3. 173
possibly the oak, and he translates svadhitivan in our
‘passage by a chariot made of the wood of the Svadhiti
tree. In RV. IX, 96, 6, svadhitir vandndm may well mean
‘the strong axe among woods,’ the axe being naturally
made of the strongest wood. In V, 32, 10, a devi svddhitiz
is mentioned, possibly the lightning, the companion of Indra
and the Maruts.
Note 2. The tire of the chariot of the Maruts is frequently
mentioned. It was considered not only as an essential
part of their chariot, but likewise as useful for crushing the
enemy :
V, 52, 9. utd pavy& réth4ndm ddrim bhindanti dgasa.
They cut the mountain (cloud) with the tire of their
chariots.
I, 166, το. pavishu kshur&% ddhi.
On their tires are sharp edges.
In V, 31, 5, tires are mentioned without horses and
chariot, which were turned by Indra against the Dasyus
(I, 64, 11). I doubt, however, whether in India or else-
where the tires or the wheels of chariots were ever used as
weapons of attack, as detached from the chariot ; (see M.M.,
On Pavirava, in Beitrige zur Vergleichenden Sprach-
forschung, vol. iii, p. 447.) If we translate the figurative
language of the Vedic poets into matter-of-fact terms, the
tires of the chariots of the Maruts may be rendered by
thunderbolts; yet by the poets of the Veda, as by the
ancient people of Germany, thunder was really supposed
to be the noise of the chariot of a god, and it was but a
continuation of the same belief that the sharp wheels of
that chariot were supposed to cut and crush the clouds;
(see M. M., loc. cit., p. 444.)
Verse 8.
Note 1. That the viésis are small weapons, knives of
daggers, we saw before, p. 71. Sdyaza here explains vast
by a weapon commonly called 4ra, or an awl. In X, 102,
10, v&sis are mentioned, made of stone, asman-mayi.
The difficulty begins with the second half. Medha, as
here written in the Pada text, could only be a plural of
174 VEDIC HYMNS.
a neuter medhd, but such a neuter does nowhere exist in
the Veda. We only find the masculine médha, sacrifice,
which is out of the question here, on account of its accent.
Hence the passage III, 58, 2, Ordhv&é# bhavanti pitdra-iva
médhaZ, is of no assistance, unless we alter the accent.
The feminine medh& means will, thought, prayer: I, 18, 6;
II, 34,73 IV, 33, 103 V,27,4; 42,13; VII, 104, 6; VIII,
6, το; 52, 93 IX, 9,93 26, 3; 32, 6; 65, 16; 107, 25;
X, 91, 8. The construction does not allow us to take
medh& as a Vedic instrumental instead of medhdya, nor
does such a form occur anywhere else in the Rig-veda.
Nothing remains, I believe, but to have recourse to con-
jecture, and the addition of a single Visarga in the Pada
would remove all difficulty. In the next line, if tuvi-dyum-
nasak be the subject, it would signify the priests. This,
however, is again without any warrant from the Rig-veda,
where tuvi-dyumna is always used as an epithet of gods.
I therefore take it as referring to the Maruts, as an
adjective in the nominative, following the vocatives marutah
su-gaté#. The conception that the Maruts stir up the
forests is not of unfrequent occurrence in the Rig-veda:
cf. 1,171, 3. That drdhva is used of the mind, in the sense
of roused, may be seen in I, 119, 2; 134,13 144,13 VII,
64, 4. The idea in the poet’s mind seems to have been
that the thunderbolts of the Maruts rouse up men to prayer
as they stir the tops of the forest trees. Ludwig takes
medha, masc., in the sense of lance, comparing it with
Icelandic meidhr, but the two words cannot well be the
same. Possibly vana may be meant for lances: ‘May
they raise our minds, like lances ;’ see note to I, 171, 3.
Note 2. On dhan in the sense of to agitate, see B. and
R.s.v. The shaking of the stone may be the shaking of
the stone for distilling the heavenly Soma or the rain; but
adri may also be meant for the thunderbolt. I now take
tuvidyumna for an adjective referring to the Maruts, be-
cause it is a divine rather than a human epithet. Still, the
passage is doubtful.
Verse 4.
Note 1. The first question is, which is the subject, ahani
NOTES. 1, 88, 4. 175
or grfdhrak? If grfdhrak were the subject, then we should
have to translate it by the eager poets, and take dhAni in
the sense of visvé ahani. The sense then might be: ‘ Day
by day did the eager poets sing around you this prayer.’
There would be several objections, however, to this render-
ing. First, gr/dhra#, though metaphorically applicable to
poets, never occurs again as signifying poets or priests.
One passage only could be quoted in support, IX, 97, 57,
kavdyak nd grfdhrahk (not gridhr&Z), like greedy poets.
But even here, if indeed the translation is right, the
adjective is explained by kavi, and does not stand by
itself. Secondly, 4h4ni by itself is never used adverbially
in the sense of day after day. The only similar passage
that might be quoted is III, 34, 10, and that is very
doubtful. To take ahani as a totally different word, viz.
as 4+h4ni, without ceasing, without wearying, would be
too bold in the present state of Vedic interpretation. If
then we take dh4ni as the subject, gr/dhraZ would have to
be taken as a vocative, and intended for the Maruts. Now,
it is perfectly true, that by itself grédhra, hawk, does not
occur again as a name of the Maruts, but syend, hawk,
and particularly a strong hawk (IX, 96, 6), is not only a
common simile applied to the Maruts, but is actually used
as one of their names:
VII, 56, 3. abhi sva-pibhiZ τη πάλ vapanta véta-svanasahk
syenah aspridhran.
They plucked each other with their beaks (?), the hawks,
rushing like the wind, strove together.
Aguk might be the aorist of gai, to sing, or of gf,
to go:
I, 174, 8. sdn4 té te indra navyak ἃ aguh.
New poets, O Indra, sang these thy old deeds.
ITI, 56, 2. gévak ἃ aguh.
The cows approached.
If then the sense of the first line is, ‘Days went and
came back to you,’ the next question is whether we are
to extend the construction to the next words, im&4m dhfyam
varkaryém a devim, or whether these words are to be
joined to krinvdntak, like brihma. The meaning of
176 VEDIC HYMNS.
varkarya is, of course, unknown. S4yama’s interpretation
as ‘what is to be made by means of water’ is merely
etymological, and does not help us much. It is true that
the object of the hymn, which is addressed to the Maruts,
is rain, and that literally varkaryd might be explained as
‘that the effect of which is rain.’ But this is far too
artificial a word for Vedic poets. Possibly there was some
other word that had become unintelligible and which, by
a slight change, was turned into varkaryd, in order to
give the meaning of rain-producing. It might have been
darkArya, glorious, or the song of a poet called Varkara, or,
as Ludwig suggests, Vrzkari. The most likely supposition
is that varkary@ was the name given to some famous hymn,
some pzan or song of triumph belonging to the Gotamas,
possibly to some verses of the very hymn before us. In
this case the epithet devi would be quite appropriate, for
it is frequently used for a sacred or sacrificial song: IV, 43,
1, devim su-stutim ; III, 18, 3. im&ém dhfyam sata-séy4ya
devim. See, however, the note to verse 6.
The purport of the whole line would then be that many
days have gone for the Maruts as well as for the famous
hymn once addressed to them by Gotama, or, in other
words, that the Gotamas have long been devoted to the
Maruts, an idea frequently recurring in the hymns of the
Veda, and, in our case, carried on in the next verse, where
it is said that the present hymn is like one that Gotama
composed when he saw the Maruts or spoke of them as
wild boars with iron tusks. The pushing up the lid of the
well for to drink, means that they obtained rain from the
cloud, which is here, as before, represented as a covered
well.
See another explanation in Haug, Uber die urspriingliche
Bedeutung des Wortes Brahma, 1868, p. 5.
Verse 5.
Note 1. Ydgana commonly means a chariot :
VI, 62, 6. arezi-bhik yédganebhiz bhuganta.
You who possess dustless chariots.
VIII, 72, 6. dsva-vat yoganam brthat.
NOTES. 1, 88, 6. 177
The great chariot with horses.
It then became thé name for a distance to be accom-
plished without unharnessing the horses, just as the Latin
jugum, a yoke, then a juger of land, ‘quod uno jugo
boum uno die exarari posset,’ Pliny XVIII, 3, 3, 9.
In our passage, however, ydgana means a hymn, lit. a
composition, which is clearly its meaning in
VIII, 90, 3. brahma te indra girvawah kriydnte dnatid-
bhutaé, im& gushasva hari-asva ydgan4 ἰπάτα γᾶ te
amanmahi.
Unequalled prayers are made for thee, praiseworthy
Indra; accept these hymns which we have devised for
thee, O Indra with bright horses !
Note 2. Var&hu has here the same meaning as varaha,
wild boar (VIII, 77, 10; X, 28,4). It occurs once more, I,
121,11, as applied to Vvitra, who is also called var4hd, I,
61, 7; X, 99, 6. In X, 67, 7, vrésha-bhi# var&haikz (with
the accent on the penultimate) is intended for the Maruts*.
Except in this passage, varaha has the accent on the last
syllable. In IX, 97, 7, varaéha is applied to Soma.
Verse 6.
This last verse is almost unintelligible to me. I give,
however, the various attempts that have been made to
explain it.
WILSON: This is that praise, Maruts, which, suited (to
your merits), glorifies every one of you. The speech of the
priest has now glorified you, without difficulty, with sacred
verses, since (you have placed) food in our hands.
BENFEY: Dies Lied—Maruts!—das hinter euch empor-
strebt, es klingt zuriick gleich eines Beters Stimme. Miihlos
schuf solche Lieder er, entsprechend eurer Arme Kraft.
(Note: Der zum Himmel schallende Lobgesang findet
seinen Widerhall (wirklich, ‘bebt zuriick’) in dem Sturm-
a See Genthe, Die Windgottheiten, 1861, p.14 ; Grimm, Deutsche
Mythologie, p. 689. Grimm mentions eburSrung (boar-throng)
as a name of Orion, the star that betokens storm.
[32] Ν
178 VEDIC HYMNS.
geheul der Maruts, welches mit dem Geheul des Betenden
verglichen wird.)
LupwicG: Dises lied, o Marut, euch unterstiitzend (auf-
nemend) als eines priesters braust euch entgegen, nach-
brausen hat es gemacht ohne miihe in (die) der πᾶμε die
gottliche weise (ihrer) arme.
My own translation is to a great extent conjectural.
It seems to me from verse 3, that the poet offers both a
hymn of praise and a libation of Soma. Possibly varkarya
in verse 4 might be taken in the sense of Soma-juice, and
be derived from valkala, which in later Sanskrit means the
bark of trees. In that case verse 5 would again refer to
the hymn of Gotama, and verse 6 to the libation which is
to accompany it. Anu-bhartri does not occur again, but
it can only mean what supports or refreshes, and therefore
would be applicable to a libation of Soma which supports
the gods. The verb stobhati would well express the rushing
sound of the Soma, as in I, 168, 8, it expresses the rushing
noise of the waters against the fellies of the chariots. The
next line adds little beyond stating that this libation of
Soma rushes forth freely from the hands, the gabhastis
being specially mentioned in other passages where the
crushing of the Soma-plant is described :
IX, 71, 3. ddri-bhiz sutdé pavate gabhastyoA.
The Soma squeezed by the stones runs from the hands.
The translation would then be: O Maruts, this comfort-
ing draught (of Soma) rushes towards you, like the speech
of a suppliant; it rushed freely from our hands, as our
draughts (of Soma) are wont to do.
On svadhi, see p. 32.
MANDALA I, HYMN 165. 179
MANDALA I, HYMN 168.
ASHTAKA II, ADHYAYA 8, VARGA 24-26.
To tHE Marvuts AND INDRA.
The Prologue.
The sacrificer speaks :
1. To what splendour do the Maruts all equally!
cling?, they who are of the same age, and dwell
in the same nest? With what thoughts ?—from
whence are they come*?- Do these heroes sing
forth their (own) strength *, wishing for wealth ?
2. Whose prayers have the youths accepted ?
Who has turned the Maruts to his own sacrifice ?
By what strong desire! may we arrest them, they
who float through the air like hawks ?
The Dialogue.
The Maruts speak :
3. From whence!, O Indra, dost thou come alone,
thou who art mighty? O lord of men’, what has
thus happened to thee? Thou greetest (us) * when
thou comest together with (us), the bright (Maruts)*.
Tell us then, thou with thy bay horses, what thou
hast against us!
Indra speaks :
4. The sacred songs are mine, (mine are) the
prayers'; sweet* are the libations! My strength
rises*, my thunderbolt is hurled forth. They call
for me, the hymns yearn for me. Here are my
horses, they carry me hither.
The Maruts speak :
5. From thence, in company with our strong
N 2
180 VEDIC HYMNS.
friends!, having adorned our bodies, we now har-
ness our fallow deer? with all our might *;—for,
Indra, according to custom, thou hast come to be
with us.
Indra speaks :
6. Where, O Maruts, was that custom with you,
when you left me alone in the killing of Ahi? I
indeed am terrible, powerful, strong,—I escaped
from the blows of every enemy'.
The Maruts speak :
7. Thou hast achieved much with us as com-
panions', With equal valour, O hero! let us
achieve then many things, O thou most powerful,
O Indra! whatever we, O Maruts, wish with our
mind 3,
Indra speaks :
8. I slew Vrztra, O Maruts, with (Indra’s) might,
having grown powerful through my own vigour; I,
who hold the thunderbolt in my arms, have made
these all-brilliant waters to flow freely for man’.
The Maruts speak :
9. Nothing, O mighty lord, is strong? before thee :
no one is known among the gods? like unto thee. No
one who is now born ® comes near, no one who has
been born. Do what thou wilt do‘, thou who art
grown so strong.
Indra speaks :
10. Almighty strength be mine alone, whatever I
may do, daring in my heart; for I indeed, O Maruts,
am known as terrible: of all that I threw down, I,
Indra, am the lord.
Indra speaks :
11. O Maruts, now your praise has pleased me,
the glorious hymn which you have made for me, ye
MANDALA I, HYMN 165. 181
men!—for me, for Indra, for the joyful hero, as
friends for a friend, for your own sake, and by your
own efforts 1.
Indra speaks:
12. Truly, there they are, shining towards me,
bringing blameless glory, bringing food. O Maruts,
wherever I have looked for you, you have appeared
to me in bright splendour: appear to me also
now!
>
The Epilogue.
The sacrificer speaks :
13. Who has magnified you here, O Maruts ?
Come hither, O friends, towards your friends. Ye
brilliant Maruts, welcoming?! these prayers, be mind-
ful? of these my rites.
14. The wisdom of Manya has brought us hither,
that he should help as the poet helps the performer
of a sacrifice’: turn hither quickly?! Maruts, on to
the sage! the singer has recited these prayers for
you.
15. May this your praise, O Maruts, this song of
Mandarya, the son of Mana’, the poet, bring offspring *
for ourselves with food. May we have an invigorat-
ing autumn, with quickening rain ὃ,
182 VEDIC HYMNS.
NOTES.
A critical examination of Professor von Roth’s remarks on this hymn,
together with some supplementary notes of my own, will be found in the Pre-
face to this volume.
According to the Anukramazika this hymn is a dialogue
between Agastya, the Maruts, and Indra. A careful consi-
deration of the hymn would probably have led us to a similar
conclusion, but I doubt whether it would have led us to
adopt the same distribution of the verses among the poet,
the Maruts, and Indra, as that adopted by the author of the
Anukramazika. He assigns the first two verses to Indra,
the third, fifth, seventh, and ninth to the Maruts, the
fourth, sixth, eighth, tenth, eleventh, and twelfth to Indra,
and the three concluding verses to Agastya. I think that
the two verses in the beginning, as well as the three con-
cluding verses, belong certainly to Agastya or to whoever
else the real performer of the sacrifice may have been. The
two verses in the beginning cannot be ascribed to Indra,
who, to judge from his language, would never say:
‘By what strong desire may we arrest the Maruts?’ It
might seem, in fact, as if the three following verses too
should be ascribed to the sacrificer, so that the dialogue
between Indra and the Maruts would begin only with the
sixth verse. The third verse might well be addressed to
Indra by the sacrificer, and in the fourth verse we might
see a description of all that he had done for Indra. What
is against this view, however, is the phrase pradbhritak me
adrizk. If used by the sacrificer, it might seem to mean,
‘my stone, i.e. the stone used for squeezing the Soma, has
been brought forth.’ But though Professor Roth assigns
this meaning to prabhvta in our passage, I doubt whether,
in connection with ddri, or with vagra, prabhvita can mean
anything but hurled. Thus we read:
I, 61, 12. asmaf {t Om ({ti) pra bhara—vritraya vagram.
Hurl thou, Indra, the thunderbolt against this Vritra.
V, 32, 7. yat tm vagrasya prd-bhrétau dadabha.
When Indra conquered him in the hurling of the
thunderbolt.
NOTES. 1, 165. 183
I therefore suppose the dialogue to begin with verse 3,
and I find that Langlois, though it may be from different
reasons, arrived at the same conclusion.
There can be little doubt that the other verses, to verse
12, are rightly apportioned between Indra and the Maruts.
Verse 12 might perhaps be attributed again to the wor-
shipper of the Maruts, but as there is no absolute necessity
for assigning it to him, it is better to follow the tradition
and to take it as the last verse of Indra’s speech. It would
seem, in fact, as if these ten verses, from 3 to 12, formed
an independent poem, which was intended to show the
divine power of the Maruts. That their divine power was
sometimes denied, and that Indra’s occasional contempt of
them was well known to the Vedic poets, will become
evident from other hymns. This dialogue seems therefore
to have been distinctly intended to show that, in spite of
occasional misunderstandings between the Maruts and the
all-powerful Indra, Indra himself had fully recognised their
power and accepted their friendship. If we suppose that
this dialogue was repeated at sacrifices in honour of the
Maruts, or that possibly it was acted by two parties, one
representing Indra, the other the Maruts and their followers,
then the two verses in the beginning and the three at the
end ought to be placed in the mouth of the actual sacrificer,
whoever he was. He begins by asking, Who has attracted
the Maruts to his sacrifice, and by what act of praise and
worship can they be delighted? Then follows the dialogue
in honour of the Maruts, and after it the sacrificer asks
again, ‘Who has magnified the Maruts, i.e. have not we
magnified them?’ and he implores them to grant him their
friendship in recognition of his acts of worship. If then
we suppose that the dialogue was the work of Mandarya
Manya, the fourteenth verse, too, would lose something of
its obscurity. Coming from the mouth of the actual sacri-
ficer, it would mean, ‘the wisdom, or the poetical power, of
MAanya has brought us to this, has induced us to do
this, i.e. to 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
(garité) might again be M4nya, 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 samanf occurs in the Veda as the femi-
nine 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?’ SAyawa adopts
the same explanation, while Wilson, who seems to have
read samany44, translates ‘of one dignity.’ Professor Roth,
s.v. myaksh, would seem to take samany4 as some kind
of substantive, and he refers to another passage, I, 167, 4,
sidharamya-iva maritak mimikshué, without, however, de-
tailing his interpretation of these passages.
It cannot be said that Sayama’s explanation is objec-
tionable, 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 samAny& as an adverb. It is clearly
used as an adverb in ITI, 54, 7; VIII, 83, ὃ.
Note 2. Mimikshud is the perfect of myaksh, in the
sense of to be firmly joined with something. It has there-
fore a more definite meaning than the Latin miscere and
the Greek μίσγειν, which come from the same source, i.e.
NOTES. 1, 165,1. 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. mimikshidz yam adraya 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. ghvttam 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 recog-
nised, 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, τόρ, 3. A4myak 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 νάσταλ nri-pate gabhdstau.
In thy fist, O king, the thunderbolt rests firmly.
186 VEDIC HYMNS.
I, 167, 3. mimydksha yéshu su-dhita—rishd.
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 sddma sddane prithivyas.
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. ἃ yasmin haste πάγγδλ mimikshus ἃ rathe
hirazydye rathe-sthiZ, ἃ rasmayak gdbhastyoAd sthtrayok
ἃ 4dhvan Asvasak 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, phrayanti.)
X, 96, 3. indre ni rdp& hdrité mimikshire.
Bright colours stuck or clung or settled on Indra. (Say.
nishiktani babhivu/ ; mihe# sanantat karmasi rdpam.)
8. With instrumental :
I, 165, 1. kayA subh& marutadé sim mimikshu.
To what splendour do the Maruts cling; or, what
splendour clings to them?
V, 58, 5. svay4 maty# maritak sdm mimikshué. (See
also I, 165, 1.)
The Maruts cling to their own thought or will. (Say.
vrishtya samyak siftkanti.)
I, 167, 4. yavy& sAdhdrazyé-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. bhanu-bhiz sim mimikshire.
The Maruts were joined with splendour. (Say. meddum
ikkhanti.)
4. With accusative:
VIII, 61, 18. nf γᾶ vagram mimikshatuZ.
Thy two arms which have firmly grasped the thunderbolt.
(Say. parigréhnitah.)
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. 1, 165, I. 187
nf vagram {ndrak mimikshan.
Grasping firmly the thunderbolt. (Say. satrushu pra-
payan.)
VI, 29, 3. sriyé te pada divas ἅ mimikshuZ.
Thy servants embrace thy feet for their happiness. (Say.
Asiizanti, samarpayanti.)
Like other verbs which mean to join, myaksh, if accom-
panied by prepositions expressive of separation, means to
separate. (Cf. vi-yukta, se-junctus.)
II, 28, 6. apo ({ti) si myaksha varuza bhiydsam mat.
Remove well from me, O Varuaa, terror. (Say. apa-
gamaya.)
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.
(Narasamsa) sprinkles the sacrifice with rain.
IX, 107, 6. madhva yagiidm mimiksha nav.
Sprinkle (O Soma) our sacrifice with rain.
I, 34, 3. tri adya yagidm madhuna mimikshatam.
O Asvins, sprinkle the sacrifice with rain thrice to-day!
I, 47, 4. madhv4 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 madhu in the accusative:
VI, 70, 5. madhu nad 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-maty4 na& kdsay4 mimikshatam.
O Asvins, sprinkle us with your rain-giving whip.
I, 22, 3. ἰάγὰ yagidm mimikshatam.
O Asvins, sprinkle the sacrifice with it (your whip).
7. Lastly, we find such phrases as,
I, 48, 16. sm 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 (IIT, 50, 3),
and mimikshd to Soma (VI, 34, 4).
Note 3. I do not see how ét4sa# can here be taken in
any sense but that suggested by the Pada, &-itdsak, 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 ét4n, not -itdn, and SAyana
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 ex-
pressed in prayer. See Taitt. Samh.V, 1, 3, 3. yat purusho
manasdbhigakéAati tad v4k4 vadati, what a man grasps in
his mind, that he expresses by speech. Professor Roth sug-
gests 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& mdnas4
soma-péyam,
upa brahmi srinavahk im& nak atha te yagfidh 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 mahd 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. ayd vidhema navayé mah gird.
Let us sacrifice with this new great song.
VI, 52, 17. su-ukténa mah ndmas4 ἃ vivase.
I worship with a hymn with great adoration, or I worship
with a great hymn in adoration. VIII, 46, 14. gaya giré
mahé vi-éetasam. 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 yasi, 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 sur-
prise 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, kuta/ 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 satdm asi.
Thou, Agni, art Indra, the hero among heroes.
I, 173, 7. samat-su tv4 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 s4m vadasva in I, 170, 5.
Note 4. Subhand is evidently meant as a name for the
[90 VEDIC HYMNS.
Maruts, who thus speak of themselves in the third person,
which is by no means unusual in the Rig-veda.
Mahidhara explains subhanai# 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. Brdhm4wzi and matayadk 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 brahmazi and gira, III, 51,6; between brahma,
girak, and stémaé, VI, 38, 3; between brahma, girak, ukthé,
and mdanma, VI, 38, 4, &c.
. Note 2. άπ, 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 s4m, and we must there-
fore render it differently, although we are able to perceive
that in the mind of the poet it might still have been con-
ceived as an adverb, in the sense of ‘well.’ I shall arrange
the principal passages in which s4m 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. sm nak bhava hridé ἃ ρίτάξ 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 na# bhavatu aryamé.
May Aryaman be well (kind) to us!
VI, 74,1. s4m nad bhitam dvi-pdde sim Aatué-pade.
May Soma and Rudra be well (kind) to our men and cattle.
Here s4m 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; ΙΧ, 69,7. The expression dvipdd and
katuA-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 Sprachdenkmiler, ed. Aufrecht, p. 198);
and also in the edicts of Piyadasi, dupada-fatupadesu
pakhivalizalesu, ‘aux bipédes, aux quadrupédes, aux vola-
tiles, aux animaux qui se meuvent dans les eaux.’ See
Burnouf, Lotus, p. 667.
II, 38, 11. sam γάϊ stotrt-bhyak Apdye bhavati.
What may be well (a pleasure) for the praisers, for the friend.
X, 37, 10. sm nak bhava Adkshasa.
Be kind to us with thy light!
2. With as:
VIII, 17, 6. s6mak sdm astu te hridé.
May the Soma be well (agreeable) to thy heart!
I, 5, 7. sam te santu prd-#etase.
May the Somas be well (pleasing) to thee, the wise!
V, 11, 5. tubhyam manishd iydm 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, T; 3-
VII, 86, 8. sim nak kshéme s4m tm (iti) yoge πα astu.
May it be well with us in keeping and acquiring !
V, 7, 9. ἃ γάλ 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 dsm (iti) si vam—asmakam astu farkritih.
Let there be happiness to you—glory to us!
192 VEDIC HYMNS.
8. 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 sm 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. Κάζ te γαρῆάξ manase sim varaya.
What sacrifice seems to thy mind pleasant to select ?
4. With kar:
I, 43, 6. sam 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. sdm nah karatah asvina.
May the two Asvins do us good!
. 5. With vah :
I, 157, 3. sam nah & vakshat dvi-pdde 4atu/-pade.
May he bring blessing to us for man and cattle.
VIII, 5, 20. téna nak—pdsve tokilya sm gave, vdhatam
pivart/ ishak.
Bring to us rich food, a blessing to cattle, to children,
and to the ox.
6. With verbs, such as pf, va, and others, where it is
clearly used as an adverb:
IX, 11, 3. s4# nak pavasva sdm σάνε sdm ganfya sim
arvate, sim ragan éshadhibhyaz.
Do thou, king Soma, stream upon us, a blessing for the
ox, a blessing for man, a blessing for the horse, a blessing
for the plants. Cf. IX, 11, 7; 60, 4; 61,153 109, 5.
VII, 35, 4. sém πα ishird# abhi vatu vatah.
NOTES. I, 165, 4. 193
May the brisk wind blow kindly upon us, or blow a
blessing upon us!
VII, 35, 6. sdm na tvdsh¢a gndbhik [μά svinotu.
May Tvashéar with the goddesses hear us here well, i.e.
auspiciously !
VII, 35, 8. sdm nak sirya—ut etu.
May the sun rise auspiciously for us!
VIII, 18, 9. sam na tapatu siryah,
May the sun warm us well !
III, 13, 6. sam nak soka—agne.
Shine well for us, O Agni!
: Sam Yo.
Sam also occurs in a phrase that has puzzled the inter-
preters of the Veda very much, viz. sim γόζ. These are
two words, and must both be taken as substantives, though
originally they may have been adverbs. Their meaning
seems to have been much the same, and in English they
may safely be rendered by health and wealth, in the old
acceptation of these words :
I, 93, 7. dhattam y4gam4ndya sdm yod.
Give, Agni and Soma, to the sacrificer health and wealth.
I, 106, 5. sm γόζ γάϊ te mdnu/-hitam tat fmahe.
Brihaspati, we ask for health and wealth which thou
gavest to Manu.
I, 114, 2. yat sam ka yok ka manuh 4-yegé pita tat
asyama tava rudra pra-nitishu.
Rudra, the health and wealth which Manu, the father,
obtained, may we reach it under thy guidance.
II, 33, 13. yani mdnud avrinita pité nak té sim ha yok ka
rudrdsya vasmi.
The medicines which our father Manu chose, those I
desire, the health and wealth of Rudra.
I, 189, 2. bhava tokaya tanay4ya sam γόλ.
Be to our offspring health and wealth!
IV, 12, 5. yakkha tokéya tanayaya sam yok.
Give to our offspring health and wealth!
V, 69, 3. ile tokaya tanaydya sdm yo.
I ask for our offspring health and wealth.
[32] ο
194 VEDIC HYMNS.
VI, 50, 7. dh&ta tokf@ya tanaydya sdm γόλ.
Give to our offspring health and wealth !
X, 182, 1. atha karat y4gamandya sam γόλ.
May he then produce for the sacrificer health and wealth.
VII, 69, 5. téna nak sm yés—ni asvina vahatam.
On that chariot bring to us, Asvins, health and wealth.
III, 17, 3. ἀϊμα bhava ya4gam4ndya sam yod.
Then, Agni, be health and wealth to the sacrificer.
III, 18, 4. brzhat νάγαλ sasam4néshu dhehi, revat agne
visvamitreshu sdm yd.
Give, Agni, much food to those who praise thee, give to
the Visvamitras richly health and wealth.
X,15, 4. 4tha nak sim yok arapdh dadhata.
And give us health and wealth without a flaw! Cf. X, 59, 8.
X, 37, 11. tat asmé sam yds ἀταράλ dadhatana.
And give to us health and wealth without a flaw!
V, 47,7. tét astu mitra-varuz4 [ἀξ agne sim γόζ asma-
bhyam iddm astu sastdm.
Let this, O Mitra-Varuza, let this, O Agni, be health and
wealth to us ; may this be auspicious!
V, 53,14. vrishtvi s4m γόλ ἄραλ usri bheshagdm syéma
maruta saha.
Let us be together with you, O Maruts, after health,
wealth, water, and medicine have been showered down in
the morning.
VIII, 39, 4. sm ka yok ka mayah dadhe.
He gave health, wealth, and happiness.
VIII, 71,15. agnim sim yo ka datave.
We ask Agni to give us health and wealth.
X, 9, 4. sm yd# abhi sravantu nak,
May the waters come to us, as health and wealth, or may
they run towards us auspiciously.
Note 3. If we retain the reading of the MSS. sishmak
iyarti, we must take it as an independent phrase, and
translate it by ‘my strength rises.” For sishma, though in
this and other places it is frequently explained as an adjective,
meaning powerful, is, as far as I can see, always a substantive,
and means breath, strength. There may be a few passages
in which, as there occur several words for strength, it might
NOTES. I, 165, 5. 195
be possible to translate sishma by strong. But even there
it is better to keep to the general meaning of stishma, and
translate it as a substantive.
Iyarti means to rise and to raise. It is particularly
applied to prayers raised by the poet in honour of the gods,
and the similes used in connection with this, show clearly
what the action implied by iyarti really is. For instance,
I, 116, 1. st6man iyarmi abhriyé-iva vata“.
I stir up hymns as the wind stirs the clouds.
X, 116, 9. su-vakasyém iyarmi s{ndhau-iva ργά frayam
névam arkath.
I stir up sweet praise, as if I rowed a ship on the river
with hymns.
In the sense of rising it occurs,
X, 140, 2. pAvakd-varkah sukrd-varkak Andna-varkah ut
iyarshi bhanuna.
Thou risest up with splendour, Agni, thou of bright,
resplendent, undiminished majesty.
We might therefore safely translate in our verse ‘my
strength rises,’ although it is true that such a phrase does
not occur again, and that in other passages where iyarti and
sishma occur together, the former governs the latter in the
accusative. Cf. IV, 17,12; X, 75, 3.
Mahidhara translates, ‘my held-up thunderbolt moves on
destroying everything,’ but he admits another rendering in
which adri would mean the stone used for pressing the Soma.
Verse 5.
Note 1. If, as we can hardly avoid, we ascribe this verse
to the Maruts, we must recognise in it the usual offer of help
to Indra on the part of the Maruts. The question then only
is, who are the strong friends in whose company they appear ?
It would be well if one could render antamébhik by horses, as
SAyana does, but there is no authority for it. Sva-kshatra is
an adjective, meaning endowed with independent strength,
synonymous with svd-tavas, I, 166, 2. It is applied to the
mind of Indra, I, 54,3; Ν, 35,4; to the Maruts, V, 48,1, but
never to horses. As it stands, we can only suppose that a
distinction is made between the Maruts and their followers,
O02
196 VEDIC HYMNS.
and that after calling together their followers, and adorning
themselves for battle, they proceed to harness their chariots.
Cf. I, 107, 2.
Note 2. Etan, in all MSS. which I consulted, has here
the accent on the first syllable, and Professor Aufrecht
ought not to have altered the word into etén. Ifthe accent
had not been preserved by the tradition of the schools, the
later interpreters would certainly have taken etAn for the
demonstrative pronoun. As it is, in spite of accent and
termination, Sayaza in I, 166, 10, seems to take ét4% for
eté. In other passages, however, Sdyavea, too, has perceived
the difference, and in I, 169, 6, he explains the word very
fully as prishadvarza gantdro νὰ asv4 νᾶ. In this passage
the Etas are clearly the deer of the Maruts, the Prishatis:
I, 169, 6. Adha νάϊ eshAm prithu-budhnasak ἐξ.
In the next verse, however, éta seems applied to the
Maruts themselves:
I, 169, 7. prati ghoréz4m éténdm ayésim maritém srizve
4-yatim upabdi/.
The sound of the terrible, speckled, indefatigable Maruts
is heard, as they approach; unless we translate :
The noise of the terrible deer of the indefatigable Maruts
is heard, as they approach.
In I, 166, το, dmseshu éta%, I adopt Professor Roth’s
conjecture, that ét4Z means the skins of the fallow deer, so
that we should have to translate: On their shoulders are
the deer-skins.
In the other passages where éta occurs it is used as a
simile only, and therefore throws no light on the relation of
the Etas to the Maruts. In both passages, however (V, 54,
5; X, 77, 2), the simile refers to the Maruts, though to
their speed only, and not to their colour.
Note 8. Mahah-bhiZ, which I have translated ‘with all
our might,’ seems to be used almost as an adverb, mightily
or quickly (makshu), although the original meaning, with
our powers, through our might, is likewise applicable. The
original meaning is quite perceptible in passages like
V, 62, 3. 4dhdrayatam prithivim utd dydm mitra-rag4n4
varuz4 mahak-bhih.
NOTES. I, 165, 6. 197
Kings Mitra and Varuna, you have supported heaven
and earth by your powers,
VII, 3, 7. tébhiZ nak agne dmitai# madhah-bhiz satim
parbhiz dyasibhiz ni phi.
With those immeasurable powers, O Agni, protect us,
with a hundred iron strongholds.
I, 90, 2. té—méahas-bhif, vrata rakshante visvaha.
They always protect the laws by their powers.
VII, 71, 1. tvam nad agne mdhah-bhif pahi,
Protect us, Agni, with thy power.
In other passages, however, we see mdhah-bhik used of
the light or of the flames of Agni and of the dawn:
IV, 14, 1. devas ré6zamAnahk mdhah-bhi,
Agni, the god, brilliant with his powers.
VI, 64, 2. devi r64am4n4 mdahaf-bhi&.
O goddess, brilliant with thy powers.
The powers of the Maruts are referred to by the same
name in the following passages :
V, 58, 5. pra-pra gayante—médha/-bhik.
The Maruts are born with their powers.
VII, 58, 2. prd γέ mdhah-bhit dgasa utd sdnti.
The Maruts who excel in power and strength. Cf. III,
4, 6.
Verse 6.
Note 1. Indra in this dialogue is evidently represented
as claiming everything for himself alone. He affects con-
tempt for the help proffered by the Maruts, and seems to
deny that he was at any time beholden to their assistance.
By asking, Where was that custom that I should be with
you and you with me in battle? he implies that it was not
always their custom, and that he can dispense with their
succour now. He wants to be alone, as in his former battle
with Ahi, and does not wish that they should join him
(cf. I, 33, 4). Professor Roth takes sam-ddhatta in the
sense of implicating, but it can hardly be said that the
Maruts ever implicated Indra in his fight against Ahi.
Certainly this is not in keeping with the general tenor of
this dialogue where, on the contrary, Indra shuns the
198 VEDIC HYMNS.
company of the Maruts. But while on this point I differ
from Professor Roth, I think he has rightly interpreted the
meaning of d4namam. Out of the four passages in which
badhasnaff occurs, it is three times joined with nam, and
every time has the sense of to bend away from, to escape
from. See also Sonne, in Kuhn’s Zeitschrift, vol. xii, p. 348.
Verse 7.
Note 1. See VII, 39, 6. sakshimdhi yigyebhiz nu devaih.
Note 2. The last words leave no doubt as to their
meaning, for the phrase is one of frequent occurrence. The
only difficulty is the vocative maruta#, where we should
expect the nominative. It is quite possible, however, that
the Maruts should here address themselves, though, no
doubt, it would be easy to alter the accent. As to the
phrase itself, see
VIII, 61, 4. tatha {t asat Indra krdtvA ydtha vasa,
May it be so, O Indra,as thou mayest desire by thy mind.
VIII, 66, 4. vagré’—it karat indrak krdtvé yatha vasat.
May Indra with the thunderbolt act as he may desire in
his mind. Cf. VIII, 20,17; 28, 4, &c.
Verse 8.
Note 1. Here again Indra claims everything for himself,
denying that the Maruts in any way assisted him while
performing his great deeds. These deeds are the killing of
Vritra, who withholds the waters, i.e. the rain from the
earth, and the consequent liberation of the waters, so that
they flow down freely for the benefit of Manu, that is, of
man. :
When Indra says that he slew Vritra indriyéwa, he
evidently chooses that word with a purpose, and we must
therefore translate it here, not only by might, but by
Indra’s peculiar might. Indriyd4, as derived from indra,
means originally Indra-hood, then power in general, just
as verethraghna in Zend means victory in general, though
originally it meant the slaying of Vritra.
On bddhim, see Bollensen, Z. D. M. G. XXII, p. 594.
NOTES. 1, 165, 9. 199
He takes badhim for a contraction of badhisham, in analogy
with badhis and badhit. He refers to akramim, X, 166, 5,
and badhim, X, 28, 7.
Verse 9.
Note 1. Anutta, in the sense of ‘not shaken,’ not shake-
able, inébranlable, is strange; likewise the genitive, where
we expect the instrumental. Still, nud, by itself, occurs
in similar phrases, e.g. VI, 17, 5, nutthdé d4yutam, thou
shookest what is unshakeable, which might have been ex-
pressed by déuéyavas dnuttam, and I cannot bring myself
to believe that in our passage Aufrecht’s conjectural emen-
dation is called for. He (K. Z. XXVI, 611) takes dnutta
for 4nudatta, like pratta for pradatta, &c., and proposes to
omit the negative particle, translating the verse: ‘ Certainly
it is conceded to thee, there is none among the gods like
unto thee.’
But though I cannot adopt this emendation here, I think
that in other passages Aufrecht’s rendering of dnutta is far
more appropriate than to take it for a-nutta; for instance,
I, 80, 7; III, 31,13; VII, 34, 11.
There remains one verse in which anutta seems to mean
not shaken, not overcome, namely, VIII, 90, 5, tvam
vritrini hamsi apratini ékaé {t dnutta Aarshani-dhr?ta, thou,
being alone, killest the irresistible enemies with the
thunderbolt (?). However, anuda, in the sense of conceding,
yielding, nachgeben, is certainly a very familiar idea in
Vedic poetry.
II, 12, 10. γάλ sdrdhate πά anu-dddati sridhydm, who
does not forgive the hurter his hurt.
I, 53, 8; II, 21, 4; 23, 11; X, 38, 5, Indra is called
δηδηυάάλ, not yielding, not surrendering.
We must therefore admit two anuttas, one 4-nutta, the
other dnu(da)tta. In dnutta-manyu I prefer the former,
‘of irresistible fury,’ while Aufrecht prefers the latter, ‘of
recognised, or universally-admitted fury.’
Note ἃ. DevdtA in the ordinary sense of a deity never
occurs in the Rig-veda. The word, in fact, as a feminine
substantive occurs but twice, and in the tenth Mandala
200 VEDIC HYMNS.
only. But even there it does not mean deity. In X, 24,6,
devak devdtayA means, O gods, by your godhead, i.e. by
your divine power. In X, 98, 1, brthaspate prdti me
devdt4m ihi, I take devdta in the same sense as devatati,
and translate, O Brihaspati, come to my sacrifice.
In all other places where devdta occurs in the Rig-veda
it is a local adverb, and means among the gods. [I shall
only quote those passages in which Professor Roth assigns
to devata a different meaning :
I, 55, 3. pra viryéva devata ati £ekite.
He is pre-eminent among the gods by his strength.
I, 22, 5. 84 kétta devdta paddm.
He knows the place among the gods.
I, 100, 15. πά ydsya ἀενᾶΛ devata nd marth &pak hand
savasahk dntam ἀρύλ.
He, the end of whose power neither the gods among the
gods, nor mortals, nor even the waters have reached.
Here the translation of devdta in the sense of ‘by their
godhead,’ would be equally applicable, yet nothing would
be gained as, in either case, devdta is a weak repetition.
VI, 4, 7. indram na tva sdvasa devaté vayim przaanti
rédhasa nrf-tamah.
The best among men celebrate thee, O Agni, as like
unto Indra in strength among the gods, as like unto Vayu
in liberality. See also devatati, VIII, 74, 3; X, 8, 2.
Note 3. The juxta-position of gayamAnak and gatah
would seem to show that, if the latter had a past, the
former had a future meaning. To us, ‘No one who will be
born and no one who has been born,’ would certainly
sound more natural. The Hindu, however, is familiar with
-the idea as here expressed, and in order to comprehend all
beings, he speaks of those who are born and those who are
being born. Thus in a Padasishéa of the Pavamanis (IX,
67) we read:
yan me garbhe vasata/# papam ugram,
yag gayamanasya ka kimkid anyat,
gatasya ka yak ζἂρὶ vardhato me,
tat pavamanibhir aham pundmi.
Note 4. Karishyd is written in all the MSS. without a
NOTES. 1, 165, II. 201
Visarga, and unless we add the Visarga on our own authority,
we should have to take it as an entirely anomalous acc.
plur. neut. of a passive participle of the future, karishyam
standing for karyém, faciendum. It. is much easier,
however, to explain this form if we add the Visarga, and read
karishy4%, which would then be a second person singular of
a Vedic conjunctive of the future. This form occurs at least
once more in the Veda:
IV, 30, 23. utd nfindm γάξ indriydm karishy&% indra
paumsyam, adyd nakif tat ἃ minat.
O Indra, let no man destroy to-day whatever manly feat
thou art now going to achieve.
Verse 10.
Note 1. As I have translated these words, they sound
rather abrupt. The meaning, however, would be clear
enough, viz. almighty power belongs to me, therefore I can
dare and do. If this abrupt expression should offend, it
may be avoided, by taking the participle dadhvzshvan as a
finite verb, and translating, Whatever I have been daring, I
shall do according to my will.
Verse 11.
Note 1. In this verse Indra, after having declined with no
uncertain sound the friendship of the Maruts, seems to
repent himself of his unkindness towards his old friends.
The words of praise which they addressed to him in verse 9,
in spite of the rebuff they had received from Indra, have
touched his heart, and we may suppose that, after this,
their reconciliation was complete. The words of Indra are
clear enough, the only difficulty occurs in the last words,
which are so idiomatic that it is impossible to render them
in English. In tanvé tandbhi%, literally for the body by
the bodies, tani is used like the pronoun self. Both must
therefore refer to the same subject. We cannot translate
‘for myself made by yourselves, but must take the two
words together, so that they should mean, ‘ the hymn which
you have made for your own benefit and by your own
exertions,’
202 VEDIC HYMNS.
Verse 13.
Note 1. Spiegel, in his review, called my attention to the
Zend api-vat, which Burnouf discussed in his ‘ Etudes,’
p. 328. Burnouf tries to show that vat in Zend has the
meaning of knowing, and that it occurs with the preposition
api, in apivatahé and apivatditi. If this is the same word
as in Sanskrit, then apivdtayati would be a causative,
meaning to make known. The meaning of vat, however,
is doubtful in Zend, and hardly appropriate in the few pas-
sages where it occurs in the Veda. Roth, in the Dictionary,
explains vat by verstehn, begreifen, the causative by be-
greiflich machen; but in our passage he translates it by
belebend, Ludwig by aufspiirend. Till we get more light, I
shall feel content to translate apivat by to approach, to
obtain, and the causative by to make approach, to invite,
to welcome.
The following are the passages in which api-vat occurs:
VII, 3, 10. api krdtum su-#étasam vatema.
May we obtain an excellent understanding ; not, Awaken
in us a good sense.
VII, 60, 6. api krdtum su-#étasam vatantak.
They (Mitra and Varuza) obtaining an excellent under-
standing.
I, 128,2. tam yagfa-sidham dpi vatay4masi.
Him, Agni, the performer of the sacrifice, we make
approach, we invite.
X, 20, 1; 25,1. bhddram πα dpi vataya mana, daksham
uta krdtum.
Bring to us, i. e. give us, a good mind, and a strong under-
standing.
X, 13, 5. pitré putrasak api avivatan vitam.
The sons obtained the right for the father (an obscure verse).
As to svapivata, VII, 46, 3, I should derive it from van,
in the sense of implored, desired; see, however, Muir, San-
skrit Texts, IV, p. 314, note; Nirukta, ed. Roth, p. 135.
Note 2. On navedaé, see IV, 23, 4.
Verse 14.
Note 1. This is a verse which, without some conjectural
NOTES, I, 165, 14. 203
alterations, it seems impossible to translate. Sdyana, of
course, has a translation ready for it, so has M. Langlois,
but both of them offend against the simplest rules of
grammar and logic. The first question is, who is meant
by asm&n (which is here used as an amphimacer), the
sacrificers or the Maruts? The verb ἃ kakré would well
apply to the medh4 m4nydasya, the hymn of MA4nya, which
is intended to bring the Maruts to the sacrifice, this bringing
to the sacrifice being the very meaning of 4 kar. But then
we have the vocative maruta/ in the next line, and even if
we changed the vocative into the accusative, we should not
gain much, as the Maruts could hardly call upon anybody
to turn them towards the sage.
If, on the contrary, we admit that asm&n refers to those
who offer the sacrifice, then we must make a distinction,
which, it is true, is not an unusual one, between those who
here speak of themselves in the first person, and who provide
the sacrifice, and the poet Mandarya Manya, who was
employed by them to compose or to recite this hymn.
But even if we adopt this alternative, many difficulties
still remain. First of all, we have to change the accent of
kakré into kakre, which may seem a slight change, but is not
the less objectionable when we consider that in our emenda-
tions of the Vedic hymns we must think rather of accidents
that might happen in oral traditions than of the lapsus
calami of later scribes. Secondly, we must suppose that
the hymn of Mandarya M4nya ends with verse 13, and
that the last verses were supplied by the sacrificers them-
selves. Possibly the dialogue only, from verse 3 to verse
12, was the work of Manya, and the rest added at some
solemn occasion.
Other difficulties, however, remain. Duvasyét is taken
by Sdyaza as an ablative of duvasyd, worthy of divas,
i. 6. of worship, of sacrifice. Unfortunately this duvasyd does
not occur again, though it would be formed quite regularly,
like namasy4, worthy of worship, from ndmas, worship.
If we take duvasy&t as the 3rd pers. sing. of the present
in the Vedic conjunctive, we must also confess that this
conjunctive does not occur again. But the verb duvasyati
204 VEDIC HYMNS.
occurs frequently. It seems to have two meanings. It is
derived from duvas, which in the Vedic language means
worship or sacrifice, just as karma, work, has assumed the
special sense of sacrifice. Derived from duvas in this sense,
duvasyati means to worship. But divas meant originally
any opus operatum. The root from which divas is
derived, is lost in Sanskrit, but it exists in other languages.
It must have been du or dd in the sense of acting, or
sedulously working. It exists in Zend as du, to do, in
Gothic as tdujan, gataujan, Old High-German zawjan,
Modern German zauen (Grimm, Gram. i?. p. 1041). The
Gothic tavi, opus, Old High-German zouwi, Middle High-
German gezéuwe (Grimm, Gram. iii. p. 499), come from
the same source; and it is possible, too, that the Old
Norse taufr, modern t6frar, incantamenta, the Old High-
German zoupar, Middle High-German zouber, both
neuter, and the modern Zauber, may find their expla-
nation in the Sanskrit divas. Derived from divas, in the
sense of work, we have duvasyati in the sense of helping,
providing, the German schaffen and verschaffen.
In the sense of worshipping, duvasyati occurs,
III, 2, 8. duvasyAta—gtd-vedasam.
Worship Gatavedas.
V, 28,6. @ guhota duvasydta agnim.
Invoke, worship Agni. Cf. ITI, 13, 33 1, 13.
III, 3,1. agni# hi devén—duvasyati.
Agni performs the worship of the gods. Cf. VII, 82, 5.
I, 167, 6. suta-somaf duvasyan.
He who has poured out Soma and worships.
In many passages duvasyati is joined with an instru-
mental :
V, 42, 11. ndmak-bhid devam—duvasya.
Worship the god with praises.
I, 78, 2. tam u tva gétamak gira—duvasyati.
Gotama worships thee with a song.
V, 49, 2. su-uktafZ devim—duvasya.
Worship the god with hymns.
VI, 16, 46. vit? yas devam—duvasyét.
He who worships the god with a feast,
NOTES. I, 165, 14. 205
X, 14, 1. yam4m—havishaé duvasya.
Worship Yama with an oblation.
VI, 15, 6. agnfm-agnim vak samidha οἰφασιτίε,
Worship Agni with your log of wood. Cf. VIII, 44,1.
III, 1, 2. sam{t-bhiZ agnfm namas4 duvasyan.
They worshipped Agni with logs of wood, with praise.
In the more general and, I suppose, more original sense
of caring for, attending, we find duvasyati:
III, 51, 3. anehdsa stubha% {ndrak duvasyati.
Indra provides for the matchless worshippers.
I, 112,15. kalfm yabhis—duvasyathaf.
By the succours with which you help Kali. Cf. I, 112,21.
I, 62, το. duvasydnti svdsdrak dhrayazam.
The sisters attend the proud (Agni).
I, 119, 10. yuvam peddve—svetam—duvasyathah.
You provide for Pedu the white horse.
If, then, we take duvasyati in the sense of working for,
assisting, it may be with the special sense of assisting at a
sacred act, like διακονεῖν ; and if we take duvas, as it has the
accent on the last syllable, as the performer of a sacrifice,
we may venture to translate, ‘that he should help, as the
singer helps the performer of the sacrifice*.’ The singer
or the poet may be called the assistant at a sacrifice, for
his presence was not necessary at all sacrifices, the songs
constituting an ornament rather than an essential part in
most sacred acts. But though I think it right to offer this
conjectural interpretation, I am far from supposing that it
gives us the real sense of this difficult verse. Duvasyat
may be, as Sdyama suggests, an ablative of duvasyd; and
duvasya, like namasy4, if we change the accent, may mean
he who is to be worshipped, or worshipping. In this way
a different interpretation might suggest itself, though I
confess I do not see that any other interpretation as yet
suggested is satisfactory. Some happy thought may some
day or other clear up this difficulty, when those who have
® Kar in the sense of officiating at a sacrifice is equally construed
with a dative, X, 97, 22. yAsmai krinéti brahma#4h, he for whom
a Brahmana performs a sacrifice.
206. VEDIC HYMNS.
toiled, but toiled in a wrong direction, will receive scant
thanks for the trouble they have taken. See Bollensen,
Z.D.M.G. XVIII, p. 606.
- Note 2. In the second line, the words ὁ δύ varta remind
us of similar phrases in the Veda, but we want an ac-
cusative, governed by varta; whereas maruta, to judge
from its accent, can only be a vocative. Thus we read:
I, 138, 4. 6 (iti) su tva vavvitimahi stémebhiz.
May we turn thee quickly hither by our praises |!
VIII, 7, 33. 6 (iti) su vetshnak—vavrityaém.
May I turn the heroes quickly hither!
Compare also passages like III, 33, 8:
ὁ (iti) su svasdrahk kardve srinota.
Listen quickly, O sisters, to the poet.
I, 139, 7. 6 (iti) si nak agne sréauhi.
Hear us quickly, O Agni.
Cf. I, 182, 1; II, 34,15; VII, 59,5; VIII, 2,19; X, 179, 2.
Unless we change the accent, we must translate, ‘ Bring
hither quickly !’ and we must take these words as addressed
to the k4ru, the poet, whose hymn is supposed to attract the
gods to the sacrifice. By a quick transition, the next words,
marutak vipram ἀξξάα, would then have to be taken as ad-
dressed to the gods, ‘ Maruts, on to the sage!’ and the last
words would become intelligible by laying stress on the vak,
‘for you, and not for Indra or any other god, has the singer
recited these hymns.’ See, however, Preface, p. xxi.
Verse 15.
Note 1. I translate MAnya, the son of M4na, because the
poet, so called in I, 189, 8, is in all probability the same as
our Mandarya Manya. But it may also be Manya, the
descendant of Mand4ri. The MAnas are mentioned I, 172,
5; 182, 8.
Note 2. Vag. 5. XXXIV, 48. The second line is diffi-
cult, owing to the uncertain meaning of vayaém.
A ish&* ydsishta has been rendered, ‘Come hither with
® There was a misprint in the Samhita text; esh& instead of ésh4,
which was afterwards repeated whenever the same verse occurred
again.
NOTES. 1, 165, 15. 207
water or drink or rain, yd4sishfa being the aorist without
the augment and with the intermediate vowel lengthened.
The indicative occurs in
V, 58, 6. γάϊ pra ἀγ 58,53 prtshatibhiz dsvaih.
When you Maruts came forth with your fallow deer and
your horses.
But what is the meaning of vayam? Vay means a
germ, a sprout, an offshoot, a branch, as may be seen from
the following passages :
II, 5, 4. vidvan asya vrat& dhruva vay&-iva anu rohate.
He who knows his eternal laws, springs up like young
sprouts. (Better vay4-iva.)
VI, 7, 6. tdsya {t ds (iti) visva bhivand ddhi mdrdhani
vay&h-iva ruruhud.
From above the head of Vaisvanara all worlds have
grown, like young sprouts.
VIII, 13,6. stot’—vay&A-iva anu rohate. (Better vay4-iva.)
The worshipper grows up like young sprouts.
VIII, 13, 17. {ndram ksho#i# avardhayan vay&h-iva.
The people made Indra to grow like young sprouts.
VIII, 19, 33. yasya te agne anyé agndyak upa-kshitah
vay&h-iva.
Agni, of whom the other fires are like parasitical shoots.
I, 59, 1. vaya it agne agnayak te anyé.
O Agni, the other fires are indeed offshoots of thee.
II, 35, 8. vay&% {t any& bhivanani asya.
The other worlds are indeed his (the rising sun’s) off-
shoots.
VI, 13, 1. tvat visvi—saubhagani d4gne vi yanti van{nak
πά vayaA.
From thee, O Agni, spring all happinesses, as the sprouts
of a tree.
VI, 24, 3. vrzkshdsya ni (nd?) te—vay&&é vi dtayak
ruruhuf.
Succours sprang from thee, like the branches of a tree.
V,1,1. yahvas-iva prd vayém ut-gfh4n4s prad bhanavah
sisrate nékam Akkha.
Like birds(?) flying up to a branch, the flames of Agni
went up to heaven; (or like strong men reaching up to.)
208 VEDIC HYMNS.
VI, 57, 5. tam pishvd4/ su-matim vaydm vrikshdsya pra
vayém-iva {ndrasya #a ἃ rabhdmahe.
Let us reach this favour of Pishan and of Indra, as one
reaches forth to the branch of a tree.
There remain some doubtful passages in which vaya
occurs, VII, 40, 5, and X, 92, 3; 134, 6. In the first pas-
sage, as in our own, vayaz is trisyllabic.
If vaya can be used in the sense of offshoot or sprout,
we may conclude that the same word, used in the singular,
might mean offspring, particularly when joined with tanvé.
‘Give a branch to our body,’ would be understood even in
languages less metaphorical than that of the Vedas; and as
the prayer for ‘ olive branches’ is a constant theme of the
Vedic poets, the very absence of that prayer here, might
justify us in assigning this sense to vayém. In VI, 2, 5, the
expression vayévantam kshdyam, a house with branches,
means the same as nrivdntam, a house with children and
men. See M.M., On Bios and vayas, in Kuhn’s Zeitschrift,
vol. xv, p. 215. Benfey (Endungen in fans, p. 37) takes
vayAm as a genitive plural, referring it to the Maruts, as
closely connected with each other, like branches of a tree.
This is much the same interpretation as that of Mahidhara
(VS. XXXIV, 48), who translates ‘come near for the body,
i.e. for the bodily strength of the fellows, the Maruts.’
Ludwig takes it as a possible instrumental of vayam.
It is preferable, however, to take y4stshza as a precative
Atm., in order to account for the long 1, and to accept ita as
a third person singular, referring to stémaA.
Note 3. Vrigdna means an enclosure, a νομός, whether it
be derived from vrig, to ward off, like arx from arcere, or
from vrig, in the sense of clearing, as in vrikta-barhis, barh{z
pra vrifige, I,116,1. In either case the meaning remains
much the same, viz. a field, cleared for pasture or agri-
culture,—a clearing, as it is called in America, or a camp,—
enclosed with hurdles or walls, so as to be capable of
defence against wild animals or against enemies. In this
sense, however, vvigana is a neuter, while as a masculine it
means powerful, invigorating. See Preface, p. xx.
MANDALA I, HYMN 166. 209
MANDALA I, HYMN 166,
ASHTAKA II, ADHYAYA 4, VARGA 1-8.
To THE Marvuts (THE STORM-GoDS).
1. Let us now proclaim for the robust? host, for
the herald* of the powerful (Indra), their ancient
greatness! O ye strong-voiced Maruts, you heroes,
prove your powers on your march, as with a torch, as
with a sword 5]
2. Like parents bringing a dainty to? their own *
son, the wild (Maruts) play playfully at the sacri-
fices. The Rudras reach the worshipper with their
protection, strong in themselves, they do not fail the
sacrificer.
3. For him to whom the immortal guardians have
given fulness of wealth, and who is himself a giver
of oblations, the Maruts, who gladden men with
the milk (of rain), pour out, like friends, many
clouds.
4. You who have stirred' up the clouds with
might, your horses rushed * forth, self-guided. ΑἹ]
beings who dwell in houses are afraid of you, your
march is brilliant with your spears thrust forth.
5. When they whose march is terrible have caused
the rocks to tremble’, or when the manly Maruts
have shaken the back of heaven, then every lord of
the forest fears at your racing, each shrub flies out
of your way 3, whirling like chariot-wheels ὃ,
6. You, O terrible Maruts, whose ranks are never
broken, favourably! fulfil our prayer?! Wherever
your gory-toothed® lightning bites‘, it crunches ἢ
cattle, like a well-aimed bolt ὁ.
[32] P
210 VEDIC HYMNS.
7. The Maruts whose gifts are firm, whose bounties
are never ceasing, who do not revile?, and who are
highly praised at the sacrifices, they sing their song?
for to drink the sweet juice: they know the first
manly deeds of the hero (Indra).
8. The man whom you have guarded, O Maruts,
shield him with hundredfold strongholds from injury?
and mischief,—the man whom you, O fearful, power-
ful singers, protect from reproach in the prosperity of
his children.
9. On your chariots, O Maruts, there are all good
things, strong weapons’ are piled up clashing against
each other. When you are on your journeys, you
carry the rings? on your shoulders, and your axle
turns the two wheels at once’.
10. In their manly arms there are many good
things, on their chests golden chains’, flaring ?
ornaments, on their shoulders speckled deer-skins ὅ,
on their fellies sharp edges‘; as birds spread their
wings, they spread out splendours behind.
11. They, mighty by might, all-powerful powers’,
visible from afar like the heavens? with the stars,
sweet-toned, soft-tongued singers with their mouths°,
the Maruts, united with Indra, shout all around.
12. Thisis your greatness’, O well-born Maruts!—
your bounty® extends far, as the sway? of Aditi‘.
Not even® Indra in his scorn® can injure that bounty, -
on whatever man you have bestowed it for his good
deeds.
13. This is your kinship (with us), O Maruts, that
you, immortals, in former years have often protected
the singer’. Having through this prayer granted a
hearing to man, all these heroes together have
become well-known by their valiant deeds.
MANDALA I, HYMN 166. 211
14. That we may long flourish, O Maruts, with
your wealth, O ye racers, that our men may spread
in the camp, therefore let me achieve the rite with
these offerings.
15. May this praise, O Maruts, this song of
MAndarya, the son of M4na, the poet, ask you
with food for offspring for ourselves! May we
have an invigorating autumn, with quickening
rain!
212 VEDIC HYMNS.
NOTES,
This hymn is ascribed to Agastya, the reputed son of
Mitr4varuzau, and brother of Vasish¢#a. The metre in
verses I-13 is Gagati, in 14,15 Trishtubh. No verse of this
hymn occurs in SV., VS., AV., TS., TB.
Verse 1.
Note 1. Rabhasd, an adjective of rdbhas, and this again
from the root rabh, to rush upon a thing, 4-rabh, to begin a
thing. From this root rabh we have the Latin robur, in
the general sense of strength, while in rabies the original
meaning of impetuous motion has been more clearly pre-
served, The Greek λάβρος, too, as pointed out by Cowell,
comes from this root. In the Vedic Sanskrit, derivatives
from the root rabh convey the meaning both of quickness and
of strength. Quickness in ancient languages frequently im-
plies strength, and strength implies quickness, as we see, for
instance, from the German snél, which, from meaning origin-
ally strong, comes to mean in modern German quick, and
quick only. The German bald again, meaning soon, comes
from the Gothic balths, the English bold. Thus we read:
1,145, 3. sisuk & adatta sm rdbha.
The child (Agni) acquired vigour.
Indra is called rabhak-d&, giver of strength; and
rabhasd, vigorous, is applied not only to the Maruts, who
in V, 58, 5, are called rdbhisht##4%, the most vigorous, but
also to Agni, II, 10, 4, and to Indra, III, 31, 12.
In the sense of rabid, furious, it occurs in
X, 95,14. d4dha enam v7tkah rabhasisah adyuk.
May rabid wolves eat him!
In the next verse rabhasd, the epithet of the wolves, is
replaced by dsiva, which means unlucky, uncanny.
In our hymn rabhasd occurs once more, and is applied
there, in verse 10, to the a#gi or glittering ornaments of
the Maruts. Here Sayama translates it by lovely, and it
was most likely intended to convey the idea of lively or
brilliant splendour, though it may mean also strong. See
also IX, 96, 1.
NOTES. I, 166,1. 213
Note 2. Ketu, derived from an old root ki, in Sanskrit
ki, to perceive, from which also itra, conspicuous, ken-
speckled, beautiful, means originally that by which a thing
is perceived or known, whether a sign, or a flag, or a herald.
It is the Gothic haidu, species. It then takes the more
general sense of light and splendour. In our passage, herald
seems to me the most appropriate rendering, though B. and
R. prefer the sense of banner. The Maruts come before
Indra, they announce the arrival of Indra, they are the first
of his army.
Note 3. The real difficulty of our verse lies in the two
comparisons aidha-iva and yudhf-iva. Neither of them
occurs again in the Rig-veda. B. and R. explain aidhé as
an instrumental of afdh, flaming, or flame, and derive it
from the root idh, to kindle, with the preposition ἃ. Pro-
fessor Bollensen in his excellent article Zur Herstellung
des Veda (Orient und Occident, vol. iii, p. 473) says: ‘The
analysis of the text given in the Pada, viz. aidhaé-iva and
yudhf-iva, is contrary to all sense. The common predicate
is tavish&#i kartana, exercise your power, you roarers,
i.e. blow as if you meant to kindle the fire on the altar,
show your power as if you went to battle. We ought
therefore to read aidhé | va and yudhé | va. Both are
infinitives, aidh is nothing but the root idh+4, to kindle,
to light.’ Now this is certainly a very ingenious explana-
tion, but it rests on a supposition which I cannot consider
as proved, viz. that in the Veda, as in Pali, the compara-
tive particle iva may be changed, as shown in the preface
to the first edition, to va. It must be admitted that the
two short syllables of iva are occasionally counted in the
Veda as one, but yudhé-iva, though it might become yudha
iva, would never in the Veda become yudhéva.
As yudha occurs frequently in the Veda, we may begin
by admitting that the parallel form aidh& must be explained
in analogy to yudhé. Now yiudh is a verbal noun and
means fighting. We have the accusative yudham, I, 53,7;
the genitive yudhaZ, VIII, 27,17; the dative yudhé, I, 61,
13; the locative yudhf, I, 8, 3; the instrumental yudhé, I,
53, 7, &c.; loc. plur. yut-si, I, 91, 21. As long as yidh
214 VEDIC HYMNS.
retains the general predicative meaning of fighting, some
of these cases may be called infinitives. But ytidh soon
assumes not only the meaning of battle, battle-ground, but
also of instrument of fighting, weapon. In another passage,
X, 103, 2, yudha# may be taken as a vocative plural, meaning
fighters. Passages in which yidh means clearly weapon,
are, for instance,
V, 52,6. drukmath ἃ yudh& ndrah rishvah rishfth asrikshata.
With their bright chains, with their weapon, the tall men
have stretched forth the spears.
X, 55, 8. pitvi sémasya divas @ vridh4nds sflrak nih
yudh& adhamat dasyfn.
The hero, growing, after drinking the Soma, blew away
from the sky the enemies with his weapon. See also X, 103, 4.
I therefore take yudh in our passage also in the sense of
weapon or sword, and, in accordance with this, I assign to
afdh the meaning of torch. Whether afdh comes from idh
with the preposition 4, which, after all, would only give edh,
or whether we have in the Sanskrit afdh the same peculiar
strengthening which this very root shows in Greek and
Latin*, would be difficult to decide. The torch of the
Maruts is the lightning, the weapon the thunderbolt, and
by both they manifest their strength; ferro et igne, as
Ludwig remarks.
WILSON: We proclaim eagerly, Maruts, your ancient
greatness, for (the sake of inducing) your prompt appear-
ance, as the indication of (the approach of) the showerer (of
benefits). Loud-roaring and mighty Maruts, you exert
your vigorous energies for the advance (to the sacrifice), as
if it was to battle.
Verse 2.
Note 1. That ipa can be construed with the accusative
is clear from many passages :
III, 35, 2. ἀρα imdm yagfidm & vahAtak indram.
Bring Indra to this sacrifice!
I, 25, 4. vaya nd vasatiz upa.
As birds (fly) to their nests.
® Schleicher, Compendium, ὃ 36, aid, αἰθήρ, αἴθουσα; and ὃ 49,
aides, aidilis aestas,
ΝΟΤΕΒ. 1, 166, 2. 215
Note 2. Nitya, from ni+tya*, means originally what is
inside, internus, then what is one’s own; and is opposed
to nishtya, from nis+tya, what is outside, strange, or
hostile. Nitya has been well compared with nigd, literally
eingeboren, then, like nftya, one’s own. What is inside,
or in a thing or place, is its own, is peculiar to it, does not
move or change, and hence the secondary meanings of nitya,
one’s own, unchanging, eternal. Thus we find nitya used
in the sense of internal or domestic :
I, 73, 4. tém tv ndrak ddme @ nityam iddhdm d4gne
βάξαπία kshitishu dhruvdsu.
Our men worshipped thee, O Agni, lighted within the
house in safe places.
This I believe to be a more appropriate rendering than if
we take nitya in the sense of always, continuously lighted,
or, as some propose, in the sense of eternal, everlasting.
VII, 1, 2. dakshfyyak γάλ dame asa nityas.
Agni who is to be pleased within the house, i. 6. as belong-
ing to the house, and, in that sense, who is to be pleased
always. Cf.I,140,7; 141, 2; X, 12, 2, and III, 25, 5, where
nityak, however, may have been intended as an adjective
belonging to the vocative s(no.
Most frequently nftya occurs with sdnt, I, 66,1; 185, 2;
tdnaya, III, 15,2; X, 39, 14; ἰοκά, IT, 2,11; Apf, VII, 88,6;
pati, I, 71,1, and has always the meaning of one’s own,
very much like the later Sanskrit niga, which never occurs
in the Rig-veda, though it makes its appearance in the
Atharvaaa.
Nishfya, extraneus, occurs three times in the Rig-veda :
VI, 75,19. yak nak svah dranah yah ka nishtyah gighamsati.
Whoever wishes to hurt us, our own friend or a stranger
from without.
X, 133, 5. γάλ nak indra abhi-dasati s4-ndbhiZ γάλ ka
nishtyak.
Hewho infests us,O Indra, whether a relative or a stranger.
VIII, 1, 14. ma bhfma nishty4/-iva {ndra tvdd drandh-iva.
4 Apa-tya; cf. Bopp, Accentuationssystem, ὃ 138, ἔπι-σσαι, Nach-
kommen.
216 VEDIC HYMNS. |
Let us not be like outsiders, O Indra, not like strangers
to thee.
WILSON: Ever accepting the sweet (libation), as (they
would) a son, they sport playfully at sacrifices, demolishing
(all intruders).
Lupwic: Wie einen nicht absterbenden Sohn das
Madhu bringend.
Verse 4.
Note 1. Avyata, a Vedic second aorist of vi (ag), to stir up,
to excite. From it pravayama, a goad, pra-vetar, a driver.
The Greek ot-c-rpos, gad-fly, has been referred to the same
root. See Fick, Worterbuch, p. 170.
Roth (Wenzel, Instrumental, p. 54) translates : ‘ While you
quickly throw yourselves into the mists ;’ from a verb νγᾶ.
Note 2. Adhragan, from dhrag, a root which, by meta-
thesis of aspiration, would assume the form of dragh or
dragh. In Greek, the final medial aspirate being hardened,
reacts on the initial media, and changes it to t, as bahu
becomes πῆχυς, budh πυθ, bandh πενθ. This would give us
tpex, the Greek root for running, Goth. thrag-jan.
Note 3. Harmyéd is used here as an adjective of bhivana,
and can only mean living in houses. It does not, however,
occur again in the same sense, though it occurs several
times as a substantive, meaning house. Its original mean-
ing is fire-pit, then hearth, then house, a transition of
meaning analogous to that of aedes. Most of the ancient
nations begin their kitchen with a fire-pit. ‘They dig a
hole in the ground, take a piece of the animal’s raw hide,
and press it down with their hands close to the sides of the
hole, which thus becomes a sort of pot or basin. This they
fill with water, and they make a number of stones red-hot
in a fire close by. The meat is put into the water, and the
stones dropped in till the meat is boiled. Catlin describes
the process as awkward and tedious, and says that since the
Assinaboins had learnt from the Mandans to make pottery,
and had been supplied with vessels by the traders, they had
entirely done away the .custom, “excepting at public fes-
tivals; where they seem, like all others of the human
family, to take pleasure in cherishing and perpetuating
NOTES. I, 166, 4. 217
their ancient customs*.”’ This pit was called harmyd? or
gharma, which is the Latinformus. Thus we read:
VII, 56,16. té harmye-stha% sfsavak nda subhrdA.
The Maruts bright like boys standing by the hearth.
From meaning fire-pit, or hearth, harmyé afterwards takes
the more general sense of house :
VII, 55, 6. téshim s4m hanmak aksh&#i ydtha iddm
harmydm tatha.
We shut their eyes as we shut this house (possibly, this
oven).
VII, 76, 2. prati#f 4 ag4t ddhi harmyébhyad.
The dawn comes near, over the house-tops.
X, 46, 3. gatak 4 harmyéshu.
Agni, born in the houses.
X, 73, το. manydé ἱγᾶνα harmyéshu tasthaue
He came from Manyu, he remained in the houses.
In some of these passages harmyd might be taken in
the sense of householder ; but as harmyd in VII, 55, 6, has
clearly the meaning of a building, it seems better not to
assign to it unnecessarily any new significations.
If harmya or *harma meant originally a fire-pit, then a
hearth, a house, we see the close connection between
harma and gharma, harmya and gharmya. Thus by the
side of harmyeshzha we find gharmyeshtha (RV. X, 106, 5).
We find gharma meaning, not only heat in general, but
fire-pit, hearth; and we find the same word used for what
we should call the pit, a place of torture and punishment
from which the gods save their worshippers, or into which
they throw the evil-doers.
V, 32, 5. yuyutsantam t4masi harmyé dh&é.
® Tylor, Early History of Mankind, p. 262.
Ὁ Spiegel, who had formerly identified harmy4 with the Zend
zairimya in zairimyasura, has afterwards recalled this identifica-
tion; see Spiegel, Av. Ubers. I, p. 190; Commentar iiber den
Avesta, I, p. 297; Justi, Handbuch, p. 119; Haug, Pahlavi
Glossary, p. 22. According to the Parsis, the Hairimyamura, a
daéva animal which appears at the rising of the sun, is the turtle,
and Darmesteter (Ormazd et Ahriman, p. 283) identifies zair in
zair-imya with the Greek yeA-vs, Sanskrit har-mu/a.
218 VEDIC HYMNS.
When thou, Indra, hadst placed Sushva, who was anxious
to fight, in the darkness of the pit.
In the next verse we find
asdryé tdmasi, in the ghastly darkness.
VIII, 5, 23. yuvam kazvaya nasatya dpi-riptaya harmyé
δάφναι εἴ dasasyathas.
You, Νάϑαϊγαϑ, always grant your aid to Καηνα when
thrown into the pit.
This fiery pit into which Atri is thrown, and whence he,
too, was saved by the Asvins, is likewise called gharma,
I, 112,73; 119, 6; VIII, 73 33 X, 80, 3:
Lastly we find :
X, 114,10. yad# yamdé bhavati harmyé hitaz.
When Yama is seated in the house, or in the nether world.
When the Pitars, too, the spirits of the departed, the
Manes, are called gharma-sdd, this is probably intended to
mean, dwelling on the hearth (X, 15, 9 and 10), and not
dwelling in the abode of Yama.
Kuhn, Zeitschrift, vol. ii, p. 234: ‘Die ihr die Luft erfiillt
mit eurer Kraft, hervorstiirmt ihr selbst-gelenkten Laufes.’
Verse 5.
Note 1. Nad certainly means to sound, and the causative
might be translated by ‘to make cry or shriek.’ If we took
parvata in the sense of cloud, we might translate, ‘When
you make the clouds roar;’ if we took pdrvata for moun-
tain, we might, with Professor Wilson, render the passage
by ‘ When your brilliant coursers make the mountains echo.’
But nad, like other roots which afterwards take the mean-
ing of sounding, means originally to vibrate, to shake; and
if we compare analogous passages where nad occurs, we
shall see that in our verse, too, the Vedic poet undoubtedly
meant nad to be taken in that sense:
VIII, 20, 5. ἀξγυϊὰ Ait vak 4eman ἃ nfnadati pdrvatdasak
vanaspatik, bhfimizZ yameshu regate.
At your racing even things that are immovable vibrate,
the rocks, the lord of the forest; the earth quivers on your
ways. (See I, 37, 7, note 1.) Grassmann here translates
nadadyanta by erschiittern, but in VIII, 20, 5 byerdrohnt.
Note 2. See I, 37, 7, note 1.
NOTES. I, 166, 6. 219
Note 3. Rathiydnti-iva does not occur again. Sayana
explains it, like a woman who wishes for a chariot, or who
rides in a chariot. I join it with éshadhi, and take it in the
sense of upamandd Aare (Paz. III, 1, 10), i.e. to behave
like or to be like a chariot, whether the comparison is meant
to express simply the quickness of chariots or the whirling
of their wheels. The Pada has rathiydnti, whereas the
more regular form is that of the Samhit4, rathiydnti. Cf.
Pratisakhya, 587.
Verse 6.
Note 1. Su-Zetuné, the instrumental of su-#etu, kindness,
good-mindedness, favour. This word occurs in the instru-
mental only, and always refers to the kindness of the gods;
not, like sumat{, to the kindness of the worshipper also :
I, 79, 9. & nak agne su-setind rayim visvayu-poshasam,
m4rdikam dhehi givase.
Give us, O Agni, through thy favour wealth which sup-
ports our whole life, give us grace to live.
I,127,11. sd# nak nédishtham dddvisanak ἃ bhara 4gne
devébhif 54-ξαηδᾷ su-ketuina maha raydh su-ketina.
Thou, O Agni, seen close to us, bring to us, in union
with the gods, by thy favour, great riches, by thy favour!
I, 159, 5. asmabhyam dyavaprithivi (iti) su-#etuna rayim
dhattam vdsu-mantam sata-gvinam.
Give to us, O Dydvaprithivi, by your favour, wealth,
consisting of treasures and many flocks.
V, 51,11. svast{ dyAvAprithivi ({ti) su-Aetuna.
Give us, O Dy4vaprithivi, happiness through your favour!
V, 64, 2. τ bahava su-éetun4 pra yantam asmai drfate.
Stretch out your arms with kindness to this worshipper!
In one passage of the ninth Mazdala (IX, 65, 30) we meet
with su-Zetunam, as an accusative, referring to Soma, the
gracious, and this would pre-suppose a substantive #etuna,
which, however, does not exist.
Note 8. Sumat{ has, no doubt, in most passages in the
Rig-veda, the meaning of favour, the favour of the gods.
‘Let us obtain your favour, Jet us be in your favour,’ are
familiar expressions of the Vedic poets. But there are also
numerous passages where that meaning is inapplicable, and
220 VEDIC HYMNS.
where, as in our passage, we must translate sumat{ by
prayer or desire.
In the following passages sumat{ is clearly used in its
original sense of favour, blessing, or even gift :
I, 73, 6 (7). su-matim bhikshamana4.
Begging for thy favour.
I, 171, 1. su-ukténa bhikshe su-matim turé#4m.
With a hymn I beg for the favour of the quick Maruts.
I, 114, 3. asydma te su-matim.
May we obtain thy favour! Cf. I, 114, 9.
I, 114, 4. su-matim {t vaydm asya & vrizimahe.
We choose his favour. Cf. III, 33, 11.
I, 117, 23. 5448 kavi (iti) su-matim & fake vam.
I always desire your favour, O ye wise Asvins.
I, 156, 3. mahd& te vishzo ({ti) su-matim bhagdmahe.
May we, O Vishzu, enjoy the favour of thee, the mighty!
Bhiksh, to beg, used above, is an old desiderative form
of bhag, and means to wish to enjoy.
III, 4,1. su-matim rasi vdsva.
Thou grantest the favour of wealth.
VII, 39, 1. drdhvds agniz su-matim vasvak asret.
The lighted fire went up for the favour of wealth. Cf. VII,
60,11; ΙΧ, 97, 26.
ITI, 57, 6. vaso (iti) raisva su-matim visva-gany4m.
Grant us, O Vasu, thy favour, which is glorious among men!
VII, 100, 2. tvdm vishzo (iti)su-matim visva-ganyam—dak.
Mayest thou, Vish#u, give thy favour, which is glorious
among men!
X, 11, 7. yah te agne su-matim martak akshat.
The mortal who obtained thy favour, O Agni.
II, 34, 15. arvaéi 58 marutas γᾶ vak atih 6 (iti) si vasré-iva
su-matth gigatu.
Your help, O Maruts, which is to usward, your favour
may it come near, like a cow!
VIII, 22, 4. asm4n ἀξξλα su-matiz vam subhad pati (iti) 4
dhenué-iva dhavatu.
May your favour, O Asvins, hasten towards us, like acow!
But this meaning is by no means the invariable meaning
of sumati, and it will easily be seen that, in the following
NOTES. I, 166, 6. 221
passages, the word must be translated by prayer. Thus
when Sarasvati is called (I, 3, 11) &étantt su-matiném, this
can only mean she who knows of the prayers, as before she is
called £odayitri sOnv/t4n4m, she who excites songs of praise:
I, 151, 7. akkha girak su-matim gantam asma-yd (iti).
Come towards the songs, towards the prayer, you who are
longing for us. Cf. X, 20, 10.
II, 43, 3. tdshvim a&sinak su-matim #ikiddhi nah.
Sitting quiet, listen, O Sakuni (bird), to our prayer!
V, 1,10, ἃ bhdndish¢sasya su-matim 4ikiddhi.
Take notice of the prayer of thy best praiser! Cf. V, 33, 1.
VII, 18, 4. & nak {ndra# su-matim gantu ἀξέάα.
May Indra come to our prayer!
VII, 31, 10. pra-#etase pra su-matim krizudhvam.
Make a prayer for the wise god!
IX, 96, 2. su-matim yati 4k&ha.
He (Soma) goes near to the prayer.
X, 148, 3. réshizam viprak su-matim ζακάπάλ.
Thou, the wise, desiring the prayer of the Azshis.
VIII, 22, 6. t# vam adyd sumati-bhiz subhaé pati (iti)
asvind pra stuvimahi.
Let us praise to-day the glorious Asvins with our prayers.
IX, 74, 1. tam tmahe su-mattf.
We implore him with prayer.
In our passage the verb pipartana, fill or fulfil, indicates
in what sense sumat{ ought to be taken. Su-matim pipar-
tana is no more than kémam pipartana, fulfil our desire!
See VII, 62, 3. ἃ πα kimam pdpurantu ; I, 158, 2. kama-
préza-iva manasa. On sumna, see Burnouf, Etudes, p. 91,
and Aufrecht, in Kuhn’s Zeitschrift, vol. iv, p. 274.
Note 3. Krivi#-datt has been a crux to ancient and
modern interpreters. It is mentioned as a difficult word
in the Nighaztu, and all that Yaska has to say is that it
means possessed of cutting teeth (Nir. VI, 30. krivirdati
vikartanadanti). Professor Roth, in his note to this passage,
says that krivi can never have the meaning of well, which
is ascribed to it in the Nighamtu III, 23, but seems rather
to mean an animal, perhaps the wild boar, κάπρος, with
metathesis of y andr. He translates our passage: ‘Where
222 VEDIC HYMNS.
your lightning with boar-teeth tears.’ In his Dictionary,
however, he only says, ‘krivis, perhaps the name of an
animal, and dant, tooth.’ SAyavza contents himself with
explaining krivirdatt by vikshepazasiladanti, having teeth
that scatter about.
My own translation is founded on the supposition that
krivis, the first portion of krivirdatt, has nothing to do with
krivi, but is a dialectic variety of kravis, raw flesh, the
Greek xpéas, Latin caro, cruor. It means what is raw,
bloody, or gory. From it the adjective krdra, horrible,
cruentus (Curtius, Grundziige, p.142; Kuhn, Zeitschrift,
vol. ii, p. 235). A name of the goddess Durgé in later
Sanskrit is krdradanti, and with a similar conception the
lightning, I believe, is here called krivirdati, with gory teeth.
Note 4. It should be observed that in rddati the simile
of the teeth of the lightning is carried on. For rddati may
be supposed to have had in the Veda, too, the original
meaning of radere and rédere, to scratch, to gnaw. Rada
and radana in the later Sanskrit mean tooth. It is curious,
however, that there is no other passage in the Rig-veda
where rad clearly means to bite. It means to cut, in
I, 61,12. ρόλ nd parva vi rada tiraskd.
Cut his joint through, as the joint of an ox.
But in most passages where rad occurs in the Veda, it
has the meaning of giving. It is not the same which we
have in the Zend rAd, to give, and which Justi rightly
identifies with the root raddh. But rad, to divide, may, like
the German theilen in zutheilen, have taken the meaning
ofgiving. Greek δαίω means to divide, but yields dals, portion,
meal, just as Sanskrit day, to divide, yields dAyas, share, i.e.
inheritance.
This meaning is evident in the following passages :
VII, 79, 4. tévat usha# réidhak asmdbhyam rdsva ya&vat
stotrt-bhyah dradah grinand.
Grant us, Ushas, so much wealth as thou hast given to
the singers, when praised.
I, 116, 7. kakshfvate aradatam puram-dhim.
You gave wisdom to Kakshivat.
I, 169, 8. rdda marut-bhi# suridhak gé-agrak.
ΝΟΤΕΒ. 1, 166, 6. 223
Give to the Maruts gifts, rich in cattle.
VII, 62, 3. vi naz sahdsram suridhas/ radantu.
May they (the gods) give to us a thousand gifts!
1,117, 11. vagam vipraya—raddanta.
Giving spoil to the sage!
VI, 61, 6. rdda pdsh4-iva παἦ sanim.
Give us, Sarasvati, wealth, like Pishan!
IX, 93, 4. rada indo (iti) rayim.
Give us, O Indra, wealth!
VII, 32,18. rada-vaso (iti).
Indra, thou who givest wealth!
In many passages, however, this verb rad is connected
with words meaning way or path, and it then becomes a
question whether it simply means to grant a way, or to cut
a way open for some one. In Zend, too, the same idiom
occurs, and Professor Justi explains it by ‘prepare a way.’
I subjoin the principal passages :
VI, 30, 3. ydt 4bhyas ἀταάδά gatim indra.
That thou hast cut a way for them (the rivers). Cf. VII,
74, 4.
IV, 19, 2. pra vartantZ aradah νἱενά-ἀπεηδά.
Thou (Indra) hast cut open the paths for all the cows.
X, 75, 2. pra te aradat νάτυπαΛ ydtave ραϊμάλ.
Varuna cut the paths for thee to go.
VII, 87,1. radat pathas varuxak sirydya.
Varuza cut paths for Sdrya.
V, 80, 3. patha% rddanti suvitdya devi.
She, the dawn, cutting open the paths for welfare.
VII, 60, 4. ydsmai Aditya# ddhvanak radanti.
For whom the Adityas cut roads.
II, 30, 2. pathdé rddantis—dhunayaz yanti artham.
Cutting their paths, the rivers go to their goal.
This last verse seems to show that the cutting open of
a road is really the idea expressed by rad in all these
passages. And thus we find the rivers themselves saying
that Indra cut them out or delivered them:
IIT, 33, 6. indra% asm&n aradat vagra-bahu&. Cf. X, 89, 7.
Note δ. Rimiti, like the preceding expressions krivirdati
and rddati, is not chosen at random, for though it has the
224 VEDIC HYMNS.
general meaning of crushing or destroying, it is used by
the Vedic poets with special reference to the chewing or
crunching by means of the teeth. For instance,
I, 148, 4. purdzi dasmaz ni rindti gambhaih.
Agni crunches many things with his jaws.
1,127, 4. sthir@ Ait 4nnd nf rindti dasa.
Even tough morsels he (Agni) crunches fiercely.
In a more general sense we find it used,
V, 41,10. sokih-kesak nf riv&ti vana.
Agni with flaming hair swallows or destroys the forests,
IV, 19, 3. ahim vdagrena vi rindh.
Thou destroyedst Ahi with the thunderbolt.
X,120,1. sadyahk gagnhanah nf rindti sdtran.
As soon as born he destroys his enemies.
Note 6. Sudhita-iva barhdz4. I think the explanation
of this phrase given by Sayaza may be retained. He ex-
plains sidhita by suhit4, i.e. sush¢#u prerita, well thrown,
well levelled, and barhav4 by hatis, tatsadhand hetir νᾶ, a
blow or its instrument, a weapon. Professor Roth takes
barhdv4 as an instrumental, used adverbially, in the sense
of powerfully, but he does not explain in what sense
sudhit4-iva ought then to be taken. We cannot well refer
it to didyut, lightning, on account of the iva, which requires
something that can form a simile of the lightning. Nor is
su-dhita ever used as a substantive so as to take the place
of svddhitiva. Su-dhita has apparently many meanings,
but they all centre in one common conception. Su-dhita
means well placed, of a thing which is at rest, well arranged,
well ordered, secure; or it means well sent, well thrown, of
a thing which has been in motion. Applied to human
beings, it means well disposed or kind.
III, 23, 1. nf#-mathitak si-dhitak ἃ sadhd-sthe.
Agni produced by rubbing, and well placed in his abode.
VII, 42, 4. s-pritak agnih si-dhitak dame ἅ.
Agni, who is cherished and well placed in the house.
III, 29, 2. ardnyok ni-hitak gatd-ved4hk garbhat-iva su-
dhita# garbhi{#ishu.
Agni placed in the two fire-sticks, well placed like an
embryo in the mothers. Cf. X, 27, 16.
NOTES. I, 166, 6. 225
VIII, 60, 4. abhi prdyamsi si-dhité ἃ vaso ({ti) gahi.
Come, O Vasu, to these well-placed offerings. Cf. I, 135,
4; VI,15,15; X, 53, 2.
X, 70, 8. su-dhita havimshi.
The well-placed offerings.
IV, 2, 10 (adhvardm). VII, 7, 3 (barhiA).
As applied to dyus, life, sidhita may be translated by
well established, safe :
II, 27,10, asydma fyQmshi si-dhitani porva.
May we obtain the happy long lives of our forefathers.
IV, 50, 8. βάλ it ksheti su-dhita# dkasi své.
That man dwells secure in his own house.
Applied to a missile weapon, sidhita may mean well
placed, as it were, well shouldered, well held, before it is
thrown; or well levelled, well aimed, when it is thrown :
I, 167, 3. mimydksha yéshu si-dhita—vishdiz.
To whom the well held spear sticks fast.
VI, 33, 3. tvdm tén indra ubhdyan amitran dis vritrxi
ary £a στα, vadhi# vdna-iva si-dhitebhif atkaiz.
. Thou, Indra, O hero, struckest both enemies, the bar-
barous and the Aryan fiends, like forests with well-aimed
weapons.
Applied to a poem, sidhita means well arranged or
perfect;
I, 140,11. id4m agne si-dhitam duA-dhitat ddhi priydt
Qm (iti) Ait manmanas préyak astu te.
May this perfect prayer be more agreeable to thee than
an imperfect one, though thou likest it.
VII, 32,13. mantram dakharvam su-dhitam.
A poem, not mean, well contrived.
As applied to men, sidhita means very much the same
as hita, well disposed, kind :
IV, 6,7. d4dha mitrd# nd su-dhitas ρᾶνακάλ agniz didaya
ménushishu vikshu.
Then, like a kind friend, Agni shone among the children
of man.
V, 3,2. mitram st-dhitam.
VI, 15, 2. mitram πά yam st-dhitam.
VIII, 23, 8. mitram nd gane su-dhitam rita-vani.
[32] Q
226 VEDIC HYMNS.
X,115,7. mitrésak nd γέ si-dhitad.
At last si-dhita, without reference to human beings,
takes the general sense of kind, good:
III, 11, 8. pari visvani si-dhita agnéZ asyama mdnma-
bhiz.
May we obtain through our prayers all the goods of
Agni.
Here, however, prayAmsi may have to be supplied, and
in that case this passage, too, should be classed with those
mentioned above, VIII, 60, 4, &c.
If then we consider that sidhita, as applied to weapons,
means well held or well aimed, we can hardly doubt that
barhdwv4 is here, as Sayava says, some kind of weapon. I
should derive it from barhayati, to crush, which we have,
for instance,
I, 133, 5. pisdiga-bhvishtim ambhrizdm pis&im indra
sdm myrina, sdrvam raksha/ ni-barhaya.
Pound together the fearful Pisa#i with his fiery weapons,
strike down every Rakshas.
II, 23, 8. brthaspate deva-nidak πί barhaya.
Brthaspati strike down the scoffers of the gods. Cf. VI,
61, 3.
Barhdv4 would therefore mean a weapon intended to
crush an enemy, a block of stone, it may be, or a heavy
club, and in that sense barhdv& occurs at least once
* more:
VIII, 63,7. yat p&#ka-ganyayé visi indre ghdéshah dsri-
kshata, astriv4t barhdvd vipa.
When shouts have been sent up to Indra by the people
of the five clans, then the club scattered the spears ; or,
then he scattered the spears with his club.
In other passages Professor Roth is no doubt right when
he assigns to barhd#4 an adverbial meaning, but I do not
think that this meaning would be appropriate in our verse.
Grassmann also translates, ‘ ein wohlgezielter Pfeil.’
Verse 7.
Note 1. Aldtriniisak, a word which occurs but once more,
and which had evidently become unintelligible even at the
NOTES. I, 166, 7. 227
time of YAaska. He (Nir. VI, 2) explains it by alamatardano
megha4, the cloud which opens easily. This, at least, is the
translation given by Professor Roth, though not without
hesitation. Alamatardana, as a compound, is explained
by the commentator as 4tardanaparydpta4, alam Atardayi-
tum udakam, i.e. capable of letting off the water. But
Devardgayagvan explains it differently. He says: alam
paryaptam Atardanam hims4 yasya, bahidakatvakkhabalo
megho viseshyate, i.e. whose injuring is great; the dark
cloud is so called because it contains much water. SAdyana,
too, attempts several explanations. In III, 30, 10, he seems
to derive it from trzh, to kill, not, like YAska, from tréd,
and he explains its meaning as the cloud which is exceed-
ingly hurt by reason of its holding so much water. In our
passage he explains it either as anatrzna, free from injury,
or good hurters of enemies, or good givers of rewards.
From all this I am afraid we gain nothing. Let us now
see what modern commentators have proposed in order to
discover an appropriate meaning in this word. Professor
Roth suggests that the word may be derived from τᾷ, to
give, and the suffix triva, and the negative particle, thus
meaning, one who does not give or yield anything. But,
if so, how is this adjective applicable to the Maruts, who in
this very verse are praised for their generosity? Langlois
in our passage translates, ‘heureux de nos louanges;’ in
ΠῚ, 30, 10, ‘qui laissait fiétrir les plantes.’ Wilson in our
passage translates, ‘devoid of malevolence ;’ but in III, 30,
10, ‘heavy.’
I do not pretend to solve all these difficulties, but I may
say this in defence of my own explanation that it fulfils the
condition of being applicable both to the Maruts and to
the demon Bala. The suffix trima is certainly irregular,
and I should much prefer to write aldtriza, for in that case
we might derive latrin from lAtra, and to this latra, i.e.
ratra, I should ascribe the sense of barking. The root rai
or τῷ means to bark, and has been connected by Professor
Aufrecht with Latin rire, inrire, and possibly inritare’,
® Kuhn, Zeitschrift, vol. ix, p. 233.
Q2
228 VEDIC HYMNS,
thus showing a transition of meaning from barking, to pro-
voking or attacking. The same root ra explains also the
Latin lAtrare, to bark, allatrare, to assail ; and, whatever -
ancient etymologists may say to the contrary, the Latin
latro, anassailer. The old derivation ‘latrones eos antiqui
dicebant, qui conducti militabant, ἀπὸ τῆς Aarpeias,’ seems to
me one of those etymologies in which the scholars of Rome,
who had learnt a little Greek, delighted as much as scholars
who know a little Sanskrit delight in finding some plausible
derivation for any Greek or Latin word in Sanskrit. I know
that Curtius (Grundziige, p. 326) and Corssen (Kritische
Nachtriage, p. 239) take a different view; but a foreign
word, derived from Adrpov, pay, hire, would never have
proved so fertile as latro has been in Latin.
If then we could write alAtrizdsak, we should have an
appropriate epithet of the Maruts, in the sense of not
assailing or not reviling, in fact, free from malevolence, as
Wilson translated the word, or rather Sdyaza’s explanation
of it, Atardanarahita. What gives me some confidence in
this explanation is this, that it is equally applicable to the
other passage where alatriza occurs, III, 30, 10:
alatrindh valah indra vragah σόλ pur& hantod bha4yamanak
vi dra.
Without barking did Vala, the keeper of the cow, full of
fear, open, before thou struckest him.
If it should be objected that vragd means always stable,
and is not used again in the sense of keeper, one might
reply that vragd#, in the nom. sing., occurs in this one
single passage only, and that bha4yamanaé, fearing, clearly
implies a personification. Otherwise, one might translate:
‘Vala was quiet, O Indra, and the stable of the cow came
open, full of fear, before thou struckest.’ The meaning of
alatrivd would remain the same, the not-barking being here
used asa sign that Indra’s enemy was cowed, and no longer
inclined to revile or defy the power of Indra. Hom. hymn.
in Merc. 145, οὐδὲ κύνες λελάκοντο.
Note 2. See I, 38, 15, note 1, page 95.
NOTES. I, 166, 9. 229
Verse 8.
Note 1. Abhi-hruti seems to have the meaning of assault,
injury, insult. It occurs but once, but abhi-hrut, a feminine
substantive with the same meaning, occurs several times.
The verb hru, which is not mentioned in the Dhatup4¢ha,
but has been identified with hvar, occurs in our hymn,
verse 12:
I, 128, 5. sdk nak trdsate duA-it&t abhi-hritak sdmsat
aghat abhi-hruta/.
He protects us from evil, from assault, from evil speaking,
from assault.
X, 63,11. tréyadhvam nak duk-évayah abhi-hritas.
Protect us from mischievous injury !
I, 189, 6. abhi-hritam dsi μί deva vishpd¢.
For thou, god, art the deliverer from all assaults. Vishpd¢,
deliverer, from vi and spas, to bind.
Vi-hruta, which occurs twice, means evidently what has
been injured or spoiled :
VIII, 1,12. ishkartA vi-hrutam punar (iti).
He who sets right what has been injured. Cf. VIII, 20, 26.
Avi-hruta again clearly means uninjured, intact, entire :
V, 66, 2. té hf kshatrdm dvi-hrutam —4sAte.
For they both have obtained uninjured power.
X, 170, 1. &yuk dddhat yagiid-patau dvi-hrutam.
Giving uninjured life to the lord of the sacrifice.
Verse 9.
Note 1. Tavishd certainly means strength, and that it is
used in the plural in the sense of acts of strength, we can
see from the first verse of our hymn and other passages.
But when we read that tavish&#i are placed on the chariots
of the Maruts, just as before bhadrd, good things, food, &c.,
are mentioned, it is clear that so abstract a meaning as
strength or powers would not be applicable here. We
might take it in the modern sense of forces, i.e. your armies,
your companions are on your chariots, striving with each
other; but as the word is a neuter, weapons, as the means
230 VEDIC HYMNS.
of strength, seemed a preferable rendering. As to mitha-
spridhya, see I, 119, 3, p. 164.
Note 2. The rendering of this passage must depend on
the question whether the khadis, whatever they are, can be
carried on the shoulders or not. We saw before (p. 120)
that khadis were used both as ornaments and as weapons,
and that, when used as weapons, they were most likely rings
or quoits with sharp edges. There is at least one other
passage where these khad{s are said to be worn on the
shoulders :
VII, 56, 13. dmseshu & marutak khaddyas να΄ vdksha/-su
rukmas upa-sisriyanah.
On your shoulders are the quoits, on your chests the
golden chains are fastened.
_ ‘In other places the kh4dis are said to be in the hands,
hasteshu, but this would only show that they are there when
actually used for fighting. Thus we read:
I, 168, 3. &esh4m dmseshu rambhini-iva rarabhe, hasteshu
khadiz ka kritih ka sm dadhe.
To their shoulders there clings as if a clinging wife, in
their hands the quoit is held and the dagger.
In V, 58, 2, the Maruts are called kh&di-hasta, holding
the quoits in their hands. There is one passage which
was mentioned before (p. 112), where the khadi{s are said to
be on the feet of the Maruts, and on the strength of this
passage Professor Roth proposes to alter prd-patheshu to
pra-padeshu, and to translate, ‘The khadis are on your
forefeet.” I do not think this emendation necessary.
Though we do not know the exact shape and character
of the khad{, we know that it was a weapon, most likely a
ring, occasionally used for ornament, and carried along
either on the feet or on the shoulders, but in actual battle
held in the hand. The weapon which Vishzu holds in one
of his right hands, the so-called fakra, may be the modern
representation of the ancient khdd{. What, however, is
quite certain is this, that kh4di in the Veda never means
food, as Sayama optionally interprets it. This interpretation
is accepted by Wilson, who translates, ‘At your resting-
places on the road refreshments (are ready).’ Nay, he
NOTES. I, 166, το. 231
goes on in a note to use this passage as a proof of the
advanced civilisation of India at the time of the Vedic
Rishis. ‘The expression,’ he says, ‘is worthy of note, as
indicating the existence of accommodations for the use of
travellers: the prapatha is the choltri of the south of India,
the sardi of the Mohammedans, a place by the road-side
where the travellers may find shelter and provisions.’
Note 3. This last passage shows that the poet is really
representing to himself the Maruts as on their journey, and
he therefore adds, ‘your axle turns the two (IV, 30, 2)
wheels together,’ which probably means no more than, ‘ your
chariot is going smoothly or quickly.’ Though the expres-
sion seems to us hardly correct, yet one can well imagine
how the axle was supposed to turn the wheels as the horses
were drawing the axle, and the axle acted on the wheels.
Anyhow, no other translation seems possible. Samdayéa in
the Veda means together, at once, and is the Greek ὁμῇ,
generally ὁμοῦ or ὁμῶς, the Latin simul. Cf. I, 56,6; 73, 6;
113,10; 163, 3; VII, 66, 15; IX, 75, 4; 85, 5; 97. 56.
Vrit means to turn, and is frequently used with reference
to the wheels:
VIII, 46, 23. dasa syavah—nemim ni vavritud.
The ten black horses turn down the felly or the wheel.
IV, 30, 2. satrf te dnu krishtdyah visvak kakré-iva
vavrituh.
All men turn always round thee, like wheels.
That the Atmanepada of vrit may be used in an active
sense we see from
I, 191, 15. tdta# vishdm pra vavrite.
I turn the poison out from here.
All the words used in this sentence are very old words,
and we can with few exceptions turn them into Greek or
Latin. In Latin we should have axis vos(ter) circos
simul divertit. In Greek ἄξων ὑ(μῶν) κύκλω dug... .
Verse 10.
Note 1. See I, 64, 4, note 1, page 111.
Note 2. See I, 166, 1, note 1, page 212.
232 VEDIC HYMNS,
Note 3. On éta in the sense of fallow deer, or, it may be,
antelope, see I, 165, 5, note 2, page 196.
Eta originally means variegated, and thus becomes a
name of any speckled deer, it being difficult to say what
exact species is meant. Sayama in our passage explains
étah by suklavarz4 mal4z, many-coloured wreaths or chains,
which may be right. Yet the suggestion of Professor Roth
that éta%, deer, stands here for the skins of fallow deer, is
certainly more poetical, and quite in accordance with the
Vedic idiom, which uses, for instance, go, cow, not only in
the sense of milk,—that is done even in more homely
English,—but also for leather, and thong. It is likewise
in accordance with what we know of the earliest dress of
the Vedic Indians, that deer-skins should here be men-
tioned. We learn from Asvalayana’s Grihya-sitras, of
which we now possess an excellent edition by Professor
Stenzler, and a reprint of the text and commentary by
Ra4ma Narayava Vidydratna, in the Bibliotheca Indica,
that a boy when he was brought to his tutor, i.e. from the
eighth to possibly the twenty-fourth year, had to be well
combed, and attired in a new dress. A Braéhmaza should
wear the skin of an antelope (aizeya), the Kshatriya the
skin of a deer (raurava), the Vaisya the skin of a goat (Aga).
If they wore dresses, that of the Brahmavza should be dark
red (kashaya), that of the Kshatriya bright red (m4gish¢ha),
that of the Vaisya yellow (haridra). The girdle of the
Brahmaza should be of Muzga grass, that of the Kshatriya
a bow-string, that of the Vaisya made of sheep’s wool.
The same regulations occur in other Sftras, as, for instance,
the Dharma-sitras of the Apastambiyas and Gautamas,
though there are certain characteristic differences in each,
which may be due either to local or to chronological causes.
Thus according to the Apastambtya-sdtras, which have
been published by Professor Biihler, the Brahmavza may
wear the skin of the hariza deer, or that of the antelope
(aizeyam), but the latter must be from the black antelope
(krishzam), and, a proviso is added, that if a man wears
the black antelope skin, he must never spread it out to sit
or sleep on it. As materials for the dress, Apastamba
NOTES. I, 166, IO. ᾿ς 223
allows saza, hemp*, or kshumé, flax, and he adds that
woollen dresses are allowed to all castes, as well as the
kambala (masc.), which seems to be any cloth made of
vegetable substances (darbhadinirmitam #iram kambalam).
He then adds a curious remark, which would seem to show
8 Sana is an old Aryan word, though its meanings differ. Hesy-
chius and Eustathius mention κάννα as being synonymous with
Ψίαθος, reed. Pollux gives two forms, κάννα and κάνα, (Pollux X,
166, πτανάκα δέ ἐστι ψίαθος ἡ ἐν τοῖς ἀκατίοις ἣν καὶ κάναν καλοῦσιν. VII,
176, κάνναι δὲ τὸ ἐκ κανάβων πλέγμα.) This is important, because the
same difference of spelling occurs also in κάνναβις and κάναβος or
κάνναβος, a model, a lay figure, which Lobeck derives from κάνναι.
In Old Norse we have hanp-r, in A.S. henep, hemp, Old High-
Germ. hanaf.
The occurrence of the word saa is of importance as showing at
how early a time the Aryans of India were acquainted with the uses
and the name of hemp. Our word hemp, the Α. 5. hanep, the
Old Norse hanp-r, are all borrowed from Latin cannabis, which,
like other borrowed words, has undergone the regular changes re-
quired by Grimm’s law in Low-German, and also in High-German,
hanaf. The Slavonic nations seem to have borrowed their word
for hemp (Lith. kanapé) from the Goths, the Celtic nations (Ir.
canaib) from the Romans (cf. Kuhn, Beitrage, vol. ii, p. 382).
The Latin cannabis is borrowed from Greek, and the Greeks, to
judge from the account of Herodotus, most likely adopted the word
from the Aryan Thracians and Scythians (Her. IV, 74; Pictet, Les
Aryens, vol. i, p. 314). Κάνναβις being a foreign word, it would be
useless to attempt an explanation of the final element bis, which
is added to saza, the Sanskrit word for hemp. It may be visa,
fibre, or it may be anything else. Certain it is that the main ele-
ment in the name of hemp was the same among the settlers in
Northern India, and among the Thracians and Scythians through
whom the Greeks first became acquainted with hemp.
The history of the word κάνναβις must be kept distinct from that
of the Greek κάννα or xdva, reed. Both spellings occur, for Pollux,
X, 166, writes πτανάκα δέ ἐστι Wiabos ἡ ἐν τοῖς ἀκατίοις ἣν καὶ κάναν
καλοῦσιν, but VII, 176, κάνναι δὲ τὸ ἐκ κανάβων πλέγμα, This word
κάννα may be the same as the Sanskrit sana, only with this differ-
ence, that it was retained as common property by Greeks and
Indians before they separated, and was applied differently in later
times by the one and the other.
234 VEDIC HYMNS.
that the Brahmazas preferred skins, and the Kshatriyas
clothes, for he says that those who wish well to the Brah-
mamas should wear agina, skins, and those who wish well to
the Kshatriyas should wear vastra, clothes, and those who
wish well to both should wear both, but, in that case, the skin
should always form the outer garment. The Dharma-sitras
of the Gautamas, which were published in India, prescribe
likewise for the Brahmaza the black antelope skin, and allow
clothes of hemp or linen (s4zakshaumafira) as well as kuta-
pas (woollen cloth) for all. What is new among the Gau-
tamas is, that they add the karp4sa, the cotton dress, which
is important as showing an early knowledge of this manu-
facture. The karpa4sa dress occurs once more as a present
to be given to the Potar priest (Asv. Srauta-sitras IX, 4),
and was evidently considered as a valuable present, taking
precedence of the kshaumi or linen dress. It is provided
that the cotton dress should not be dyed, for this, I sup-
pose, is the meaning of avikrzta. Immediately after, how-
ever, it is said, that some authorities say the dress should
be dyed red (kAshayam apy eke), the very expression which
occurred in Apastamba, and that, in that case, the red for
the Brahmama’s dress should be taken from the bark of
trees (varksha). Manu, who here, as elsewhere, simply
paraphrases the ancient Sitras, says, II, 41:
kArshvarauravabastani Aarm4ni brahmafiarinzah
vasirann Anupirvyeza sdzakshaumavikani ζᾶ.
‘Let Brahmafarins wear (as outer garments) the skins of
the black antelope, the deer, the goat, (as under garments)
dresses of hemp, flax, and sheep’s wool, in the order of the
three castes.’
The Sanskrit name for a dressed skin is agina, a word
which does not occur in the Rig-veda, but which, if Bopp
is right in deriving it from aga, goat, as alyis from aif,
would have meant originally, not skin in general, but a
goat-skin. The skins of the éta, here ascribed to the
Maruts, would be identical with the aizeya, which Asvalé-
yana ascribes to the Brahmaza, not, as we should expect, to
the Kshatriya, if, as has been supposed, aizeya is derived
from ena, which is a secondary form, particularly in the
NOTES. I, 166, II. 235
feminine eni, of eta. There is, however, another word, eda,
a kind of sheep, which, but for Festus, might be haedus,
and by its side eva, a kind of antelope. These two forms
pre-suppose an earlier erza or arva, and point therefore in
a different direction, though hardly to ἄρνες.
Note 4. I translate kshura by sharp edges, but it might
have been translated literally by razors, for, strange as it
may sound, razors were known, not only during the Vedic
period, but even previous to the Aryan separation. The
Sanskrit kshurd is the Greek ξυρός or ξυρόν. In the Veda
we have clear allusions to shaving :
X, 142, 4. yada te vatak anu-vati sokiz, vapta-iva smasru
vapasi pra bhfima.
When the wind blows after thy blast, then thou shavest
the earth as a barber shaves the beard. Cf. I, 65, 4.
If, as B. and R. suggest, vaptar, barber, is connected with
the more modern name for barber in Sanskrit, viz. napita,
we should have to admit a root svap, in the sense of tearing
or pulling, vellere, from which we might derive the Vedic
svap (VII, 56, 3), beak. Corresponding to this we find in
Old High-German snabul, beak, (schnepfe, snipe,) and
in Old Norse nef. The Anglo-Saxon neb means mouth
and nose, while in modern English neb or nib is used for
the bill or beak of a bird*. Another derivation of n4pita,
proposed by Professor Weber (Kuhn’s Beitrage, vol. i, p. 505),
who takes napita as a dialectic form of snapitar, balneator,
or lavator, might be admitted if it could be proved that in
India also the barber was at the same time a balneator,
Burnouf, Lotus, p. 452, translating from the SAma/iia-phala
Sutta, mentions among the different professions of the
people those of ‘portier,’ ‘ barbier, and ‘ baigneur.’
Verse 11.
Note 1. Vi-bhitaya# is properly a substantive, meaning
® Grimm, Deutsche Grammatik, vol. iii, pp. 400, 409. There
is not yet sufficient evidence to show that Sanskrit sv, German sn,
and Sanskrit n are interchangeable, but there is at least one case
that may be analogous. Sanskrit svafg, to embrace, to twist round
a person, German slango, Schlange, snake, and Sanskrit naga,
snake. Grimm, Deutsche Grammatik, vol. iii, p. 364.
226 VEDIC HYMNS.
power, but, like other substantives*, and particularly sub-
stantives with prepositions, it can be used as an adjective,
and is, in fact, more frequently used as an adjective than as
a substantive. In English we may translate it by power.
It is a substantive,
I, 8, 9. eva hi te vi-bhatayak ἀϊάναλ indra m&-vate sadyah
Ait sdnti dasushe.
For indeed thy powers, O Indra, are at once shelters for
a sacrificer, like me.
But it is an adjective,
I, 30, 5. vi-bhatiZ astu sdnr/ta.
May the prayer be powerful.
VI, 17, 4. mah&m dndinam tavdsam vi-bhdtim matsarasaz
garhrishanta pra-saham.
The sweet draughts of Soma delighted the great, the
perfect, the strong, the powerful, the unyielding Indra.
Cf. VIII, 49, 6; 50, 6.
Vibhva, with the Svarita on the last syllable, has to be
pronounced vibhuas. In III, 6, 9, we find vi-bhavas.
Note 2. See I, 87, 1, note 1, page 160.
Note 3. See I, 6, 5, note 1, page 41.
Verse 12.
Note 1. Mahi-tvandm, greatness, is formed by the suffix
tvana, which Professor Aufrecht has identified with the
Greek σύνη (συνον)ὴ; see Kuhn’s Zeitschrift, vol. i, p. 482.
The origin of this suffix has been explained by Professor
Benfey, ibid. vol. vii, p. 120, who traces it back to the suffix
tvan, for instance, i-tvan, goer, in pratak-itva = pratak-yava.
Note 2. Vrata is one of the many words which, though
we may perceive their one central idea, and their original
purport, we have to translate by various terms in order to
make them intelligible in every passage where they occur.
Vrata (from vré, vrinoti), I believe, meant originally what is
enclosed, protected, set apart, the Greek νομός :
1. V, 46, 7. yah parthivasak yas apim dpi vraté τδζ nak
deviz su-hava sarma yakkhata.
® See Benfey, Kuhn’s Zeitschrift, vol. ii, p. 216.
NOTES. I, 166, 12. 237
O ye gracious goddesses, who are on the earth or in the
realm of the waters, grant us your protection !
Here vrata is used like vragdna, see I, 165, 15, note 3,
page 208.
X,114, 2. tésAm ni ξίκγυλ kavayad ni-dénam pdreshu yah
guhyeshu vratéshu.
The poets discovered their (the Nirritis’) origin, who are
in the far hidden chambers.
I, 163, 3. asi tritaz guhyena vraténa.
Thou art Trita within the hidden place, or with the
secret work.
Dr. Muir sent me another passage :
III, 54, 5. dddrisre eshdm avama sdddmsi pdreshu γᾶ
guhyeshu vratéshu.
2. Vrat& means what is fenced off or forbidden, what is
determined, what is settled, and hence, like dharman, law,
ordinance. V4rayati means to prohibit. In this sense vraté
occurs very frequently:
I, 25,1. yat Ait hi te νίσαζ yatha pra deva varuza vratdm,
minimasi dyavi-dyavi.
Whatever law of thine we break, O Varuma, day by day,
men as we are.
II, 8, 3. ydsya vratdm nd mfyate.
Whose law is not broken.
III, 32, 8, indrasya karma su-kritA purtizi vraténi devas
na minanti visve.
The deeds of Indra are well done and many, all the gods
do not break his laws, or do not injure his ordinances.
II, 24,12. visvam satyd4m maghavana γυνόλ it dpak Aand
prd minanti vratdm vam.
All that is yours, O powerful gods, is true; even the
waters do not break your law.
II, 38,7. ndki% asya tani vrata devdsya savitué minanti.
No one breaks these laws of this god Savitar. Cf. IT,
38, 9.
I, 92,12. dminatt dafvyAni vratani.
Not injuring the divine ordinances. Cf. I, 124, 2.
X, 12, 5. kat asya ati vratam Aakrima.
Which of his laws have we overstepped ?
238 VEDIC HYMNS.
VIII, 25,16. tdsya vraténi dnu vak £ardmasi.
His ordinances we follow.
X, 33, 9. na devdndm ati vratdm satd-Atma ζαπά givati.
No one lives beyond the statute of the gods, even if he
had a hundred lives.
VII, 5, 4. tava tri-dh&tu prithivi utd dyaué valsvanara
vratdm agne sakanta.
The earth and the sky followed thy threefold law, O
Agni Vaisvanara.
VII, 87,7. yak mrildyati Aakrishe Ait agak vaydm syAma
vdrune anag4f, anu vratani ddited ridhdntak.
Let us be sinless before Varuma, who is gracious even to
him who has committed sin, performing the laws of Aditi!
II, 28, 8. ndmad pura te varuza utd nindm utd apardm
tuvi-gata bravdma, tvé hi kam pdrvate nd sriténi dpra-
kyutani dud-dabha vratani.
Formerly, and now, and also in future let us give praise
to thee, O Varuza; for in thee, O unconquerable, all laws
are grounded, immovable as on a rock.
A very frequent expression is 4nu vratam, according to
the command of a god, II, 38, 3; 6; VIII, 40, 8; or simply
anu vratdm, according to law and order:
I, 136, 5. tam aryam@ abhi rakshati rigu-ydntam dnu
vratam.
Aryaman protects him who acts uprightly according
to law.
Cf. III, 61,1; IV, 13, 2; V, 69, 1.
8. The laws or ordinances or institutions of the gods are
sometimes taken for the sacrifices which are supposed to be
enjoined by the gods, and the performance of which is, in a
certain sense, the performance of the divine will.
I, 93, 8. yd agnishéma havisha saparydt devadri#a
mdnas4 yah ghriténa, tasya vratim rakshatam patam 4m-
hasak.
He who worships Agni and Soma with oblations, with a
godly mind, or with an offering, protect his sacrifice, shield
him from evil!
I, 31, 2. tvam agne prathamas dngirak-tamak kavih
devanam pari bhdshasi vratam.
NOTES. I, 166, 12. 239
Agni, the first and wisest of poets, thou performest the
sacrifice of the gods.
III, 3, 9. tasya vrat&ni bhdri-poshixas vaydm ρα bhd-
shema dame ἃ suvrikt{-bhik.
Let us, who possess much wealth, perform with prayers
the sacrifices of Agni within our house.
In another acceptation the vratas of the gods are what
they perform and establish themselves, their own deeds:
III, 6, 5. vrat& te agne mahatdéA mahéni tava Κτάϊνα
rédasi (iti) & tatantha.
The deeds of thee, the great Agni, are great, by thy
power thou hast stretched out heaven and earth.
VIII, 42, 1. dstabhnat dy&m dsura visva-vedak dmimita
varim&zam prithivy&, & asidat visva bhivandni sam-ra¢
visva {t tani varuzasya vratani.
The wise spirit established the sky, and made the width
of the earth, as king he approached all beings,—all these
are the works of Varuza.
VI, 14, 3. tirvantak ddsyum ἀγάναξ vrata{k sfkshantah
avratdm.
Men fight the fiend, trying to overcome by their deeds
him who performs no sacrifices ; or, the lawless enemy.
Lastly; vraté comes to mean sway, power, or work, and
the expression vraté tava signifies, at thy command, under
thy auspices:
I, 24,15. atha vaydm Aditya vraté tava &ndgasah dditaye
sydma.
Then, O Aditya, under thy auspices may we be guiltless
before Aditi.
VI, 54, 9. pdshan tava vraté vaydm nad rishyema kddA
Rand.
O Pashan, may we never fail under thy protection.
X, 36, 13. γέ savitus satyd-savasya visve mitrdsya vraté
vdrusasya devah.
All the gods who are in the power of Savitar, Mitra, and
Varuna.
V, 83, 5. ydsya vraté prithivf ndmnamiti ydsya vraté
sapha-vat garbhuriti, ydsya vraté dshadhih visvd-ripak sah
nak parganya mahi s4rma yakkha.
240 VEDIC HYMNS.
At whose bidding the earth bows down, at whose bidding
hoofed animals run about, at whose bidding the plants
assume all shapes, mayest thou, O Parganya, yield us great
protection!
Note 8. DAtra, if derived from dA, would mean gift,
and that meaning is certainly the most applicable in some
passages where it occurs:
IX, 97, 55. asi bhdgak asi datrdsya datd.
Thou art Bhaga, thou art the giver of the gift.
In other passages, too, particularly in those where the
verb da or some similar verb occurs in the same verse, it
can hardly be doubted that the poet took datrd, like datra
or dattra, in the sense of gift, bounty, largess:
I, 116, 6. ydm asvina daddthu4 svetim dsvam—tadt vam
datram mahi kirtényam bhat.
The white horse, O Asvins, which you gave, that your
gift was great and to be praised.
I, 185, 3. anehad datrdm ddite# anarvdm huvé.
I call for the unrivalled, the uninjured bounty of Aditi.
VII, 56, 21. m& va datrét marutaé πίζ arama.
May we not fall away from your bounty, O Maruts!
III, 54, 16. yuvdm hi sthaé rayi-dau nak rayindm datram
rakshethe.
For you, Nasatyas, are our givers of riches, you protett
the gift.
VI, 20, 7. vigisvane datrdm dasishe dah.
To Rigisvan, the giver, thou givest the gift.
VIII, 43, 33. tat te sahasva imahe datrdm ydt na upa-
ddsyati, tvat agne varyam vasu.
We ask thee, strong hero, for the gift which does not
perish ; we ask from thee the precious wealth.
X, 69, 4. datrdm rakshasva γάϊ iddm te asmé (Iti).
Protect this gift of thine which thou hast given to us.
VIII, 44, 18. fsishe varyasya hi datrdsya agne sva/-patiz.
For thou, O Agni, lord of heaven, art the master of the
precious gift. Cf. IV, 38, 1.
Professor Roth considers that datra is derived rather from
da, to divide, and that it means share, lot, possession. But
there is not a single passage where the meaning of gift or
NOTES. I, 166, 12. 241
bounty does not answer all purposes. In VII, 56, 21, πιᾶ
να datrit maruta# nif arama, is surely best translated by,
‘let us not fall away from your bounty,’ and in our own
passage the same meaning should be assigned to datrd.
The idea of datra, bounty, is by no means incompatible
with vrata, realm, dominion, sway, if we consider that the
sphere within which the bounty of a king or a god is
exercised and accepted, is in one sense his realm. What
the poet therefore says in our passage is simply this, that
the bounty of the Maruts extends as far as the realm of
Aditi, i.e. is endless, or extends everywhere, Aditi being in
its original conception the deity of the unbounded world
beyond, the earliest attempt at expressing the Infinite.
As to datra occurring once with the accent on the first
syllable in the sense of sickle, see M. M.,‘ Uber eine Stelle
in Yaska’s Commentar zum Naigha#tuka,’ Zeitschrift der
Deutschen Morgenlindischen Gesellschaft, 1853, vol. vii,
P- 375-
VIII, 78, 10. tava ft indra ahdm 4-sds4 haste d&tram and
ἃ dade.
Trusting in thee alone, O Indra, I take the sickle in my
hand. -
This datra, sickle, is derived from do, to cut.
Aditi, the Infinite.
Note 4. Aditi, an ancient god or goddess, is in reality
the earliest name invented to express the Infinite; not the
Infinite as the result of a long process of abstract reasoning,
but the visible Infinite, visible, as it were, to the naked eye,
the endless expanse beyond the earth, beyond the clouds,
beyond the sky. That was called A-diti, the un-bound,
the un-bounded ; one might almost say, but for fear of
misunderstandings, the Absolute, for it is derived from
diti, bond, and the negative particle, and meant therefore
originally what is free from bonds of any kind, whether of
space or time, free from physical weakness, free from moral
guilt. Such a conception became of necessity a being, a
person,a god. To us such a name and such a conception
seem decidedly modern, and to find in the Veda Aditi, the
[32] R
242 VEDIC HYMNS.
Infinite, as the mother of the principal gods, is certainly,
at first sight, startling. But the fact is that the thoughts
of primitive humanity were not only different from our
thoughts, but different also from what we think their
thoughts ought to have been. The poets of the Veda
indulged freely in theogonic speculations, without being
frightened by any contradictions. They knew of Indra as
the greatest of gods, they knew of Agni as the god of gods,
they knew of Varuza as the ruler of all, but they were by
no means startled at the idea that their Indra had a mother,
or that their Agni was born like a babe from the friction of
two fire-sticks, or that Varuza and his brother Mitra were
nursed in the lap of Aditi. Some poet would take hold of
the idea of an unbounded power, of Aditi, originally without
any reference to other gods. Very soon these ideas met,
and, without any misgivings, either the gods were made
subordinate to, and represented as the sons of Aditi, or where
Indra was to be praised as supreme, Aditi was represented
as doing him homage.
VIII, 12,14. utd sva-rage dditiZ stémam indraya giganat.
And Aditi produced a hymn for Indra, the king.
Here Professor Roth takes Aditi as an epithet of Agni,
not as the name of the goddess Aditi, while Dr. Muir rightly
takes it in the latter sense, and likewise retains st6mam in-
stead of sémam, as printed by Professor Aufrecht. Cf.
VII, 38, 4.
The idea of the Infinite, as I have tried to show else-
where, was most powerfully impressed on the awakening
mind, or, as we now say, was revealed, by the East*®. ‘It
is impossible to enter fully into all the thoughts and feelings
that passed through the minds of the early poets when they
formed names for that far, far East from whence even the
early dawn, the sun, the day, their own life, seemed to
spring. A new life flashed up every morning before their
eyes, and the fresh breezes of the dawn reached them like
greetings from the distant lands beyond the mountains,
beyond the clouds, beyond the dawn, beyond “ the immortal
5 Lectures on the Science of Language, Second Series, p. 499.
NOTES. 1, 166, 12. 243
sea which brought us hither.” The dawn seemed to them
to open golden gates for the sun to pass in triumph, and
while those gates were open, their eyes and their mind
strove in their childish way to pierce beyond the limits
of this finite world. That silent aspect awakened in the
human mind the conception of the Infinite, the Immortal,
the Divine.’ Aditi is a name for that distant East, but
Aditi is more than the dawn. Aditi is beyond the dawn,
and in one place (I, 113, 19) the dawn is called ‘the face of
Aditi,’ dditer dnikam. Thus we read:
V, 62, 8. hfrazya-ripam ushdsaf vi-ush/au aya/-sthizam
Uut-ita s(iryasya, ἃ rohathak varuma mitra gdrtam dtak
kakshathe (iti) dditim ditim ha.
Mitra and Varuza, you mount your chariot, which is
golden, when the dawn bursts forth, and has iron poles at
the setting of the sun: from thence you see Aditi and Diti,
i.e. what is yonder and what is here.
If we keep this original conception of Aditi clearly before
our mind, the various forms which Aditi assumes, even in
the hymns of the Veda, will not seem incoherent. Aditi is
not a prominent deity in the Veda, she is celebrated rather
in her sons, the Adityas, than in her own person. While
there are so many hymns addressed to Ushas, the dawn,
or Indra, or Agni, or Savitar, there is but one hymn, X, 72,
which from our point of view, though not from that of Indian
theologians, might be called a hymn to Aditi. Nevertheless
Aditi is a familiar name; a name of the past, whether in
time or in thought only, and a name that lives on in the
name of the Adityas, the sons of Aditi, including the prin-
cipal deities of the Veda.
Aditi and the Adityas.
Thus we read :
I, 107, 2. ipa nak ἀενᾶῤλ. dvasi ἃ gamantu dngirasim
sima-bhiZ sthydman4f, {ndrak indriyafA marita# martt-
μιά Adityafz nak aditiA sarma yamsat.
May the gods come to us with their help, praised by the
songs of the Angiras,—Indra with his powers,the Maruts with
the storms, may Aditi with the Adityas give us protection !
R2
244 VEDIC HYMNS. ᾿
X, 66, 3. indrak vdsu-bhi# pari patu nak gayam Adityath
nak dditi# sdrma yakkAatu, rudrah rudrébhik devdk mrila-
yati nak tvash/4 nak gn4bhik suvitaya ginvatu.
May Indra with the Vasus watch our house, may Aditi
with the Adityas give us protection, may the divine Rudra
with the Rudras have mercy upon us, may Tvashéar with
the mothers bring us to happiness!
III, 54, 20. AdityafA# nak aditiz srinotu yakkhantu nak
maritad sdrma bhadram.
May Aditi with the Adityas hear us, may the Maruts
give us good protection!
In another passage Varuwa takes the place of Aditi as
the leader of the Adityas:
VII, 35, 6. sam nak indrak vasu-bhis# devdé astu sim
AdityébhiZ varuzah su-simsah, sim nak τυάτάζ rudrébhik
galashak sém nak tvdshfa gn&bhif ihd srinotu.
May Indra bless us, the god with the Vasus! May Varuza,
the glorious, bless us with the Adityas! May the relieving
Rudra with the Rudras bless us! May Tvashéar with the
mothers kindly hear us here!
Even in passages where the poet seems to profess an
exclusive worship of Aditi, as in
V, 69, 3. praté# devim aditim gohavimi madhydndine
ut-ita stiryasya,
I invoke the divine Aditi early in the morning, at noon,
and at the setting of the sun,
Mitra and Varuaa, her principal sons, are mentioned imme-
diately after, and implored, like her, to bestow blessings on
their worshipper.
Her exclusive worship appears once, in VIII, 19, 14.
A very frequent expression is that of Aditya dditiz
without any copula, to signify the Adityas and Aditi:
IV, 25, 3. Κάζ devinam avahk adya vrinite kak Adityan
aditim σγόικ itze.
Who does choose now the protection of the gods? Who
asks the Adityas, Aditi, for their light?
VI, 51, 5. visve Adityak adite sa-géshas asmabhyam
sarma bahuldm vi yanta.
NOTES. I, 166, 12. 245
All ye Adityas, Aditi together, grant to us your manifold
protection !
X, 39, 11. nd tam raganau adite kitak ζαπά nd dmhak
asnoti du&-itdm ndkiZ bhaydm.
O ye two kings (the Asvins), Aditi, no evil reaches him
from anywhere, no misfortune, no fear (whom you protect).
Cf. VII, 66, 6.
X, 63, 5. tan ἃ vivasa ndmasA suvrikti-bhiZ mahds Adityén
aditim svastdye.
I cherish them with worship and with hymns, the great
Adityas, Aditi, for happiness’ sake.
X, 63,17. eva platé# sinus avivridhat vak visve Adityak
adite manishf.
The wise son of Plati magnified you, all ye Adityas, Aditi!
X, 65,9. pargdnydvata vr/shabhé purishina indravayd (ti)
vdrunahk mitrdé aryama, devdn Adity&n dditim havimahe γέ
parthivdsak divyasak ap-su γέ.
There are Parganya and VAta, the powerful, the givers of
rain, Indra and V4yu, Varuza, Mitra, Aryaman, we call the
divine Adityas, Aditi, those who dwell on the earth, in
heaven, in the waters.
We may not be justified in saying that there ever was a
period in the history of the religious thought of India,
a period preceding the worship of the Adityas, when Aditi,
the Infinite, was worshipped, though to the sage who first
coined this name, it expressed, no doubt, for a time the
principal, if not the only object of his faith and worship.
Aditi and Daksha.
Soon, however, the same mental process which led on
later speculators from the earth to the elephant, and from
the elephant to the tortoise, led the Vedic poets beyond
Aditi, the Infinite. There was something beyond that
Infinite which for a time they had grasped by the name
of Aditi, and this, whether intentionally or by a mere
accident of language, they called ddksha, literally power
or the powerful. All this, no doubt, sounds strikingly
modern, yet, though the passages in which this daksha
is mentioned are few in number, I should not venture to
246 VEDIC HYMNS.
say that they are necessarily modern, even if by modern we
mean only later than 1000 B.c. Nothing can bring the
perplexity of the ancient mind, if once drawn into this vortex
of speculation, more clearly before us than if we read:
Χ, 72, 4-5. aditeA ddkshak agdyata dadkshat fm (iti)
Aditiz pari,—dditizZ hi 4ganishfa ddksha ya duhita tava, tam
devad anu agdyanta bhadra/ amrtta-bandhavak.
Daksha was born of Aditi, and Aditi from Daksha. For
Aditi was born, O Daksha, she who is thy daughter; after her
the gods were born, the blessed, who share in immortality.
Or, in more mythological language:
X, 64, 5. dakshasya νὰ adite gdnmani vraté rag4na mitra-
νάτυπᾷ ἃ vivasasi.
Or thou, O Aditi, nursest in the birthplace of Daksha the
two kings, Mitra and Varura.
Nay, even this does not suffice. There is something again
beyond Aditi and Daksha, and one poet says:
X, 5,7. dsat ka sat ka paramé vi-oman dakshasya ganman
ddited upd-sthe.
Not-being and Being are in the highest heaven, in the
birthplace of Daksha, in the lap of Aditi.
At last something like a theogony, though full of contra-
dictions, was imagined, and in the same hymn from which
we have already quoted, the poet says:
X,72,1-4. devanam nu vaydm gana prd vokama vipanyay4,
ukthéshu sasy4maneshu νά (γάϊ δ) pasyAt ut-tare yugé. 1.
brahmanak pétiz etd sm karmérah-iva adhamat, devanam
pirvyé yugé dsatah sat agdyata. 2.
deviénam yugé prathamé dsata/ sat agdyata, tat &s4/ anu
agayanta tat uttand-padaz pari. 3.
bhiiz gage uttand-padak bhuvds ἄτα agayanta, ddites
dakshak agayata, dakshat ἃ» (iti) AditiZ pari. 4.
1, Let us now with praise proclaim the births of the
gods, that a man may see them in a future age, whenever
these hymns are sung.
2. Brahmazaspati* blew them together like a smith (with
8. Bréhmanaspiti, literally the lord of prayer, or the lord of the
sacrifice, sometimes a representative of Agni (I, 38, 13, note), but
NOTES. I, 166, 12. 247
his bellows); in a former age of the gods, Being was born
from Not-being.
3. In the first age of the gods, Being was born from
Not-being, after it were born the Regions (space), from them
UttAnapada ;
4. From Uttanapad the Earth was born, the Regions
were born from the Earth. Daksha was born of Aditi, and
Aditi from Daksha.
The ideas of Being and Not-being (τὸ ὄν and τὸ μὴ ὄν)
are familiar to the Hindus from a very early time in their
intellectual growth, and they can only have been the result
of abstract speculation. Therefore ddksha, too, in the
sense of power or potentia, may have been a metaphysical
conception. But it may also have been suggested by a
mere accident of language, a never-failing source of ancient
thoughts. The name daksha-pitara, an epithet of the gods,
has generally been translated by ‘those who have Daksha
for their father.’ But it may have been used originally in
a very different sense. Professor Roth has, I think, con-
vincingly proved that this epithet ddksha-pitar, as given to
certain gods, does not mean, the gods who have Daksha
for their father, but that it had originally the simpler
meaning of fathers of strength, or, as he translates it,
‘preserving, possessing, granting faculties*.’ This is par-
ticularly clear in one passage :
III, 27,9. bhdtén4am garbham & dadhe, dakshasya pitdéram.
I place Agni, the source of all beings, the father of
strength .....
by no means identical with him (see VII, 41, 1); sometimes per-
forming the deeds of Indra, but again by no means identical with
him (see II, 23, 18. {ndrena yugi—nih apam aubgah arnavdm ; cf.
VII, 96,15). In II, 26, 3, he is called father of the gods (devinam
pit4ram); in II, 23, 2, the creator of all beings (visvesham ganitd),
® The accent in this case cannot help us in determining whether
d4ksha-pitar means having Daksha for their father (Λοκροπάτωρ), or
father of strength. In the first case d&ksha would rightly retain
its accent (d4ksha-pitar) as a Bahuvrihi; in the second, the analogy
of such Tatpurusha compounds as grzh4-pati (Pas. VI, 2, 18)
would be sufficient to justify the pQrvapadaprakritisvaratvam.
248 VEDIC HYMNS.
After this we can hardly hesitate how to translate the
next verse:
VI, 50, 2. su-gydtishak—daksha-pitrén—devan.
The resplendent gods, the fathers of strength.
It may seem more doubtful, when we come to gods like
Mitra and Varuza, whom we are so much accustomed to
regard as Adityas, or sons of Aditi, and who therefore,
according to the theogony mentioned before, would have
the best claim to the name of sons of Daksha; yet here,
too, the original and simple meaning is preferable; nay, it
is most likely that from passages like this, the later ex-
planation, which makes Mitra and Varusa the sons of
Daksha, may have sprung.
VII, 66, 2. yd—su-daksh4 daksha-pitara.
Mitra and Varuna, who are of good strength, the fathers
of strength.
Lastly, even men may claim this name; for, unless we
change the accent, we must translate:
VIII, 63, το. avasyavak yushm&bhif daksha-pitaraz.
We suppliants, being, through your aid, fathers of
strength.
But whatever view we take, whether we take daksha in
the sense of power, as a personification of a philosophical
conception, or as the result of a mythological misunder-
standing occasioned by the name of daksha-pitar, the fact
remains that in certain hymns of the Rig-veda (VIII, 25, 5)
Daksha, like Aditi, has become a divine person, and has
retained his place as one of the Adityas to the very latest
time of Purazic tradition.
Aditi in her Cosmic Character.
But to return to Aditi. Let us look upon her as the
Infinite personified, and most passages, even those where
she is presented as a subordinate deity, will become
intelligible.
Aditi, in her cosmic character, is the Beyond, the un-
bounded realm beyond earth, sky, and heaven, and origin-
ally she was distinct from the sky, the earth, and the ocean.
Aditi is mentioned by the side of heaven and earth, which
NOTES. I, 166, 12. 249
shows that, though in more general language she may be
identified with heaven and earth in their unlimited character,
her original conception was different. This we see in pas-
sages where different deities or powers are invoked together,
particularly if they are invoked together in the same verse,
and where Aditi holds a separate place by the side of heaven
and earth:
I, 94, 16 (final). t4t nak mitré44 varuzak mamahantém
aditiz sindhué prithivi utd dyaus.
May Mitra and Varuma grant us this, may Aditi, Sindhu
(sea), the Earth, and the Sky!
In other passages, too, where Aditi has assumed a more
personal character, she still holds her own by the side of
heaven and earth; cf. LX, 97, 58 (final) :
I, 191, 6. dyauh vak pité prithivi? maté séma bhrata
Aditiz svdsa.
The Sky is your father, the Earth your mother, Soma
your brother, Aditi your sister.
VIII, 101, 15. mat& rudraiz4m duhit& vdstindm svds4
Adity4nam amrttasya nabhif, pré nu vokam Aikitushe ganaya
m& gm dnég4m dditim vadhishéa.
The mother of the Rudras, the daughter of the Vasus,
the sister of the Adityas, the source of immortality, I tell
it forth to the man of understanding, may he not offend the
cow, the guiltless Aditi! Cf. I, 153,33; ΙΧ, 96,15; Vagasan.
Samhita XIII, 49.
VI, 51, 5. ἀγαῦλξ pitar (iti) pr/thivi m&ta# adhruk agne
bhrataé vasavak mrifdta nak, visve Aditya adite sa-gdshak
asmabhyam sarma bahuldm vi yanta.
Sky, father, Earth, kind mother, Fire, brother, bright
gods, have mercy upon us! All Adityas (and) Aditi
together, grant us your manifold protection!
X, 63, το. su-trimazam prithivim dyfém anehdsam su-
s4rmazam dditim su-prdnitim, dafvim n&vam su-aritrém
d4n4gasam dsravantim ἃ ruhema svastdye.
Let us for welfare step into the divine boat, with good
oars, faultless and leakless—the well-protecting Earth, the
peerless Sky, the sheltering, well-guiding Aditi!
X, 66, 4. Aditi dy&vaprzthivi ({ti).
250 VEDIC HYMNS.
Aditi, and Heaven and Earth.
Where two or more verses come together, the fact that
Aditi is mentioned by the side of Heaven and Earth may
seem less convincing, because in these Nivids or long strings
of invocations different names or representatives of one and
the same power are not unfrequently put together. For
instance,
X, 36, 1-3. ushdsandkté brzhati ({ti) su-pésasa dyava-
kshima vdruzahk mitréz aryam&, indram huve marutak
parvatan apd Adityaén dyavaprithivi (iti) apd’ svar ({ti
svah). I.
dyauk ka nak prithivi ka prd-ketasA ritdvari ({ty ritd-
vari) rakshatam dmhasa/ risha#, ταῦ du-vidatra nih-ritik
nah isata tat devdndm dvak adyd vrinimahe. 2.
visvasmat nak aditid patu d4mhasak mata mitrdsya vdru-
nasya revatahk svah-vat gyoti# avrikdm nasimahi. 3.
1. There are the grand and beautiful Morning and Night,
Heaven and Earth, Varuza, Mitra, Aryaman; I call Indra,
the Maruts, the Waters, the Adityas, Heaven and Earth,
the Waters, the Heaven.
2. May Heaven and Earth, the provident, the righteous,
preserve us from sin and mischief! May the malevolent
Nirriti not rule over us! This blessing of the gods we
ask for to-day.
3. May Aditi protect us from all sin, the, mother of
Mitra and of the rich Varuza! May we obtain heavenly
light without enemies! This blessing of the gods we ask
for to-day.
Here we cannot but admit that Dyavakshamé, heaven and
earth, is meant for the same divine couple as Dyavaprithivi,
heaven and earth, although under slightly differing names
they are invoked separately. The waters are invoked twice
in the same verse and under the same name; nor is there
any indication that, as in other passages, the waters of
the sky are meant as distinct from the waters of the sea.
Nevertheless even here, Aditi, who in the third verse is
called distinctly the mother of Mitra and Varuaa, cannot
well have been meant for the same deity as Heaven and
Earth, mentioned in the second verse; and the author of
NOTES. I, 166, 12. 251
these two verses, while asking the same blessing from both,
must have been aware of the original independent character
of Aditi.
Aditi as Mother.
In this character of a deity of the far East, of an Orient
in the true sense of the word, Aditi was naturally thought
of as the mother of certain gods, particularly of those that
were connected with the daily rising and setting of the sun.
If it was asked whence comes the dawn, or the sun, or
whence come day and night, or Mitra and Varuaa, or any of
the bright, solar, eastern deities, the natural answer was that
they come from the Orient, that they are the sons of Aditi.
Thus we read in
IX, 74, 3. urvi gavyitis# aditeh ritdm yate.
Wide is the space for him who goes on the right path
of Aditi.
In VIII, 25, 3, we are told that Aditi bore Mitra and
Varuna, and these in verse 5 are called the sons of Daksha
(power), and the grandsons of Savas, which again means
might : napata sdvasa# maha sind (iti) d4kshasya su-krdta
({ti). In X, 36, 3, Aditi is called the mother of Mitra and
Varuna; likewise in X, 132, 6; see also VI, 67, 4. In
VIII, 47, 9, Aditi is called the mother of Mitra, Aryaman,
Varuma, who in VII, 60, 5 are called her sons. In X, 11,1,
Varuna is called yahvah ddite#, the son of Aditi (cf. VIII,
19,12); in VII, 41, 2, Bhaga is mentioned as her son. In
X, 72, 8, we hear of eight sons of Aditi, but it is added that
she approached the gods with seven sons only, and that '
the eighth (πάτημά, addled egg) was thrown away : ash/au
putrdsah dditeA γέ gatéh tanvak pari, devin upa pra ait
sapta-bhifZ para martaaddm Asyat.
In X, 63, 2, the gods in general are represented as born
from Aditi, the waters, and the earth: γέ stha gatdh aditez
at-bhyda& pari γέ prithivya/ té me iha sruta hdvam.
You who are born of Aditi, from the water, you who are
born of the earth, hear ye all my call!
The number seven, with regard to the Adityas, occurs
also in
252 VEDIC HYMNS.
IX, 114, 3. saptd dfsaz nana-sdry4h saptd hdétarahk
ritvigah, devih Adity&& γέ sapta tébhiz soma abhf raksha
nah.
There are seven regions with their different suns, there
are seven Hotars as priests, those who are the seven gods,
the Adityas, with them, O Soma, protect us!
The Seven Adityas.
This number of seven Adityas requires an explanation.
To say that seven is a solemn or sacred number is to say
very little, for however solemn or sacred that number may
be elsewhere, it is not more sacred than any other number
in the Veda. The often-mentioned seven rivers have a real
geographical foundation, like the seven hills of Rome. The
seven flames or treasures of Agni (V, 1, 5) and of Soma and
Rudra (VI, 74, 1), the seven paridhis or logs at certain
sacrifices (X, 90, 15), the seven Harits or horses of the sun,
the seven Hotar priests (III, 7, 7; 10, 4), the seven cities
of the enemy destroyed by Indra (I, 63, 7), and even
the seven Rishis (X, 82,2; 109, 4), all these do not prove
that the number of seven was more sacred than the number
of one or three or five or ten used in the Veda in a very
similar way. With regard to the seven Adityas, however,
we are still able to see that their number of seven or
eight had something to do with solar movements. If their
number had always been eight, we should feel inclined to
trace the number of the Adityas back to the eight regions,
or the eight cardinal points of the heaven. Thus we read:
I, 35, 8. ash¢ad vi akhyat kakubhak prithivy4as.
The god Savitar lighted up the eight points of the earth
(not the eight hills).
But we have seen already that though the number of
Adityas was originally supposed to have been eight, it was
reduced to seven, and this could hardly be said in any
sense of the eight points of the compass. Cf. Taitt. Ar.
I, 7, 6. |
As we cannot think in ancient India of the seven planets,
I can only suggest the seven days or tithis of the four
parvans of the lunar month as a possible prototype of the
NOTES. I, 166, 12. 253
Adityas. This might even explain the destruction of the
eighth Aditya, considering that the eighth day of each
parvan, owing to its uncertainty, might be represented as
exposed to decay and destruction. This would explain
such passages as,
IV, 7, 5. yagish¢dam βαριά dh&ma-bhiz.
Agni, most worthy of sacrifice in the seven stations.
IX, 102, 2. yagfdsya sapté dhdma-bhik.
In the seven stations of the sacrifice.
The seven threads of the sacrifice may have the same
origin :
II, 5, 2. ἃ yAsmin sapta rasmayah tat& yagiidsya netari,
manushvat daivyam ash¢amam.
In whom, as the leader of the sacrifice, the seven threads
are stretched out,—the eighth divine being is manlike(?).
The sacrifice itself is called, X, 124, 1, sapta-tantu, having
seven threads.
X, 122, 3. sapté dh4mAni pari-ydn amartyak. .
Agni, the immortal, who goes round the seven stations.
X, 8, 4. usha#-usha# hi vaso ({ti) 4gram éshi tvam yama-
yok abhavas vi-bhava, vitaya βαριά dadhishe padani gandyan
mitrdm tanvé svidyai.
For thou, Vasu (Agni), comest ‘first every morning, thou
art the illuminator of the twins (day and night). Thou
holdest the seven places for the sacrifice, creating Mitra (the
sun) for thy own body.
X, 5,6. sapta marydd4% kavayak tatakshuh t&ésim ékam
{t abhi amhurdd gat.
The sages established the seven divisions, but mischief
befell one of them.
I, 22, 16. dtak devas avantu nak yatah vishnuh vi-kakramé
prithivyas βαριά dh&ma-bhiz.
May the gods protect us from whence Vishzu strode
forth, by the seven stations of the earth!
Even the names of the seven or eight Adityas are not
definitely known, at least not from the hymns of the Rig-
veda. In II, 27,1, we have a list of six names: Mitrd,
Aryamdan, Bhaga, Vdruza, Daksha, Amsah. These with
Aditi would give us seven. In VI, 50, 1, we have Aditi,
254 VEDIC HYMNS.
Varuna, Mitrd, Agni, Aryamdn, Savitdér, and Bhaga. In
I, 89, 3, Bhdga, Mitr4, Aditi, Déksha, Aryamdn, Vdruaa,
Séma, Asvin4, and Sdrasvati are invoked together with an
old invocation, pirvaya ni-vid4. In the Taittirtya-aranyaka,
I, 13, 3, we find the following list: 1. Mitra, 2. Varuma,
3. Dhatar, 4. Aryaman, 5. Amsa, 6. Bhaga, 7. Indra,
8. Vivasvat, but there, too, the eighth son is said to be
MArtAzda, or, according to the commentator, Aditya.
The character of Aditi as the mother of certain gods is
also indicated by some of her epithets, such as raéga-putra,
having kings for her sons; su-putra, having good sons;
ugrd-putra, having terrible sons:
II, 27, 7. pfpartu nak dditi# rdéga-putra ati dvéshamsi
aryama su-gébhif, br#hat mitrdsya vdruasya sarma upa
syama puru-virah arish“ad.
May Aditi with her royal sons, may Aryaman carry us
on easy roads across the hatreds; may we with many sons
and without hurt obtain the great protection of Mitra and
Varuza!
III, 4,11. barhiZ nak astam Aditiz su-putra.
May Aditi with her excellent sons sit on our sacred pile !
VIII, 67,11. parshi diné gabhiré @ ugra-putre gigh4m-
satak, m&ki# tokdsya nak rishat.
Protect us, O goddess with terrible sons, from the enemy
in shallow or deep water, and no one will hurt our off-
spring !
Aditi identified with other Deities.
Aditi, however, for the very reason that she was origin-
ally intended for the Infinite, for something beyond the
visible world, was liable to be identified with a number of
finite deities which might all be represented as resting on
Aditi, as participating in Aditi, as being Aditi. Thus we
read:
I, 89, 10 (final). aditiA dyad’ Aditiz antdriksham dditiz
mata sdf pita sdk putrdah, visve devah aditik ράξῥα ganak
aditiZ gatam dditi# gani-tvam.
Aditi is the heaven, Aditi the sky, Aditi the mother, the
NOTES, I, 166, 12. 255
father, the son. All the gods are Aditi, the five clans, the
past is Aditi, Aditi is the future.
But although Aditi may thus be said to be everything,
heaven, sky, and all the gods, no passage occurs, in the
Rig-veda at least, where the special meaning of heaven or
earth is expressed by Aditi. In X, 63, 3, where Aditi
seems to mean sky, we shall see that it ought to be taken
as a masculine, either in the sense of Aditya, or as an
epithet, unbounded, immortal. In I, 72,9, we ought probably
to read prtthvi and pronounce prithuvi, and translate ‘the
wide Aditi, the mother with her sons;’ and not, as Benfey
does, ‘the Earth, the eternal mother.’
It is more difficult to determine whether in one passage
Aditi has not been used in the sense of life after life, or as
the name of the place whither people went after death, or
of the deity presiding over that place. In a well-known
hymn, supposed to have been uttered by Sunadsepa when
on the point of being sacrificed by his own father, the
following verse occurs :
I, 24,1. Κάζ nak mahyaf{ aditaye puna dat, pitdram fa
driséyam mAataram fa.
Who will give us back to the great Aditi, that I may see
father and mother?
As the supposed utterer of this hymn is still among the
living, Aditi can hardly be taken in the sense of earth, nor
would the wish to see father and mother be intelligible in
the mouth of one who is going to be sacrificed by his own
father, [ἔνε discard the story of Suna/sepa, and take the
hymn as uttered by any poet who craves for the protection
of the gods in the presence of danger and death, then we
may choose between the two meanings of earth or liberty,
and translate, either, Who will give us back to the great
earth? or, Who will restore us to the great Aditi, the
goddess of freedom?
Aditi and Diti.
Fhere is one other passage which might receive light if
we could take Aditi in the sense of Hades, but I give this
translation as a mere guess:
256 VEDIC HYMNS.
IV, 2,11. rayé ka nak su-apatydya deva ditim 4a rasva
Aditim urushya.
That we may enjoy our wealth and healthy offspring, give
us this life on earth, keep off the life to come! Cf. I, 152, 6.
It should be borne in mind that Diti occurs in the Rig-
veda thrice only, and in one passage it should, I believe, be
changed into Aditi. This passage occurs in VII, 15, 12.
ἐνάτη agne vird-vat yasak devah ka savitd bhaga, ditiz ka
dati varyam. Here the name of Diti is so unusual, and
that of Aditi, on the contrary, so natural, that I have little
doubt that the poet had put the name of Aditi; and that
later reciters, not aware of the occasional license of putting
two short syllables instead of one, changed it into Aditi.
If we remove this passage, then Diti, in the Rig-veda at
least, occurs twice only, and each time together or in con-
trast with Aditi; cf. V, 62, 8, page 243. I have no doubt,
therefore, that Professor Roth is right when he says that
Diti is a being without any definite conception, a mere
reflex of Aditi, We can clearly watch her first emergence
into existence through what is hardly more than a play of
words, whereas in the epic and Purdzic literature this Diti
(like the Suras) has grown into a definite person, one of the
daughters of Daksha, the wife of Kasyapa, the mother of
the enemies of the gods, the Daityas. Such is the growth
of legend, mythology and religion !
Aditi in her Moral Character.
Besides the cosmical character of Aditi, which we have
hitherto examined, this goddess has also assumed a very
prominent moral character. Aditi, like Varuza, delivers
from sin. Why this should be so, we can still understand
if we watch the transition which led from a purely cosmical
_toa moral conception of Aditi. Sin in the Veda is frequently
conceived as a bond or a chain from which the repentant
sinner wishes to be freed :
VII, 86, 5. ἀνα drugdhéni pitrya sriga nak ἄνα γᾶ vayam
kakrima tanibhiX, ἄνα ragan pasu-tr¢pam na tayum sriga
vatsdm na daémnad vasish¢#am.
Absolve us from the sins of our fathers, and from those
257
which we have committed with our own bodies. Release
Vasishzka, O king, like a thief who has feasted on stolen
cattle; release him like a calf from the rope ὃ.
VIII, 67, 14. τέ nak Asnah vrtkandm dditya4sak mumédfata
stenam baddham-iva adite.
O Adityas, deliver us from the mouth of the wolves, like
a bound thief, O Aditi! Cf. VIII, 67, 18.
Sunaksepa, who, as we saw before, wishes to be restored
to the great Aditi, is represented as bound (dita) by ropes,
and in V, 2, 7, we read:
sinahk-sépam Ait ni-ditam sahdsrat ylipat amuskak dsa-
mishéa hi βάλ, eva asmat agne vi mumugdhi pasdn hétar ({ti)
Aikitvadé iha tu ni-sddya.
O Agni, thou hast released the bound Sunafsepa from
the stake, for he had prayed; thus take from us, too, these
ropes, O sagacious Hotar, after thou hast settled here.
Expressions like these, words like ddman, bond, ni-dita,
bound, naturally suggested 4-diti, the un-bound or un-
bounded, as one of those deities who could best remove
the bonds of sin or misery. If we once realise this con-
catenation of thought and language, many passages of the
Veda that seemed obscure, will become intelligible.
VII, 51, 1. Adity€nam dvasa nfitanena sakshimdhi s4rmazA
s4m-tamena, anag4/-tvé aditi-tvé turfisak imam yag#dm
dadhatu sréshama4h.
May we obtain the new favour of the Adityas, their best .
protection; may the quick Maruts listen and place this
sacrifice in guiltlessness and Aditi-hood.
I have translated the last words literally, in order to
make their meaning quite clear. Agas has the same
meaning as the Greek ἄγος, guilt, abomination; an-4gas-
tva, therefore, as applied to a sacrifice or to the man who
makes it, means guiltlessness, purity. Aditi-tva, Aditi-hood,
has a similar meaning, it means freedom from bonds, from
anything that hinders the proper performance of a religious
act; it may come to mean perfection or holiness.
* See M.M., History of Ancient Sanskrit Literature, 2nd ed.,
. ΡΒ: 541.
[32] 5
258 VEDIC HYMNS.
Aditi having once been conceived as granting this adititva,
- soon assumed a very definite moral character, and hence the
following invocations ;
I, 24,15. ut ut-tamdm varuma pisam asmat ἄνα adham4m
vi madhyamdm srathaya, a4tha vaydm Aditya vraté tava
an4gasah aditaye sy4ma.
O Varuna, lift the highest rope, draw off the lowest,
remove the middle; then, O Aditya, let us be in thy
service free of guilt before Aditi.
V, 82, 6. anagasak aditaye devdsya savitus savé, visva
vamani dhimahi.
May we, guiltless before Aditi, and in the keeping of the
god Savitar, obtain all goods! Professor Roth here trans-
lates Aditi by freedom or security. ν
I, 162, 22. anag4/-tvam nak aditiz krinotu.
May Aditi give us sinlessness! Cf. VII, 51, 1.
IV, 12, 4. ydt Ait hf te purusha-tré yavishzha dsitti-bhiZ
kakrima kat Ait &gah, kridh{ si asman ddited ἀπᾶρδη vi
énamsi sisrathad vishvak agne.
Whatever, O youthful god, we have committed against
thee, men as we are, whatever sin through thoughtlessness,
make us guiltless of Aditi, loosen the sins on all sides, O
Agni!
VII, 93, 7. sa# agne ena ndmasa s4m-iddhak akkha mitram
vdruzam {ndram voked, yat-sim ἄσαλ kakrima tat si mrila
_ tat aryaméé dditiz sisrathantu.
O Agni, thou who hast been kindled with this adoration,
greet Mitra, Varuaa, and Indra. Whatever sin we have com-
mitted, do thou pardon it! May Aryaman, Aditi loose it!
Here the plural sisrathantu should be observed, instead
of the dual.
VITI, 18, 6-7. aditiZ nak diva pasim aditiZ nédktam ddva-
yah, Aditiz patu d4mhasak sadé-vridha.
utd syf nah divA matih Aditi dty£ ἅ gamat, 58 sdm-tati
maya’ karat dpa sridhah.
May Aditi by day protect our cattle, may she, who never
deceives, protect by night; may she, with steady increase,
protect us from evil!
And may she, the thoughtful Aditi, come with help ta -
NOTES. I, 166, 12. 259
us by day; may she kindly bring happiness to us, and carry
away all enemies! Cf. X, 36, 3, page 251.
X, 87,18. & vriskyantém dditaye duh-évah.
May the evil-doers be cut off from Aditi! or literally,
may they be rooted out before Aditi!
II, 27,14. adite mftra varuva utd mrd/a ydt vak vaydm
kakrima kat Ait Aga, uri asym Abhayam gyétié indra m&
nak dirgh&% abh{ nasan tamisr4Z.
Aditi, Mitra, and also Varuza forgive, if we have com-
mitted any sin against you. May I obtain the wide and
fearless light, O Indra! May not the long darkness
reach us!
VII, 87,7. yas mrildyati kakrishe Zit dgak vaydm sy4ma
varume Anagd4%, anu vratdni dditek ridhdntak yuydm pata
svasti-bhiz .s4d4 nak,
May we be sinless before Varuna, who is gracious even to
him who has committed sin, and may we follow the laws of
Aditi! Protect us always with your blessings!
Lastly, Aditi, like all other gods, is represented as a giver
of worldly goods, and implored to bestow them on her
worshippers, or to protect them by her power :
I, 43, 2. yatha nak aditiz kdrat pdsve nrt-bhyak yatha
gave, yatha tokdya rudrfyam.
That Aditi may bring Rudra’s favour to our cattle, our
men, our cow, our offspring,
I, 153, 3. pipaya dhenu& aditiz vitéya gan4ya mitravarund
havih-dé.
Aditi, the cow, gives food to the righteous man, O Mitra
and Varuza, who makes offerings to the gods. Cf. VIII,
101, 15.
I, 185, 3. anehd# datram ddite# anarvdm huvé.
I call for the unrivalled, uninjured gift of Aditi. Here
Professor Roth again assigns to Aditi the meaning of free-
dom or security.
VII, 40, 2. dideshtu devi dditiz réknak.
May the divine Aditi assign wealth !
X, 100, 1. & sarvd-tAtim Aditim vrizimahe.
We implore Aditi for health and wealth.
I, 94,15. ydsmai tvdm su-dravinah dadasah anagAh-tvim
S$ 2
260 VEDIC HYMNS.
adite sarvd-tataé, yam bhadréva sdvasi RoddyAsi praga-vata
rédhas4 té sy4ma.
To whom thou, possessor of good treasures, grantest
guiltlessness, O Aditi, in health and wealth*, whom thou
quickenest with precious strength and with riches in pro-
geny, may we be they! Cf. II, 40,6; IV, 25,5; X, 11, 2.
The principal epithets of Aditi have been mentioned in
the passages quoted above, and they throw no further light
on the nature of the goddess. She was called devi, god-
dess, again and again ; another frequent epithet is anarvan,
uninjured, unscathed. Being invoked to grant light (VII, 82,
10), she is herself called luminous, gydtishmati, I, 136, 3;
and svarvati, heavenly. Being the goddess of the infinite
expanse, she, even with greater right than the dawn, is
called ur(Ai, VIII, 67, 12; uruvydéas, V, 46, 6; uruvraga,
VIII, 67,12; and possibly prithvi in I, 72, 9. As support-
ing everything, she is called dh4raydtkshiti, supporting the
earth, I, 136, 3; and visvaganya, VII, 10, 4. To her sons
she owes the names of rigaputra, II, 27, 7; suputra, III, 4,
11; and ugrdputra, VIII, 67, 11: to her wealth that of
sudravizas, I, 94, 15, though others refer this epithet to
Agni. There remains one name pasty4, IV, 55, 3; VIII,
27,5, meaning housewife, which again indicates her character
as mother of the gods.
T have thus given all the evidence that can be collected
from the Rig-veda as throwing light on the character of the
goddess Aditi, and I have carefully excluded everything
that rests only on the authority of the Yagur- or Atharva-
vedas, or of the Brahmawas and Aramyakas, because in all
they give beyond the repetitions from the Rig-veda, they
seem to me to represent a later phase of thought that ought
not to be mixed up with the more primitive conceptions of
the Rig-veda. Not that the Rig-veda is free from what
seems decidedly modern, or at all events secondary and
late. But it is well to keep the great collections, as such,
® On sarvatati, salus, see Benfey’s excellent remarks in Orient
und Occident, vol. ii, p. 519. Professor Roth takes aditi here as
an epithet of Agni.
NOTES, 1, 166, 12. 261
separate, whatever our opinions may be as to the age of
their component parts.
In the Atharva-veda Aditi appears more unintelligible,
more completely mythological, than in the Rig-veda. We
read, for instance, Atharva-veda VII, 6,1:
‘ Aditi is the sky, Aditi is the welkin, Aditi is mother, is
father, is son; all the gods are Aditi, and the five clans of
men; Aditi is what was, Aditi is what will be.
‘We invoke for our protection the great mother of the
well-ruling gods, the wife of Rita, the powerful, never-aging,
far-spreading, the sheltering, well-guiding Aditi.’
In the Taittiriya-drazyaka and similar works the mytho-
logical confusion becomes greater still. Much valuable mate-
rial for an analytical study of Aditi may be found in B. and
R.’s Dictionary, and in several of Dr. Muir's excellent contri-
butions to a knowledge of Vedic theogony and mythology.
Aditi as an Adjective.
But although the foregoing remarks give as complete
a description of Aditi as can be gathered from the hymns
of the Rig-veda, a few words have to be added on certain
passages where the word dditi occurs, and where it clearly
cannot mean the goddess Aditi, as a feminine, but must be
taken either as the name of a corresponding masculine
deity, or as an adjective in the sense of unrestrained,
independent, ffee.
V, 59, 8. mimatu ἀγαύλ aditiz vitaye nak.
May the boundless Dyt (sky) help us to our repast !
Here Aditi must either be taken in the sense of Aditya,
or better in its original sense of unbounded, as an adjective
belonging to Dy4, the masculine deity of the sky.
Dyi or the sky is called dditi or unbounded in another
passage, X, 63, 3:
yébhyas mat& mddhu-mat p{nvate ράναλ ptyisham dyauh
aditiz adri-barhaz.
The gods to whom their mother yields the sweet milk,
and the unbounded sky, as firm as a rock, their food.
IV, 3, 8. kath@ sdrdhdya maritdm γέϊᾶγα kath& sOré
brihaté prikkhydmana, prati bravak dditaye turdya.
262 VEDIC HYMNS.
How wilt thou tell it to the host of the Maruts, how to
the bright heaven, when thou art asked? How to the quick
Aditi?
Here Aditi cannot be the goddess, partly on account of
the masculine gender of turfya, partly because she is never
called quick. Aditi must here be the name of one of the
Adityas, or it may refer back to sQré brshaté. It can
hardly be joined, as Professor Roth proposes, with sardhaya
marutam, owing to the intervening sfré brzhaté.
In several passages dditi, as an epithet, refers to Agni:
IV, 1, 20 (final). visvesham ἀπ yagfifyanam visvesham
atithiZ m&nushdvdm.
He, Agni, the Aditi, or the freest, among all the gods ;
he the guest among all men.
The same play on the words dditi and dtithi occurs again:
VII, 9, 3. Amdrak κανίά Aditiz# vivasvan su-samsat mitrak
atithi£ sivas nak, kitrd-bhanu’ ushdsdm bhati dgre.
The wise poet, Aditi, Vivasvat, Mitra with his good com-
pany, our welcome guest, he (Agni) with brilliant light
came at the head of the dawns.
Here, though I admit that several renderings are pos-
sible, Aditi is meant as a name of Agni, to whom the whole
hymn is addressed, and who, as usual, is identified with
other gods, or, at all events, invoked by their names. We
may translate dditi# vivdsvan by ‘the brilliant Aditi,’ or
‘the unchecked, the brilliant,’ or by ‘ the bourdless Vivasvat,’
but on no account can we take dditi here as the female
goddess. The same applies to VIII, 19, 14, where Aditi,
unless we suppose the goddess brought in in the most
abrupt way, must be taken as a name of Agni; while in
X, 92, 14, dditim anarvdzam, to judge from other epithets
given in the same verse, has most likely to be taken again
as an appellative of Agni. In some passages it would, no
doubt, be possible to take Aditi as the name of a female
deity, if it were certain that no other meaning could be
assigned to this word. But if we once know that Aditi
was the name of a male deity also, the structure of these
passages becomes far more perfect, if we take Aditi in that
sense :
NOTES. Ι, 166, 12. 263
IV, 39, 3. d4ndgasam tdm daditizZ krinotu sdk mitréna
varuzena sa-géshah,
May Aditi make him free from sin, he who is allied wh
Mitra and Varuaa.
We have had several passages in which Aditi, the female
deity, is represented as sagésh4/ or allied with other
Adityas, but if βάζ is the right reading here, Aditi in this
verse can only be the male deity. The pronoun sd cannot
refer to tam.
With regard to other passages, such as IX, 81, 5; VI,
51, 3, and even some of those translated above in which
Aditi has been taken as a female goddess, the question
must be left open till further evidence can be obtained.
There is only one more passage which has been often dis--
cussed, and where dditi was supposed to have the meaning
of earth:
VII, 18, 8. dus-Adhya% aditim srevayantak aketdsak vi
_ gagribhre pdrushzim.
Professor Roth in one of his earliest essays translated
this line, ‘The evil-disposed wished to dry the earth, the
fools split the Parushzi,’ and he supposed its meaning to
have been that the enemies of Sud&4s swam across the
Parushai in order to attack Sud4s. We might accept this
translation, if it could be explained how by throwing them-
selves into the river, the enemies made the earth dry,
though even then there would remain this difficulty that,
with the exception of one other doubtful passage, discussed
before, aditi never means earth. We might possibly trans-
late: ‘The evil-disposed, the fools, laid dry and divided
the boundless river Parushai.’ This would be a description
of a stratagem very common in ancient warfare, viz. diverting
the course of a river and laying its original bed dry by
digging a new channel, and thus dividing the old river.
This is also the sense accepted by Sayama, who does not
say that vigraha means dividing the waves of a river, as
Professor Roth renders k(labheda, but that it means
dividing or cutting through its banks. In the Dictionary
Professor Roth assigns to Aditi in this passage the meaning
of endless, inexhaustible.
264 VEDIC HYMNS.
Kana.
Note 5. Nothing is more difficult in the interpretation of
the Veda than to gain an accurate knowledge of the power
of particles and conjunctions. The particle Zand, we are
- told, is used both affirmatively and negatively, a statement
which shows better than anything else the uncertainty to
which every translation of Vedic hymns is as yet exposed.
It is perfectly true that in the text of the Rig-veda, as we
now read it, and means both indeed and no. But this very
fact shows that we ought to distinguish where the first
collectors of the Vedic hymns have not distinguished, and
that while in the former case we read kana, we ought in the
latter to read ka na.
I begin with those passages in which #and is used
emphatically, though originally it may have been a double
negation.
Ia. In negative sentences :
I, 18,7. yasmat rité na s{dhyati yag#dh vipah-hitahk kana.
Without whom the sacrifice does not succeed, not even
that of the sage.
V, 34, 5. na dsunvata sazate pushyata £ana.
He does not cling to a man who offers no libations, even
though he be thriving.
I, 24, 6. nahf te kshatram nd sdhak nd manyim vdyak
kana ami ({ti) patayantak Apu.
For thy power, thy strength, thy anger even these birds
which fly up, do not reach. Cf. I, 100, 15.
1,155, 5. trétlyam asya ndkik ἃ dadharshati νάγαΛ ξαπά
patayantaz patatrinak.
This third step no one approaches, not even the winged
birds which fly up.
I, 55, 1. diva# it asya varimé vi papratha, {ndram na
mahné prsthivi dana prati.
The width of the heavens is stretched out, even the earth
in her greatness is no match for Indra.
Ib. In positive sentences :
VII, 32,13. parviz £and prd-sitayah taranti tam yds {ndre
karmana bhivat.
NOTES. I, 166, ἰ2. * 265
Even many snares pass him who is with Indra in his work.
VIII, 2,14. ukthdm ana sasyAmanam 4gok arth 4 ziketa,
na gayatram giyamdnam.
He (Indra) marks indeed a poor man’s prayer that is
recited, but not a hymn that is sung. (Doubtful.)
VIII, 78,10. tava it indra ahdm 4-sdsA haste détram #and
& dade.
Hoping in thee alone, O Indra, I take even this sickle in
my hand.
I, 55, 5. adha and srdt dadhati tvishi-mate i{ndrdya
vagram ni-ghanighnate vadhdm.
Then indeed they believe in Indra, the majestic, when he
hurls the bolt to strike.
I, 152, 2. etat kand tvak vi kiketat esh4m.
Does one of them understand even this?
IV, 18, 9. mamat and used in the same sense as
mamat it.
I, 139, 2. dhibhiZ Zand manas4 svébhiz akshd-bhif.
V, 41, 13. vaya kana su-bhvah ἃ ava yanti.
VII, 18, 9. ἀεύλ ana {t abhi-pitvim gagdma.
VIII, 91, 3. ἃ Zand tva Zikitsima ddhi fand ἱνὰ nd
imasi.
We wish to know thee, indeed, but we cannot understand
thee.
X, 49, 5. ahdm randhayam mrégayam srutdrvane yat ma
4gihita ναγύπϑ fand 4nu-shdk.
VI, 26, 7. ahdm Aana tat siri-bhi# Anasyam.
May I also obtain this with the lords.
Ic. Frequently Zana occurs after interrogative pro-
nouns, to which it imparts an indefinite meaning, and
principally in negative sentences :
I, 74, 7. nd yok upabdth dsvyak srinvé rdthasya kat dan,
yat agne y&si dityaim.
No sound of horses is heard, and no sound of the chariot,
when thou, O Agni, goest on thy message.
I, 81, 5. nd tva-van indra kik Rand nd gatas nd gani-
shyaté.
No one is like thee, O Indra, no one has been born, no
one will be!
266 VEDIC HYMNS.
I, 84, 20. mé te ridh4msi ma te ἀἰάγαλ vaso (iti) asman
kad4 Zand dabhan.
May thy gifts, may thy help, O Vasu, never fail us!
Many more passages might be given to illustrate the
use of Zand or kds #and and its derivatives in negative
sentences.
Cf. I, 105, 3; 136, 1; 139, 5; II, 16, 33 23, 53 28, 6; ΠῚ,
36, 4; IV, 31,9; V, 42, 6; 82,2; VI, 3,2; 20,43 47,1;
3; 48,17; 54, 9; 59,43 69,8; 75,16; VII, 32,1; 19;
59, 33 82,7; 104, 3; VIII, 19,6; 23, 15; 24,153 28, 43
47,73; 64,2; 66,13; 68,19; IX, 61,27; 69,6; 114, 4;
X, 33) 93 39, 11; 48,55 49, 10; 59,8; 62,9; 85, 3; 86,
113 95,15 112, 9; 119,63; 7; 128, 4; 129, 2; 152, 15
168, 3; 185, 2
Id. Ina few passages, however, we find the indefinite
pronoun kay Zana used in sentences which are not negative:
III, 30,1. titikshante abh{-sastim g4nan4m indra tvat &
kak Rand hi pra-ketah.
They bear the scoffing of men; for, Indra, from thee
comes every wisdom.
I, 113, 8. ushaz πιγέξάπι κάτι ξαπά bodhdyantt.
Ushas, who wakes every dead (or one who is as if dead).
I, 191, 7. ddvishzaz kim and [μά να sdrve sAkdm ni
gasyata.
Invisible ones, whatever you are, vanish all together!
II. We now come to passages in which ζαπά stands for
ka nd, and therefore renders the sentence negative without
any further negative particle. It might seem possible to
escape from this admission, by taking certain sentences in
an interrogative sense. But this would apply to certain
sentences only, and would seem forced even there:
II, 16, 2. ydsmat indrat Ὀγήμαξάζ kim and im rité.
Beside whom, (beside) the great Indra, there is not
anything. |
II, 24, 12. visvam satyd4m magha-vana yuvéd {t pak fand
pra minanti vratdm vam.
Everything, you mighty ones, belongs indeed to you;
even the waters do not transgress your law.
NOTES. I, 166, 12. 267
IV, 30, 3. visve kana {t an@ tva devésak indra yuyudhu.
Even all the gods do not ever fight thee, O Indra.
V, 34, 7. duk-gé kand dhriyate visvak & pur gaénak yak
asya tavishim d4éukrudhat.
Even in a stronghold many a man is not often preserved
who has excited his anger.
VII, 83, 2. ydsmin σᾶ bhdvati kim and priydm. .
In which struggle there is nothing good whatsoever.
VII, 86, 6. svdpnak Rana ft dnvitasya pra-yota.
Even sleep does not remove all evil.
In this passage I formerly took #and as affirmative, not
as negative, and therefore assigned to prayoté the same
meaning which Sayaza assigns to it, one who brings or
mixes, whereas it ought to be, as rightly seen by Roth, one
who removes.
VIII, 1,5. mahé dana tv4m adri-vak ράτὰ sulkéya dey4m,
na sahdsraya nd ayutdya vagri-vak na satdya sata-magha.
I should not give thee up, wielder of the thunderbolt,
even for a great price, not for a thousand, not for ten
thousand (?), not for a hundred, O Ihdra, thou who art
possessed of a hundred powers!
VIII, 51, 7. kad& Zand start asi.
Thou art never sterile.
VIII, 52, 7. kad& ξαπά pra yukkAasi.
Thou art never weary.
VIII, 55, 5. &dkshusha 4and sam-ndse.
Not to be reached even with eye.
X, 56, 4. mahimnds eshdm pitdrah Rand isire.
Note 6. Considering the particular circumstances men-
tioned in this and the preceding hymn, of Indra’s forsaking
his companions, the Maruts, or even scorning their help, one
feels strongly tempted to take ty4gas in its etymological
sense of leaving or forsaking, and to translate, by his. for-
saking you, or, if he should forsaké you. The poet may
have meant the word to convey that idea, which no doubt
would be most appropriate here; but it must be con-
fessed, at the same time, that in other passages where ty4gas
occurs, that meaning could hardly be ascribed toit. Strange
as it may seem, no one who is acquainted with the general
268 VEDIC HYMNS.
train of thought in the Vedic hymns can fail to see that
tydgas in most passages means attack, onslaught; it may be
even the instrument of an attack,a weapon. Howit should
come to take this meaning is indeed difficult to explain, and
I do not wonder that Professor Roth in his Dictionary
simply renders the word by forlornness, need, danger, or by
estrangement, unkindness, malignity. But let us look at
the passages, and we shall see that these abstract conceptions
are quite out of place:
VIII, 47, 7. nd tam tigmdm ξαπά tydgahk nd drasad abhi
tam gurd.
No sharp blow, no heavy one, shall come near him whom
you protect. ,
Here the two adjectives tigma, sharp, and gurd, heavy,
point to something tangible, and I feel much inclined to
take tyagas in this passage as a weapon, as something that
is let off with violence, rather than in the more abstract sense
of onslaught.
I, 169, 1. mahda& Ait asi tyagasak varitd.
Thou art the shielder from a great attack.
IV, 43,4. kd# vam mahdz &it tydgasa’ abhike urushydtafn
mAadhvi dasra nak Att.
Who is against your great attack? Protect us with your
help, O Asvins, ye strong ones.
Here Professor Roth seems to join maha# fit tydgasak
abhike urushydtam, but in that case it would be impossible
to construe the first words, ΚάΛ vam.
1,119, 8. agakkhatam krfpamanam pard-vati pitus svasya
tydgas4 ni-badhitam.
You went from afar to the suppliant, who had been struck
down by the violence of his own father.
According to Professor Roth tyd4gas would here mean
forlornness, need, or danger. But nibddhita is a strong verb,
as we may see in
VIII, 64, 2. pad& pazin aradhdsad nf badhasva mahfn asi.
Strike the useless Pais down with thy foot, for thou art
great.
X, 18,11. ut sva#kasva prithivi m@ ni badhathad.
Open, O earth, do not press on him (i.e. the dead, who is
NOTES. I, 166, 12. 269
to be buried ; cf. M. M., Uber Todtenbestattung, Zeitschrift
der D. M.G., vol. ix, p. xv).
VII, 83, 6. γάϊτα r&ga-bhi# dasd-bhié ni-badhitam pra
su-déisam 4vatam tr/tsu-bhif sahd.
Where you protected Suds with the Tritsus, when he
was pressed or set upon by the ten kings.
Another passage in which tydgas occurs is,
VI, 62, το. sdnutyena ty4gas4 mdrtyasya vanushyatém dpi
sirshé vavriktam.
By your covert attack turn back the heads of those even
who harass the mortal.
Though this passage may seem less decisive, yet it is
difficult to see how ty4gas4 could here, according to Professor
Roth, be rendered by forlornness or danger. Something is
required by which enemies can be turned back. Nor can
it be doubtful that sirshd is governed by vavriktam, meaning
turn back their heads, for the same expression occurs again
in I, 33, 5. para Ait sirshd vavriguhk τέ indra dyagvanak
yagva-bhif spardhamanad.
Professor Benfey translates this verse by, ‘ Kopfiber flohn
sie alle vor dir;’ but it may be rendered more literally,
‘ These lawless people fighting with the pious turned away
their heads.’ ,
X, 144, 6. eva tat {ndra& induna devéshu Ait dhdraydte
mahi tydgah.
Indeed through this draught Indra can hold out against
that great attack even among the gods.
X, 79, 6. kim devéshu ἐγάσαζ ἐπα dakartha.
What insult, what sin hast thou committed among the
gods?
In these two passages the meaning of tydgas as attack or
assault is at least as appropriate as that proposed by Professor
Roth, estrangement, malignity.
There remains one passage, VI, 3,1. yd4m tvdm mitréva
varunak sa-géshah déva pasi tyd4gasa mdrtam ἀγα.
I confess that the construction of this verse is not clear
to me, and I doubt whether it is possible to use tydgas4 as
a verbal noun governing an accusative. If this were possible,
one might translate, ‘The mortal whom thou, O God (Agni),
279 VEDIC HYMNS.
Varuna, together with Mitra, protectest by pushing back
evil.” More probably we should translate, ‘Whom thou
protectest from evil by thy might.’
If it be asked how tydgas can possibly have the meaning
which has been assigned to it in all the passages in which
it occurs, viz. that of forcibly attacking or pushing away, we
can only account for it by supposing that tyag, before it
came to mean to leave, meant to push off, to drive away
with violence (verstossen instead of verlassen). This meaning
may still be perceived occasionally in the use of tyag; e.g.
devd4s tyagantu mam, may the gods forsake me! i.e. may
the gods drive me away! Even in the latest Sanskrit tyag
is used with regard to an arrow that is let off. ‘To expel’ is
expressed by nis-tyag. Those who believe in the production
of new roots by the addition of prepositional prefixes might
possibly see in tyag an original ati-ag, to drive off; but,
however that may be, there is evidence enough to show
that tyag expressed originally a more violent act of separa-
tion than it does in ordinary Sanskrit, though here, too,
passages occur in which tyag may be translated by to
throw, to fling ; for instance, khe dhilim yas tyaged udsair
mdrdhni tasyaiva s4 patet, he who throws up dust in the air,
it will fall on his head. Ind. Spr. 1582.
Mui, too, is used ina similar manner ; for instance, vagram
mokshyate te mahendrak, Mahabh. XIV, 263. Cf. Dham-
mapada, ver. 389.
Verse 13.
Note 1. Sdmsa, masc., means a spell, whether for good or
for evil, a blessing as well as a curse. It means a curse, or,
at all events, a calumny:
I, 18, 3. πιᾶ nak sdmsahk drarushak dhortth pranak
martyasya.
Let not the curse of the enemy, the onslaught of a mortal
hurt us,
I, 94, 8. asmakam sdmsah abhi astu dus-dhyas.
May our curse overcome the wicked !
ITI, 18, 2. tapa sdssam drarushah.
Burn the curse of the enemy !
NOTES, I, 166, 12. 271
VII, 25, 2. Aré tam s4msam krénuhi ninitsd’.
Take far away the curse of the reviler! Cf. VII, 34, 12.
It means blessing :
II, 31, 6. utd vak samsam usigdm-iva smasi. _
We desire your blessing as a blessing for suppliants.
X, 31,1. 4 nak devandm upa vetu sdmsah.
May the blessing of the gods come to us!
X, 7,1. urushyd nak uri-bhidé deva samsaih,
Protect us, god, with thy wide blessings!
II, 23, 10. m& nak duk-sdmsah abhi-dipsu’ isata prd su-
samsih mati-bhik térishimahi.
Let not an evil-speaking enemy conquer us; may we,
enjoying good report, increase by our prayers!
In some passages, however, as pointed out by Grassmann,
sAamsa may best be rendered by singer, praiser. Grassmann
marks one passage only,
II, 26, 1. γίσύξ ft sdmsah vanavat vanushyatah.
May the righteous singer conquer his enemies.
He admits, however, doubtfully, the explanation of B. R..,.
that riguhk sdmsak may be taken as one word, meaning,
‘requiring the right.’ This explanation seems surrendered .
by B.R. in the second edition of their Dictionary, and I
doubt whether s4msak can mean here anything but singer.
That being so, the same meaning seems more appropriate
in other verses also, which I formerly translated differ-
ently, e. g.
VII, 56, 19.. imé sdzsam vanushyatd/ nf pAnti, -
They, the Maruts, protect the singer from his enemy.
Lastly, sdmsa means praise, the spell addressed by
men to the gods, or prayer:
I, 33, 7. pra sunvata/ stuvatah sdmmsam ἄνα.
Thou hast regarded the prayer of him who offers libation
and praise.
X, 42, 6. yasmin vaydm dadhimd sdmsam {ndre.
Indra in whom we place our hope. Cf. 4sams, Wester-
gaard, Radices Linguae Sanscritae, s.v. sams.
272 VEDIC HYMNS.
MANDALA I, HYMN 167.
ASH7AKA II, ADHYAYA 4, VARGA 45.
To THE Maruts (THE SToRM-Gops).
1. O Indra, a thousand have been thy helps ac-
corded to us, a thousand, O driver of the bays, have
been thy most delightful viands. May thousands of
treasures richly to enjoy, may goods! come to us a
thousandfold.
2. May the Maruts come towards us with their
aids, the mighty ones, or with their best aids from the
great heaven, now that their furthest steeds have
rushed forth on the distant shore of the sea;
3. There clings! to the Maruts one who moves in
secret, like a man’s wife (the lightning *), and who is
like a spear carried behind, well grasped, resplen-
dent, gold-adorned; there is also with them Νὰ
(the voice of thunder), like unto a courtly, eloquent
woman.
4. Far away the brilliant, untiring Maruts cling
to their young maid, as if she belonged to them all’;
but the terrible ones did not drive away Rodast (the
lightning), for they wished her to grow ® their friend.
5. When the divine Rodast with dishevelled
locks, the manly-minded, wished to follow them, she
went, like SfryA (the Dawn), to the chariot of her
servant, with terrible look, as with the pace of a
cloud.
6. As soon as the poet with the libations, O
Maruts, had sung his song at the sacrifice, pouring
out Soma, the youthful men (the Maruts) placed the
young maid (in their chariot) as their companion for
victory, mighty in assemblies.
MANDALA I, HYMN 167. 273
7. I praise what is the praiseworthy true greatness
of those Maruts, that the manly-minded, proud, and
strong one (Rodast) drives with them towards the
blessed mothers.
8, They protect! Mitra and Varuza from the
unspeakable, and Aryaman also finds out the in-
famous. Even what is firm and unshakable is
being shaken*; but he who dispenses treasures,
O Maruts, has grown (in strength).
9. No people indeed, whether near to us, or from
afar, have ever found the end of your strength,
O Maruts! The Maruts, strong in daring strength,
have, like the sea, boldly! surrounded their haters.
10. May we to-day, may we to-morrow in battle
be called the most beloved of Indra. We were so
formerly, may we truly be so day by day, and may
the lord of the Maruts be with us.
11. May this praise, O Maruts, this song of
MAandarya, the son of Mana, the poet, ask you
with food for offspring for ourselves! May we
have an invigorating autumn, with quickening rain!
[32] T
274 VEDIC HYMNS.
NOTES.
Ascribed to Agastya, addressed to the Maruts, but the
first verse to Indra. Metre Trish¢ubh throughout.
No verse of this hymn occurs in the SAma-veda, nor in the
other Samhitas.
Verse 1.
Note 1. We must keep vaga, as a general term, distinct
from asva, horses, and go, cows, for the poets themselves
distinguish between gavydnta/, asvaydntaf, and vagaydntak ;
see IV, 17, 16; VI, 8, 6.
Verse 3.
Note 1. On mimyaksha, see before, I, 165, 1, note 2.
Note 2. The spear of the Maruts is meant for the light-
ning, and we actually find vishd-vidyutas, having the
lightning for their spear, as an epithet of the Maruts,
I, 168, 55 V, 52, 13.
The rest of this verse is difficult, and has been variously
rendered by different scholars. We must remember that
the lightning is represented as the wife or the beloved of
the Maruts. In that character she is called Rodasi, with the
accent on the last syllable, and kept distinct from rédasi,
the dual, with the accent on the antepenultimate, which
means heaven and earth.
This Rodasi occurs:
V, 56, 8. 4 yasmin tasthdu su-rav4ni bibhrati s4#4 marutsu
rodasi.
The chariot on which, carrying pleasant gifts, stands
Rodasi? among the Maruts.
VI, 50, 5. mimydksha yéshu rodasi nu devi.
To whom clings the divine Rodasi.
VI, 66, 6. Aadha sma eshu rodasi svd-sokiA ἃ dmavatsu
tasthau na τόϊκαλ.
When they (the Maruts) had joined the two Rodas, ie.
heaven and earth, then the self-brilliant Rodasi came among
the strong ones.
The name of Rédasi?, heaven and earth, is so much more
frequent in the Rig-veda than that of Rodasf, that in
NOTES. I, 167, 3. 275
several passages the iti which stands after duals, has been
wrongly inserted after Rodasf in the singular. It is so in
our hymn, verse 4, where we must read rodasim instead of
rodas! iti, and again in X, 92, 11.
Besides the lightning, however, the thunder also may be
said to be in the company of the Maruts, to be their friend
or their wife, and it is this double relationship which seems
to be hinted at in our hymn.
The thunder is called VAk, voice, the voice of heaven,
also called by the author of the Anukramazt, Ambhrini.
It was natural to identify this ambhri#za with Greek ὄβριμος,
terrible, particularly as it is used of the thunder, ὄβριμον
ἐβρόντησε, Hes. Th. 839, and is applied to Athene as ὀβριμο-
πάτρη. But there are difficulties pointed out by Curtius,
Grundziige, p. 532, which have not yet been removed. This
Vak says of herself (X, 125, 12) that she stretched the bow
for Rudra, the father of the Maruts, that her birth-place
is in the waters (clouds), and that she fills heaven and
earth. See also X, 114, 8.
In 1,173, 3. πιά datas nd rédasi darat vak.
The voice (thunder) moved between heaven and earth,
like a messenger.
In VIII, 100, 10 and 11, after it has been said that the
thunderbolt lies hidden in the water, the poet says: yat
νᾶκ vadanti avi-etandni radshtri devdndm ni-sas4da mandr,
when the voice, the queen of the gods, the delightful, uttering
incomprehensible sounds, sat down. If, in our verse, we
take Va in the sense of thunder, but as a feminine, it
seems to me that the poet, speaking of the lightning and
thunder as the two companions of the Maruts, represents
the first, Rodasi, or the lightning, as the recognised wife,
hiding herself in the house, while the other, the loud thunder,
is represented as a more public companion of the Maruts,
distinctly called vidatheshu pagrA (verse 6), a good speaker
at assemblies. This contrast, if it is really what the poet
intended, throws a curious light on the social character of
the Vedic times, as it presupposes two classes of wives, not
necessarily simultaneous, however,—a house-wife, who stays
at home and is not much seen, and a wife who appears in
T2
276 ‘ VEDIC HYMNS.
public and takes part in the society and conversation of
the sabh4, the assembly-room, and the vidathas, the meet-
ings. The loud voice of the thunder as well as the usual
hiding of the lightning might well suggest this comparison.
That good manners, such as are required in public, and
ready speech, were highly esteemed in Vedic times, we
learn from such words as sabhéya and vidathya. Sabhéya,
from sabh4, assembly, court, comes to mean courtly, polite ;
vidathy4, from vidatha, assembly, experienced, learned.
VIII, 4, 9. 4andrah yati sabh4m ρα.
Thy friend, Indra, goes brilliant towards the assembly.
X, 34, 6. sabhdm eti kitavas.
The gambler goes to the assembly.
VI, 28, 6. brthat να vayak ukyate sabhdsu.
Your great strength is spoken of in the assemblies.
Wealth is described as consisting in sabhds, houses,
IV, 2, 5; and a friend is described as sabhdsaha, strong in
the assembly, X, 71, 10.
Sabhéya is used as an epithet of vipra (II, 24, 13), and
a son is praised as sabheya, vidathya, and sadanya, i.e. as
distinguished in the assemblies.
Vidathy4, in fact, means much the same as sabheya,
namely, good for, distinguished at vidathas, meetings for
social, political, or religious purposes, IV, 21, 2; VII, 36,
8, ἄς.
Note 8. Upar4 nd rishtiz. I do not see how uparA can
here mean the cloud, if it ever has that meaning. I take
upara as opposed to pfirva, i.e. behind, as opposed to
before. In that sense upara is used, X, 77,3; X,15, 2;
44, 7, &c. It would therefore mean the spear on the
back, or the spear drawn back before it is hurled forward.
B. R. propose to read sam-vak, colloquium, but they give
no explanation. The reference to VS. IX, 2, is wrong.
Verse 4.
Note 1. The fourth verse carries on the same ideas which
were hinted at in the third. We must again change rodasi,
the dual, into rodasfm, which is sufficiently indicated by
the accent. Yavy4 I take as an instrumental of yavi, or of
NOTES. I, 167, 7. 277
yavya. It means the youthful maid, and corresponds to
yuvati in verse 6. Yavy& would be the exact form which
Curtius (Grundziige, p. 589) postulated as the Sanskrit pro-
totype of Hebe*. Now, if the Maruts correspond to Mars in
Latin, and to Ares in Greek, the fact that in the Iliad
Hebe bathes and clothes Ares», may be of some signific-
ance. SAdh4ravi is used in the sense of uxor communis,
and would show a familiarity with the idea of polyandry
recognised in the epic poetry of the Mah4bharata.
But although the Maruts cling to this maid (the Vaé,
or thunder), they do not cast off Rodasi, their lawful wife,
the lightning, but wish her to grow for their friendship, i. e.
as their friend.
Aydsak yavy4 must be scanned UYU-— v--. In VI,
66, 5, aydsak mahn& must be scanned as υϑδέυ-υ - --
(mahimnéa ὃ).
Note 2. Vr/dham, as the accent shows, is here an infini-
tive governed by gushanta.
Verse ὅδ.
See von Bradke, Dyaus Asura, p. 76.
Verse 6.
I translate arka by poet. The construction would become
too cumbersome if we translated, ‘as soon as the hymn
with the libations was there for you, as soon as the sacrificer
sang his song.’
Verse 7.
The meaning of the second line is obscure, unless we
adopt Ludwig’s ingenious view that Rodasi is here con-
ceived as Eileithyia, the goddess who helps mothers in
childbirth. I confess that it is a bold conjecture, and there
is nothing in Vedic literature to support it. All I can say
is that Eileithyia is in Greek, like Hebe (Yavya) and Ares
(Marut), a child of Hera, and that lightning as well as dawn
might become a symbol of birth, The etymology and the
® Wir milssen ein vorgriechisches y4vi oder méglicherweise
yavya annehmen.
b ILV, 905.
278 VEDIC HYMNS.
very form of Εἰλείθυια is doubtful, and so is that of Rodast.
It is tempting to connect rodast, in the sense of heaven
and earth, with Ο. 5. radur, A.S. rodor (Grimm, Myth.
p- 662), but that is impossible. Cf. I, 101, 7.
Verse 8.
Note 1. I do not see how panti, the plural, can refer to
Mitra and Varuza, nor how these gods could here be intro-
duced as acting the part of the Maruts. I therefore refer
panti to the Maruts, who may be said to protect Mitra and
Varuza, day and night, and all that belongs to them, from
evil and disgrace. Aryaman is then brought in, as being
constantly connected with Mitra-varuzau, and the finding
out, the perceiving from a distance, of the infamous enemies,
who might injure Mitra-varu/au, is parenthetically ascribed
to him. See Ludwig, Anmerkungen, p. 239.
Note 2. AKyavante cannot and need not be taken for
kyavayanti, though afyutagut is a common epithet of the
Maruts. It is quite true that the shaking of the unshakable
mountains is the work of the Maruts, but that is under-
stood, even though it is not expressed. In V, 60, 3, we read,
parvatahk kit mahi vriddha/ bibh4ya, even the very great
mountain feared, i. e. the Maruts.
Note 3. Dati in dativara has been derived by certain
Sanskrit scholars from da, to give. It means, no doubt,
gift, but it is derived from da (do, dyati), to share, and
means first, a share, and then a gift. D&tivara is applied
to the Maruts, V, 58, 2; III, 51, 9, and must therefore be
applied to them in our passage also, though the construc-
tion becomes thereby extremely difficult. It means pos-
sessed of a treasure of goods which they distribute. The
growing, too, which is here predicated by vavrédhe, leads
us to think of the Maruts, as in I, 37, 5, or of their friend
Indra, I, 52,2; 81,1; VI, 30,1. It is never, so far as
I know, applied to the sacrificer.
Verso 9.
Note 1. Dhrishatd is used as an adverb; see I, 71, 5;
174, 4; II, 30, 4,&c. Perhaps tmand may be supplied as
in I, 54, 4.
MANDALA I, HYMN 168, 279
MANDALA I, HYMN 168.
ASHT7AKA I, ADHYAYA 4, VARGA 6-7.
To THE Maruts (THE STORM-GODS).
1. To every sacrificet you hasten together’, you
accept prayer after prayer, O quick Maruts! Let me
therefore bring you hither by my prayers from
heaven and earth, for our welfare, and for our great
protection ;
2. The shakers who were born to bring food and
light!, self-born and self-supported, like springs ὃ,
like thousandfold waves of water, aye, visibly like
unto excellent bulls 3,
3. Those Maruts, like Soma-drops', which squeezed
from ripe stems dwell, when drunk, in the hearts of
the worshipper—see how on their shoulders there
clings as if a clinging wife ; in their hands the quoit
is held and the sword.
4. Lightly they have come down from heaven of
their own accord: Immortals, stir yourselves with
the whip! The mighty Maruts on dustless paths,
armed with brilliant spears, have shaken down even
the strong places.
5. O ye Maruts, who are armed with lightning-
spears, who stirs you from within by himself, as the
jaws are stirred by the tongue’? You shake the
sky 3, as if on the search for food; you are invoked
by many ὃ, like the (solar) horse of the day “.
6. Where, O Maruts, is the top, where the bottom
of the mighty sky where you came? When you
throw down with the thunderbolt what is strong,
like brittle things, you fly across the terrible sea!
280 VEDIC HYMNS.
7. As your conquest is violent, splendid, terrible,
full and crushing, so, O Maruts, is your gift de-
lightful, like the largess of a liberal worshipper,
wide-spreading, laughing like heavenly lightning.
8. From the tires of their chariot-wheels streams
gush forth, when they send out the voice of the
clouds; the lightnings smiled upon the earth, when
the Maruts shower down fatness (fertile rain).
9. Prisni! brought forth for the great fight the
terrible train of the untiring Maruts: when fed they
produced the dark cloud 8, and then looked about for
invigorating food *.
to. May this praise, O Maruts, this song of
MAndarya, the son of Ma4na, the poet, ask you
with food for offspring for ourselves! May we
have an invigorating autumn, with quickening rain!
NOTES. I, 168, I. 281
NOTES.
This hymn is ascribed to Agastya. Verses 1-7, Gagati;
8-10, Trishtubh. No verse of this hymn occurs in the
SV., VS., TS., AS.
Verse 1.
There can be little doubt that the text of the first line is
corrupt. Ludwig admits this, but both he and Grassmann
translate the verse.
GRASSMANN: Durch stetes Opfer mécht ich euch gewin-
nen recht, Gebet, das zu euch Gottern drengt, empfangt ihr
gern.
Lupwic: Bei jedem opfer ist zusammen mit euch der
siegreich thitige, in jedem lied hat der fromme an euch
gedacht.
Ludwig proposes to read Adidhiye or devay4d ἃ didhiye,
but even then the construction remains difficult.
Note 1. Yag#a-yag#4, an adverbial expression, much the
same as yagf#e γαρῆε (I, 136, 1); it occurs once more in
VI, 48, 1.
Note 2. Tuturvani# does occur here only, but is formed
like gugurvazi, I, 142, 8, and susukvani, VIII, 23, 5. Pos-
sibly tuturvaziz might stand for the host of the Maruts
in the singular, ‘you hasten together to every sacrifice.’
As to dadhidhve, used in a similar sense, see IV, 34, 3; 37, 1.
As a conjecture, though no more, I propose to read
evayah u.
Eva, in the sense of going, quick, is used of the horses of
the Maruts, I, 166, 4. More frequently it has the sense
of going, moving, than of manner (mos), and as an adverb
eva and evam mean in this way (K. Z. II, 235). From
this is derived evay4, in the sense of quickly moving, an
epithet applied to Vishzu, I, 156, 1, and to the Maruts,
V, 41,16: kathd dasema ndmas4 su-d&nin eva-yaé maritahk
akkha-ukthaik, How shall we worship with praise and invo-
cations the liberal quick-moving Maruts? I read, with
Roth, eva-y44; otherwise we should have to take evay4 as
282 VEDIC HYMNS.
an adverbial instrumental, like Asay& from 4s4; see Grass-
mann, 8. ν. asaya.
In one hymn (V, 87) Evay4-marut, as one word, has become
an invocation, reminding us of ἤιε Φοῖβε, or Evoe Bacche,
and similar forms. Possibly ἤια may be viatica, though the
vowels do not correspond regularly (see yayi, I, 87, 2,
note 1).
From eva we have also eva-yavan (fem. evaydvari, VI,
48, 12), which Benfey proposed to divide into evay4-van,
quick, again an epithet of Vishzu and the Maruts. If then
we read evaydaz u, without the accent on the last syllable,
we should have a proper invocation of the Maruts, ‘ You,
quick Maruts, accept prayer after prayer.’
Verse 2.
Note 1. fsham svar are joined again in VII, 66, 9. sah4
isham βνᾶλ ka dhimahi. It seems to mean food and light,
or water and light, water being considered as invigorating
and supporting. Abhigdyanta governs the accusative.
Note 2. The meaning of spring was first assigned to
vavra by Grassmann.
Note 8. Though I cannot find g4va/ and ukshamaf again,
used in apposition to each other, I have little doubt that
Grassmann is right in taking both as one word, like ratpos
βοῦς in Greek.
Verse 3.
Note 1. The first line of this verse is extremely difficult.
GRASSMANN translates :
Den Somasiaften gleichen sie, den kraftigen,
Die eingeschliirft sich regen, nimmer wirkungslos.
Lupwic: Die wie Soma, das gepresst 88 saftvollen
stengel, aufgenommen ins innere freundlich weilen.
It may be that the Maruts are likened to Somas, because
they refresh and strengthen. So we read VIII, 48, 9:
tvdm hi nak tanvik Soma gopdh gatre-gatre ni-sasattha.
For thou, O Soma, has sat down as a guardian in every
member of our body.
It is possible, therefore, though I shall say no more, that
the poet wished to say that the Maruts, bringing rain and
ΝΟΤΕΒ. 1, 168, 6. 283
cooling the air, are like Somas in their refreshing and in-
vigorating power, when stirring the hearts of men. In X,
78, 2, the Maruts are once more compared with Somas,
su-sarmanzah nd sémah ritam yaté. Should there be a
dative hidden in 4sate?
Rambhiai I now take with Sayaza in the sense of a wife
clinging to the shoulders of her husband, though what is
meant is the spear, or some other weapon, slung over the
shoulders; see I, 167, 3.
Verse 5.
Note 1. Hanvd4-iva gihvaya gives no sense, if we take
hanvaé as an instrum. sing. Hanu is generally used in the
dual, in the Rig-veda always, meaning the two jaws or the
two lips. Thus Ait. Br. VII, 11. hand sagihve; AV. X,
2,7. hanvor hi gihvam adadh44, he placed the tongue in
the jaws. I should therefore prefer to read hand iva, which
would improve the metre also, or take hanva for a dual, as
Sayama does.
One might also translate, ‘Who amongst you, O Maruts,
moves by himself, as the jaws by the tongue,’ but the
simile would not be so perfect. The meaning is the same
as in the preceding verse, viz. that the Maruts are self-born,
self-determined, and that they move along without horses
and chariots. In X, 78, 2, the Maruts are called svayug,
like the winds.
Note 2. I feel doubtful about dhanvafyut, and feel
inclined towards Sayama’s explanation, who takes dhanvan
for antariksha. It would then correspond to parvata-Ayut,
dhruva-zyut, &c.
Note 8. Purupraisha may also be, You who have the
command of many.
Note 4. As to ahanyi/ na étasah, see V, 1, 4. svetak
vagi gayate d4gre 4hnam.
Verse 6.
Vithura translated before, I, 87, 3, by broken, means also
breakable or brittle. SAyava explains it by grass, which
may be true, though I see no authority for it. Grassmann
translates it by leaves. It is derived from vyath.
284 VEDIC HYMNS.
Verse 7.
Sati and τὰϊ are used on purpose, the former meaning
the acquisition or conquest of good things, the latter the
giving away of them. The onslaught of the Maruts is first
described as violent and crushing ; their liberality in giving
away what they have conquered, chiefly rain, is represented
as delightful, like the gifts of a liberal worshipper. Then
follows prithugrdyi asuryéva gdfgati. Here asury4 re-
minds us of the asury4 in the preceding hymn, where it
occurred as an epithet of Rodasi, the lightning. Przthu-
grayi, wide-spreading, seems to apply best to the rain, that
is, the rati, though it might also apply to the lightning.
However, the rati is the storm with rain and lightning, and
I therefore propose to read gagghati for gafgati. Gazg is
a root which occurs here only, and gaggh too is a root
which is unknown to most students of Sanskrit. Benfey*,
to whom we owe so much, was the first to point out that
gaggh, which Yaska explains by to make a noise and
applies to murmuring waters, is a popular form-of gaksh, to
laugh, a reduplicated form of has. He shows that ksh is
changed into #kh in akkha for aksh4, and into gh and ggf,
in Péli and Prakrit, e.g. g#4 for ksh4. The original form
gaksh, to laugh, occurs I, 33, 7. tvam etén rudatak gakshatak
ka ayodhaya, thou foughtest them, the crying and the
laughing. ,
That the lightning is often represented as laughing we
see from the very next verse, ἄνα smayanta vidyuta4, the
lightnings laughed down; and the very fact that this idea
occurs in the next verse confirms me in the view that it was
in the poet’s mind in the preceding one. See also I, 23, 12.
haskérat vidyuta’ pari ἀϊαλ gaté/ avantu nak maritak π|γὲ-
/ayantu nak.
In the only other passage where σα occurs, VIII, 43, 8,
arkisha gag#ganabhavan, applied to Agni, admits of the
same correction, gagghanabhavan, and of the same trans-
lation, ‘laughing with splendour.’
Benfey’s objection to the spelling of gaghgh with two
a Gott. Nachr., 1876, No. 13, 8. 324.
NOTES. 1, 168, 9. 285
aspirates is just with regard to pronunciation, but this
would hardly justify our changing the style of our MSS.,
which, in this and in other cases, write the two aspirates,
though intending them for non-aspirate and aspirate.
Verse 9.
Note 1. Présni, the mother of the Maruts, who are often
called Pr/sni-mAtarah, gé-m4tarak, and s{ndhu-matarad.
Note 2. As to svadhA in the sense of food, see before,
I, 6, 4, note 2, and X, 157, 5.
Note 8. Abhva is more than dark clouds, it is the dark
gathering of clouds before a storm, ein Unwetter, or, if
conceived as a masculine, as in I, 39, 8, ein Ungethiim.
Such words are simply untranslatable.
286 VEDIC HYMNS.
MANDALA I, HYMN 170.
ASH7AKA I, ADHYAYA 4, VARGA 8-9.
DIALOGUE BETWEEN INDRA AND HIS WoORSHIPPER,
AGASTYA.
1. Indra: There is no such thing to-day, nor will
it be so to-morrow. Who knows what strange thing !
this is? We must consult the thought of another,
for even what we once knew seems to vanish.
2. Agastya: Why dost thou wish to kill us,
O Indra? the Maruts are thy brothers; fare kindly
with them, and do not strike? us in battle.
3. The Maruts: O brother Agastya, why, being
a friend, dost thou despise us? We know quite
well what thy mind was. Dost thou not wish to
give to us?
4. Agastya: Let them prepare the altar, let
them light the fire in front! Here we two will
spread? for thee the sacrifice, to be seen! by the
immortal.
5. Agastya: Thou rulest, O lord of treasures; thou,
lord of friends, art the most generous. Indra, speak
again with the Maruts, and then consume our
offerings at the right season.
NOTES. I, 170. 287
NOTES.
Although this hymn is not directly addressed to the
Maruts, yet as it refers to the before-mentioned rivalry
between the Maruts and Indra, and as the author is sup-
posed to be the same, namely Agastya, I give its translation
here.
None of its verses occurs in SV., VS., TS., AV.
The Anukramazika ascribes verses 1, 3, 4 to Indra, 2 and
5 to Agastya ; Ludwig assigns verses 1 and 3 to the Maruts,
2, 4, and 5 to Agastya; Grassmann gives verse I to Indra,
2 and 3 to the Maruts, and 4 and 5 to Agastya.
The hymn admits of several explanations. There was
a sacrifice in which Indra and the Maruts were invoked
together, and it is quite possible that our hymn may owe
its origin to this. But it is possible also that the sacrifice
may be the embodiment of the same ideas which were
originally expressed in this and similar hymns, namely, that
Indra, however powerful by himself, could not dispense
with the assistance of the storm-gods. I prefer to take the
latter view, but I do not consider the former so untenable
as I did formerly. The idea that a great god like Indra
did not like to be praised together with others is an old
idea, and we find traces of it in the hymns themselves, e. g.
II, 33, 4. m& duAstuti, md sdhati.
It is quite possible, therefore, that our hymn contains the
libretto of a little ceremonial drama in which different
choruses of priests are introduced as preparing a sacrifice
for the Maruts and for Indra, and as trying to appease the
great Indra, who is supposed to feel slighted. Possibly
Indra and the Maruts too may have been actually repre-
sented by some actors, so that here, as elsewhere, the first
seeds of the drama would be found in sacrificial per-
formances.
I propose, though this can only be hypothetical, to take
the first verse as a vehement complaint of Indra, when
asked to share the sacrifice with the Maruts. In the second
288 VEDIC HYMNS.
verse Agastya is introduced as trying to pacify Indra. The
third verse is most likely an appeal of the Maruts to remind
Indra that the sacrifice was originally intended for them.
Verses 4 and 5 belong to Agastya, who, though frightened
into obedience to Indra, still implores him to make his
peace with the Maruts.
Verse 1.
Note 1. In the first verse Indra expresses his surprise in
disconnected sentences, saying that such a thing has never
happened before. I do not take ddbhuta (nie da gewesen)
in the sense of future, because that is already contained in
svas. The second line expresses that Indra does not
remember such a thing, and must ask some one else,
whether he remembers anything like it. We ought to
take abhisawarézya as one word, and probably in the
sense of to be approached or to be accepted. Abhisasm#24rin,
however, means also changeable,
Verse 2.
Note 1. Vadhiz is the augmentless indicative, not sub-
junctive ; see, however, Delbriick, Synt. Forsch. I, pp. 21,
115.
Verse 4.
Note 1. Ketana refers to yagva as in VIII, 13, 8. It
means that which attracts the attention of the gods (IV,
7, 2), and might be translated by beacon.
Note 2, The dual tanavavahai is strange. It may refer,
as Grassmann supposes, to Agastya and his wife, Lopa-
mudra, but even that is very unusual. See Oldenberg,
K. Z. XXXIX, 62. Professor Oldenberg (K. Z. XXXIX,
60 seq.) takes this and the next hymn as parts of the same
Akhy4na hymn, and as intimately connected with the
Marutvatiya S4stra of the midday Savana, in the Soma
sacrifice.
MANDALA I, HYMN 171. 289
MANDALA I, HYMN 171.
ASH7AKA II, ADHYAYA 4, VARGA 1].
To THe Maruts (THE SToRM-cops).
1. I come to you with this adoration, with a
hymn I implore the favour! of the quick (Maruts).
O Maruts, you have rejoiced? in it clearly*, put
down then all anger and unharness your horses!
2. This reverent praise of yours, O Maruts,
fashioned in the heart, has been offered by the
mind!, O gods! Come to it, pleased in your mind,
for you give increase to (our) worship 3.
3. May the Maruts when they have been praised
be gracious to us, and likewise Maghavat (Indra),
the best giver of happiness, when he has been
praised. May our trees (our lances)! through our
valour stand always erect, O Maruts!
4. I am afraid of this powerful one, and trembling
in fear of Indra. For you the offerings were pre-
pared,—we have now put them away, forgive us !
5. Thou through whom the Ménas? see the
mornings, whenever the eternal dawns flash forth
with power?, O Indra, O strong hero, grant thou
glory to us with the Maruts, terrible with the
terrible ones, strong and a giver of victory.
6. O Indra, protect thou these bravest of men?
(the Maruts), let thy anger be turned away? from
the Maruts, for thou hast become? victorious to-
gether with those brilliant heroes. May we have an
invigorating autumn, with quickening rain!
[32] U
290 VEDIC HYMNS.
NOTES.
The Anukramani assigns verses 1 and 2 to the Maruts,
the rest to Indra Marutvat. The poet is again Agastya.
The whole hymn corresponds to the situation as described
in the preceding hymns, and leads on to a kind of compro-
mise between the Maruts, who seem really the favourite gods
of the poet, and Indra, an irresistible and supreme deity
whose claims cannot be disregarded.
None of the verses of this hymn occurs in SV., 5. TS.,
AV.
Verse 1.
Note 1. Sumati here means clearly favour, as in I, 73, 6,
7; while in I, 166, 6 it means equally clearly prayer.
Note 2. Ludwig takes ταγάμάϊα as referring to sikténa
and ndmasa. The accent of rar4#at4 is irregular, and like-
wise the retaining of the final long 4 in the Pada text.
Otherwise the form is perfectly regular, namely the 2 p.
plural of the reduplicated aorist, or the so-called aorist
of the causative*. PAmini (VII, 4, 2, 3) gives a number of
verbs which form that aorist as ὦ —,and not as uv — v, e.g.
asasAsat, not asisasat; ababadhat, ayay4fat, &c. Someverbs
may take.both forms, e.g. abibhragat and ababhragat. This
option applies to all Kazyadi verbs, and one of these is
raz, which therefore at the time of Katyayana was supposed
to have formed its reduplicated aorist both as drarazat and
as arirazat. Without the augment we expect riravata or
raravata. The question is why the final a should have
been lengthened not only in the Samhit4, that would be
explicable, but in the Pada text also. The conjunctive of
the perfect would be rardvata. See also Delbriick, Verbum,
p- 111.
Note 3. Vedydbhis, which Ludwig translates here by um
dessentwillen, was ihr erfaren sollt, I have trans-
lated by clearly, though tentatively only.
® See Sanskrit Grammar, ὃ 372, note,
NOTES. I, 171, 5. 291
Verse 2.
Note 1. The same idea is expressed in X, 47, 7. hridi-
sprtisak manasa vakyamanah,
Note 2. Ndmasa# vridhdsak is intended to convey the
idea that the Maruts increase or bless those who worship
them.
Verse 3.
Note 1. The second line has given rise to various inter-
pretations.
GRASSMANN:
Uns mégen aufrecht stehn wie schéne Baume
Nach unsrem Wunsch, O Maruts, alle Tage.
LuDwIG: Hoch mégen sein unsere kampfenden lanzen,
alle tage, O Marut, sigesstreben.
As komyé never occurs again, it must for the present be
left unexplained.
There was another difficult passage, I, 88, 3. medhd vana
na kvinavante (trdhvA, which I translated,‘ May the Maruts
stir up our minds as they stir up the forests.’ I pointed out
there that drdhva means not only upright, but straight and
strong (I, 172, 3; II, 30, 3), and I conjectured that the
erect trees might have been used as a symbol of strength
and triumph. Vana, however, may have been used poetic-
ally for anything made of wood, just as cow is used for
leather or anything made of leather. In that case vana
might be meant for the wooden walls of houses, or even
for lances (like δούρατα from dépv=Sk. dru), and the adjec-
tive would probably have to determine the true meaning.
If connected with komala it might have the same meaning
as ebfeords.
Prof. Oldenberg suggests that vanani may be meant for
the wooden vessels containing the Soma.
Verse 5.
Note 1. The Manas are the people of MAanya, see I, 165,
15, note 1, and there is no necessity for taking m4na, with
Grassmann, as a general name for poet (Kuhn’s Zeitschrift,
vol. xvi, p. 174).
U2
292 VEDIC HYMNS,
Note 2. It is doubtful to which word savasé belongs.
I take it to be used adverbially with vyushdishu.
Verse 6.
Note 1. We might also translate, ‘protect men from the
stronger one, as we read I, 120, 4. patam 4a sdhyasak
yuvam fa rabhyasa/ nak ; and still more clearly in IV, 55,1.
sahiyasa# varuza mitra mart4t. But I doubt whether nvén
by itself would be used in the sense of our men, while
naraf is a common name of the Maruts, whether as divas
narah, I, 64, 4, or as ndrak by themselves, I, 64, 10; 166,
13, &c.
Note 2. On the meaning of avaya in dvayAtahe/Ah, see
Introduction, p. xx:
Note 3. On dadhanaz, see VIII, 97, 13, &c.
MANDALA I, HYMN 172. 293
MANDALA I, HYMN 172.
ASHTAKA II, ADHYAYA 4, VARGA 12.
To THE Maruts (THE STORM-GODS).
1. May your march be brilliant, brilliant through
your protection, O Maruts, you bounteous givers,
shining like snakes !
2. May that straightforward shaft of yours, O
Maruts, bounteous givers, be far from us, and far
the stone which you hurl!
3. Spare, O bounteous givers, the people of
Trznaskanda, lift us up that we may live!
294 VEDIC HYMNS,
NOTES.
The hymn is ascribed to Agastya, the metre is Gayatri.
None of its verses occurs in SV.,VS., TS., AV.
Verse 1.
Prof. Oldenberg conjectures Aitrd dtiZ, and possibly mahi-
bhanavah for ahibhanavak. See for ydmak Aitrak att V,
52, 2. té ydman panti; also VI, 48, 9.
MANDALA II, HYMN 34. 295
MANDALA II, HYMN 84.
ASHTAKA II, ADHYAYA 7, VARGA 19-21.
To THE Maruts (THE STORM-GoDs).
1. The Maruts charged with rain', endowed with
fierce force, terrible like wild beasts*, blazing® in
their strength‘, brilliant like fires, and impetuous’,
have uncovered the (rain-giving) cows by blowing
away the οἷοι 5,
2. The (Maruts) with their rings! appeared like
the heavens with their stars’, they shone wide like
streams from clouds as soon as Rudra, the strong
man, was born for you, O golden-breasted Maruts,
in the bright lap of Przsni?.
3. They wash! their horses like racers in the
courses, they hasten with the points of the reed?
on their quick steeds. O golden-jawed* Maruts,
violently shaking (your jaws), you go quick‘ with
your spotted deer’, being friends of one mind.
4. Those Maruts have grown to feed! all these
beings, or, it may be, (they have come) hither for
the sake of a friend, they who always bring quicken-
ing rain. They have spotted horses, their bounties
cannot be taken away, they are like headlong
charioteers on their ways*.
5. O Maruts, wielding your brilliant spears, come
hither on smooth! roads with your fiery? cows
(clouds) whose udders are swelling; (come hither),
being of one mind, like swans toward their nests, to
enjoy the sweet offering.
6. O one-minded Maruts, come to our prayers,
come to our libations like (Indra) praised by men’!
296 VEDIC HYMNS.
Fulfil (our prayer) like the udder of a barren cow?,
and make the prayer glorious by booty to the singer.
7. Grant us this strong horse for our chariot, a
draught! that rouses our prayers, from day to day,
food to the singers, and to the poet in our home-
steads? luck’, wisdom, inviolable and _ invincible
strength.
8. When the gold-breasted Maruts harness the
horses to their chariots, bounteous! in wealth, then
it is as if a cow in the folds poured out? to her calf
copious food, to every man who has offered libations.
g. Whatever mortal enemy may have placed us
among wolves}, shield us from hurt, ye Vasus!
Turn the wheels with burning heat? against him,
and strike down the weapon of the impious fiend, O
Rudras!
10. Your march, O Maruts, appears brilliant,
whether even friends have milked the udder of
Prisni, or whether, O sons of Rudra, you mean to
blame him who praises you, and to weaken those
who are weakening Trita, O unbeguiled heroes?.
11. We invoke you, the great Maruts, the con-
stant wanderers, at the offering of the rapid Vishzu! ;
holding ladles (full of libations) and prayerful we ask
the golden-coloured and exalted Maruts for glorious
wealth.
12. The Dasagvas (Maruts?)! carried on? the
sacrifice first; may they rouse us at the break of
dawn. Like the dawn, they uncover the dark nights
with the red (rays), the strong ones, with their bril-
liant light, as with a sea of milk. ᾿
13. With the (morning) clouds, as if with glitter-
ing red ornaments’, these Maruts have grown great
in the sacred places?, Streaming down with rush-
MANDALA ΤΙ, HYMN 34. 297
ing splendour’, they have assumed their bright and
brilliant colour.
14. Approaching! them for their great protection
to help us, we invoke them with this worship, they
whom Trita may bring near, like the five Hotz
priests for victory’, descending on their chariot to
help.
15. May that grace of yours by which you help
the wretched? across all anguish, and by which you
deliver the worshipper from the reviler, come hither,
O Maruts; may your favour approach us like a cow
(going to her calf) !
298 VEDIC HYMNS.
NOTES.
Hymn ascribed to Gvitsamada. Metre, 1-14 Gagati, 15
Trishzubh, according to the paribhash4 in the Sarvanu-
kramazt 12, 13. See also Ludwig, III, p. 59; Bergaigne,
Recherches sur l'histoire de la liturgie védique, 1889, pp.
66 seq.; Oldenberg, Prolegomena, p. 144. None of its verses
occurs in SV., VS., AV. The first verse is found in TB.
II, 5, 5, 4, with three various readings, viz. tavishébhir
armibhif# instead of tavishibhir αγζίηδἪ, bhrumim instead of
bhvémim, and τίρα instead of dpa.
Verse 1.
Note 1. DharavaréZ, a word of doubtful import, possi-
bly meaning wishing for rain, or the suitors of the streams
of rain. The Maruts are sometimes represented as varas
or suitors; cf. V, 60, 4.
Note 2. Cf. II, 33, 11.
Note 3. Bergaigne, II, 381, translates aréinak by chan-
tres, singers, deriving it, as it would seem, from arka
which, as he maintains (Journ. Asiat. 1884, IV, pp. 194
seq.), means always song in the RV. (Rel. Véd. I, 279).
This, however, is not the case, as has been well shown
by Pischel, Ved. Stud. I, pp. 23 seq. Besides, unless we
change arkinak into arkizad, we must connect it with arki,
light. Thus we read VIII, 41, 8, ar#ina pada.
Note 4. Tavishébhir drm{bhiZ, the reading of the
Taittiriyas, is explained by Sayawa by balavadbhir gama-
nai. It may have been taken from RV. VI, 61, 2.
Note δ. On vigishin, see I, 64, 125; I, 87, 1.
Note 6. Bhrimi seems to me a name of the cloud,
driven about by the wind. The Taittiriyas read bhrimim,
and SAyaza explains it by megham dhamantas Adlayantak.
In most passages, no doubt, bhyzmi means quick, fresh, and
is opposed to radhra, IV, 32,2; VII, 56,20. In I, 31, 16, as
applied to Agni, it may mean quick. But in our passage
that meaning is impossible, and I prefer the traditional
NOTES. II, 34, 2. 299
meaning of cloud to that of storm-wind, adopted by Benfey
and Roth. The expression ‘to blow a storm-wind’ is not
usual, while dham is used in the sense of blowing away
clouds and darkness. The cows would then be the waters
in the clouds. It is possible, however, that Sdyaza’s
explanation, according to which bhvémi is a musical instru-
ment, may rest on some traditional authority. In this case
it would correspond to dhamantaé vandm, in I, 85, 107.
Verse 2.
Note 1. On khddin, see I, 166, 9, note 2. On rukma-
vakshas, I, 64, 4, note 1. Golden-breasted is meant for
armed with golden chest-plates. The meaning seems to
be that the Maruts with their brilliant khA4dis appear like
the heavens with their brilliant stars. The Maruts are not
themselves lightning and rain, but they are seen in them,
as Agni is not the fire, but present in the fire, or the god
of fire. Thus we read, RV. III, 26, 6. agnés bhdmam
marutéam dgak, ‘The splendour of Agni, the strength of
the Maruts,’ i.e. the lightning. It must be admitted, how-
ever, that a conjecture, proposed by Bollensen (Z.D.M.G.
XLI, p. 501), would improve the verse. He proposes to
read rishfayahk instead of vrishfayak. We should then
have to translate, ‘Their spears shone like lightnings from
the clouds.’ These rvish¢is or spears are mentioned by the
side of khadi and rukma in RV. V, 54, 11, and the com-
pound vishdvidyutak is applied to the Maruts in I, 168, 5
and V, 52, 13. The difficulty which remains is abhr{yah.
Note 2. On dy4vo nd strzbhiZ, see note to I, 87, 1.
Note 3. The second line is full of difficulties. No
doubt the Maruts are represented as the sons of Rudra
(V, 60, 5; VI, 66, 3), and as the sons of Prisni, fem., being
called Présni-matarak. Their birth is sometimes spoken of
as unknown (VII, 56, 2), but hardly as mysterious. Who
knows their birth, hardly means more than ‘the wind blow-
eth where it listeth, and thou hearest the sound thereof,
but canst not tell whence it cometh.’ Prisni as a feminine
is the speckled sky, and the cloud may have been conceived
300 VEDIC HYMNS,
as the udder at the same time that Prisni was conceived
as a cow (I, 160, 3). Nothing seems therefore more natural
than that we should translate, ‘When Rudra had begotten
you in the bright lap of Présni.’ The bright lap, sukram
fidhad, is an idiomatic expression (VI, 66, 1; IV, 3, 10), and
I see no reason why we should with Roth, K.Z. XXVI, 49,
change the sukré of the padap4¢ka into sukrdh and refer it
to vrésha.
The real difficulty lies in 4gani. Can it mean he begot,
as Bergaigne (Religion Védique, III, 35) interprets it?
Wherever agani occurs it means he was born, and I doubt
whether it can mean anything else. It is easy to suggest
aganit, for though the third person of the aorist never
occurs in the RV., the other persons, such as aganishéa,
ganish/hah, are there. But, as the verse now stands, we
must translate,‘ When Rudra was born for you, he the
strong one in the bright udder of Prisni.. Could Rudra
be here conceived as the son, he who in other passages is
represented as the husband of Prisni? There is another
passage which may yield the same sense, VI, 66, 3. vidé
h{ maté mahak mahi sf, s4 {t présnih subhvé garbham 4
adhat, ‘for she, the great, is known as the mother of the
great, that very Prisni conceived the germ (the Maruts) for
the strong one.’
Verse 3.
Note 1. Ukshante is explained by washing, cleaning the
horses, before they start for a new race. See V, 59, I.
ukshante dsvan, followed by tdrushante 4 rdgaz; IX, 109,
10. asvak na niktds vagi ἀπάπᾶγα ; Satap. Br. XI, 5, 5, 13.
Pischel (Ved. Stud. I, 189) supposes that it always refers
to the washing after a race.
Note 2. Naddsya karnaik is very difficult. Sayama’s
explanation, meghasya madhyapradesaik, ‘through the
hollows of the cloud,’ presupposes that nada by itself can
in the RV. be used in the sense of cloud, and that karza,
ear, may have the meaning of a hole or a passage. To
take, as BR. propose, kdrza in the sense of karvd, eared,
with long ears, would not help us much. Grassmann’s
NOTES. II, 34, 3. 301
translation, ‘mit der Wolke schnellen Fittigen, is based
on a conjectural reading, nadasya parvzaik. Ludwig's trans-
lation, ‘mit des fluszes wellen den raschen eilen sie,’ is
ingenious, but too bold, for karza never means waves, nor
nada river in the Rig-veda. The Vedarthayatna gives:
‘they rush with steeds that make the roar,’ taking karzaikz
for kartrzbhid, which again is simply impossible. The best
explanation is that suggested by Pischel, Ved. Stud., p. 189.
He takes nada for reed, and points out that whips were
made of reeds. The karva would be the sharp point of
the reed, most useful for a whip. I cannot, however, follow
him in taking Asubhi# in the sense of accelerating. I think
it refers to asva in the preceding pada.
Note 8. Hiramyasiprak. Sipra, in the dual sipre, is in-
tended for the jaws, the upper and lower jaws, as in RV. I,
101, 10. vi syasva s{pre, open the jaws. See Zimmer, Altin-
disches Leben, p. 249, note. RV. III, 32, 1; V, 36, 2, sipre
and hand; VIII, 76,10; X, 96, 9. sfpre harizit davidhvatat ;
X, 105, 5. siprabhy4m siprivivan. In the plural, however,
siprak, V, 54, τι (siprak sirshasu vitatak hirazydyif), VIII,
9, 25, is intended for something worn on the head, made
of gold or gold threads. As we speak of the ears of
a cap, that is, lappets which protect the ears, or of the
checks of a machine, so in this case the jaws seem to have
been intended for what protects the jaws, and not neces-
sarily for the real jaw-bones of an animal, used as an
helmet, and afterwards imitated in any kind of metal.
As to siprin it may mean helmeted or possessed of jaws.
To be possessed of jaws is no peculiar distinction, yet in
several of the passages where siprin occurs, there is a clear
reference to eating and drinking; see VI, 44, 14; VIII, 2,
28; 17,453 32,24; 33,73 92,4; see also sipravdn in VI,
17,2. It is possible therefore that like susipra, siprin also
was used in the sense of possessed of jaw-bones, i.e. of
strong jaw-bones. Even such epithets as hirazya-sipra,
hari-sipra, hiri-sipra may mean possessed of golden, possibly
of strong jaws. (M.M., Biographies of Words, p. 263, note.)
Roth takes harisipra as yellow-jawed, hirisipra as golden-
cheeked, or with golden helmet, hirazyasipra, with golden
302 VEDIC HYMNS.
helmet. A decision between golden-jawed or golden-hel-
meted is difficult, yet golden-jawed is applicable in all cases.
In our passage we must be guided by davidhvata/, which
together with s{pra occurs again X, οὔ, 9. s{pre vagaya
harizt davidhvataz, shaking the golden jaws, and it seems
best to translate: O ye golden-jawed Maruts, shaking (your
jaws), you go to feed.
Note 4. If we retain the accent in prikshdm, we shall
have to take it as an adverb, from prvéksha, quick, vigorous,
like the German snél. This view is supported by Pischel,
Ved. Stud. I, 96. If, however, we could change the accent
into préksham, we might defend Sdyana’s interpretation.
We should have to take pvéksham as the accusative of
prtksh, corresponding to the dative pvzkshé in the next
verse. Priksh is used together with subh, ish, Org (VI,
62, 4), and as we have subham γᾶ, we might take pr#ksham
ya in the sense of going for food, in search of food. But
it is better to take przkshdm as an adverb. In the next
verse prikshé is really a kind of infinitive, governing
bhivana.
Note 5. Tradition explains the Prishatis as spotted deer,
but prishadasva, as an epithet of the Maruts, need not mean
having Prishatis for their horses, but having spotted horses.
See Bergaigne, Rel. Véd. II, p. 378, note.
Verse 4.
Note 1. Ludwig translates: Zu narung haben sie alle dise
wesen gebracht; Grassmann: Zur Labung netzten alle
diese Wesen sie. Ludwig suggests fitraya for mitraya;
Oldenberg, far better, mitraydva, looking for friends, like
mitrayuvaz, in I, 173, 10.
Note 2. On vayfna, see Pischel in Vedische Studien,
p. 301. But why does Pischel translate rigipyd by bulls,
referring to VI, 67, 11?
Verse 5.
Note 1. AdhvasmdbhiZ seems to mean unimpeded or
smooth. Cf. IX, 91, 3.
Note 2. The meaning of indhanvabhik is very doubtful.
NOTES. II, 34, 7. 303
Verse 6.
Note 1. Narém na sdmsah, the original form of Nar4-
samsah, I take here as a proper name, Mannerlob (like
Frauenlob, the poet) referring to Indra. Bergaigne, I,
p- 305, doubts whether Nardsamsa can be a proper name
in our passage, but on p. 308 he calls it an appellation of
Indra.
Note 2. Asvim iva, gives a sense, but one quite in-
appropriate to the Veda. It would mean, ‘fill the cow
in her udder like a mare.’ I therefore propose to read
asvim iva (asuam iva), from asd, a cow that is barren,
or a cow that has not yet calved. Thus we read,
I, 112, 3. yabhiZ dhenim asvim pinvathas, ‘with the
same help with which you nourish a barren cow.’ Cf.
I, 116, 22. staryim pipyathud g&m, ‘you have filled the
barren cow.’ If asvim iva dhentm is a simile, we want an
object to which it refers, and this we find in dhfyam. Thus
we read, V, 71, 2; VII, 94, 2; ΙΧ, 19, 2, pipyatam dhfyad,
to fulfil prayers. I know, of course, that such changes in
the sacred text will for the present seem most objection-
able to my friends in India, but I doubt not that the time
will come when they will see that such emendations are
inevitable. I see that in the appendix to the Petersburg
Dictionary, s.v. asf, the same conjecture has been sug-
gested.
Verse 7.
Note 1. Here again I have taken great liberties. Ap4-
nam is explained by Sayama as a participle for Apnuvantam.
This participle, though quite correct (see Lindner, Altin-
dische Nominalbildung, p. 54), does not occur again in the
RV., nor does it yield a proper meaning. It could only
mean, ‘give us a horse to the chariot, an obtaining prayer,
rousing the attention (of the gods) day by day.’ Apana
may mean a drinking or carousing, and I do not see why
we should not take it in that sense. Sacrifices in ancient
times were often festivals; VII, 22, 3. im& brahma sa-
dhaméde gushasva, ‘ accept these prayers at our feast.’ If
we suppose that Apdna refers to the drinking of Soma, then
304 VEDIC HYMNS.
nothing is more appropriate than to call the drinking
kitayat, exciting, brdhma, a hymn. Anyhow I can dis-
cover no better meaning in this line. Grassmann, who
knows that ditayati means to excite, yet translates: ‘Gebt
Gebet, das durchdringt, euch erinnernd Tag fiir Tag.’
Ludwig: ‘Das erfolgreiche brahma, das erinnernde tag
fiir tag.’ Possibly we should have to change the accent
from A4pind to 4pina. Apand in IX, 10, 5 is equally
obscure.
Note 2. On vrigana, see I, 165, 15%. For fuller discus-
sions of the various meanings of vrigana, see Geldner,
Ved. Stud. I, 139; Oldenberg, Gottinger gel. Anzeigen,
1890, pp. 410 seq.; Ph. Colinet, Les principes de l’exégése
védique d’aprés MM. Pischel et Geldner, p. 28; Ludwig,
Uber Methode bei Interpretation des Rigveda, 1890, pp.
27 seq.
Note 8. San{ means acquiring, success, luck, gain, and is
often placed in juxtaposition with medhé, wisdom. If they
are thus placed side by side, san{ looks almost like an ad-
jective, meaning efficient. RV. 1,18, 6. sanfm medh&m
ayAsisham, ‘I had asked for efficient, true, real wisdom,’
or, ‘I had asked for success and wisdom.’ In such pas-
sages, however, as V, 27, 4. dddat γίξᾶ sanim yaté dddat
medhém ritayaté, it is clear that san{ was considered as
independent and different from medh& (rzkayaté = rita-
yaté).
Verse 8.
Note 1. On sudAnava/, see note to I, 64, 6. It must often
be left open whether sud&nu was understood as bounteous,
or as having good rain or good Soma.
Note 2. Pinvate, lit. to make swell or abound.
Verse 9.
Note 1. Vrikat&ti is an old locative of vrikatat, wolf-
hood. To place us in wolfhood means to treat us as wolves,
or as vogelfrei. Others take it to mean treating us as a
wolf would treat us.
Note 2. Tapushé dakriy4. According to Lanman (p. 571)
tapusha might be taken as an acc. dual fem. I know,
NOTES. II, 34, 10. 305
however, of no strictly analogous cases, and prefer to take
tdpusha as an instrumental, this being its usual employ-
ment.
Verse 10.
Note 1. The second line is obscure. Neither Grassmann
nor Ludwig nor Sayaza can extract any intelligible meaning
from it. I have translated it, but I am far from satisfied.
There may be an antithesis between the friends (the Maruts
themselves, see V, 53, 2), milking the udder of Prisni, and
the Maruts coming to blame their friends for not offering
them sacrifices, or for offering them sacrifices in common
with Indra. In the first case when they, as friends, milk
the cloud, their approach is brilliant and auspicious. In
the second case, when they come to blame those who ought
to celebrate them, or those who are actually hostile to
them by causing the ruin or decay of a friend of the
Maruts, such as Trita, their approach is likewise brilliant,
but not auspicious. Trita is a friend of the Maruts whom
they assist in battle, and it is possible that this legend may
be alluded to here. Sometimes Trita seems also connected
with the third libation which was offered at sunset, just
as Vishnu represented the second libation which was
offered at noon*, Thus we read, VIII, 12, 16. yat s6mam
indra vishvavi γάϊξ va gha trité Aptyé ydt va marutsu
mdndase, ‘whether you, Indra, enjoy the Soma near
Vishzu, or near Trita Aptya, or among the Maruts.’
Sakapdzi, as quoted by YAaska (Nir. XII, 19), explains
the three steps of Vishwu as earth, sky, and heaven;
Aurnavabha distinguishes Samarohaza, Vishzupada, and
Gayasiras. But all this does not help us to disentangle our
verse, It should be added that Bergaigne makes Tritam
to be governed by duhu& (Rel. Véd. II, 327). We should
then have to translate, ‘or whether they milk Trita in
order to blame the singer, to make them old who make
8 Odinn is styled Thridi, by the side of Har and Tafnhar (the
high and the even high) as the Third High. At other times he is
Tveggi (secundus). Grimm’s Teutonic Mythology, vol. i, p. 162.
[32] Χ
206 VEDIC HYMNS.
others old, or who themselves become old.’ This, however,
does not help us much. Professor Oldenberg conjectures
that possibly guratdém might be changed to gurdt4m, and
that the dual of the verb might refer to Rudra and Prisni;
or we might read φυγάς for gurata, if it refers to Rudriyas.
Navamanasya might also be used in the sense of making. a
noise (see I, 29,5), and possibly navamanasya nidé might have
been intended for shouting and laughing to scorn. But all
this leaves the true meaning of the verse as unfathomable as
ever.
Verse 11.
Note 1. Vishvor eshasya prabhrithé is obscure. At the
offering of the rapid Vishvu is supposed to mean, when the
rapid Vishzu offers Soma. The same phrase occurs again,
VII, 40, 5. In VIII, 20, 3, we can translate, ‘we know
the strength of the Maruts, and of the hasting Vishwu,
the bounteous gods.’ In VII, 39, 5, the reading is vishzum
esham. Bergaigne (II, 419) is inclined to take vishvu esha
as Soma. We should then translate, ‘at the offering of
Soma.’
Verse 12.
Note 1. The Dasagvas are mentioned as an old priestly
family, like the Angiras, and they seem also, like the
Angiras, to have their prototypes or their ancestors among
the divine hosts. Could they here be identified with the
Maruts? They are said to have been the first to carry
on the sacrifice, and they are asked to rouse men at the
break of the day. Now the same may be said of the
Maruts. They are often connected with the dawn, probably
because the storms break forth with greater vigour in the
morning, or, it may be, because the chasing away of the
darkness of the night recalls the struggle between the dark-
ness of the thunderstorm and the brightness of the sun.
The matutinal character of the Maruts appears, for instance,
in V, 53, 14 (usr{ bheshagdm), and their father Dyaus is
likewise called vvishabha usrfyas, V, 58,6. In the second
line Orvute, though in the singular, refers also to the
Maruts in the plural; see Bergaigne, Mélanges Renier,
NOTES. Il, 34, 13. 307
Paris, 1886, p. 80. There still remain two difficult words,
maha& and gé-armasé. The former (see Lanman, p. 501)
may be taken as an adjective referring to the Dasagvas
or Maruts, unless we take it as an adverb, quickly, like
makshu. If we could change it into mahd4, it would form
an appropriate adjective to gyotish4, as in IV, 50,4. On
g6-arzasé all that can be said is that it mostly occurs where
something is uncovered or revealed, so I, 112, 18; X, 38, 2.
Note 2. On yag#am vah, to carry on the sacrifice like
- a wagon, see Bergaigne, Rel. Véd. II, 259-260. See also
RV. VIII, 26, 15; 58,1, and yag#a-vahas.
Verse 13.
Note 1. In interpreting this obscure verse we must begin
with what is clear. The aruv&h afgayahk are the well-
known ornaments of the Maruts, mentioned I, 37, 2, note;
I, 64, 4, note, &c. The Maruts shine in these ornaments
or paints, I, 85, 3; 87,1; V, 56,1; X,78,7. Though we
do not know their special character, we know that, like
the daggers, spears, and bracelets of the Maruts, they were
supposed to contribute to their beautiful appearance.
Again, we know that when the Maruts are said to grow
(vavrzdhuz), that means that they grow in strength, in
spirits, and in splendour, or, in a physical sense, that the
storms increase, that the thunder roars, and the lightnings
flash, see V, 55,33 59, 5- Now if it is said that the Rudras
grew with kshozis, as if with bright red ornaments, we
must have in these kshozis the physical prototype of what
are metaphorically called their glittering ornaments. And
here we can only think either of the bright morning clouds
(referring to usha# nd ramth aruzatk dpa firaute in the
preceding verse), or lightnings. These bright clouds of
heaven are sometimes conceived as the mothers (III, 9, 2.
apa matrtz), and more especially the mothers of the
Maruts, who are in consequence called S{ndhu-mAtara,
X, 78, 6, a name elsewhere given to Soma, IX, 61, 7, and
to the Asvins, I, 46, 2. It is said of a well-known hero,
Purdravas (originally a solar hero), that as soon as he was
born the women (gna) were there, and immediately after-
X 2
208 VEDIC HYMNS.
wards that the rivers increased or cherished him, X, 95, 7.
In other passages too these celestial rivers or waters or
clouds are represented as women, whether mothers or wives
(X, 124, 7). A number of names are given to these beings,
when introduced as the companions of the Apsaras Urvasi,
and it is said of them that they came along like a#gayahk
δτυπάγαλ, like bright red ornaments, X, 95,6. It seems clear
therefore that the aruzdh afigdyak of the Maruts have to be
explained by the bright red clouds of the morning, or in
more mythological language, by the Apsaras, who are said
to be like aruzdyak af#gdyak. Hence, whatever its ety-
mology may have been, kshovfbhiZ in our passage must
refer to the clouds of heaven, and the verse can only be
translated, ‘the Rudras grew with the clouds as with their
red ornaments, that is, the clouds were their red orna-
ments, and as the clouds grew in splendour, the Maruts
grew with their splendid ornaments.
Professor Geldner arrived at a similar conclusion. In
Bezzenberger’s Beitrige, XI, p. 327, and more recently in
Ved. Stud., p. 277, he assigned to kshowt the meaning of
woman, which is quite possible, and would make it a
synonym of the celestial gn4s. But he translates, ‘the
Maruts excite themselves with red colours as with women.’
These are hardly Vedic thoughts, and the position of na
would remain anomalous. Nor should we gain much if we
read te kshozayahk aruzebhi# na azgibhiz, ‘these Rudras
were delighted like wives by bright ornaments.’ The bright
ornaments have once for all a settled meaning, they are
peculiar to the Maruts, and cannot in a Marut hymn be
taken in any other sense.
Then comes the question, how is the meaning assigned
to ksho#i, namely cloud, or, as personified, Apsaras, ap-
plicable to other passages? In X, 95, 9, it seems most
appropriate: ‘So long as the mortal (Purfravas), longing
for the immortal (Apsaras), does not come near with
strength to those kshozis, i.e. those Apsaras, or morning
clouds, they beautified their bodies like ducks’ (an excellent
image, if one watches ducks cleaning themselves in the
water), ‘like sporting horses biting each other.’ Geldner
NOTES. II, 34, 13. 309
translates this verse somewhat differently, Ved. Stud. I,
p. 276.
Having disposed of these two passages where kshont
occurs in the plural, we have next to consider those where
it stands in the dual. Here kshowi always means heaven
and earth, like rodasi, dyAvaprithivi, &c.
VIII, 7, 22. sim u tyé mahatf% apd sdm kshoni sdm u
siryam...parvasd# dadhuk. They, the Maruts, set the
great waters (the sky), heaven and earth and the sun piece-
meal (or, they put them together piece by piece).
VIII, 52, 10. sm indrak réyak brthatiZ adhOnuta s4m
ksho#i sdm u siryam. Indra shook the great treasures,
heaven and earth, and the sun.
VIII, 99, 6. πα te sishmam turdyantam iyatué kshont
sisum πά matara. Heaven and earth followed thy rapid
strength, like mother-cows their calf.
II, 16, 3. πά kshonfbhy4m paribhvé te indriyam. Thy
strength is not to be compassed by heaven and earth.
If after this we look at the passage translated by Professor
Geldner, I, 180, 5. apd# kshoxt sakate ma&hina vam, we see
at once that δράζ and kshonf cannot be separated, and that
we must translate, your M4hin4 reaches heaven and earth
and the sky. M4hina, according to Professor Geldner,
means the magnificent woman, namely Sfry4, but it is
possible that it may have been meant for ‘mahima, your
greatness reaches heaven and earth and the sky.’ Apdh,
which Professor Geldner translates ‘from the water,’ is the
acc. plural, meaning the waters between heaven and earth,
or the sky. It occurs again in connection with heaven and
earth, the sun, heaven, and generally without any copula.
Thus, VIII, 7, 22. ἀράλ, kshomi, siryam, i.e. the waters (the
sky), heaven and earth, the sun. I, 36, 8. rddasi apa,
heaven and earth and the waters; cf. V, 31, 6. Likewise
I, 52, 12. apdd svik paribhiiz eshi 4 divam; V, 14, 4.
avindat g4h apak svak; VI, 47, 14. apak σάλ; cf. VI, 60,
2. VII, 44, 1. dyavapvithivi apah svah, cf. X, 36,1; IX,
90, 4; 91, 6.
There remain five passages where kshoaif occurs, and
where Professor Geldner’s conjecture that it means women
310 VEDIC HYMNS.
holds good. In I, 54,1, it may mean real women, or the
women of the clouds. In I, 57, 4; 173, 7; VIII, 3,
10; 13, 17; also in X, 22, 9, women seems the most
plausible translation.
Note 2. AX/tasya sadan4ni is almost impossible to trans-
late. It may be the places in heaven where the Maruts
are supposed to be, or the places where sacrifices are
offered to them.
Note 3. Atyena p&gas4 has been explained in different
ways. Sdyaza renders it by always moving power;
Grassmann by ‘ mit schnell erregtem Schimmer ;’ Ludwig,
‘mit eilender kraft,’ though he is no longer satisfied with
this meaning, and suggests ‘net for catching. Roth has
touched several times on this word. In the Allgemeine
Monatsschrift of 1851, p. 87, he suggested for p4gas the
meaning of ‘impression of a foot or of a carriage, perhaps
also reflection.” In his Notes on the Nirukta, p. 78 seq.,
he is very hard on the Indian commentators who explain
the word by strength, but who never go conscientiously
through all the passages in which a word occurs. He then
still maintained that the word ought to be translated by
track.
It seems, however, that the most appropriate meaning in
the passages in which p&gas occurs is splendour, though of
course a stream of light may be conceived as a bright
train or path. In some the meaning of light seems quite
inevitable, for instance, III, 15, 1. vi pagas4 préthina
sésukanak. Agni, shining with broad light.
VIII, 46, 25.4... yahf makhdya p&gase. Come hither,
Vayu, for strong light.
III, 14,1. (agniz) prithivydm pagak asret. Agni assumed
(or spread) splendour on earth.
VII, το, 1. ushad na gardk prithi p&gak asret. (Agni,)
like the lover of the dawn, assumed (or spread) wide
splendour.
III, 61, 5. drdhvam madhudhé divi p&gak asret. The
dawn assumed rising splendour in the sky.
VII, 3, 4. vi ydsya te prithivydm p&gak ἄστει. Thou
(Agni) whose splendour spread on earth.
NOTES. II, 34, 15. 311
IX, 68, 3. abhivragan dkshitam pdgak 4 dade. (Soma)
approaching assumed imperishable splendour. This splen-
dour of Soma is also mentioned in IX, 109, 21, and the
expression that he shakes his splendour (v7#tha kar) occurs
IX, 76,1; 88,5. (Cf. Geldner, Ved. Stud. I, p. 117.)
In VI, 21, 7. abh{ tv4 p&gak rakshdsaZ vi tasthe, it would,
no doubt, seem preferable to translate, ‘the power of the
Rakshas came upon thee,’ but the ugram ρᾶσαζ, the fierce
light, is not out of place either, while in most of the pas-
sages which we have examined, the meaning of power would
be entirely out of place.
In I, 121, 11, heaven and earth seem to be called p&gasi,
the two splendours. Pischel, Ved. Stud. p. 87, translates
Atyena pdgas4 by ‘durch das stattliche Ross,’ namely the
Soma, but p4gas seems to be something that belongs to
Soma, not Soma himself.
Verse 14.
Note 1. Grassmann suggests ἱγάπᾶ instead of iyanaz.
Note 2. Abhishéaye, for superiority or victory, rather
than for assistance. Abhishd, with accent on the last
syllable, means conqueror or victorious; see RV. I, 9, 1;
III, 34, 4; X, 100, 12; 104, 10.
Verse 15.
Note 1. On radhra and its various applications, see Pischel,
Ved. Stud. I, p. 124.
212 VEDIC HYMNS.
MAMWDALA V, HYMN 82.
ASHTAKA IV, ADHYAYA 3, VARGA 8-10.
To THE Maruts (THE*STORM-GODS).
1. O SyAvasva, sing boldly with! the Maruts, the
singers who, worthy themselves of sacrifice, rejoice
in their guileless glory? according to their nature.
2. They are indeed boldly the friends of strong
Ὁ power; they on their march protect all who by
themselves are full of daring '.
3. Like rushing bulls, these Maruts spring over?
the dark cows (the clouds)’, and then we perceive
the might of the Maruts in heaven and on earth.
4. Let us boldly offer praise and sacrifice to your
Maruts, to all them who protect the generation of
men, who protect the mortal from injury.
5. They who are worthy, bounteous, men of per-
fect strength, to those heavenly Maruts who are
worthy of sacrifice, praise the sacrifice !
6. The tall men’, coming near with their bright
chains, and their weapon, have hurled forth their
spears. Behind these Maruts there came by itself
the splendour of heaven, like laughing lightnings®.
7. Those who have grown up on earth, or in the
wide sky, or in the realm of the rivers, or in the
abode of the great heaven,
8. Praise that host of the Maruts, endowed with
true strength and boldness!, whether those rushing
heroes have by themselves harnessed (their horses)
for triumph,
g. Or whether these brilliant Maruts have in the
(speckled) cloud clothed themselves in wool’, or
MANDALA V, HYMN 52. 313
whether by their strength they cut the mountain
asunder with the tire of their chariot;
10. Call them comers, or goers, or enterers, or
followers, under all these names, they watch on the
straw! for my sacrifice.
11. The men (the Maruts) watch, and their steeds
watch. Then, so brilliant are their forms to be
seen, that people say, Look at the strangers?!
12. In measured steps! and wildly shouting? the
gleemen® have danced toward the well (the cloud).
They who appeared one by one like thieves, were
helpers to me to see the light‘.
13. Worship, therefore, O seer, that host of
Maruts, and keep and delight them with your voice,
they who are themselves wise! poets, tall heroes
armed with lightning-spears.
14. Approach, O seer, the host of Maruts, as a
woman approaches a friend, for a gift’; and you,
Maruts, bold in your strength’, hasten hither, even
from heaven, when you have been praised by our
hymns.
15. If he, after perceiving them, has approached
them as gods with an offering, then may he for a
gift remain united with the brilliant (Maruts), who
by their ornaments are glorious on their march.
16. They, the wise’ Maruts, the lords, who, when
there was inquiry for their kindred, told me of the
cow, they told me of Pvzsni as their mother, and of
the strong Rudra as their father.
17. The seven and seven heroes! gave me each
a hundred. On the Yamun4 I clear off glorious
wealth in cows, I clear wealth in horses.
214 VEDIC HYMNS.
NOTES.
This hymn is ascribed to SyAdvasva Atreya. Metre,
Anushtubh, 1-5, 7-15; Pankti, 6, 16, and 17. Sdyansa
seems to take verse 16 as an Anush/ubh, which of course
is a mistake. No verse of this hymn occurs in SV., VS.,
TS., TB., MS., AV.
Verse 1.
Note 1. One expects the dative or accusative after ara.
The instrumental leaves us no choice but to translate,
‘Sing with the Maruts, who are themselves famous as
singers.’ Cf. I, 6, 8; V, 60, 8.
Note ἃ. On srdva4 mddanti, see Gaedicke, Accusativ,
Ρ. 75-
Verse 2.
Note 1. Dhrishadvinas may also refer to the Maruts.
Verse 3.
Note 1. One expects ddhi instead of ati, see Gaedicke,
Accusativ, p. 95 seq.
Note 2. See note to I, 37, 5; also, Bartholomae in
Bezzenberger’s Beitrige, XV, 211. The whole verse has
been discussed by Benfey, Vedica und Verwandtes, p. 152
seq:
Verse 6.
Note 1. This verse has been discussed before, I, 168, 7,
note. Benfey (Nachrichten der K. Ges. der Wiss. zu
Géttingen, 1876, 28 Juni; comp. Vedica und Verwandtes,
p. 141) translated it: ‘Heran...haben die Helden, die
hehren, ihre Speere geschleudert ; ihnen, den Maruts, nach
(erheben sich) traun gleichsam lachende Blitze, erhebt sich
selbst des Himmels Glanz.’ Rishvak# seems here, as in
verse 13, to refer to the Maruts, as in IV, 19, 1, véshvam
refers to Indra, though it can be used of weapons also, see
VI, 18, 10. As to the instrumentalis comitativus in
rukmat# and yudhd, see Lanman, p. 335.
NOTES. V, 52, 9. 315
Note 2. Benfey’s explanation of gaghghatiz is ingenious,
though it leaves some difficulties. The writing of gigh in
Devanagari may have been meant for gg, as in akhkhali-
kritya, VII, 103, 3. But there remains the fact that gaksh
occurs in the sense of laughing, I, 33, 7, and one does not
see why it should have undergone a Prakritic change in
our passage, and not there. It might be a mimetic word, to
express,the sound of rattling and clattering ; cf. ga#gana-
bhavan, VIII, 43, 8.
Verse 8.
Note 1. As to the adjective in the masculine gender after
sardhas, see I, 37, 1, note. The meaning of r/bhvas, bold,
rabid, is doubtful; see Bergaigne, Rel. Véd. II, 408.
Verse 9.
Note 1. Sayava takes Parushvi as the name of one of
the rivers of the Punjab, called the Iravati, and at present
the Ravi. Parushzi might mean speckled, muddy, as a
synonym of prisni. Roth has suggested that parushzi
might here mean cloud. But what is the meaning of
parushai in a similar passage, IV, 22, 2. ({ndrak) sriyé
p4rushzim ushdmaszahk drnam ydsyAk pdrvani sakhydya
vivyé? If it means that Indra clothed himself in speckled
wool, that wool might be intended for what we call woolly
or fleecy clouds. As the Maruts often perform the same
acts as Indra, we might read in our verse utd sma té
parushzis firsz4#, and pronounce utd sma té pdrushzia
ὕγμα, though Lanman, p. 395, objects to ias for is in the
acc. plur. See, however, heti# ddeviz in VIII, 61, 16. The
instrumental singular is possible, but again unusual with
vas, pdrushzya firn4. Possibly the original meaning of
parushzi may have been forgotten, and if the name of the
river Parush#i was generally known, it might easily have
taken the place of parush#?, the cloud. For other explana-
tions see Roth, Uber gewisse Kiirzungen, Wien, 1887 ;
Bartholomae, in Kuhn’s Zeitschrift, XXIX, 583; Schmidt,
Die Pluralbildungen der indogermanischen Neutra, 1889,
Ρ. 307.
316 VEDIC HYMNS.
Verse 10.
Note 1. Vishzard/ does not occur again, and Lanman is
therefore quite justified in assigning to it the meaning of
straw (p. 339). He paraphrases: ‘Let their customs carry
them where they may, yet when I sacrifice, they wait
quietly on the straw, i.e. the altar, for it.” He reads in the
Pada text vi-staré for vi-stérd4. Vish¢arin, which occurs
AV. IV, 34, 1, does not throw much light on the exact
meaning of vish¢ara in this place. If we retain vishz4rah,
the nominative, we must assign to it the meaning of crowd,
and refer it to the Maruts.
Verse 11.
Note 1. Pardvata is a turtle-dove (VS. XXIV, 25), and it
is just possible that the Maruts might have been compared
tothem. But p4rdvata is used in VIII, 100, 6, as an epithet
of vasu, wealth, and in VIII, 34, 18, we read of rAtis (not
ratris), i.e. gifts of Paravata. The river Sarasvati is called
paravataghni, killing P4ravata, VI, 61, 2, and in the
Pazkav. Br. IX, 4, 11, we hear that Turasravas and the
Paravatas offered their Somas together. I am therefore
inclined to take P4ravata, lit. distant people, extranei,
strangers, as a name of an Aryan border clan with whom
the Vedic Aryas were sometimes at war, sometimes at
peace. In that case the frontier-river, the Sarasvati, might
be called the destroyer or enemy of the Paravatas. As
their wealth and gifts have been mentioned, to compare
the Maruts with the Péravatas may mean no more than
that the Maruts also are rich and generous. Ludwig
thinks of the Παρυῆται, which seems more doubtful. For
a different interpretation see Delbriick, Syntax, p. 531.
Verse 12.
Note 1. I take #/andadstubh in the sense of stepping
(according to) a measure, as explained in my Preface(1st ed.),
p. cii, though I do not doubt that that meaning was after-
wards forgotten, and replaced by the technical meaning
of stubh, to shout. See Béhtlingk-Roth, s.v. stubh, and
NOTES. V, 52, 15. 317
stobhagrantha, SAma-veda, Bibl. Ind., II, p. 519. It can
hardly be supposed that such artificial performances of
Vedic hymns, as are preserved in the Sdma-veda, could
have suggested the first names of the ancient metres.
Note 2. Kubhanyu can only be derived from bhan, to
shout.
Note 3. The kirfzak are probably intended here for
strolling minstrels who, when they approached the well
of a village (here the cloud), might be taken either for
friends or foes.
Note 4. Drés{ tvishé. Grassmann translates: ‘Wie
Rauberbanden schienen sie geschart zum Andrang meinem
Blick.’ Ludwig better: ‘Helfer waren sie, glanz zu sehn.’
We mist either read dvisé tvishé, to see the light, or drisé
tvish{, to be seen by light. See, however, P. G., Ved. Stud.
Ῥ. 225.
Verse 18.
Note 1. Vedhas, wise. The different possible meanings
of this word have been discussed by Ludwig, Z.D.M.G.
XL, p. 716; and by Bartholomae, in Kuhn’s Zeitschrift,
XXVII, p. 361.
Verse 14.
Note 1. On dand4, see Lanman, pp. 533, 335; P. G., Ved.
Stud. p. ror.
Note 2. Dhvishnavah égasa to be read - vu - uv -.
Verse 15.
This verse, as Roth says, is very obscure, and the
translation is purely tentative. Grassmann derives vak-
sha#4 from vah in the sense of an offering. It may more
easily be derived from vaksh, i.e. what gives increase,
and be taken as an instrumental. Pischel shows that in
many passages vakshav in the plural has the meaning of
yoni, also of the yoni on the altar. But even this meaning
does not throw much light on our passage. The first pada
may possibly be taken in an interrogative and conditional
sense, or we may translate: ‘ Now, having perceived them,
may he, as a refreshing draught goes to the gods, come
318 VEDIC HYMNS.
together with the Maruts for his reward.’ Whatever the
verse may mean, eshim dev4n cannot mean the gods of
the Maruts, or prove the existence of idols, as Bollensen
(Z.D.M.G. XXII, 587) and even Muir (S.T.V, 454)
imagined. The translation of Pischel, Ved. Stud. p. 101,
sirfbhi# a#gibhiZ mit ‘Herren, die schmieren, d.h. ordent-
lich bezahlen,’ seems too exclusively German. Could
afgin be an adjective, in the sense of possessed of azgis?
Verse 16,
Note 1. If sikvas is not to be derived from sak (see
Hiibschmann, Vocalsystem, pp. 64, 186), we should have
to derive nis, night, from a root altogether different from
that which yields nakt, ndkta, ἄς. But how does’ sfkvas
come to mean, according to Ludwig, both bunch of flowers,
and flaming? Does he connect it with sikha? Surely, if
siksh may stand for sisak-s, why not sik-vas for *sisak-
vas? ‘Bright’ leaves it doubtful whether it means clever or
flaming.
Verse 17.
Note 1. The seven, seven heroes need not be the
Maruts, but some liberal patrons who rewarded SyAvasva.
See Bergaigne, Rel. Véd. II, 371.
MANDALA V, HYMN 53. 319
MANDALA V, HYMN 53.
ASHTAKA IV, ADHYAYA 8, VARGA 11-18.
To THE Maruts (THE STORM-GopsS).
1. Who knows their birth ? or who was of yore
in the favour of the Maruts, when they harnessed
the spotted deer}?
2. Who has heard them when they had mounted
their chariots, how they went forth? For the sake
of what liberal giver (Sudas) did they run, and their
comrades followed 1, (as) streams of rain (filled) with
food ?
3. They themselves said to me when day by day?
they came to the feast with their birds?: they (the
Maruts) are manly youths and blameless ; seeing
them, praise them thus ;
4. They who shine by themselves in their
ornaments!, their daggers, their garlands, their
golden chains, their rings, going* on their chariots
and on dry land.
5. O Maruts, givers of quickening rain, I am
made to rejoice, following after your chariots, as
after days? going with rain.
6. The bucket which the bounteous heroes shook
down from heaven for their worshipper, that cloud
they send? along heaven and earth, and showers
follow on the dry land.
7. The rivers having pierced? the air with a rush
of water, went forth like milk-cows; when your
spotted deer roll about 3 like horses that have hasted
to the resting-place on their road.
8. Come hither, O Maruts, from heaven, from the
sky, even from near'; do not go far away!
220 VEDIC HYMNS.
9. Let not the Ras4, the Anitabha, the Kubh4,
the Krumu, let not the Sindhu delay you! Let not
the marshy Sarayu prevent you! May your favour
be with us alone!
10. The showers come forth after the host of your
chariots, after the terrible Marut-host of the ever-
youthful heroes ',
11. Let us then follow with our praises and our
prayers each host of yours, each troop, each company!
12. To what well-born generous worshipper have
the Maruts gone to-day on that march,
13. On which you bring to kith and kin the never-
failing seed of corn? Give us that for which we
ask you, wealth and everlasting happiness!
14. Let us safely pass through our revilers, leaving
behind the unspeakable and the enemies, Let us
be with you when in the morning? you shower down
health, wealth 3, water, and medicine, O Maruts!
15. That mortal, O men, O Maruts, whom you
protect, may well be always beloved by the gods,
and rich in valiant offspring. May we be such!
16, Praise the liberal Maruts, and may they
delight on the path of this man here who praises”
them, like cows in fodder. When they go, call after
them as for old friénds, praise them who love you,
with your song !
NOTES. V, 53, 4. 321
NOTES.
Ascribed to SyAvasva Atreya. Metre, 1, 5, 10, 11, 15
Kakubh; 2 Brthatt; 3 Anushfubh ; 4 Pura-ushvih ; 6, 7,
9, 13, 14, τό Satobrzhati; 8, 12 Gayatri. No verse of this
hymn occurs in SV., VS., AV.; the sixth verse is found in
TS. II, 4, 8, 1; MS. II, 4,7; Kaskaka XI, 9.
Verse 1.
Note 1. Kilasi, as fem. of kilésa, does not occur again.
It seems to have meant spotted or marked with pocks, and
would be intended for the préshatis. Does Kailésa come
from the same source ?
Verse 2.
Note 1. Kdsmai sasru’ is much the same as kdsmai adya
sugataya ... pré yayu/, in verse 12. We must then begin
a new sentence, dnu Apdyak, their comrades after, namely
sasruk. Thus we read in verse 10 tam vak sdrdham...
anu pra yanti vrisht4yad, where the streams of rain are
represented as the followers of the Maruts. We might also
translate in our sentence: For what liberal giver did their
comrades, the streams of rain with food follow after (the
Maruts).
Verse 3.
Note 1. Upa dyubhi# occurs again VIII, 40, 8, and
seems to mean from day to day.
Note 2. The birds of the Maruts, probably of the same
character as the birds of the Asvins.
Verse 4.
Note 1. I translate a%gi by ornament in general, not by
paint or ointment, though that may have been its original
meaning.
Note 2. On sréya, see Paz. III, 3,24. Dhdnvasu may
possibly have been intended as governell by svdbhanavah,
and not by στάγδά; see, however, VIII, 33, 6. smasrushu
sritah.
[32] Y
322 . VEDIC HYMNS.
Verse 5.
Note 1. On dydva#, nom. plur., and rath4n, acc. plur.,
compare Bergaigne, Mélanges Renier, p. 88. The text is
doubtful, and may be a corruption of vrishfih dydvak yatth
iva.
Verse 6.
Note 1. The Taittiriyas, TS. II, 4, 8, 1, read pargdnyAz ;
the Maitreyas, pra pargdnyak svigatdm and yantu.
Verse 7.
Note 1. Tatvidana, as trvid occurs in the Veda in the
Parasmaipada only, may be intended for a passive, bored,
dug out, tapped. One would, however, expect in that case an
instrumental, marudbhiz, by whom they were brought forth.
Note 2. The words vi ydd vartanta eny%/ have received
various explanations. Wilson translates: ‘When the rivers
rush in various directions. SAayaza admits also another
meaning : ‘When the rivers grow.’ Ludwig translates : ‘Sich
verteilend gehn die schimmernden auszeinander.’ Grass-
mann, very boldly: ‘Wie Hengste traufelnd, wenn vom
Wege heimgekehrt, sie zu den bunten Stuten gehn,’ Vi-vrit
seems, however, to have a very special meaning, namely,
rolling on the ground, and this the spotted deer are here
said to have done, like horses at the end of their journey.
We read of the sacrificial horse, Sat. Br. XIII, 5, 1, 16. sa
yady ava νὰ gighred vi νὰ varteta, samriddho me yagéa iti
ha vidyat; cf. XI, 2, 5,3. In the TS. VII, 1, 19, 3, the com-
mentator explains vivartanam by nirgatya bhimau viluz-
thanam, the rolling on the ground. The same meaning is
applicable to Mah4parinibbana Sutta, p. 66 (Childers), where
the Bhikkhus are said to roll on the ground when they hear
of Buddha’s death ; also to Mahabh. ITI, 11953 (of a wild
boar). The meaning therefore in our passage seems to be,
when the deer roll on the ground, as horses are wont to
do at the end of a journey.
Verse 8.
Note 1. Amat corresponds here to prithivi in other
places. Originally it may have meant from the home.
NOTES. V, 53, 10. 323
Verse 9.
This verse has often been discussed on account of the
names of the rivers which it contains. Sy4v4sva had
mentioned the Yamuna in 52, 17, and some interpreters
have been inclined to give to parushi in 52, 9 a geogra-
phical meaning, taking it for the river Ravi, instead of
translating it by cloud. The geographical names are
certainly interesting, but they have been discussed so often
_ that I need not dwell on them here. (See M. M., India,
Ῥ. 163.)
The Ras, known to the Zoroastrians as the Razha, was
originally the name of a real river, but when the Aryas
moved away from it into the Punjab, it assumed a mythical
character, and became a kind of Okeanos, surrounding the
extreme limits of the world. ;
Anitabha seems to be the name of a new river or part
of a river. It can hardly be taken as an epithet of Rasd,
as Ludwig suggests. Anitabha, whose splendour has not
departed (Ludwig), or, amitabha, of endless splendour,
would hardly be Vedic formations. (Chips, I, p. 157;
Hibbert Lect., p. 207; India, pp. 166, 173, notes.)
Kubha is the Κωφήν or Κωφής of the Greeks, the Kabul
river. The Krumu I take to be the Kurrum. (India,
p. 177, note.)
The Sindhu is the Indus, though it is difficult to say
which part of it, while the Sarayu has been supposed to be
the Sarayd, the affluent of the Gang4, but may also be a
more general name for some more northern river in the
Punjab. (See Zimmer, Altindisches Leben, pp. 17 f., 45;
Muir, S. T. II, p. xxv, note.)
Verse 10.
Note 1. Navyasindm has been a puzzle to all interpreters.
Sd4yaza seems to me to give the right interpretation,
namely, nitananam. As from a#gasé, instr. sing., straight-
way, a#gasina was formed, straightforward ; from navyasa,
instr. sing., anew, navyasina seems to have been formed in
the sense of new. Navyasindm might then be a somewhat
Y2
224 VEDIC HYMNS.
irregular gen. plur., referring to gazdm mdarutam, the Marut-
host of the young men; see V, 58,1. Lanman (p. 515)
takes it for a gen. plur. fem., but in that case it could not
refer to rathanadm. Zimmer translates endlos, Bergaigne
(II, 400) thinks of new or rejuvenescent mothers.
Verse 11.
Note 1. See III, 26, 6.
Verse 14.
Note 1. Usri, in the morning. Lanman (p. 427) proposes
to read ushari, but the metre would be better preserved by
reading vrishévi as trisyllabic. The difficulty is the con-
struction of the gerund vrish¢vi, which refers to the Maruts,
and sydma saha, which refers to the sacrificers.
Note 2. On sam γόΐ, see I, 165, 4, note 2.
The metrical structure of this hymn is interesting. If
we represent the foot of eight syllables by a, that of twelve
by b, we find the following succession :
τ taba αὐ 3 aaaa
2aaba 4 baa
5 aaa 8 aaa
πιῇ 6 baba ΠΡ τ νὰ
4 baba Iz aaa
eres Vi} τ baba Vay tees
Iraba 14 baba 16 baba
We find that I contains the question, II the answer, III
description of rain, IV prayer and invitation, V praise of
the companions, VI prayer, VII conclusion. Comp. Olden-
berg’s Prolegomena, p. 106 seq.
MANDALA V, HYMN 54. 325
MANDALA V, HYMN 654,
ASHTAKA IV, ADHYAYA 8, VARGA 14-16.
To THE Maruts (THE SToRM-Gops).
1. You have fashioned? this speech for the bril-
liant Marut-host which shakes the mountains : cele-
brate then the great manhood in honour of that host
who praises the warm milk (of the sacrifice), and
sacrifices on the height of heaven, whose glory is
brilliant.
2. O Maruts, your powerful men (came) forth
searching for water, invigorating, harnessing their
horses, swarming around, When they aim with the
lightning, Trita shouts, and the waters murmur,
running around on their course.
3. These Maruts are men brilliant with lightning,
they shoot with thunderbolts, they blaze with the
wind, they shake the mountains, and suddenly, when
wishing to give water?, they whirl the hail; they
have thundering strength, they are robust, they are
ever-powerful.
4. When you drive forth! the nights, O Rudras,
the days, O powerful men, the sky, the mists, ye
shakers, the plains, like ships, and the strongholds,
O Maruts, you suffer nowhere.
5. That strength of yours, O Maruts, that great-
ness extended far as the sun extends its daily course,
when you, like your deer on their march, went down
to the (western) mountain with untouched splendour'.
6. Your host, O Maruts, shone forth when, O
sages, you strip, like a caterpillar, the waving tree’.
226 VEDIC HYMNS.
Conduct then, O friends, our service? to a good end,
as the eye conducts the man in walking.
7. That man, O Maruts, is not overpowered, he
is not killed, he does not fail, he does not shake, he
does not drop, his goods do not perish, nor his
protections, if you lead him rightly, whether he be a
seer or a king.
8. The men with their steeds, like conquerors of
clans, like Aryaman (Mitra and Varuma)!, the
Maruts, carrying waterskins’, fill the well; when
the strong ones roar, they moisten the earth with
the juice of sweetness ὃ.
g. When the Maruts come forth this earth bows,
the heaven bows, the paths in the sky bow, and the
cloud-mountains with their quickening rain.
10. When you rejoice at sunrise, O Maruts, toiling
together’, men of Svar (sun-light), men of Dyu
(heaven), your horses never tire in running, and you
quickly reach the end of your journey.
11. On your shoulders are the spears, on your
feet rings, on your chests golden chains, O Maruts,
on your chariot gems ; fiery lightnings in your fists,
and golden headbands tied round your heads 1.
12. O Maruts, you shake the red apple? from the
firmament, whose splendour no enemy? can touch;
the hamlets bowed when the Maruts blazed, and the
pious people (the Maruts) intoned their far-reaching
shout.
13. O wise Maruts, let us carry off! the wealth of
food which you have bestowed on us; give us?, O
Maruts, such thousandfold wealth as never fails’,
like the star Tishya * from heaven !
14. O Maruts, you protect our wealth of excellent
men, and the seer, clever in song; you give to
MANDALA V, HYMN 54. 327
Bharata (the warrior)! a strong horse *, you make
the king to be obeyed ὃ,
15. O you who are quickly ready to help, I
implore you for wealth whereby we may overshadow
all men, like the sky. O Maruts, be pleased with
this word of mine, and let us speed by its speed
over a hundred winters !
328 ~ VEDIC HYMNS.
NOTES.
The same poet, Sydvasva Atreya. Metre, I-13, 15
Gagati; 14 Trishtubh. None of the verses of this hymn
occurs in SV., VS., AV., TS., TB., MS.
Verse 1.
Note 1. Anaga, explained as a 2nd pers. plur. perf., re-
ferring to the same people who are addressed by arékata.
It may be also the first person of the imperative; see
Benfey, Uber die Entstehung der mit r anlautenden Per-
sonalendungen, p. 5, note.
Note 2. Possibly the second line of this verse may refer
to ceremonial technicalities. Gharma means heat and
summer, but also the sacrificial vessel (formus) in which
the milk is heated, and the warm milk itself. Yagvan can
only mean sacrificing, and divak prishtha is the back of
heaven, the highest roof of heaven; see triprishta. Thus
we read, I, 115, 3. haritak ... divas 4 prishtkdm asthud.
See also I, 164,10; 166, 5; III, 2,12; IX, 36,6; 66,5;
69, 5; 83, 2; 86, 27. It would seem therefore as ‘if the
Maruts themselves were here represented as performing
sacrificial acts in the highest heaven, praising the milk,
that is, the rain, which they pour down from heaven to
earth. Possibly the text is corrupt. If yagyu could have
the same meaning as prayagyu, I should like to conjecture,
divak ἅ prishthdm yadgyave. In IX, 61, 12. indraya ydg-
yave seems to mean ‘to the chasing Indra.’ See also Ayagi
(erjagend), obtaining. Might we conjecture diva 4 priksha-
ydvane? Prikshay4ma occurs as a name; see also II,
34, 3.
Verse 8.
Note 1. Abda, wish to give water, is very doubtful. Both
abda and abdi, in abdimat, mean cloud. The text seems
corrupt.
NOTES. V, 54, 5. 229
Verse 4.
Note 1. The meaning of vyag is doubtful. It may
simply mean to make visible.
Verse 5,
Note 1. The last words dnasvadim yat nf dy4tana girfm
are difficult. Sayama has an explanation ready, viz. when
you throw down the cloud or the mountain which gives
no water or which does not give up the horses carried off
by the Pavis. Grassmann too is ready with an explanation :
‘Als ihr unnahbar glinzend, Hirschen gleich, den Berg auf
eurer Fahrt durchranntet, den kein Ross erreicht.’ Ludwig :
‘Als ihr nider gehn machtet den nicht vergingliches ge-
benden (d. i. die waszer; oder: die rosse verweigernden ?)
berg.’
Giri may be the cloud, and nothing could be more
appropriate than that the Maruts should come down upon
the cloud or go over it, in order to make it give up the
rain. But asvada means ‘giving horses,’ and though rain-
clouds may be compared to horses, it does not follow that
asva by itself could mean rain. Asvada is used of the
dawn, I, 113, 18, possibly as giving horses, that is, wealth, ἡ
but possibly also, as bringing the horses to the morning
sun, These horses start with the dawn or the sun in the
morning, and they rest in the evening. The legend that
Agni hid himself in an Asvattha tree (Sdyana, RV. I, 65, 1)
may owe its origin to asvattha, i.e. horse-stable, having
been a name of the West (K. Z. I, 467); cf. tishtkadgu, at
sunset. In X, 8, 3, the Dawns are called dsvabudhnaf,
which may mean that they had their resting-place among
the horses. The Maruts, more particularly, are said to
dwell in the Asvattha tree, when Indra called them to his
help against Vritra; cf. Sat. Brahm. IV, 3, 3, 6; Par.
Grthy. II, 15,4. Possibly therefore, though I say no more,
possibly the Dawn or the East might have been called
asvada, the West anasvad4, and in that case it might be
said that the Maruts are of unsullied splendour, when they
330 VEDIC HYMNS.
go down to the western mountain. M. Bergaigne explains,
‘La montagne qui ne donne pas, qui retient le cheval, le
cheval mythique, soleil ou éclair. My own impression,
however, is that anasvadim is an old mistake, though
I cannot accept Ludwig’s conjecture a-nasva-dam. Why
not dnu svadh4m, or anasva-y4h, moving without horses?
cf. V, 42, 10.
Verse 6.
Note 1. This is, no doubt, a bold simile, but a very true
one. In one night caterpillars will eat off the whole foliage
of a tree, and in the same way a violent storm in the
autumn will strip every leaf. Arvzasdm as an adjective,
with the accent on the last syllable, does not occur again,
but it can hardly mean anything but waving. If it will
stand for the sea, we might translate, ‘When you clear the
waving sea (or air), as the caterpillar a tree.’
Note 2. Aramati seems here to mean service or obe-
dience, not a person who is willing to serve.
Verse 8.
Note 1. To translate aryamazah by friends is unsatisfac-
tory. Bergaigne takes it for Aryaman, Mitra, and Varuna,
the three Aryamans, as we say the two Mitras, and points
out that these three gods do send rain, in I, 79, 3; VII,
40, 4.
Note 2. It ought to be kavandhinak as much as
kavandha, V, 85, 3.
Note 8. Madhvas andhas4; Grassmann, ‘ mit des Honigs
Seim.’
Verse 10.
Note 1. Sabharas is evidently a recognised epithet of
the Maruts, see VS. XVII, 81 and 84, but its meaning is
doubtful. We have visv4bharasam, IV, 1, 19, as an epithet
of Agni, which does not help us much. If bharas means
burden, sabharas may mean those who work together,
companions, friends,
NOTES. V, 54, [3. 431
Verse 11.
‘Note 1. See Muir, S. T. V, Ρ. 149. On sfprak &c., see
II, 34, 3, note.
Verse 12.
Note 1. The red apple to be shaken from the firmament
can only be the lightning. Vi-dhd is construed with two
accusatives, as in III, 45, 4; V, 57, 3. Gaedicke, Accusativ,
Pp. 266.
Note 2. Aryd# cannot be a vocative, on account of the
accent, nor a nominative on account of the context. There
remains nothing but to take it as a genitive, and connect
it with agrzbhita, though such a construction has few
parallels, except perhaps in such sentences as havyak
karshazindm, VI, 22, 1, &c. Possibly it may be intended
as an epithet of the Maruts. Bergaigne (Journ. As. 1884,
p- 190), ‘au profit du pauvre.’ Geldner (Ved. Stud. I, p. 148)
proposes a very bold translation: ‘The sacrificial nets
are being contracted, when the Maruts rush on. The
priests (r#t4yu) roar their (as catching-net) extended shout-
ing. The sense is said to be that when the Maruts
appear, all priests try to catch them by shouting. See,
however, Oldenberg in Gott. Gel. Anzeigen, 1890, p. 414.
Verse 13.
Note 1. For rathy4/, see II, 24, 15. raya sy4ma rathyah
vayasvatah ; VI, 48, 9.
Note 2. Raranta, 2nd pers. plur. imp. intens., but Pada
has raranta. Why not rarata?
Note 8. Yukkhati has been compared by Kuhn (K. Z.
III, 328) with δύσκει ; but see Brugmann, Grundriss, I, pp.
110, 118.
Note 4. Tishya must be the name of a star, hardly, as
Sayama suggests, of the sun. It ought to be a star which
does not set. See Weber, Uber alte iranische Sternnamen,
p- 14. Ludwig quotes from TS. II, 2, 10, 1 seq., an
identification of Tishya with Rudra.
332 VEDIC HYMNS.
Verse 14.
Note 1. Grassmann marks this verse as late, Ludwig
defends it. We must know what is meant by late before
we decide. Bharata may mean simply a warrior, or a
Bharata ; see Ludwig, III, 175-176; Oldenberg, Buddha
(1st edition), p. 413.
Note 2. Arvantam vagam, a horse, his strength. See
Bergaigne, Rel. Véd. II, 405; Pischel, Ved. Stud. p. 46.
Note 8. Could srushfimat here mean obedient ?
MANDALA V, HYMN 55. 333
MANDALA V, HYMN 55.
ASH7AKA IV, ADHYAYA 8, VARGA 17-18.
To THE Maruts (THE STORM-GoDS).
1. The chasing! Maruts with gleaming spears,
the golden-breasted, have gained great strength,
they move along on quick well-broken horses ;—
when they went in triumph, the chariots followed.
2. You have yourselves, you know, acquired
power; you shine bright and wide, you great ones.
They have even measured the sky with their
strength ;—when they went in triumph, the chariots
followed.
3. The strong heroes, born together, and nour-
ished together, have further grown to real beauty.
They shine brilliantly like the rays of the sun ;—
when they went in triumph, the chariots followed.
4. Your greatness, O Maruts, is to be honoured,
it is to be yearned for like the sight of the sun.
Place us also in immortality ;—when they went in
triumph, the chariots followed.
5. O Maruts, you raise! the rain from the sea,
and rain it down, O yeomen?! Your milch-cows, O
destroyers®, are never destroyed ;—when they went
in triumph, the chariots followed.
6. When you have joined the deer as horses! to
the shafts, and have clothed yourselves in golden
garments, then, O Maruts, you scatter all enemies ;—
when they went in triumph, the chariots followed.
7. Not mountains, not rivers have kept you back,
wherever you see, O Maruts, there you go. You
234 VEDIC HYMNS.
go even round heaven and earth ;—when they went
in triumph, the chariots followed.
8. Be it old, O Maruts, or be it new, be it spoken,
O Vasus, or be it recited, you take cognisance of
it all;—when they went in triumph, the chariots
followed.
9. Have mercy on us, O Maruts, do not strike us,
extend to us your manifold protection. Do remem-
ber the praise, the friendship ;—when they went in
triumph, the chariots followed.
10. Lead us, O Maruts, towards greater wealth,
and out of tribulations, when you have been praised.
O worshipful Maruts, accept our offering, and let us
be lords of treasures !
NOTES, V, 55, 5. 335
NOTES.
The same poet, Syavasva Atreya. Metre, 1-9 Gagatt;
10 Trishtubh. None of the verses occurs in SV., VS.,
AV. Verse 5 is found in TS. II, 4, 8, 2; MS. II, 4, 7.
The refrain probably means that when the Maruts march
in triumph, the chariots of their army, or the chariots of
other gods, follow. The latter view is taken by SAyama,
TS. IT, 4, 8, 2.
Verse 1.
Note 1 Prdyagyu, generally explained by rushing for-
ward, but in that sense hardly to be derived from yag,
to sacrifice, may stand for an old Vedic form prayakshyu,
changed into prayagyu by priests who had forgotten the
root yaksh, and thought of nothing but sacrifices. This
root yaksh has been identified by Grassmann with OHG.
jag6én (venari, persequi), originally to rush after, to hunt,
to try to injure or kill (cf. mréganyavah, X, 40, 4). This
would explain most derivations from yaksh, not excepting
the later Yakshas, and would yield an excellent sense for
prayakshyu, as an epithet of the Maruts. See note to VII,
56,16. Pischel, Ved. Stud. I, p. 98, is satisfied with deriv-
ing prayagyu and prishthaprayag from the root yag, to
sacrifice, and translates it by sacrificing, but in the sense of
causing sacrifices to be offered.
Verse 5.
Note 1. The verb irayatha is transitive ; see Gaedicke,
Accusativ, p. 54, and compare AV. IV, 27, 4. apdk
samudrdd divam ud vahanti.
Note 2. I have translated purishizak by yeomen, in the
sense of cultivators of the land. I have followed Roth,
who shows that purisha means soil, and that purishin is
used for an occupier of the soil, a landlord. See K. Z.
XXVI, p. 65.
Note 8. Dasra, powerful, a common epithet of the Asvins,
seems here, when joined with dasyanti, to retain something
336 VEDIC HYMNS.
of its etymological meaning, which comes out clearly in
das, to attack, unless it is derived from dams.
Verse 6.
Note 1. I prefer to translate here ‘the deer as horses,’ not
‘ the speckled horses.’ See, however, II, 34, 4, and Pischel,
Ved. Stud. p. 226.
MANDALA V, HYMN 56. 337
MANDALA V, HYMN 56.
ASHT7AKA IV, ADHYAYA 8, VARGA 19-20.
To THE Maruts (THE STORM-GODS).
1. O Agni, on to the strong host (of the Maruts),
bedecked with golden chains and ornaments!. To-
day I call the folk of the Maruts down from the
light of heaven.
2. As thou (Agni) thinkest in thine heart, to the
same object my wishes have gone. Strengthen thou
these Maruts, terrible to behold, who have come
nearest to thy invocations.
3. Like a bountiful lady}, the earth comes towards
us, staggering, yet rejoicing ; for your onslaught, O
Maruts, is vigorous, like a bear, and fearful, like a
wild bull.
4. They who by their strength disperse wildly!
like bulls, impatient of the yoke, they by their
marches make the heavenly stone, the rocky moun-
tain (cloud)? to shake.
5. Arise, for now I call with my hymns? the troop
of these Maruts, grown strong together, the mani-
fold, the incomparable, as if calling a drove of bulls.
6. Harness the red mares to the chariot, har-
ness the ruddy horses to the chariots, harness the
two bays, ready to drive in the yoke, most vehement
to drive in the yoke.
7. And this red stallion too, loudly neighing, has
been placed here, beautiful to behold; may it not
cause you delay on your marches, O Maruts; spur
him forth on your chariots.
[32] Ζ
338 VEDIC HYMNS.
8. We call towards us the glorious chariot of the
Maruts, whereon there stands also Rodasi’, carrying
delightful gifts, among the Maruts.
9. I call hither this your host, brilliant on chariots,
terrible and glorious; among which she, the well-
born and fortunate, the bounteous lady, is also mag-
nified among the Maruts,
NOTES. V, 56, 8. 339
NOTES.
The same poet and deity, though Agni is invoked in
the first, possibly in the second verse also. Metre, 1, 2, 4-6,
8,9 Brthatt; 3, 7 Satobrzhati. None of the verses occurs
in SV., VS., AV., TS., MS.
Verse 1.
Note 1. Here again some interpreters of the Veda take
avgi in the sense of paint, war-paint. It may be so, but the
more general meaning of colours or ornament seems, as yet,
safer.
Verse 8.
Note 1. The earth is frequently represented as trembling
under the fury of the Maruts. Here she is first called
mi/Aushmati, a curious compound which, in our verse, may
possibly have a more special meaning. As the earth is
not only struck down by the storm, but at the same time
covered with water and fertilised, she is represented as
struck down and staggering, but likewise as rejoicing,
ossibly, as drunk.
Ρ ᾿ Verse 4.
Note 1. Vrttha means pell-mell, confusedly, wildly; see
also Geldner, Ved. Stud. p. 115.
Note 2. Asm svaryi# seems to mean the thunderbolt
like vagrad βναγγᾶλ in I, 32,2; 61,6. See also V, 30, 8.
In that case we should have to translate, ‘they let the
heavenly bolt fall down on the rocky mountain.’ But
kyAvayati is never used for the hurling of the thunderbolt,
nor is it construed with two accusatives. It always means
to shake what is firm, and we have therefore to translate,
‘they shake the heavenly stone (the sky), the rocky moun-
tain (the οἷοι). Parvata and giri often occur together, as
in I, 37, 7; VIII, 64, 5.
Verse 5.
Note 1. Stémaiz may possibly refer to samukshitandm.
Verse 8.
Note 1. On Rodasi, see before, I, 167, 3.
Z2
340 VEDIC HYMNS.
MANDALA V, HYMN 57.
ASHTAKA IV, ADHYAYA 8, VARGA 21-22.
To THE Maruts (THE STORM-GoDsS).
1. O Rudras, joined by Indra, friends on golden
chariots, come hither for our welfare! This prayer
from us is acceptable to you like the springs of
heaven to a thirsty soul longing for water.
2. O you sons of Présni, you are armed with
daggers and spears, you are wise, carrying good
bows and arrows and quivers, possessed of good
horses and chariots. With your good weapons, O
Maruts, you go to triumph!
3. You shake? the sky and the mountains (clouds)
for wealth to the liberal giver; the forests bend
down out of your way from fear?. Osons of Pvzsni,
you rouse the earth when you, O terrible ones, have
harnessed the spotted deer for triumph !
4. The Maruts, blazing with the wind, clothed in
rain, are as like one another as twins, and well
adorned. They have tawny horses, and red horses,
they are faultless, endowed with exceeding vigour ;
they are in greatness wide as the heaven.
5. Rich in rain-drops, well adorned, bounteous,
- terrible to behold, of inexhaustible wealth, noble by
birth, golden-breasted, these singers of the sky! have
obtained their immortal name?.
6. Spears are on your two shoulders, in your
arms are placed strength, power, and might. Manly
thoughts dwell in your heads, on your chariots are
weapons, and every beauty has been laid on your
bodies.
MANDALA V, HYMN 57. 341
7. O Maruts, you have given us wealth of cows,
horses, chariots, and heroes, golden wealth! O men
of Rudra, bestow on us great praise, and may I
enjoy your divine protection !
8. Hark, O heroes, O Maruts! Be gracious to
us! You who are of great bounty, immortal, right-
eous, truly listening to us, poets, young, dwelling on
mighty mountains', and grown mighty.
242 VEDIC HYMNS.
NOTES.
The same poet and deity. Metre, 1-6 Gagati; 7, 8
Trishtubh. None of its verses occurs in SV., VS., AV.,
TS.; verse 6 in MS. IV, 11, 4.
Verse 8.
Note 1. Dhf is construed with two accusatives, see RV.
III, 45, 4; otherwise vasu might be connected with
dasushe. The third pada is almost literally repeated soon
after, V, 60, 2; see note 1 to I, 37, 7.
Note ἃ. Ydmanak bhiy4 may be from fear of your
approach.
Verse 5.
Note 1. In ἀϊνάζ arkd% even Bergaigne allows that arka
may mean singer, not song.
Note 2. Nama, name, is here as elsewhere what is meant
by the name, therefore immortal being or immortality.
Verse 8.
Note 1. Brthadgiraya’ cannot well mean with a powerful
voice. The Maruts are called girisht#a, VIII, 94, 12, dwell-
ing on mountains, and like brzhaddiva, brzhadgiri seems to
have been intended for dwelling on high mountains.
MANDALA V, HYMN 58. 343
MANDALA V, HYMN 538.
ASHTAKA IV, ADHYAYA 8, VARGA 28.
To THE Maruts (THE STORM-GoODS).
1. I praise’ now the powerful company of these
ever-young Maruts, who drive violently along with
quick horses; aye, the sovereigns are lords of Am7zta
(the immortal).
2. The terrible company, the powerful, adorned
with quoits on their hands, given to roaring, potent,
dispensing treasures, they who are beneficent, infinite
in greatness, praise, O poet, these men of great
wealth !
3. May your water-carriers come here to-day, all
the Maruts who stir up the rain. That fire which
has been lighted for you, O Maruts, accept it, O
young singers !
4. O worshipful Maruts, you create for man an
active king, fashioned by Vibhvan'; from you comes
the man who can fight with his fist, and is quick
with his arm, from you the man with good horses
and valiant heroes.
5. Like the spokes of a wheel, no one is last, like
the days they are born on and on, not deficient in
might. The very high sons of Pyrzsni are full of
fury, the Maruts cling firmly to their own will’.
6. When you have come forth with your speckled
deer as horses! on strong-fellied chariots, O Maruts,
the waters gush, the forests go asunder* ;—let Dyu®
(Sky) roar down, the bull of the Dawn.
7. At their approach, even the earth opened wide,
344 VEDIC HYMNS.
and they placed (sowed) their own! strength (the
rain), as a husband the germ. Indeed they have
harnessed the winds as horses to the yoke, and the
men of Rudra have changed their sweat into rain.
8. Hark, O heroes, O Maruts! Be gracious to
us! You who are of great bounty, immortal, right-
eous, truly listening to us, poets, young, dwelling on
mighty mountains, and grown mighty.
NOTES. ΨΥ, 58, 4. 345
NOTES.
The same poet and deity. Metre, Trishtubh. None of
the verses occurs in SV., VS., AV., TS. Verses 3 and 5
are found in TB. I, 5, 5, 3; I, 8, 5,7; MS. IV, 11, 2;
IV, 4, 18.
Verse 1.
Note 1. On stushé, see M.M., Selected Essays, I, p. 162;
Wilhelm, De infinitivi forma et usu, p. 10; Bartholomae,
in Bezzenberger’s Beitrage, XV, p. 219. I take stushé as
I pers. sing. Aor. Atm. (not, as Avery, of the Present) in
many places where it has been taken as an infinitive. For
instance, IT, 31, 5; VI, 49,13; 51, 3 (with voke); 62, 1 (with
huve); VIII, 5, 4; 7, 32; 74, 13; 84, 1 (here the second
pada must begin with stushé). It may be an indicative or
a subjunctive. As to stushe, without an accent, its charac-
ter cannot be doubtful; see I, 122, 8; 159, 1; Ν, 33, 6;
VI, 21,2; 48,14; VIII, 21,9; 23,2; 23,7 (gréne). In
II, 20, 4, tam u stushe indram tdm griishe, grimishe is an
aorist with vikaraza, like punishé, I praise that Indra, I
laud him. In I, 46, 1, stushé may be the infinitive, but not
necessarily. It is an infinitive in I, 122, 7. stushé 88 vim
varuza mitra rat{Z, your gift, Varuma and Mitra, is to be
praised. Likewise in VIII, 4, 17 (see BR. s.v. sAman) ;
24,1; 63, 3, though in several of these passages it must
remain doubtful whether stushé should be taken as an
absolute infinitive, or as a finite verb. In VIII, 65, 5, {ndra
grinishé u stushé, means, ‘Indra, I laud and praise,’ as in IT,
20, 4.
Verse 4.
Note 1. Vibhva-tashé4 is generally explained as made
by a master, or by Vibhvan, one of the Azbhus. This
may be so, though it seems a bold expression (see Ber-
gaigne, ΠῚ, 410-411). But may it not be a mere synonym
of sutashéa, and intended for vibhvane tash#a? see Selected
Essays, I, p. 143.
246 VEDIC HYMNS.
Verse 5.
Note 1. See Taitt. Br. II, 8, 5, 7. As to mimikshud, see
note to I, 165, 1.
Verse 6.
Note 1. On préshatibhiz dsvaik, see II, 34, 4; V, 55, 6.
Bergaigne’s note (II, p. 378) does not settle the question
whether the horses of the Maruts were speckled, or whether
they had speckled deer for their horses.
Note 2. On rivaté van4ni, see V, 57, 3.
Note 8. Dyaus, the father of the Maruts, the oldest and
highest god of heaven, the strong bull, or, it may be, the
man of the dawn. See v. Bradke, Dyaus Asura, p. 63;
Bergaigne, I, p. 316.
Verse 7.
Note 1. Roth conjectures svaim for svdm, taking it as a
locative of sf, genetrix. This is not without difficulties,
nor is it necessary. That we find in the Rig-veda no other
locative in 4m after monosyllabic stems in ἃ is perhaps no
serious objection. But the text as it stands can be trans-
lated, ‘as a husband the germ, they have placed (sown)
their own strength.’ Savas is the same as vréshvyam and
vréshni sdvah in VIII, 3, 8; 10. Dhus is used like dha in
retodha.
MANDALA V, HYMN 59. 347
MANDALA V, HYMN 59.
ASHTAKA IV, ADHYAYA 8, VARGA 24.
To THE Maruts (THE STORM-GopDs).
1, They truly! tried to make you grant them
welfare. Do thou sing? praises to Heaven (Dyu),
I offer sacrifice (rzta) to the Earth. The Maruts
wash their horses and race to the air, they soften
their splendour by waving mists.
2. The earth trembles with fear from their onset.
She sways like a full ship, that goes rolling’. The
heroes who appear on their marches, visible from
afar, strive together within the great (sacrificial)
assembly *,
3. Your horn is exalted for glory, as the horns
of cows; your eye is like the sun’, when the mist is
scattered. Like strong racers, you are beautiful,
O heroes, you think of glory, like manly youths ὅ,
4. Who could reach, O Maruts, the great wise
thoughts, who the great manly deeds of you, great
ones? You shake the earth like a speck of dust,
when you are carried forth for granting welfare.
5. These kinsmen! (the Maruts) are like red
horses, like heroes eager for battle, and they have
rushed forward to fight. They are like well-grown
manly youths, and the men have grown strong, with
streams of rain they dim the eye of the sun.
6. At their outbreak there is none among them
who is the eldest, or the youngest, or the middle :
they have grown by their own might, these sons of
Prisni, noble by birth, the boys of Dyaus; come
hither to us!
448 VEDIC HYMNS.
7. Those who like birds flew with strength in
rows! from the ridge of the mighty heaven to its
ends, their horses shook the springs? of the moun-
tain (cloud) so that people on both sides * knew it.
8. May? Dyaus Aditi (the unbounded)? roar for -
our feast, may the dew-lighted Dawns come striving
together; these, the Maruts, O poet, (the sons) of
Rudra, have shaken the heavenly bucket (cloud),
when they had been praised.
NOTES. V, 59, 2. 349
NOTES.
The same poet and deity. Metre, 1-7 Gagatt; 8 Tri-
shtubh. None of the verses occurs in SV., VS., AV., TB.,
TS., MS. ;
Verse 1.
“Note 1. If we accept the text as it stands, we have to
translate, ‘The spy called out to you to grant welfare.’
The spy is then either Agni (Bergaigne, II, p. 378) or the
priest. See also VIII, 61,15; X, 35, 8. But there are
many objections to this. Pra-krand is not used in that
sense, and we should expect pra krant suvitd4ya. Pra-kar,
when it is construed with a dative, means generally to
prepare some one for something, to cause some one to do
athing. Thus, I, 186, 10. pré asvinau avase krizudhvam,
get the Asvins to protect. VI, 21, 9. ργά dtaye vdaruzam
mitram {ndram marita# kvishva ἄναβε nak adyd, make
Varuna, Mitra, and Indra to protect, make the Maruts to
protect us to-day. X, 64, 7. pra vak vayim—stdémaik
krinudhvam sakhydya pishazam, make Vayu by your
praises to be your friend. I, 112, 8. ργά andhdm srozdm
kakshase étave krithdh, whereby you make the blind and
lame to see and to walk. The poet therefore seems to
have said in our verse also, ‘They (my men or priests)
made you or wished you to give them welfare.’ What spa
can mean in such a sentence, is difficult to say. Till we
know better, we must simply accept it as a particle of
asseveration, like bad.
Note 2. Arza may also be the first person.
Verse 2.
Note 1. With regard to vydthir yati, cf. I, 117, 15.
samudram avyathir gaganvdn, and VIII, 45, 19. vyathir
gaganvimsah ; Bergaigne, Journ. As. 1884, p. 490.
Note 2. Mahé viddthe must be taken as a locative sing.
It occurs again X, 96,1. We have similar forms in mahé
rane, IX, 66,13, &c. The locative is governed by antat,
350 VEDIC HYMNS.
as in II, 27, 8. viddthe anta# eshdm. The etymology
and the meaning of vidatha have been often discussed,
for the last time by M. Regnaud, Revue de histoire
des religions, 1890. Prof. Roth, as M. Regnaud states,
explains it by conseil, avis, réunion ot l’on déli-
bére, assemblée, troupe, armée. Grassmann takes
it generally for réunion, rencontre, combat. Geldner
derives it from vid, in the sense of art, science.
Ludwig derives it likewise from vid, but in the sense of
Bekanntschaft, then Gesellschaft, and lastly as synony-
mous with yag#a, sacrifice, assemblage. M. Regnaud differs
from all his predecessors, and derives vidatha from vidh,
to sacrifice. He maintains that *vidhatha would become
vidatha, like adhak from dah or dhagh, and phaliga for parigha.
I know nothing about the etymology of phaliga, but if it
stands for parigha, the second aspirate has lost its aspiration
and thrown it on the initial. In adhak, the final has lost
its aspiration, and thus allowed its appearance in the initial.
But in vidatha, if it stood for vidhatha, there would be no
phonetic excuse whatever for changing dh into d, at least
in Sanskrit. It is possible that in Sanskrit such a form as
vidhatha might have been avoided, but there is no phonetic
law to prevent the formation of such a word as vidhatha,
like u#atha, yagatha, &c. We say vidhatha in the 2 pers.
plur., as we say bodhatha. No Sanskrit grammarian could
derive vidatha from vidh. If therefore vidatha signifies
sacrifice, this is not because it is derived from vidh, to
sacrifice. Vidatha may have been the name of a sacred
act, as veda is of sacred knowledge. But the fact remains
that it is best translated by assembly, particularly an
assembly for sacrificial purposes.
Verse 8.
Note 1. On sriydse, see I, 87, 6.
Note 2. I see no necessity for changing sfrya/ into
sirak, see Bergaigne, Mélanges Renier, p. 94. He would
translate, ‘they are like the eye of the sun.’
Note 3. Mdryak may be bridegrooms, as in V, 60, 4
NOTES. V, 59, 8. 351
(ναγᾶζ iva), but there is nothing to indicate that meaning
here. The difficulty-is to find a word to express sriydse.
It means to shine, but at the same time to excel. Possibly
it may have even a more definite meaning, such as to shine
in battle, or to triumph.
\ Verse 5.
Note 1. As to sabandhu, see VIII, 20, 21.
Verse 7.
Note 1. On srézih, see Gaedicke, p. 164; Bergaigne, Mél.
Renier, p. 94.
Note ἃ. The meaning of nabhant, spring, is doubtful.
Note 3. Ubhdye refers to many on both sides, and
cannot be taken for ubhe, heaven and earth. It may
mean all, particularly when there are two sides only, as
in a battle.
Verse 8.
Note 1. Ludwig seems to have seen the true meaning of
this verse, namely that, though, Dyaus may roar for the
feast, and though the Dawns may strive to come near,
the Maruts alone deserve the sacrifice, because they opened
the chest of rain.
Note 2. On Dyaus Aditi, see note to I, 166, 12, p. 261,
where the translation has to be corrected.
352 VEDIC HYMNS.
MANDALA V, HYMN 60.
ASHTAKA IV, ADHYAYA 38, VARGA 25.
To AGNI AND THE Maruts.
1. 1 implore’ Agni, the gracious, with salutations,
may he sit down here, and gather what we have
made*, I offer? (him sacrifice) as with racing
chariots; may I, turning to the right, accomplish
this hymn to the Maruts.
2. Those who approached on their glorious deer,
on their easy chariots, the Rudras, the Maruts,—
through fear of you, ye terrible ones, the forests
even bend down, the earth shakes, and also the
mountain (cloud).
3. At your shouting, even the mountain (cloud),
grown large, fears, and ‘the ridge of heaven trembles.
When you play together, O Maruts, armed with
spears, you run together like waters.
4. Like rich suitors the Maruts have themselves!
adorned their bodies with golden ornaments; more
glorious for glory *, and powerful on their chariots,
they have brought together splendours on their
bodies.
5. As brothers, no one being the eldest or the
youngest, they have grown up together to happi-
ness. Young is their clever father Rudra, flowing
with plenty is Pvzsni (their mother), always kind to
the Maruts.
6. O happy Maruts, whether you are in the
highest, or in the middle, or in the lowest heaven,
from thence, O Rudras, or thou also, O Agni,
take notice of this libation which we offer.
MANDALA V, HYMN 60. 353
7. When Agni, and you, wealthy Maruts, drive ©
down from the higher heaven over the ridges,
give then, if pleased, you roarers, O destroyers of
enemies!, wealth to the sacrificer who prepares
(Soma-juice).
8. Agni, be pleased to drink Soma with the
brilliant Maruts, the singers, approaching in com-
panies}, with the men (Ayus*), who brighten and
enliven everything; do this, O Vaisvanara (Agni),
thou who art always endowed with splendour.
[32] Aa
354 VEDIC HYMNS.
NOTES.
This hymn, by the same poet, is supposed to be addressed
either to the Maruts alone, or to the Maruts and Agni.
The same might have been said of hymn 56 and others
which are used for the Agnim4ruta Sastra. See Bergaigne,
Recherches sur l’histoire de la liturgie védique, p. 38. Metre,
1-6 Trishfubh ; 7, 8 Gagati. No verse of this hymn occurs
in SV., VS., AV., TS., TB., except verse 1 in AV. VII, 50,
3; TB. II, 7,12, 4; MS. IV, 14, 11; verse 3 in TS. III,
1, 11,5; MS. IV, 12, 5; verse 6 in TB. II, 7, 12, 4.
Verse 1.
“Τῆς AV. reads sv4vasum, prasakté, pradakshizam, all of
them inferior readings. The TB. agrees with RV., except
that it seems to read prasaptd/ (prakarsheza samagataZ).
Note 1. That i/ or id has originally the meaning of im-
ploring, asking, begging, we see from such passages as
RV. ΠῚ, 48, 3. upasthaya matdram dannam aiéta, ‘he, having
approached his mother, asked for food,’ unless we prefer
to construe fd with two accusatives, ‘he, having approached,
asked his mother for food. The same verb is also con-
strued with the accusative of the god implored, the dative
of the object, and the instrumental of the means by which
he isimplored. See RV. VIII, 71, 14. agnim t/ishva ἄναβε
gdthabhi#, implore Agni with songs for his protection.
Whether the root id is distantly connected with either ish,
to desire (Brugmann, I, 591), or with ard, to stir, or with ar,
to go, is a question which admits of many, or of no answer.
Note 2. Viki kvitam seems to have the settled meaning
of gathering in what one has made at play, or in battle ;
see X, 42,9; 43, 5; IX, 97, 58; X, 102,2. The same
meaning is applicable here, though we may also translate,
‘Take notice of our krzta or our karma, i.e. the sacrifice.’
A similar thought is expressed in verse 6. Sayavza explains
viganatu and vikinuyat.
Note 3. Perhaps prd bhare means, ‘ I am carried forth,’ as
in V, 59, 4, where it is applied to the Maruts. 7
NOTES. v, 60, 8. 355.
Verse 4.
Note 1. See note 2 to I, 6, 4. Instead of svadhabhiz we
have svaydm in VII, 56, 11.
Note 2. Sriyé sréy4msah is difficult to translate ; cf. II,
33, 3. sréshzhak sriy4 asi. Ludwig translates, zu herlichkeit
die herlichen.
Verse 7.
Note 1. On risAidas, see Aufrecht, Bezzenb. Beitr. XIV,
Ῥ. 32.
Verse 8.
Note 1. On gamasri, see BR. s.v.; Lanman, 372; Benfey,
Vedica und Verwandtes, p. 108; Pischel, Ved. Stud. I, 53 seq.
Ludwig translates scharenherlich, but what does that mean?
‘ Shining in their companies’ is a possible meaning, but the
analogy of abhisrf and adhvarasri points in another direc-
tion.
Note 2. On the Ayus asa proper name, see Bergaigne,
Rel. Véd. I, 62; II, 323.
>
[.]
iS)
256 VEDIC HYMNS.
MANDALA V, HYMN 61.
ASHTAKA IV, ADHYAYA 8, VARGA 26-29.
To THE Maruts (THE STORM-Gops).
1. Who are you, O men, the very best, who have
approached one by one, from the furthest distance ??
2. Where are your horses, where the bridles?
How could you, how did you come ?—the seat on
the back, the rein in the nostrils ?
3. Their goad is on the croup!, the heroes
stretched their legs apart*. ..
4. Move along, heroes, young men, the sons of an
excellent mother!, so that you may warm yourselves
at our fire 2,
5. (1.) May the woman, if she stretched out her
arm? asa rest for the hero, praised by SyAv4sva ἢ,
gain cattle consisting of horses, cows, and a hundred
sheep.
6. (2.) Many a woman is even more often kindlier
than a godless and miserly man,
7. (3.) A woman who finds out the weak, the
thirsty, the needy, and is mindful of the gods.
8. (4.) Even though many an unpraiseworthy
miser (Pazi) is called a man, she is worth as much
in weregild.
9. (5.) Also the young woman joyfully whispered
to me, to SyAva, the road,—and the two bays went
straight to Purumi//a}, the wise, the far-famed,
10. (6) Who gave me a hundred cows, like
Vaidadasvi, like Taranta, in magnificence.
11. (1.) The Maruts, who drive on their quick
horses, drinking the delightful mead, have gained
glory here;
MANDALA V, HYMN 61, 357
12, (2.) They on whose chariots Rodast? glitters
in glory’, like the golden disk above in heaven ;
13. (3.) That youthful company of the Maruts,
with blazing chariots, blameless, triumphant, irre-
sistible.
14. (4.) Who now knows of them where the
strikers rejoice, the well-born, the faultless ?
15. (5.) You who are fond of praise, become the
leaders of the mortal, listening to his imploring
invocations, thus is my thought}.
16. (6.) Bring then to us delightful and resplen-
dent? treasures, ye worshipful Maruts, destroyers of
enemies.
17. (1.) O night, like a charioteer, carry away this
hymn to Darbhya, and these songs, O goddess.
18. (2.) And then tell him thus from me, ‘When
Rathaviti offers Soma, my desire never goes away
from me.’
19. (3.) That mighty Rathaviti dwells among
people rich in cattle', retired among the mountains.
358 VEDIC HYMNS.
NOTES.
This hymn is of a very composite nature. It is addressed
to the Maruts by Syavasva. According to the Anukramazi,
however, the Maruts are addressed in vv. 1-4, 11-16 only;
vv. 5-8 are addressed to Sastyast Tarantamahishi, 9 to
Purumi/ka Vaidadasvi, 10 to Taranta Vaidadasvi, 17-19 to
Rathaviti Darbhya. None of the verses occurs in SV.,
VS., AV., TS., TB., MS. Metre, 1-4, 6-8, 10-19 Gayatri ;
5 Anushtubh ; 9 Satobrzhati.
It has been pointed out that in the hymns addressed to
the Maruts beginning with V, 52, and ending with V, 60,
there is the usual decrease in the number of verses of each
successive hymn, viz. 17, 16, 15, 10, 9, 8, 8,8, 8, Our hymn,
however, which is the last in the collection of hymns ad-
dressed by Sy4v4sva to the Maruts, breaks the rule, and
it has been suggested with great plausibility that it contains
a number of verses thrown together at random. Possibly
the four verses in the beginning formed an independent
hymn, addressed to the Maruts, and again 5-10, and 11-16,
followed by an appendix, 17-19. These verses refer to a
legend which will have to be discussed at verse 5.
Verse 1.
Note 1. As to paramasy4k pardvatas, see TS. IV, 1, 9, 3;
where we also find (IV, 1, 9, 2) parasy4 ddhi samvatah.
Verse 3.
Note 1. Gaghane, like gaghanataz, may mean simply
behind, as agre and agrata# mean before.
Note 2. It is clear that the Maruts are here supposed
to sit astride on their horses. This is also shown by
prishzhé sddas (v. 2), and by putrakrthé nd gdnayad, they
stretched out their legs, ὡς γυναῖκες ἐν τεκνοποιίᾳ. Zimmer
(p. 230) says, ‘Zum Reiten wurde das Ross nicht benutzt.’
On p. 295 he modifies this by saying, ‘ Keine einzige klare
Stelle des Rigveda ist mir bekannt, wo das Reiten beim
Kampfe erwahnt wiirde; man fahrt immer zu Wagen, wie
die Griechen in homerischen Zeiten.’
NOTES. V, 61, 5. 359
Verse 4.
Note 1. Bhddragdnayah, generally rendered by ‘pos-
sessed of beautiful wives,’ seems really to mean ‘ possessed
of an excellent mother.’ G4ni clearly means mother, when
Agni dvimat4, having two mothers, is called dviganiz ; for
it is never said that he has two wives. Besides, the Maruts
are constantly addressed as the sons of their mother, Présni,
while their wives are mentioned but rarely. However, the
other meaning is not impossible. See also Bergaigne, II,
387 seq.
Note 2. The fire here intended is, I suppose, the sacri-
ficial fire, to which the Maruts are here invited as they had
been in former hymns.
Verse 5.
Note 1. Ludwig compares the A.S. expression healsge-
bedde; see also RV. X, 10, Io.
Note 2. I have very little belief in the legends which are
told in the Brdhmazas and in the Anukramazi in illustra-
tion of certain apparently personal and historical allusions
in the hymns of the Veda. It is clear in many cases that
they are made up from indications contained in the hymns,
as in IX, 58, 3, and it seems best therefore to forget them
altogether in interpreting the words of the Vedic hymns.
The story told in the introductory verses, quoted by
Sayama, is this :—‘ Arananas Atreya was chosen by Ratha-
viti Darbhya to be his Aztvig priest. At the sacrifice
Arkanfnas saw the daughter of Rathaviti and asked her
in marriage for his son Syavasva. Rathaviti consulted his
wife, but she declined on the ground that no daughter of
theirs had ever been given to a man who was not a poet
(Rishi). Thereupon Syavasva performed penance, and
travelled about collecting alms. He thus came to Sasi-
yasi, who recommended him, as a Rishi, to her husband,
king Taranta. King Taranta was very generous to him,
and sent him on to his younger brother, Purumi/Za. On
his way to Purumi/Aa, Syavasva saw the Maruts, and com-
posed a hymn in their praise (vv. 11-16). He had thus
become a real poet or Rishi, and on returning home, he
received from Rathaviti his daughter in marriage.’
360 VEDIC HYMNS.
Saunaka confirms the same story, see Sayaza’s com-
mentary to V, 61,17. Here therefore we have to deal
with two princely brothers, both Vaidadasvis, namely
Taranta and Purumi//a. They both give presents to
SyAvasva, who is a Brahmama, and he marries the daughter
of another prince, Rathaviti Darbhya.
In the Tazdya-Brahmaza, however, XIII, 7, 12, another
story is told, which I quoted in my edition of the Rig-veda
at IX, 58, 3 (vol. v, p. xxxiii). Here Dhvasra and Puru-
shanti are introduced as wishing to give presents to the
two Vaidadasvis, Taranta and Purumi/‘a. These hesitate
for a while, because they have no right to accept a present
without deserving it or having done something for it.
They then compose a hymn in praise of Dhvasra and
Purushanti, and after that feel justified in accepting their
present.
Here therefore the Vaidadasvis are receivers, not givers
of presents, therefore of princely, not, as has been sup-
posed, of priestly rank, and this would agree better with
the words of verse 9, purumi/Adya vipraya. See on all
this Oldenberg in Z.D.M.G. XLII, p. 232.
If we accept this story, we have to take sastyast in verse
6 as a proper name.
But sdsiyast may be a comparative of sas-vat (see B.-R.
' s.v.), and would then mean, more frequent. We expect,
no doubt, an adverb rather like sasvat, but a feminine
corresponding to vdsyast is perhaps admissible. In that
case we should have simply to deal with some woman, tva
stri, who, as the poet says, is as good as, if not better
than, many a man.
Verse 8.
This verse is very obscure. SAyana translates : ‘And the
other half (the husband of Sasiyas?, viz. Taranta) is a man
not praised (enough), thus I, the poet, say: and that
Taranta is equal or just in the giving of wealth.’ Grass-
mann translates : ‘Und dagegen ist mancher nicht lobens-
werth geizig, der ein Mann sich nennt, ein solcher ist der
Strafe verfallen,’ Ludwig: ‘Auch mancher halbmensch,
a
NOTES. ΡΝ, 61, II. 361
ungepriesen, der “‘ mensch” zwar heiszt, doch ein Pani ist,
der ist auf bése gabe nur bedacht.’
The first light that was thrown on this verse came from
Prof. Roth. He showed (Z.D.M.G. XLI, p. 673) that
vairadeya means weregild, the German wergelt, the price
to be given for a man killed. Vaira would here be derived
from vira, man, the Goth. waifr, the Latin vir, and vaira-
deya would mean what is to be given as the value of a
man. Still I doubt whether Prof. Roth has discovered
the true meaning of the verse. He translates: ‘So ist
auch mancher Mann nicht zu loben, mehr ein Paai (un-
fromm, gegen die Gétter karg, zugleich Bezeichnung
habsiichtiger Damonen), obschon man ihn einen Menschen
nennt—nur am Wergeld steht er den andern gleich. I
confess I do not see much point in this. It is quite clear
that the poet praises a charitable woman, and wishes to say
that she is sometimes better than a man, if he gives
nothing. Now the weregild, if we may say so, for women
was generally, though not always, less than that for men,
and I therefore propose to read sf vafradeye {t samd4, and
translate: ‘Even though many an unpraiseworthy miser
(Pani) is called man, she is like him in weregild, i.e. she is
worth as much, even though she is a woman.’ On uta, see
Delbriick, Syntaktische Forschungen, V, p. 528.
Verse 9.
Note 1. Purumi//a is here clearly the man from whom
benefits are expected, and therefore could not be the same
as Purumi/fa Vaidadasvi, mentioned by the commentator,
who accepted gifts from Dhvasra and Purushanti. Nor
can Taranta Vaidadasvi in the next verse be taken for a
recipient, but only for a giver, and therefore, most likely, a
prince. The whole story, however, is by no means clear,
and I doubt whether the commentator drew his informa-
tion from any source except his own brain.
Verse 11.
I agree with Ludwig that a new hymn begins with
verse 11.
262 VEDIC HYMNS.
Verse 12.
Note 1. I have adopted the reading Rodasf vibhragate in
my translation; cf. VI, 66, 6, where Rodast is compared
with a rékah.
Note 2. Roth (K.Z. XXVI, 51) takes sriy4dhi as sriyds
adhi, but such a sandhi has not yet been established in the
hymns of the Rig-veda, see Oldenberg, Proleg. p. 459, Anm.
1. Oldenberg himself suggests sriyé:dhi, and would trans-
late, ‘ They whose charms shine over the two worlds on
their chariots.’ Pischel (Ved. Stud. p. 54) translates yésham
stiyd by ‘for whose sake.’
Verse 15.
Note 1. On itthd dhiyd, see Pischel, Ved. Stud. p. 184.
Verse 16.
Note 1. The Pada ought to have puru-kandrd, as sug-
gested by Grassmann and Ludwig.
Verses 17-19.
These verses are very peculiar, and may refer to histori-
cal events, for Dalbhya or Darbhya and Rathaviti sound
like real names. Of course the Indian commentators are
never at a loss to tell us what it all refers to, but we can
never say how little they knew, and how much they invented.
The invocation of Ormyé4, if it is meant for the Night, and
the request that she may convey the hymn to Darbhya, is
different from the usual style of the hymns. See, however,
VIII, 24, 28, and Oldenberg, Z.D.M.G. XXXIX, 89.
The following names, occurring in our hymn, have the sanc-
tion of the Anukramami: Sasiyasi Tarantamahishi(V, 61, 5;
8), Purumi/ha Vaidadasvi (V, 61, 9), Taranta Vaidadasvi
(V, 61, 10), Rathaviti Dalbhya (V, 61, 17-19). There is
another Purumi//a, a Sauhotra, in IV, 43, and a Purumi/Aa
Angirasa in VIII, 71.
Verse 19.
Note 1. See Oldenberg, Z.D.M.G. XXXIX, 89. He
corrects gématiZ to gématim, the name of a river, men-
tioned in a very similar way in VIII, 24, 30.
MANDALA V, HYMN 87. | 363
MANDALA V, HYMN 87.
ASH7AKA IV, ADHYAYA 4, VARGA 383-34.
To tHE Maruts (THE STORM-GoDs).
1. Let your voice-born' prayers go forth to the
great Vishzu, accompanied by the Maruts, Evay4-
marut, and to the chasing host, adorned with good
rings, the strong, in their jubilant throng, to the
shouting power (of the Maruts).
2. O Maruts, you who are born great, and pro-
claim it yourselves by knowledge, Evay4marut, that
power of yours cannot be approached by wisdom,
that (power) of theirs (cannot be approached) by
gift or might!; they are like unapproachable moun-
tains.
3. They who are heard with their voice from the
high heaven, the brilliant and strong, Evayamarut,
in whose council no tyrant! reigns, the rushing
chariots? of these roaring Maruts come forth’, like
fires with their own lightning.
4. The wide-striding (Vishzu)! strode forth from
the great common seat, Evay4marut. When he has
started by himself from his own place along the
ridges, O ye striving, mighty? Maruts, he goes
together with the heroes (the Maruts), conferring
blessings.
5. Impetuous, like your own shout, the strong one
(Vishzu) made everything tremble, the terrible, the
wanderer’, the mighty, Evay4marut; strong with him
you advanced self-luminous, with firm reins, golden
coloured, well-armed?, speeding along.
6. Your greatness is infinite, ye Maruts, endowed
364 VEDIC HYMNS.
with full power, may that terrible power help, Evay4-
marut. In your raid! you are indeed to be seen as
charioteers ; deliver us therefore from the enemy,
like shining fires.
7. May then these Rudras, lively like fires and
with vigorous shine, help, Evayamarut. The seat
of the earth is stretched out far and wide’, when the
hosts of these faultless Maruts come quickly to the
races.
8. Come kindly on your path, O Maruts, listen to
the call of him who praises you, Evay4marut. Con-
fidants of the great Vishzu, may you together, like
charioteers, keep all hateful things far’, by your
wonderful skill.
9. Come zealously! to our sacrifice, ye worshipful,
hear our guileless call, Evayamarut. Like the oldest
_ mountains in the sky, O wise guardians, prove your-
selves for him irresistible to the enemy.
NOTES. ΡΥ, 87, I. 365
NOTES.
This hymn is evidently a later addition at the end of the —
fifth Mazdala. It is addressed to the Maruts, and is
ascribed to EvayAmarut Atreya. None of its verses occurs
in SV., VS., AV., TS., TB., MS., except the first, which is
found in SV. I, 462. Metre, Atigagati.
The name of the poet is due to the refrain Evayd&marut
which occurs in every verse, and sometimes as an integral
portion of the verse. Evayd&marut is a sacrificial shout, much
like Evo? in Greek, Evoe in Latin, though I do not mean
to say that the two are identical. Evaya%, as I explained
in note to I, 168, 1,,is an epithet of Vishzu, as well as of
the Maruts, meaning quickly moving. Evay4marut, there-
fore, may mean the ‘quick Marut.’ This is strange, no
doubt, because in the Rig-veda the Maruts always occur in
the plural, except in some doubtful passages. Still Evay4-
marut, the quick Marut, might be a name of Vishnu.
It cannot be taken as a Dvandva, Vishnu and the
Maruts.
This hymn was translated by Benfey in his glossary to
the Sama-veda, p. 39. Benfey takes evaya as identical
with εὐοῖ, and explains it as an adverbial instrumental,
like Asuy4, in the sense of stiirmisch. But this would leave
evay4van unexplained,
Verse 1.
Note 1. Giri-g4 may mean ‘produced on the mountains,’
but it may also mean ‘produced in the throat or voice,’ and
it is so explained elsewhere, for instance in SV. I, 462
(Bibl. Ind., vol. i, p. 922). girau vaki nishpannad ; [also by
another commentator, hridaye gatd, yag#agata νὰ ity
uktam]. Oldenberg suggests girige, which would be much
better, considering how Vishzu is called girikshit, girish¢/a,
&c.; see Bergaigne, II, 47. Most of the epithets have
occurred before. I take sdvase as a substantive, like
sardhas, not as an adjective. As to dhunivrata, see V, 58,
2; as to prayagyu, V, 55, I.
366 VEDIC HYMNS.
Verse 2.
Note 1. Kratv4, ἀΔηᾷ, and mahn4& seem to me in this
place to belong together. The difficulty lies in the transi-
tion from vad to eshdm, but this is not uncommon. On
mahing = mahimné, d4n4, and mahnd, see Wenzel, Instru-
mentalis, p. 17; Lanman, p. 533. Pischel, Ved. Stud. p. τοι,
translates, ‘Ihre Macht gereicht ihnen zu grosser Gabe.’
See also VIII, 20,14. G&t& mahind, born by greatness,
seems to mean born in greatness, or born great. It would
be easy to write mahinaz,
Verse 3.
Note 1. The translation of {ri is purely conjectural.
Note 2. Syandrdsak, as suggested by Oldenberg, are
probably meant for rathé#A, Syandana is a carriage in
later Sanskrit. In VIII, 20, 2, we have to supply rathaié ;
in VI, 66, 2, rathaz.
Note 8. Pra, with the verb understood, they come forth ;
cf. VII, 87, 1. pra arzAmsi samudrfyA nadindm; X, 75, 1.
Dhuni, like dhfti, has become almost a name of the Maruts,
see I, 64, 5.
Verse 4.
Note 1. The god here meant seems to be Vishau,
mentioned already in verse 1, and probably recalled by the
Evay4 in Evay4marut.
Note 2. We must either take vispardhasak and vima-
hasa# with Benfey as names of the horses, or accept them
as vocatives, addressed to the Maruts. Vimahas is used as
an epithet of the Maruts, see I, 86, 1.
Verse 5.
Note 1. On yayih, see note to I, 87, 2; but it seems
better to take it here as an adjective.
Note 2. On svayudha, see Geldner, Ved. Stud. I, p. 143;
Oldenberg, Gott. Gel. Anzeigen, 1890, p. 424.
Verse 6.
Note 1. Prdsiti may be, as Ludwig translates it, fang-
schnur, a noose, but it can hardly mean Noth, as Grassmann
NOTES. V, 87, 9. 467
suggests. I take it here in the sense of shooting forth,
onslaught, raid; cf. VII, 46, 4. Geldner, Ved. Stud. I,
p. 139, takes it for a trap. Lanman, p. 386, is right in con-
sidering the locative in au before consonants a sure sign of
the modern origin of this hymn.
Verse 7.
Note 1. The idea that the earth is stretched out or
becomes large during a thunderstorm has been met with
before, V, 58, 7. We read I, 37, 8; 87, 3, that at the
racings of the Maruts the earth trembled, and that the
Maruts enlarged the fences in their races. I therefore
translate, though tentatively only, that the earth is opened
far and wide, as a race-course for the faultless Maruts,
whose hosts 4, appear, 4gmeshu, on the courses, mahaf,
quickly. If the accent of paprathe could be changed, we
might translate, ‘at whose coursings (4gmeshu 4) the seat of
the earth is quickly stretched out far and wide,’ and then
take sdrdhA4msi ddbhutainasdm in apposition to rudrdsaf.
Adbhutainas, in whom no fault is seen.
Bergaigne translates, ‘faisant du mal mystérieusement.’
See Geldner, in K.Z. XXVIII, 199, Anm. 2; Bezzenberger’s
Beitrage, III, 169.
Verse 8.
Note 1. Cf. VI, 48, 10.
Verse 9.
Note 1. Susdmi, generally explained as a shortened in-
strumental, for susami=susamy4, used in an adverbial
sense. Susdmi has a short i here, because it stands at the
end of a pada, otherwise the i is long, see VII, 16, 2; X, 28,
12, even before a vowel. The same applies in the Rig-veda
to sami; it has short i at the end of a pda, see II, 31, 6;
VIII, 45, 27; X, 40,1. The phrase dhiyd sami, which has
short iin II, 31,6; X, 40, 1, has long i in IX, 74, 7. dhiya
sami. It is shortened, however, before vowels in the middle
of a pada, and written samy; see I, 87, 5; III, 55, 3.
368 VEDIC HYMNS,
MANDALA VI, HYMN 66.
ASHTAKA V, ADHYAYA 1, VARGA 7-8.
To tHE Maruts (THE STORM-GODS).
1. This may well be a marvel, even to an in-
telligent man, that anything should have taken the
same name dhenu, cow :—the one is always brim-
ming to give milk among men, but Pvzsni (the cloud,
the mother of the Maruts) poured out her bright
udder once (only),
2. The Maruts who shone like kindled fires, as
they grew stronger twice and thrice,—their golden,
dustless (chariots') became full of manly courage
and strength.
3. They who! are the sons of the bounteous
Rudra, and whom she indeed was strong enough
to bear; for she, the great, is known as the mother
of the great, that very Pvzsni conceived the germ
for the strong one (Rudra).
4. They who do not shrink from being born in
this way}, and who within (the womb) clean them-
selves from all impurity*, when they have been
brought forth brilliant, according to their pleasure,
they sprinkle their bodies with splendour.
5. Among them there is no one who does not
strive to be brought forth quickly ; and they assume
the defiant name of Maruts. They who are not
(unkind?), never tiring in strength’, will the generous
sacrificer be able to bring down these fierce ones ?
6. Fierce in strength, followed by daring armies,
these Maruts have brought together heaven and
earth!, both firmly established*; then the self-
MANDALA VI, HYMN 66. 369
shining Rodast stood among the impetuous Maruts,
like ® a light.
7. Even though your carriage, O Maruts, be with-
out your deer', without horses, and not driven by
any charioteer, without drag*, and without reins, yet,
crossing the air’, it passes between heaven and
earth, finishing its courses.
8. No one can stop, no one can overcome him
whom you, O Maruts, protect in battle. He whom
you protect in his kith, his cattle, his kin, and his
waters, he breaks the stronghold at the close of the
day’.
9. Offer a beautiful song to the host of the
Maruts, the singers, the quick, the strong, who
resist violence with violence; O Agni, the earth
trembles before the champions.
10. Blazing like the flame of the sacrifices, flicker-
ing like the tongues of the fire, shouters, like roaring
fighters, the flame-born Maruts are unassailable.
11, I invite with my call this strong and Marut-
like son of Rudra?, armed with flaming spears.
Bright thoughts, like wild waters from the moun-
tain 23, strove to reach the host of heaven.
[32] Bb
370 VEDIC HYMNS.
NOTES.
Hymn ascribed to Bharadvaga Barhaspatya. None of
its verses occurs in SV., VS., AV. Verse 2 in MS. IV,
14, 11. Verse 9 in TS. IV, 1, 11, 3; TB. II, 8, 5, 5;
MS. IV, 10, 4. Verse τὸ in MS. IV, 14, 11. Metre,
Trish¢ubh.
Verse 1.
The meaning seems to be that it is strange that two
things, namely, a real cow and the cloud, i.e. Prisni, the
mother of the Maruts, should both be called dhenu, cow;
that the one should always yield milk to men, while the
other has her bright udder milked but once. This may
mean that dhenu, a cow, yields her milk always, that
dhenu, a cloud, yields rain but once, or, that Présni gave
birth but once to the Maruts. See also VI, 48, 22;
Gaedicke, Accusativ, p. 19; Delbriick, Tempuslehre, p. 102.
Dhenu must be taken as the neuter form, and as a nomin-
ative, as is shown by II, 37, 2. dadiZ γάλ n&ma patyate.
Verse 2.
Note 1. It seems necessary to take arezdvah hiranyaya-
sad for ratha/, chariots, as in V, 87, 3. Sdyaza takes the
same view, and I do not see how the verse gives sense in
any other way. The first pada might be referred to the
Maruts, or to the chariots.
Verse 3.
Note 1. The relative pronouns may be supposed to carry
on the subject, viz. Martta#, from the preceding verse,
unless we supply eshdm mat&. I am doubtful about mahd
mahi; cf. I, 102, 1; II, 33, 8. Grassmann proposes to
read mahAm, gen. plur.; Ludwig thinks of garbha. It may
also be a compound, as in mah4maha, mah4mahivrata, or
an adverb, but the construction remains difficult throughout.
Oldenberg suggests that the second pada may have been
yén ko nu présnik d&dhriviz bharadhyai.
NOTES. VI, 66, 6. 371.
Verse 4.
Note 1. A tentative rendering and no more. I take 4yA
for ayd as an adverb in the sense of thus, in this way, see
I, 87, 4, note 2. Grassmann seems to take it as an instr.
fem., dependent on ganisha, which is possible, but without
analogy. Lanman, p. 358, takes it for a4y4%, nom. plur.
of aya, wanderer, and translates, ‘as long as the ones now
wanderers quit not their birth.’ Grassmann: ‘ Die nicht
verleugnen die Geburt aus jener.’ But is gan with instru-
mental ever used of a woman giving birth to a child?
Ludwig: ‘ Die sich nicht weigern der geburt.’
Note 2. Pd with accusative occurs AV. XIX, 33, 3.
Verse 65,
This verse is again very obscure. It would be more
honest to say that it is untranslatable. Possibly the poet
may have taken dohase in the same sense as duhré in verse
4. The Maruts are born as by being milked from the udder
of Prisni. It would then mean, ‘ Among whom there is no
one not striving to be born quickly.’
Note 1. Stauna is an unknown word. Sdyama explains.
it as stena, thieves. It probably meant something not
favourable, something that must be denied of the Maruts.
This is all we can say. It cannot be a corruption of
stavanad, praised.
Note 2. Ayds can hardly refer to Przsni, never tiring to
suckle the Maruts. In B.-R. ayds is explained as sich
nicht anstrengend, behende, leicht, unermiidlich. See also
Windisch, K.Z. XXVII, 170; also Johansson, Bezzenb.
Beitr. XV, p. 180.
Verse 6.
Note L To join together heaven and earth is, as Ber-
gaigne remarks (II, p. 374, n. 1), the apparent effect of a
thunderstorm, when the clouds cover both in impenetrable
darkness. We have the same expression in VIII, 20, 4.
Note 2. On suméke, see Geldner, K. Z. XXIV, 145;
and Windisch, Festgruss an Bohtlingk, p. 114.
Note 3. The na, placed before rékaf, is irregular, see
Bergaigne, Mélanges Renier, p. 79. Oldenberg suggests
Bb2
472 VEDIC HYMNS.
naroka#=nrt-ok4s, ‘she who is fond of the men,’ namely,
of the Maruts. The corruption may be due to the writers
of our text.
Verse 7.
Note 1. Anendé is strange, and might be changed into
aneté#; it cannot be anend, without guilt.
Note 2. If avasa in an-avasa comes from ava-so, it may
mean the step for descending or ascending, or possibly a
drag. Bergaigne explains it by sine viatico.
Note 8. Raga#-tiik, according to Ludwig, den Staub
aufwirbelnd, which seems too much opposed to arenu,
dustless. Ragas + tar means to pass through the air,
and in that sense only conquering the air. Geldner, Ved.
Stud. p. 123, ignores the various shades of meaning in tur
at the end of compounds.
Verse 8.
Note 1. Parye dyé, according to Grassmann, ‘on the
decisive day,’ like parye divi.
Verse 11.
Note 1. I have translated Rudrdsya sinim by the son
of Rudra. It is true that a single Marut, as the son of
Rudra, is not mentioned ; but on the other hand, one could
hardly call the whole company of the Maruts, the m4ruta
scil. gava, the son of Rudra. In I,64,12,we have Rudrasya
sinu in one pada, and méaruta gavza in the next. The
Ribhus also are called in the same line savasak napAtah,
and indrasya sfino, IV, 37, 4. Here sQnu corresponds
almost to the English offspring, only it is masculine.
Note 2. Girdyak may have been meant for giryak, a
possible ablative of giri; see Lanman, p. 383. Ugraés would
then refer to ἄρα, unless we break the sentence into two,
viz. ‘my bright thoughts tend to the host of heaven,’ and
‘the fierce Maruts strive like waters from the mountain.’
If we compare, however, IX, 95, 3. apdm iva id Ormayak
tarturaz4h pra manishds irate somam akkha, we see that
the whole verse forms one sentence. All would be right
if we could change giraya into giribhya/, but is not this
a conjecture nimis facilis?
MANDALA VII, HYMN 56. 373
MANDALA VII, HYMN 56. |
ASHTJAKA V, ADHYAYA 4, VARGA 23-26.
To THE Maruts (THE STORM-GoDs).
1. Who are these resplendent men, dwelling to-
gether, the boys of Rudra, also’ with good horses ?
2. No one indeed knows their births, they alone
know each other’s birthplace.
3. They plucked each other with their beaks!;
the hawks, rushing like the wind, strove together.
4. A wise man understands these secrets!, that
Prisni, the great, bore an udder.
5. May that clan be rich in heroes by the Maruts,
always victorious, rich in manhood !
6. They are quickest to go, most splendid with
splendour, endowed with beauty, strong with strength.
7. Strong is your strength, steadfast your powers,
and thus by the Maruts is this clan mighty.
8. Resplendent is your breath, furious are the
minds of the wild host, like a shouting maniac}.
9. Keep from us entirely your flame, let not your
hatred reach us here.
10. I call on the dear names of your swift ones,
so that the greedy should be satisfied}, O Maruts,
11. The well-armed, the swift, decked with beauti-
ful chains, who themselves adorn their bodies.
12. Bright are the libations for you, the bright
ones, O Maruts, a bright sacrifice I prepare for the
bright. In proper order came those who truly
follow the order, the bright born, the bright, the
pure.
13. On your shoulders, O Maruts, are the rings,
374 VEDIC HYMNS.
on your chests the golden chains are fastened; far-
shining like lightnings with showers!, you wield
your weapons, according to your wont.
14. Your hidden! splendours come forth; spread
out your powers (names), O racers! Accept, O
Maruts, this thousandfold, domestic share, as an
offering for the house-gods *%.
15. If you thus listen, O Maruts, to this praise,
at the invocation of the powerful sage, give him
quickly a share of wealth in plentiful offspring, which
no selfish enemy shall be able to hurt.
16. The Maruts, who are fleet like racers, the
manly youths, shone like Yakshas}; they are
beautiful like boys standing round the hearth, they
play about like calves who are still sucking.
17. May the bounteous Maruts be gracious to us,
opening up to us the firm heaven and earth. May
that bolt of yours which kills cattle and men, be
far from us! Incline to us, O Vasus, with your
favours.
18. The Hotvz priest calls on you again and
again, sitting down and praising your common gift,
O Maruts. O strong ones, he who is the guardian
of so much wealth, he calls on you with praises,
free from guile.
19. These Maruts stop the swift, they bend
strength by strength}, they ward off the curse of
the plotter, and turn? their heavy hatred on the
enemy.
20. These Maruts stir up even the sluggard?,
even the vagrant’, as the gods® pleased. O strong
ones, drive away the darkness, and grant us all our.
kith and kin.
21. May we not fall away from your bounty, O
MANDALA VII, HYMN 56. 375
Maruts, may we not stay behind, O charioteers, in
the distribution of your gifts. Let us share in the
brilliant wealth, the well-acquired, that belongs to
you, O strong ones.
22. When valiant men fiercely fight together, for
rivers, plants, and houses’, then, O Maruts, sons of
Rudra, be in battles our protectors from the enemy.
23. O Maruts, you have valued? the praises
which our fathers have formerly recited to you; with
the Maruts the victor is terrible in battle, with the
Maruts alone the racer wins the prize.
24. O Maruts, may we have a strong son, who
is lord among men, a ruler, through whom we may
cross the waters to dwell in safety, and then obtain
our own home for you'.
25. May Indra then, Varuza, Mitra, Agni, the
waters, the plants, the trees of the forest be pleased
with us. Let us be in the keeping, in the lap of
the Maruts; protect us always with your favours.
276 VEDIC HYMNS.
NOTES.
Ascribed to Vasishtha. Verse 1 occurs in SV. I, 433;
verse 10 in TS. II,1, 11,1; MS.IV,11, 2; verse 12 in TB.
II, 8, 5,5; MS. IV, 14, 18; verse 13 in TB. II, 8, 5,5; MS.
IV, 14, 18; verse 14 in TS. IV, 3, 13, 6; MS. IV, το, 5;
verse 16 in TS. IV, 3, 13, 7; MS. IV, 10,5; verse 19 in
TB. II, 8, 5, 6; MS. IV, 14, 18. Metre, 1-11 Dvipada
Virag ; 12-25 Trish¢ubh.
Verse 1.
Note 1. The SV. reads δίῃ for the older adh&. Sanika
in the edition of the Bibl. Ind. is a misprint for sani/4.
Verse 3.
Note 1. Sva-pfi is explained by Roth as possibly a
broom, raising the dust. Grassmann translates it by light,
Ludwig by blowing. I suggest to take it for *vapQ, in the
sense of beak or claw, from vap, which follows immediately.
See note to I, 88, 4. I do not see how the other meanings
assigned to svapf give any sense. Oldenberg therefore
suggests pavanta, ‘Sie strémten hell auf einander zu mit
ihren svap(s.’
Verse 4.
Note 1. Sdyaza explains etdni niny& by svetavarnani
marudatmakani bhitani. He takes (idhas as a locative.
Verse 8.
Note 1. Geldner translates: ‘ Der Spielmann des wilden
Heeres ist wie ein Muni,’ and adds, ‘ Aber was ist ein Muni
im Veda?’
Verse 10.
Note 1. I read tvpdn for tripdt of the Pada text, and
refer vavas4nd/ to the Maruts. The TS. has tripdt, and
the commentary explains it by triptim. The first line is
Virag, the second Trishtubh, and the Trishzubh metre is
afterwards carried on.
avs ᾿ ᾿
NOTES. VII, 56, 16. 377
Verse 11.
This verse refers to the Maruts, not, as Ludwig thinks,
to the priests. Dr.v. Bradke (Dyaus Asura, p. 65) proposes
to join verses 10 and 11 into one Trish¢ubh, and possibly to
insert 4 before huve. I doubt whether for the present such
changes are justified. On the structure of this hymn, see
Oldenberg, Prol. 96, Anm. 3; 200, Anm. 5.
Verse 13.
Note 1. TB. II, 8, 5, 6, reads vyréshzibhiz (not vrishdi-
bhiZ), and the commentator explains, vyrish/ibhir 4yudha-
viseshair vyrishtydkhyair, viseshena rokam4na/ sthitah.
And again, vishéaya eva visish¢atvad vyrish/aya ity ukyante.
Bollensen, Z. Ὁ. M. G. XLI, 501, conjectures rishtibhi# for
vrishfibhi#, which is very ingenious. See also note 1 to
II, 34, 2.
Verse 14.
Note 1. Budhny4, explained by budhne bhavdéni, and also
by kalapravrzttani.
Note 2. Grihamedhiya may refer to the Maruts as grzha-
medhas or grzhamedhinas ; see RV. VII, 59,10; VS. XXIV,
16. The grzhamedhiya ishdi in Sat. Br. XI, 5, 2, 4,is meant
for the Maruts.
Verse 16.
Note 1. Yakshadv/sah is explained as wishing to see a
sacrifice or feast. Ludwig retains this meaning. Grassmann
translates, ‘wie feurige Blitze funkeln.’ Yaksha may mean
a shooting star or any meteor, literally what shoots or
hastens along; see VII, 61, 5. nA ydsu ἀϊιγάπι daddvise na
yakshdm ; also note to V, 55,1. But dvrzs is not sadrés.
If we follow the later Sanskrit, yaksha would mean a class
of spirits, followers of Kuvera, also ghosts in general. If
this is not too modern a conception for the Rig-veda, we
might translate yakshadris, ‘appearing as ghosts’ (see
Kaus. Stra 95 in BR.), or, considering the expression
Atyak n& yamsat yakshabhrét viketak, I, 190, 4, take it
for a name of horses.
478 VEDIC HYMNS.
Verse 19.
Note 1. Does not sdhasa 4 stand for sdhasA 4, and not
for shasak 4? Comp. Oldenberg, Prolegomena, 465 seq.
Note 2. On dadhanti, see Hiibschmann, Indogerm. Vocal-
system, p. 12.
Verse 20.
Note 1. On radhra, see Pischel, Ved. Stud. pp. 124 seq.
Note 2. Bhvimi is doubtful, but as it stands by the side
of radhra, it seems to have a bad meaning, such as a
vagrant, unsteady.
Note 3. The Vasus are often mentioned with the Adityas
and Rudras, see III, 8,8; X, 66,12; 128,9. By them-
selves they became almost synonymous with the Devas.
Thus in VII, 11, 4, we read that Agni became the master
of all sacrifices, krdtum hi asya Vasavad gushdnta Atha
ἀενᾶλ dadhire havyavaham, ‘for the Vasus liked his wisdom,
therefore the Devas made him the carrier of offerings.’ See
also V, 3, 10. pitd Vaso yadi tat goshdydse. In one pas-
sage, VI, 50, 4, Vasavak means the Maruts. In our passage
it seems better to take it in the sense of gods, but we might
also refer it to the Maruts.
Verse 22.
Note 1. With pada b, compare VII, 70, 3 b.
Verse 23.
Note 1. I have taken bhfiri Zakra in the sense of magni
facere, though I can find no analogous passages.
Verse 24.
Note 1. This verse has been well explained by Dr. v.
Bradke, Dyaus Asura, p. 66. Svdm dka%, our own home,
occurs IV, 50, 8; V, 33,4; VI, 41,1; VIII, 72,14. Abhyas
means generally to obtain what is not our own. See also
VII, 48, 2. Va, which I have translated ‘for you,’ may
also mean ‘ from you.’
Verse 25.
This verse is marked as a galita taken from VII, 34, 25,
while the last p4da is a galita taken from VII, 1, 25.
MANDALA VII, HYMN 57. 379
MANDALA VII, HYMN 57.
ASH7TAKA V, ADHYAYA 4, VARGA 27.
To THE Maruts (THE STORM-GODS).
1. O ye worshipful, your company of Maruts is
fond of honey, they who delight in their strength at
the sacrifices, the Maruts, who shake even the wide
heaven and earth, and fill the well, when they move
about, the terrible ones.
2. Truly the Maruts find out the man who praises
them, and guide the thoughts of the sacrificer. Sit
down then to rejoice to-day, on the altar’ in our
assemblies ? well pleased.
3. Others do not shine so much as these Maruts
with their golden chains, their weapons, and their
own bodies; the all-adorned, adorning heaven and
earth, brighten themselves with the same brightness,
when starting for triumph.
4. May your shining thunderbolt be far from us,
O Maruts, whatever sin we may commit against
you, men as we are: O worshipful, let us not fall
under! its power, let your best favour rest on us.
5. May the Maruts be pleased with whatever little
we have done here, they the faultless, the bright,
the pure. Protect us, ye worshipful, with your
favours, lead us to prosperity through booty.
6. And let the manly Maruts, when they have
been praised, under whatever names, enjoy these
offerings! Grant that our offspring may not die},
raise up for us riches’, glory, and wealth.
7. O Maruts, when you have thus been praised,
come all together with help towards our lords who
with their hundredfold wealth freely prosper us ;—
protect us always with your favours!
380 VEDIC HYMNS.
NOTES.
Ascribed to Vasisht#a. None of its verses occurs in SV.,
VS., AV., TS., TB., MS. Metre, Trishfubh.
Verse 1.
This hymn has been translated by Geldner and Kaegi.
The first verse is most difficult. G.-K. avoid all difficulties
by translating, ‘Beim Fest des siissen Trankes weiss man
tiichtig euch zu begeistern, hehre Schaar der Marut.’
Ludwig grapples with them by translating: ‘An eures
madhu kraft, o zu vererende, freut bei den opfern sich
der Marut geschlecht.’ I doubt, however, whether savas
is ever ascribed to madhu, though it is ascribed to
Soma. Oldenberg suggests, ‘The sweet ones’ is your
Marut-name, O worshipful, they who rejoice in their
strength at the sacrifices.’ Here the difficulty would be
that Marutam nama is the recognised term for the name,
i.e. the kin of the Maruts. Still, unless we venture on a
conjecture, this would seem to be the best rendering.
Could we change madhva# vad ndma mérutam into madh-
vad vak nfma mdarutam? Madhvdd is a Vedic word,
though it occurs once only, in I, 164, 22, and as trisyllabic.
Its very rarity would help to account for the change. The
meaning would then be, ‘your Marut kin eats honey, is
fond of honey.’
It has been proved that the present mddati is always
neutral, meaning to rejoice, while mand (Par.) is transitive,
to make rejoice. Otherwise madhvas might possibly have
been taken in the sense of sweet things, as in I, 180, 4;
IX, 89, 3, and construed with madanti. ;
Verse 2.
Note 1. Barhis, which I translate by altar, is the simplest
form of an altar, mere turf or kusa-grass, on which the
offerings are placed. See note to VII, 46, 4.
Note 2. On vidatha, see my note, V, 59, 2.
WG
NOTES. VII, 57, 6. 381
; Verse 3.
See Gaedicke, Accusativ, p. 241; his rendering would be
acceptable but for the 4. Without any verb of motion 4
ragas can hardly mean ‘through the air, nor 4 rddasi
‘through the worlds.’
Verse 4.
Note 1. On api bh and api as, see B.-R. s. v.
Verse 6.
Note 1. Amrita cannot be rendered by immortality in
our sense, it simply means not dying.
Note 2. Gigritd, imp. aor. caus. of gar. Raydh, acc.
plur.
382 VEDIC HYMNS.
MANDALA VII, HYMN 58.
ASHTAKA V, ADHYAYA 4, VARGA 28.
To THE Maruts (THE STORM-GODS).
1. Sing to the company (of the Maruts), growing
up together, the strong among the divine host!:
they stir heaven and earth by their might, they
mount up to the firmament from the abyss of
Nirvzti?.
2. Even your birth! was with fire and fury, O
Maruts! You, terrible, wrathful, never tiring! You
who stand forth with might and strength ; every one
who sees the sun’, fears at your coming.
3. Grant mighty strength to our lords, if the
Maruts are pleased with our praise. As a trodden
path furthers a man, may they funther us ; help us
with your brilliant favours.
4. Favoured by you, O Maruts, a wise man wins
a hundred, favoured by you a strong racer wins a
thousand, favoured by you a king also kills his
enemy: may that gift of yours prevail, O ye shakers.
5. I invite these bounteous sons of Rudra’, will
these Maruts turn again to us? Whatever they
hated secretly or openly, that sin we pray the swift
ones to forgive.
6. This praise of our lords has been spoken: may
the Maruts be pleased with this hymn. Keep far
from us, O strong ones, all hatred, protect us always
with your favours!
NOTES. VII, 58, I. 383
NOTES.
Ascribed to Vasisht#Za. None of its verses occurs in
SV., VS., AV., TS., TB., MS. Metre, Trishtubh.
Verse 1.
Note 1. Dhdman is one of the cruces of translators, and
it remains so after all that has been written on the subject
by Bergaigne, III, 210 seq. There are many words in the
Veda which it is simply impossible to translate, because
their meaning has not yet been differentiated, and they
convey such general or rather vague concepts that it is ut-
terly impossible to match them in our modern languages.
Translators are often blamed that they do not always
render the same Vedic by the same English word. It
would be simply impossible to do so, because, according to
the different surroundings in which it occurs, the same word
receives different shades of meaning which in English can
only be approximately expressed by different words.
Bergaigne is, no doubt, right when he says that dh4-man
is derived from dha, to set or settle, and that it therefore
meant at first what is settled. From this he proceeds to
argue that the original meaning of dha4man, from which all
others are derived, is law. But law is a very late and very
abstract word, and we must never forget that words always
progress from the concrete to the abstract, from the material
to the spiritual, and but seldom, and at a much later time, in
an opposite direction. Now even if we were to admit that
dhaman does not occur in the Veda in the sense of settlement,
i.e. abode, this is certainly its most general meaning after-
wards, and no one would maintain that a settlement, i.e. a
household, was called dhAman, because it involved a settle-
ment, i.e. laws. The same applies to vrata. Bergaigne (III,
213) agrees with me that vrata should be derived from
var, to surround, to guard, and not from var, to choose,
but he thinks that it meant at once ‘garde, protection,’
384 VEDIC HYMNS.
and not ‘lieu clos.’ I still hold that like νομός, vrata must
have meant first a real hedge, or épxos, and then only an
abstract enclosure, i.e. a law, duos. In this case we can see
the actual transition of thought. People would begin by say-
ing, ‘there is a fence here against your cattle,’ and this would
in time assume the meaning ‘there is a defence against your
cattle straying on my meadow.’ But it would be impossi-
ble to begin, as Bergaigne (p. 216) does, with the abstract
meaning of protection, law, and then return and use the
word in such phrases as V, 46, 7. apdm vraté, ‘within the
pale of the waters.’
Dhdman, therefore, meant originally, I still believe, what
was actually laid down or settled, hence an abode. When,
as in the Veda, it means law, I do not say that this was
necessarily derived from the meaning of abode. I only
maintain that it was a second, if not a secondary, meaning,
and that, at all events, the meaning of abode cannot be
derived from that of law.
After dh4man meant what is settled, it has sometimes to
be translated by law, by nature, sometimes by class, or
clan, where it comes very near to n4man, name, while
sometimes it may best be rendered by a general and
abstract suffix, or even by a plural. Thus in our passage,
dafvyasya dh4mnaé is not very different from devanadm.
What is peculiar to our passage is the genitive governed
by tuvishman. After all the learning which Bergaigne has
expended on the analysis of dh4man, he does not help us
to a translation of our sentence. If we translate ‘of the
divine law, powerful,’ we have words, but no sense. I take
daivyasya dh4mnaf as a genitivus partitivus, such as AV.
IV, 37, 5. éshadhinam viridham viry4vati. See Kuhn,
Zeitschrift XIII, 120; Siecke, Genitivus, p. 14. Grassmann:
‘Die michtig walten in der Gétter Wohnsitz.’ Ludwig: ‘Die
von gottlicher natur, die starke.’ He denies that tuvishm4n
could be followed by the genitive. I do not maintain that
I am satisfied on that point. All I say in this as in many
other cases is that my translation gives something which
we can understand. Let others give us something better.
NOTES. VII, 58, 5. 385
Note 2. On Nirrzti, see Hibbert Lectures, p. 245; Lect.
Science of Lang., vol. ii, p. 562. Avamsd, literally with-
out beams of support, or bottomless.
Verse 2.
Note 1. On ganiis, see Lanman, p. 571.
Note 2. Svardv/k, according to Grassmann, der lichte
Himmel; according to Ludwig, jeder der das licht schaut.
Sayama, among other meanings, gives that of tree. See
VII, 83, 2.
Verse 3.
On the construction of this verse, see Delbriick, Syntax,
Ρ. 384, and Bergaigne, Mélanges Renier, p. 82.
Verse 5.
Note 1. With regard to t&én mi/sushak rudrdsya, ‘ these
bounteous (sons) of Rudra,’ see VIII, 20, 3.
[32] ce
486 VEDIC HYMNS.
MANDALA VII, HYMN 859.
ASHTAKA V, ADHYAYA 4, VARGA 29-30.
To THE Maruts AND Rupra.
1. Whom you protect again and again, O gods,
and whom you lead, to him, O Agni, Varuza, Mitra,
Aryaman, and -Maruts, yield your protection.
2. He who sacrifices, O gods, overcomes his
enemies by your protection on a happy day. He
who gives to your delight, spreads forth his dwell-
ing, spreads out much food.
3. This Vasish¢ha will not despise even the last
among you, O Maruts; drink? all of you, to-day, at
my libation here, full of desire.
4. Your help does not indeed fail that man in
battle to whom you granted it, O men! Your
newest favour has turned hither, come quick then,
ye who wish to drink.
5. O ye whose gifts are cheering, come to drink
the (juice of the Soma) flowers: these are your
libations, O Maruts, for I gave them to you, do not
go elsewhere!
6. Sit down on our altar and protect! us, to give
us brilliant riches. O Maruts, who never miss the
Soma mead, hail to you here to enjoy yourselves.
7. Having adorned their bodies, the swans with
dark blue backs came flying in secret!—the whole
flock sat down all around me, like gay men, delight-
ing in the Soma offering.
8. O Maruts, that hateful man who beyond our
thoughts tries to hurt us, O Vasus, may he catch
the snares of Druh, kill him with your hottest bolt!
MANDALA VII, HYMN 59. 387
9. O you Maruts, full of heat, here is the libation ;
be pleased to accept it, O you who destroy the
enemies by your help'.
10. O you who accept the domestic sacrifices’,
come hither, O Maruts, do not keep away, you who -
are bounteous by your help?.
11. O Maruts, strong and wise, with sun-bright
skins, I choose the sacrifice for you here and there’.
12. We sacrifice to Tryambaka!, the sweet-
scented, wealth-increasing (Rudra). May I be de-
tached from death, like a gourd from its. stem, but
not? from the immortal*.
Cc 2
388 VEDIC HYMNS.
NOTES.
Ascribed to Vasish¢#a. Verse 12 addressed to Rudra.
Verse 3 occurs SV. I, 241; verse 8, AV. VII, 77, 2;
TS. IV, 3, 13,33 MS. IV, 10, 5; verse 9, AV. VII, 77,1;
TS. IV, 3, 13, 3; MS. IV, 10, 5; verse 10, TS. IV, 3, 13,
5; MS. IV, 10,5; verse 11, TA. I, 4, 3; MS. IV, 10, 3;
verse 12, VS. III, 60; AV. XIV, 1,17; TS. I, 8, 6, 2;
MS. I, το, 4; TA. X, 56; Sat. Br. II, 6, 2, 12.
Metre, I, 3, 5 Brihati; 2, 4,6 Satobrzhati; 7, 8 Trishtubh;
9. 10, 11 Gayatri; 12 Anush/ubh.
Verse 2.
With pada a compare I, 110, 7; with cand d, VIII, 27, 16.
Verse 3.
Note 1. SV. has pibantu, and as a various reading the
comment. gives pivanta. Suté sd#4 is a standing phrase.
Verse 6.
Note 1. I cannot see how avitd can stand for avishéa
(Delbriick, Verb, 186 ; Whitney, Gram. § 908). I translate
as if the text gave dvata.
Verse 7.
Note 1. On the secret approach of the Maruts, see I, 88, 5.
Verse 8.
The text in the AV. VII, 77, 2, is bad, γό no marto
maruto durhrvivdyus, prdti mu#katam sah, and tapasd for
hanmand. The TS. IV, 3, 13,3, has tira# satydni. It reads
besides, y6 no marto vasavo durhrizdyus tirdk satydni
marutak gigha#sat druhdk pdsam, and tdpas4. Tirdk
Aittini may mean ‘beyond all conception, as Grassmann
takes it, or ‘unobserved,’ as B.-R. suggest. Tird# satyani
might mean ‘in spite of all pledges,’ but that is probably
an emendation. All this shows the unsettled state of
Vedic tradition, outside that of the Rig-veda; see Olden-
berg, Prolegomena, p. 328.
Verse 9.
Note 1. Uti, taken here as a dative, by Lanman, p. 382.
NOTES. VII, 59, 12. 389
Verse 10.
Note 1. On the Maruts grzhamedhinad, see Sat. Br. IT,
5, 3. 4. Possibly the Maruts may be called grzhamedhas,
i.e. grzhasthas, performing the Grzhya sacrifices. See on
these names TS. I, 8, 4,1; 2.
Note 2. The last pada in the TS. is pramu#kdnto no
Amhasah.
Verse 1].
Note 1. On ihcha, see Delbriick, Syntax, p. 51. It means
‘here and there,’ that is, ‘again and again.’
Verse 12.
Note 1. Tryambaka is a name of Rudra, but its original
meaning is doubtful. Some commentators explain it by
‘three-eyed,’ but its natural meaning would be ‘having
three mothers.’ The Sat. Br. II, 6, 2, 9, derives it from
Stry-ambika, because Ambika, Rudra’s sister, shares the
sacrifice with him.
Note 2. On mA with optative, see Delbriick, Synt. Forsch.
I, 194; Syntax, 338, 361, Anm. 1.
Note 8. That amr7tat is right, not, as Grassmann suggests,
amrita, is clear from the parallel forms, prété mu#hdmi
n&miuta4, or it6 mukshiya m&muta#. Pischel in Z.D.M.G.
XL, 121, demands too much logical accuracy from a poet ;
see AV. XIV, 1, 17; VS. III, 60.
All scholars seem to agree that this hymn is a composite
hymn, and that it breaks the law of decrease in the number of
verses. It begins with three PragAthas, verses 1 and 2,3 and 4,
5 and 6, which may be in their right place. Then follow two
Trish¢ubhs, 7 and 8, which may form a hymn by themselves.
The next three Gayatris, which clearly belong together, are
a later addition ; so is the last verse, which ought to stand
in the Atharva rather than in the Rig-veda. The Pada
text does not divide this last verse. See on this subject,
Oldenberg, Z.D.M.G. XX XVIII, 449 seq., Proleg.200; 511;
Bergaigne, Recherches sur l'histoire de la Samhitd, II, το.
290 VEDIC HYMNS.
MANDALA VIII, HYMN 7%.
ASH7AKA V, ADHYAYA 8, VARGA 18-24.
To THE Maruts (THE STORM-GoDS). “
1. When the sage has poured out the threefold?
draught to you, O Maruts, then you shine forth in
the mountains (clouds).
2. Aye, when, O bright Maruts, growing in
strength, you have seen your way, then the moun-
tains (clouds) have gone down’.
3. The sons of Pvzsni, the bulls, have risen
together with the winds, they have drawn forth the
swelling draught.
4. The Maruts sow the mist, they shake the
mountains (clouds), when they go their way with
the winds,
5. When the mountain bent down before your
march, the rivers before your rule, before your
great power (blast).
6. We invoke you by night for our protection,
you by day, you while the sacrifice proceeds.
7. And they rise up on their courses, the beauti-
ful, of reddish hue!, the bulls, above the ridge of
the sky.
8. With might they send forth a ray of light, that
the sun may have a path to walk’: they have
spread far and wide with their lights.
9. Accept, O Maruts, this my speech, this hymn
of praise, O Azbhukshans'’, this my call.
10. The Przsnis? (the clouds) yielded three lakes
(from their udders) as mead for the wielder of the
thunderbolt (Indra), the well, the water-skin, the
watering-pot 3,
MANDALA VIII, HYMN 7. 391
11. Ὁ Maruts, whenever we call you from”
heaven, wishing for your favour, come hither to-
wards us.
12. For you are bounteous!, in our house, O
Rudras, Azbhukshans: you are attentive, when you
enjoy (the libations).
13. O Maruts, bring to us from heaven enrapturing
wealth, which nourishes many, which satisfies all.
14. When you have seen your way, brilliant
Maruts, as it were from above! the mountains, you
rejoice in the (Soma) drops which have been pressed
out.
15. Let the mortal with his prayers ask the favour
of that immense, unconquerable (host)? of them,
16. Who like torrents! foam along heaven and
earth with their streams of rain, drawing the inex-
haustible well.
17. These sons of Przsni rise up together with
rattlings, with chariots, with the winds, and with
songs of praise.
18. That (help) with which you helped Turvasa,
Yadu, and Kazva when he carried off riches, that
we pray for, greatly for our wealth.
19. O bounteous Maruts, may these draughts,
swelling like butter, strengthen you, together with
the prayers of Kamva.
20. Where do you rejoice now, O bounteous
Maruts, when an altar has been prepared for you?
What priest serves you ?
21. For you for whom we have prepared an altar,
do not, as it was with you formerly, in return for
these praises, gladden the companies of our sacri-
fice.
22. These Maruts have brought together piece
392 : VEDIC HYMNS.
by piece! the great waters, heaven and earth, the
sun, and the thunderbolt ;
23. And, while performing their manly work,
they have trodden V7ttra to pieces, and the dark
mountains (clouds).
24. They protected the strength and intelligence
of the fighting Trita, they protected Indra in his
struggle with Vrztra.
25. Holding lightnings in their hands, they hasten
heavenward, golden helmets? are on their head;
the brilliant Maruts have adorned themselves for
beauty.
26. When with Usan4? you have come from afar
to Ukshzorandhra (ox-hollow)', he roared from fear,
like Dyu (the sky).
27. O gods, come to us with your golden-hoofed
horses, for the offering of the sacrifice.
28. When the red leader leads their spotted deer
in their chariot, the brilliant Maruts approach and
let the waters run.
29. The heroes went downwards to Saryazévat,
to Sushoma, to Argtka, to PastyAvat.
30. When will you come hither, O Maruts, to the
sage who calls you so, with your consolations to the
suppliant ?
31. What then now? Where.are your friends,
now that you have forsaken Indra ? Who is counted
in your friendship ? .
32. O Kanvas, I praise Agni, together with our
Maruts, who carry the thunderbolt in their hands,
and are armed with golden daggers.
33. Might I succeed in bringing hither the strong
hunters, hither with their splendid booty for the
newest blessings.
MANDALA VIII, HYMN 7. 393
34. The hills even sink low, as if they thought
’ themselves valleys, the mountains even bow them-
selves down,
35. The crossing (horses) bring them hither,
flying through the air; they bestow strength on the
man who praises them.
36. The old fire! has been born, like the shine?
by the splendour of the sun, and the Maruts have
spread far and wide with their lights.
204 VEDIC HYMNS.
NOTES.
Ascribed to Punarvatsa KAmva. Verse 8 occurs MS.
IV, 12, 5; verse 11 in TS. I, 5, 11, 4; MS. IV, το, 4;
verse 28 in AV. XIII, 1,21. Metre, Gayatri.
Verse 1.
Note 1. Trish¢ibham is an adjective belonging to {sham.
The same expression occurs again, VIII, 69,1, as a galita, and
is therefore of little help. In IX, 62, 24, the isha# are called
parishtibha/, which seems to mean something like pari-
srut, i.e. standing round about. I therefore take trish¢ubh
in our passage simply as threefold, referring probably to
the morning, noon, and evening sacrifice. The sacrifice is
often called trivrzt, X, 52,4; 124,1. Some scholars ascribe
to stubh in trish¢ubh the meaning of liturgical shouting.
Verse 2.
Note 1. Besides n{ ahdsata, we find ud ahAsata, I, 9, 4,
and apa ahdsata, IX, 73, 6. On 4i, see verse 14, and V, 55,
7. It is often impossible to say whether the Vedic Aorist
should be translated in English by the perfect or the im-
perfect. If we take the verse as describing an historical
fact, it would be, ‘When you saw your way, or, as soon as
you had seen your way, the clouds fell.’ If it is meant as
a repeated event, it would be, ‘when, i.e. whenever you
have seen your way, the clouds have fallen. The difficulty
lies in English, and though the grammars lay down rules,
usage does not conform to them. The difference in the
use of tenses in English is so great that in the revised
version of the Bible, a number of passages had to be trans-
lated differently for the English and for the American
public. Thus in Rom. ii. 12, the English edition gives,
‘For as many as have sinned without law, shall perish
without law.’ The American cdition changes this into ‘As
many as sinned without the law.’ Gal. iii. 22, English:
‘The scripture hath shut up;’ American: ‘The scripture
shut up.’ It was on account of this and other changes of
NOTES, VIII, 7, 10. 395
idiom which have sprung up between English and American,
that different editions of the revised version had actually to
be printed for England and America. No wonder, there-
fore, that an American critic should in his innocence have
charged me with not knowing the difference between the
aorist, the imperfect, and the perfect in Vedic Sanskrit!
Verse 7.
Note 1. Aruzapsu, perhaps reddish-coloured, an epithet
of the dawn, here applied to the Maruts. The Maruts are
sometimes called vvzshapsu, ahrutapsu, I, 52, 4; VIII, 20, 7.
Verse 8.
Note 1. The relation between the light cast forth by the
Maruts and the path of the sun is not quite clear, except
that in other places also the Maruts are connected with the
morning. The darkness preceding a thunderstorm may be
identified with the darkness of the night, preceding the
sunrise. See Bergaigne, II, 379 seq.
Verse 9.
Note 1. The meaning of ribhukshan is doubtful. It is
applied to Indra and the Maruts. See Bergaigne, II, 403 ;
404 note; 412.
Verse 10.
Note 1. The Przsnis in the plural fem. are the clouds, see
VIII, 6, 19. Mythologically there is but one Présni, the
mother of the Maruts. See also Bergaigne, II, 397.
Note 2. I am doubtful about the three lakes of Madhu,
here of rain, poured from their udders by the clouds. The
number three is common enough, and Ludwig has pointed
out a parallel passage from the AV. X, 10, 10-12, where
we read of three patras, filled with milk and Soma. Many
similar passages have been collected by Bergaigne, I, 177,
but again without a definite result. The question is whether
the three words utsa, kavandha, and udrin are meant as
names of the three p4tras, in our passage, of the three
lakes, or whether they should be taken as an apposition,
396 VEDIC HYMNS.
the three lakes, namely, the well (of the sky), the skin full
of water, and udrin, the watering-pot. Udrin is elsewhere
an adjective only, but I think we must here translate, ‘ the
well, the water-skin, the watering-pot.’
Verse 12.
Note 1. On sudanavaé as vocative, see Delbriick, Syntax,
p- 106.
Verse 14.
Note 1. For adhi with genitive, one expects ati. But
Delbriick doubts whether ati can govern the genitive. See
Altind. Syntax, p. 440.
Verse 15.
Note 1. As 4dabhyasya can only refer to et&vataz, I have
taken etavat in the sense of gama, followed by esh4m. But
Ι am not certain that the rendering is right.
Verse 16.
Note 1. I have ventured to translate draps4/ by torrents.
Neither drops nor sparks nor banners seem to yield an
appropriate simile, but I feel very doubtful. See VIII, 96,
13; IX, 73, 1.
Verse 22.
Note 1. I thought at first that by sim ραγνασάζ dadhuh
was meant the mixing or confounding together of heaven and
earth ; it being impossible, during a storm, to distinguish the
two. But there is clearly, as Ludwig points out, an opposi-
tion between sdm dadhu# and vi yayud. I therefore take
parvasa# in verse 22 in the sense of piece by piece, as in
AV. IV, 12, 7. sim dadhat pdrusha pdrué, while in verse
23 it means in pieces.
Verse 26.
Note 1. On sipraf, see note to II, 34, 3.
Verse 26.
Note 1. Ukshza randhranm, ‘the hollow of the bull,’ what-
ever that may be, is not mentioned again. If it is meant for
NOTES. VIII, 7, 29. 397
the dark cloud which hides the rain, then the roar of the bull
would be the thunder of the cloud, stirred by the Maruts.
Aukshvorandhra, however, is the technical name of certain
SAmans, so that Ukshnorandhra may have been, like Usané
(later Usanas), a proper name. See TAndya Br. XIII, 9,
18; 19.
Note 2. If usdna stands for usanaya it might mean, ‘with
desire, but it seems more likely that it refers to the Rishi,
who is called Usan4 in the Rig-veda, and Usanas in later
writings. See Lanman, p. 562, 1. 21; Bergaigne, II, 338,
n. 3; Schmidt, K. Z. XXVI, 402, n. 1.
Verse 27.
Note 1. On makhasya davane, see note to I, 6, 8, where I
accepted the old explanation, ‘Come to the offering of the
priest.’ But does makha mean priest? In later Sanskrit it
means sacrifice,so that makhasya davane has been translated,
‘for the offering of the sacrifice,’ that is, ‘that we may be able
to offer you sacrifice. If makha means glad and refers to
Soma, which is doubtful, the sense would be the same.
Possibly d4vane may here be derived from do, to divide,
but this would not help us much.
Verse 28. ἰ
The AV. reads ydm ἱνᾶ prdshati rathe prdsh¢ir vahati
rohita, subh4 yAsi rizdnn apa, which yields no help.
Verse 29.
This verse is very difficult. First of all, niZakraya can
hardly mean ‘ without a chariot’ (B.-R.), but seems an ad-
verb, meaning downwards. But the chief difficulty lies in
this, that we must decide, once for all, whether words, such
as sushoma, saryawdvat, Argika, pastydvat, &c., are to be
interpreted in their natural sense, as expressing localities,
well known to the poet, or in their technical sense, as names
of sacrificial vessels. That this decision is by no means
easy, may be inferred from the fact that two scholars, Roth
and Ludwig, differ completely, the former preferring the
technical, the latter the geographical meaning. We must
398 VEDIC HYMNS.
remember that in the hymns to the Maruts the poets speak
occasionally of the countries, far and near, visited by the
storm-winds. We must also bear in mind that in our very
passage the poet asks the Maruts to come to him, and not
to tarry with other people. When, therefore, he says, that
they went to Saryaz4vat, &c., is that likely to be meant
for a tank of Soma at his own or any other sacrifice ?
Saryadvat is derived from sarya, this from sara. Sara
means reed, arrow ; Sarya, made of reeds, sary4, an arrow,
but also reeds tied together and used at the sacrifice for
carrying Soma-oblations, From it, saryana, which, accord- .
ing to S&yava, means lands in Kurukshetra (RV. VIII, 6,
39), and from which Saryavavat is derived, as the name of
a lake in that neighbourhood (not a Landstrich, B.-R.).
When this saryaz4vat occurs in the Rig-veda, the question
is, does it mean that lake, evidently a famous lake and a
holy place in the early settlements of the Vedic Aryas, or
does it mean, as others suppose, a sacrificial vessel made of
reeds? It occurs in the Rig-veda seven times.
In I, 84, 14, Indra is said to have found the head of the
horse, which had been removed among the mountains
(clouds) at Saryaz4vat. This seems to me the lake in
which the sun sets. In the 8th Mandala saryan4vat occurs
“three times. In VIII, 6, 39, Indra is invoked to rejoice
at Saryavdvat, or, according to others, in a vessel full of
Soma. In our passage the Maruts went to Saryan4vat, to
Sushoma, Argika, and Pasty4vat, countries, it would seem,
not vessels. In VIII, 64, 11, after saying that the Soma
had been prepared among the Pirus, it is added that the
Soma is sweetest in Saryam4vat, on the Sushomé, and in
Argikiya. In IX, 65, 22, we read of Somas prepared far
and near, and at Saryazdvat, and in the next verse we read
of Somas to be found either among the Argikas, among
the Pasty4s, or among the Five Tribes. In IX, 113, 1; 2,
Indra is asked to drink Soma at Saryam4vat, and the Soma
is asked to come from Argika. In X, 35, 2, the aid is
implored of heaven and earth, of the rivers and the moun-
tains, and these mountains are called saryawAvatah.
NOTES. VIII, 7, 36. 399
Argikiy4, besides the three passages mentioned already,
occurs X, 75, 5, where it is clearly a river as well as
SushomA, while in IX, 65, 23, the Argikas, in the plural,
could only be the name of a people.
Taking all this into account, it seems to me that we
ought to accept the tradition that Saryaz4vat was a lake
and the adjoining district in Kurukshetra, that Argika was
the name of a river, Argika the name of the adjoining
country, ArgikaA, of the inhabitants, ArgikiyA another
name of Argika, the river, and Argikiyam another name of
the country Argika. Sushoma in our passage is probably
the name of the country near the Sushomé, and PastyAévat,
though it might be an adjective meaning filled with ham-
lets, is probably another geographical name ; see, however,
IX, 65, 23. Ludwig takes Saryaz4vat as a name of the
Eastern Sarasvati; see Zimmer, Altindisches Leben, p.
19; but we should expect Saryam4vati as the name of a
river. See also Bergaigne, I, 206, who, according to his
system, takes all these names as ‘ préparateurs.célestes du
Soma.’
Verse 31.
See I, 38, 1, note 1.
Verse 36.
Note 1. Sayavza may be right in stating that this verse
was intended for an Agnimaruta sacrifice, and that there-
fore Agni was praised first, and afterwards the Maruts. In
that case pdrvya might mean first.
Note 2. Khandas is doubtful ; see, however, I, 92, 6.
400 VEDIC HYMNS.
MANDALA VIII, HYMN 20.
ASHTAKA VI, ADHYAYA 1, VARGA 36-40.
To THE Maruts (THE STORM-GoDs).
1. Come hither, do not fail, when you march
forward! Do not stay away, O united friends, you
who can bend even what is firm.
2. O Maruts, Azbhukshans, come hither on your
flaming strong fellies!,O Rudras, come to us to-day
with food, you much-desired ones, come to the
sacrifice, you friends of the Sobharis *.
3. For we know indeed the terrible strength of
the sons of Rudra, of the vigorous Maruts, the
liberal givers! of Soma ? (rain).
4. The islands (clouds) were scattered, but the
monster remained}, heaven and earth were joined
together. O you who are armed with bright rings,
the tracts (of the sky)® expanded, whenever you
stir, radiant with your own splendour.
5. Even things that cannot be thrown down
resound at your race, the mountains, the lord of the
forest,—the earth quivers on your marches.
6. The upper sky makes wide room, to let your
violence pass, O Maruts, when these strong-armed
heroes display their energies in their own bodies.
7. According to their wont these men, exceeding
terrible, impetuous, with strong and unbending
forms’, bring with them beautiful light *.
8. The arrow of the Sobharis is shot from the
bowstrings at the golden chest on the chariot of the
Maruts'. They, the kindred of the cow (Pvzsni),
MANDALA VIII, HYMN 20. 401
the well-born, should enjoy their food, the great
ones should help us.
9. Bring forward, O strongly-anointed? (priests),
your libations to the strong host of the Maruts, the
strongly advancing.
10. O Maruts, O heroes, come quickly hither, like
winged hawks, on your chariot with strong horses,
of strong shape, with strong naves, to enjoy our
libations.
11, Their anointing is the same, the golden chains
shine on their arms, their spears sparkle.
12. These strong, manly, strong-armed Maruts,
do not strive among themselves ; firm are the bows,
the weapons on your chariot, and on your faces are
splendours.
13. They whose terrible name’, wide-spreading
like the ocean, is the one of all that is of use, whose |
strength is like the vigour of their father,
14. Worship these Maruts, and praise them! Of
these shouters, as of moving spokes 4, no one is the
last; this is theirs by gift, by greatness ? is it theirs.
15. Happy.is he who was under your protection,
O Maruts, in former mornings, or who may be so
even now.
16. Or he, O men, whose libations you went to
enjoy; that mighty one, O shakers, will obtain your
favours with brilliant riches and booty.
17. As the sons of Rudra, the servants of the
divine Dyu ’, will it, O youths, so shall it be.
18, Whatever liberal givers may worship! the
Maruts, and move about together as generous?
benefactors, even from them turn ® towards us with
a kinder heart, you youths!
19. O Sobhari, call loud with your newest song
[32] pd
402 VEDIC HYMNS.
the young, strong, and pure Maruts, as the plougher
calls the cows.
20. Worship the Maruts with a song, they who
are strong like a boxer, called in to assist those who
call} for him in all fights; (worship them) the most
glorious, like bright-shining bulls.
21. Yes, O united friends, kindred, O Maruts, by
a common birth, the oxen lick one another’s humps}.
22. O ye dancers, with golden ornaments on your
chests, even a mortal comes (to ask) for your brother-
hood !; take care of us, ye Maruts, for your friend-
ship lasts for ever.
23. O bounteous Maruts, bring us some of your
Marut-medicine, you friends, and (quick, like) steeds.
24. With the favours whereby you favour the
Sindhu, whereby you save, whereby you help Krivi?,
with those propitious favours be our delight, O
delightful ones, ye who never hate your followers 3,
25. O Maruts, for whom we have prepared good
altars, whatever medicine! there is on the Sindhu,
on the Asiknt, in the seas, on the mountains,
26. Seeing it, you carry it all on your bodies.
Bless us with it! Down to the earth, O Maruts',
with what hurts our sick one,—straighten what is
crooked !
NOTES, VIII, 20, 4. 403
NOTES.
Ascribed to Sobhari Kazva; metre, Kakubha pragAtha.
Verse 1=SV. I, 401; verse 21=SV. I, 404.
Verse 1.
SV. reads sthata, and dridh4 kid yamayishzavak.
Verse 2.
Note 1. It might be better to supply rathai/, but the poet
may have used pars pro toto.
Note 2. The Sobharis, who are mentioned in the 8th
Mazdala only, are clearly a clan of that name, and their
hymns form a small collection by itself. See Oldenberg,
Prolegomena, p. 209 seq.
Verse 8.
Note 1. Milkvas is sometimes used by itself in the
sense of patron or benefactor, VII, 86, 7; 97,2. Whether
it can govern a genitive is doubtful, but see VII, 58, 5, note.
Note ἃ. Here again, as in II, 34, 11, Vishvu esha seems
to mean Soma, possibly the food, or even the seed (retas)
of Vishnu. SAayaza too takes Vishvu as a name of rain.
In I, 154, 5, we read that the spring of madhu is in the
highest place of Vishzu. Could it mean the generous sons
of Vishzu ?
Verse 4.
Note 1. My translation is purely conjectural. I take
dvipa for isolated or scattered clouds, different from the
du&shund, which I take for the black mass of storm-clouds,
threatening destruction. Grassmann: ‘ Die Wolkeninseln
stoben und das Unheil floh. Ludwig: ‘Empor stigen
gewaltig die waszerinseln, still stand das ungliick.’
Note 2. The coming together of heaven and earth and
their apparent widening have been ascribed to the Maruts
before. It seems hardly possible to translate dhanvani
here by bows. I take it for the wide expanse, as if the
desert, of the sky.
pd2
404 VEDIC HYMNS.
Verse 7.
Note 1. On psu in vrishapsu, see note to VIII, 7, 7.
Note 2. Possibly sriyam vdhante has to be taken like
subham γᾶ, see Gaedicke, Accusativ, p. 163.
Verse 8.
Note 1. In support of the translation which I proposed
in I, 85, 10, note 2, all I can say is that ag is a verb used
for shooting forth an arrow, see I, 112, 16, and that νᾶμα
may be used in the sense of baza, reed and arrow, and that
go is used for bowstring, see B.-R. s.v. The question,
however, arises, how does this verse come in here?) How
does the fact that the Sobharis, who are praising the storm-
gods, shoot their arrow at the golden chest on their chariot,
agree with what precedes and follows ὃ
Let us look first whether a more natural translation can
be found. B.-R. translate: ‘The sacrificial music of the
Sobharis is furnished and therefore made more attractive
by draughts of milk (or animal food).’ In order to support
such a translation, it should be proved, first, that νᾶμα ever
means sacrificial music, and that such sacrificial music can
be spoken of as agyate (it is furnished), gobhiZ (by milk-
draughts). Grassmann translates: ‘Durch Milchtrank
wird der Sobharis Musik belohnt.’ Here again it must be
proved that νᾶμα can mean sacrificial music, and agyate, it
is rewarded. Ludwig translates: ‘Mit der milch wird
gesalbt den Sobhari der zapfen am wagen am goldnen
korbe.’ This is explained to mean that ‘ the bolt on the
chariot of the Maruts is to be greased with milk, so that
the milk may stream down on the Sobharis.’ I doubt
whether vaza can mean bolt, and I do not see that the
intention of the poet, namely to ask for rain, would be con-
veyed by such words.
Sayava interprets: ‘ Through the cows, i.e. the hymns,
of the Sobharis the lyre of the Maruts is made evident ;’
or, ‘ by the cows, i.e. the Maruts, the lyre is manifested for
the sake of the Sobharis.’
In support of my own translation I can only appeal to a
NOTES. VIII, 20, 17. 405
custom ascribed by Herodotus (IV, 94) to another ancient
Aryan tribe, namely the Thracians, who, when there is
thunder and lightning, shoot arrows against thesky. Hero-
dotus in trying to find a motive for this says they do it to
threaten the god, because they believe in no other god but
their own. This may be so; the only question is whether
in shooting their arrows against the sky, they hoped to
drive the clouds away, or wished them to give up their
treasure, namely the rain. I should feel inclined to take
the latter view, but in either case we see that what the
Thracians did, was exactly what the Sobharis are said to
do here, namely to shoot an arrow at the golden chest or
treasure on the chariot of the Maruts. This is, of course,
no more than a conjecture, and I shall gladly give it up, if
a more appropriate meaning can be elicited from this line.
What is against it is the frequent occurrence of a%g with
gobhif in the sense of covering with milk, see IX, 45, 3;
V, 3, 2, ἅς. As to rdthe kése hiranyaye, see VIII, 22, 9.
Verse 9.
Note 1. Vmishad-aagayak for vrishan-a#gayah, see J.
Schmidt, K. Z. XXVI, 358. It cannot mean ‘raining
down ointments,’ as Grassmann supposes, because that
would be varshad-a#gayad, if it existed at all. Besides,
the a#gis are never poured down, nor are they sacrificial
viands. The repetition of the word vrishan is intentional,
and has been discussed before.
Verse 13.
Note 1. N4man is, of course, more than the mere name;
but name can be used in much the same sense.
Verse 14.
Note 1. The simile of the aras, as in V, 58, 5, seems to
require another negative.
Note ἃ. See V, 87, 2, on dan& and mahné4.
Verse 17.
Note 1. On divd# dsurasya vedhdsaf, see von Bradke,
Dyaus Asura, pp. 44 and 46. It should be remembered,
406 VEDIC HYMNS,
however, that vedhas and medhas interchange. Thus in
RV. IX, 102, 4, we have vedh4m, in SV. I, 101, medh4m.
On medhds, the Zend mazda, see Darmesteter, Ormazd,
p- 29. I take servant in the sense of worshipper, from
vidh.
Verse 18.
Note 1. Arhanti, in the sense of arhayanti, to worship,
seems better than to be worthy of, or to have a right to.
Note 2. Mi/kishak can be nominative, see Lanman,
p- 511; but it may also refer to the Maruts, and then be
accusative.
Note 3. Instead of 4 vavridhvam, which Ludwig trans-
lates, Nemt uns fiir euch in besitz, Grassmann trans-
lates, Wendet euch zu uns her. He read therefore 4
vavriddhvam, and this, the plural corresponding to 4
vavritsva, seems to be the right reading.
Verse 20.
Note 1. Grassmann proposes to change pritsi hdétrzshu
into yutst pvitsishu. But may not hétrzshu be used here ina
sense corresponding to that of havya? Havya has almost
the technical meaning of an ally who is to be called for
assistance. Thus IV, 24, 2. sad vritrahatye havya/; VII,
32, 24. bhare-bhare ka havyak, &c. Now a μάννα, one
who is called, presupposes a hdtv2, one who calls for assist-
ance. It is true that hotrz, from hu, to pour out, has so
completely become a technical name that it seems strange
to see it used here, in a new etymological sense, as caller.
But the connection with havya may justify what may
have been meant as a play on the words. Wilson seems
to have taken the verse in a similar sense, when he trans-
lates : ‘and like a boxer who has been challenged over his
challengers.’ He, like Ludwig, takes hotv? as a challenger.
I prefer to take it as calling for aid. I am not satisfied,
however, with either translation, nor does Grassmann or
Ludwig offer anything useful.
Verse 21.
Note 1. In the SV. mariuta’ and rihdte have the accent
NOTES, VIII, 20, 26. 407
on the second syllable. Sdbandhava# was used before of
the Maruts, V, 59, 5; according to its accent it would here
refer to gdvak. I can see no meaning in this verse except
a very naturalistic one, namely that the Maruts, who are
described as friends and brothers, as never quarrelling and
always of one mind, are here compared to oxen, grazing
_in the same field, and so far from fighting, actually licking
the humps on each other’s backs.
Verse 22.
Note 1. Grassmann, ‘ geht euch an um eure Briiderschaft;’
possibly, ‘ becomes your brother.’
Verse 24.
Note 1. It is, no doubt, very tempting to change tfrvatha
into turvasam, as Ludwig proposes. The difficulty isto under-
stand how such a change should have come about. Sindhu
may mean here, not so much the river, as the people living
on its shores. Krivi is said to be an old name of
the Pa#kalas (Sat. Br. XIII, 5, 4, 7). But, because the
Pa#kalas were called Krivis, and because in later times we
often hear of Kuru-Pa#alas, it does in no way follow that
the Krivis were identical with the Kurus. It proves rather
the contrary. Kuru may be derived from kar, and may
have meant active, but it may also have had a very dif-
ferent original meaning. A derivation of krivi from kar is
still more objectionable.
Note 2. Asakadvishas, which I translate by not hating
your followers, is translated by Ludwig: ‘ihr, denen kein
haszer folgt.’ It may also be rendered by ‘hating those
who do not follow you.’
Verse 25.
Note 1. The medicines are generally brought by Rudra,
and by his sons, the Maruts.
Verse 26.
Note 1. As to kshamd rdpaf, see X, 59, 8-10; AV. VI,
57, 3; as to ishkarta, VIII, 1, 12.
408 VEDIC HYMNS.
MANDALA VIII, HYMN 94.
ASH7AKA VI, ADHYAYA 6, VARGA 28-29.
To THE Maruts (THE STORM-GODS).
1. The cow, wishing for glory, the mother of the
bounteous Maruts, sends forth her milk; the two
horses! have been harnessed to the chariots,—
2. She in whose lap? all gods observe their duties,
sun and moon (also), that they may be seen ;
3. Therefore all our friends’, the singers, invite
the Maruts always, to drink (our) Soma.
4. This Soma here has been prepared, the Maruts
drink of it, the Asvins also drink of the lord
(Soma) }.
5. Mitra, Aryaman, Varuma drink of the Soma
which is continually! clarified, dwelling in three
abodes 53, procuring offspring.
6. May Indra also rejoice to his satisfaction in
this pressed juice, mixed with milk, like a Hots7!
at the morning-sacrifice.
7. Did the brilliant lords flare up? Endowed
with pure strength they rush, like water, through
their enemies,
8. Shall I now choose the favour of you, the
great gods, who by yourselves shine forth mar-
vellously,
9. The Maruts, who, when going to drink Soma,
spread out the whole earth and the lights of heaven.
10. I call now them who are endowed with pure
strength, you, O Maruts, from heaven, that you may
drink the Soma here ;
‘MANDALA VIII, HYMN 94. 409
11. I call now those Maruts who hold heaven
and earth asunder, that they may drink the Soma
here ;
12. I call now that manly company of the Maruts,
dwelling in the mountains, that they may drink the
Soma here.
410 VEDIC HYMNS.
΄
NOTES.
Ascribed to Bindu or Pftadaksha. Metre, Gayatri.
Verse 1=SV. I, 149; verse 4=SV. I, 174; II, 1135;
verse 5=SV. II, 1136; verse 6=SV. II, 1137. The whole
hymn can easily be divided into trikas.
Verse 1.
Note 1. I adopt Ludwig’s correction of the Pada, chang-
ing vahniz to vahni iti, though it interrupts somewhat the
connection between the first and second verses. Still it
seems as impossible to change Prisni, the mother of the
Maruts, into a cart-horse as into a sucking-calf. This we
should have to do, if we took dhayati in its usual sense of
sucking. Still dhayati means to suck, not to suckle. The
commentary to the SV. explains vahniZ as vodhri, the
driver.
Verse 2.
Note 1. I should prefer to take updsthe in the sense of
proximity, which, as in the case of vrikshopasthe, may be
translated by shadow, or protection.
Verse 3.
Note 1. I cannot believe that we can take aryd 4 in our
passage as aryé 4, and translate it with Pischel (Z.D.M.G.
XL, p. 125) by ‘our singers among the Aryas. With the
plural kardvak we should expect aryéshu 4, not aryé 4;
see also Bergaigne, III, 287; II, 218. Pada a and b are
galita, see VI, 45, 33.
Verse 4.
Note 1. Svarag seems to be meant for Soma as lord,
not as brilliant. :
Verse 5.
Note 1. Tan4 is generally explained by dr#Astukanirmita
dasdpavitra; see also Bergaigne, I, 179.
Note 2. The three abodes are either the morning, noon,
NOTES. VIII, 94, 9. 411
and evening sacrifices, or the three Soma-vessels, the
Dromakalasa, Adhavantya, and Pitabhrtt.
Verse 6.
Note 1. I do not see why hét4-iva should not mean ‘like
the priest,’ for the priest also rejoices in the libation ; see
Arthasamgraha, ed. Thibaut, pp. 10 and 20. Ludwig
prefers to take héta for Agni, fire.
Verse 9.
Note 1. See note to I, 6, 9, and 10, note 1.
412 VEDIC HYMNS.
MANDALA X, HYMN 77.
ASHTAKA VIII, ADHYAYA 3, VARGA 10-11.
To THE Maruts (THE STORM-GODs).
1, Let me with my voice shower! wealth like
cloud-showers 2, like sacrifices of a sage, rich in
oblations. I have praised the goodly host of the
Maruts®, so that they may be worthy of a Brahman’,
so that they may be glorious.
2. These boys have prepared their ornaments for
beauty, the goodly host of the Maruts, through
many nights; the sons of Dyu struggled, like harts,
they, the Adityas, grew high, like banners}.
3. They who by their own might seem to have
risen above heaven and earth, like the sun above
the cloud, they are glorious, like brilliant heroes,
they shine forth like foe-destroying youths.
4. When you move along on the bottom of the
waters, the earth seems to break and to melt!. This
perfect sacrifice is meet for you, come hither
together, as if enjoying our offerings.
5. You are as drivers! on the poles with their
reins, and as brilliant with light at daybreak ; like
hawks, you are famous destroyers of foes; like
wells ? springing forth, you scatter moisture.
6. When you, O Maruts, come from afar, knowing
the great treasure of the hidden place, O Vasus, the
treasure which has to be gained, then keep away
also from afar all who hate us.
7. The man who, firm in his sacrifice, offers gifts
to the Maruts to the end of the ceremony’, he
MANDALA Χ, HYMN 77. 413
gains health and wealth, blessed with offspring ; he
shall also be in the keeping of the gods.
8. They are indeed our guardians, to be wor-
shipped at all sacrifices, most blissful by their name
of Raia: may they, swiftly driving on their
chariots, protect our prayer, quick even on their
march, delighting in our sacrifice.
414 _ VEDIC HYMNS.
NOTES.
Ascribed to Syfimarasmi Bhargava. On the metre, see
Rig-veda, translation, Introd. p. civ; Benfey, Quantitats-
versch. IV, 2; 38-39; Oldenberg, Prolegomena, 92. This
hymn and the next belong closely together. They are
both so artificial and obscure that a translation of them
can only be tentative. None of its verses occurs in SV.,
VS., AV., TS., TB., MS.
Verse 1.
Note 1. I take prusha for prushazi.
Note 2. I do not think that abhraprisha# can be meant
for the Maruts.
Note 8. The nd in many of the verses seems to be due
to a mere trick, and untranslatable.
Note 4. Or, ‘I have praised the priestly host, so that
they may be worthy of good Marut-hood.’
Verse 2.
Note 1. Akr&4, banners, Grassmann ; columns, Ludwig.
The meaning is utterly unknown.
Verse 4.
Note 1. See Aurel Mayr, Beitrage aus dem Rig-Veda,
p. 12. ‘The earth melted,’ see Ps. xlvi. 6.
Verse 5.
Note 1. Prayug seems to mean here a driver; pra-yug
is often used of the Maruts as harnessing or driving their
horses; see I, 85, 53; V, 52, 8.
Note 2. Prava has been derived from pru, to float. I
should prefer to derive it from pra-van, from which
we have pra-vama, precipice, possibly the Latin ad-
jective pronus, and, very irregularly, Greek πρηνής.
Stems in radical n frequently enter the class of stems
in ἃ and a, and pravan would become pravas or
pravak, as -gan becomes -g4h and -gak; cf. Lanman,
NOTES. Χ, 77, 7. 415
Ρ. 478. Others take vana for a mere suffix like vat. Prava,
rushing forward, would have been a good name for a
spring. This, of course, is a mere conjecture. Others
derive prav4-s from va, to blow. As a substantive prava
as well as upava occurs AV. XII, 1, 51. vdtasya pravém
upavdm anu vaty aréiZ. But these words mean the blow-
ing before and the blowing after, and not blowers. . There
are the verbs prava and anuva in Tazdya Br. I, 9, 7; TS.
III, 5, 2, 3; IV, 4,1, 1. They are there referred to dawn
and night. These passages, however, seem too technical
to allow us to fix the original meaning of prava-%. Prava
in RV. I, 34, 8, remains unexplained.
Verse 7.
Note 1. On udv#ki, see Ludwig’s note.
416 VEDIC HYMNS.
MANDALA X, HYMN 78.
ASHTAKA VIII, ADHYAYA 8, VARGA 12-18.
To THE Maruts (THE STORM-GODs).
1. Full of devotion like priests with their prayers,
wealthy like pious men, who please the gods with
their offerings, beautiful to behold like brilliant
kings, without a blemish like the youths of our
hamlets—
2. They who are gold-breasted like Agni with
his splendour, quick to help like self-harnessed
winds, good leaders like the oldest experts, they are
to the righteous man like Somas, that yield the best
protection.
3. They who are roaring and hasting like winds,
brilliant like the tongues of fires, powerful like
mailed soldiers, full of blessings like the prayers
of our fathers,
4. Who hold together like the spokes of chariot-
wheels, who glance forward like victorious heroes,
who scatter ghvzta! like wooing youths, who chant
beautifully like singers, intoning a hymn of praise,
5. Who are swift like the best of horses, who are
bounteous like lords of chariots on a suit, who are
hastening on like water with downward floods, who
are like the manifold? Angiras with their (numerous)
songs.
6. These noble sons of Sindhu? are like grinding-
stones, they are always like Soma-stones?, tearing
everything to pieces; these sons of a good mother
are like playful children, they are by their glare like
a great troop on its march,
MANDALA X, HYMN 78, 417
7. Illumining the sacrifice! like the rays of the
dawn, they shone forth in their ornaments like
triumphant warriors; the Maruts with bright spears
seem like running rivers, from afar they measure
many miles.
8. O gods, make us happy and rich, prospering
us, your praisers,O Maruts! Remember our praise
and our friendship, for from of old there are always
with you gifts of treasures.
[32] Ee
418 VEDIC HYMNS.
NOTES.
Ascribed to Syimarasmi Bhargava. None of its verses
occurs elsewhere. Metre, 1, 3, 4, 8 Trishtubh; 2, 5-7
Gagati.
Verse 4.
Note 1. Ghritaprush, Fett spriihend, Gluth austheilend,
according to Grassmann; ghrita-spriihend, according to
Ludwig. Sdyaza takes vareydvak as wishing to give pre-
sents, and explains that such gifts were preceded by a gift
of water, so that ghytaprisha’ would mean, giving water or
rain. The real meaning is difficult.
Verse 5.
Note 1. Visvartpa may have been meant in a more
special and mythological sense.
Verse 6.
Note 1. Sindhu-matarak may be a synonym of Pvrisni-
matara, sindhu being used as a name of the water in the
sky. It may also mean, having the river Sindhu for their
mother, i.e. coming from the region of the river. Bergaigne
translates (II, 397), ‘qui ont pour mére la rivitre céleste.
Cette riviére peut étre une des formes de la vache qui passe
aussi pour leur mére.’
Note 2. The grévanak and adrayak are probably meant
for stones used for pounding corn and squeezing Soma.
Verse 7.
Note 1. On adhvarasri, see Pischel, Ved. Stud. p. 53.
MANDALA I, HYMN 43. 419
MANDALA I, HYMN 48.
ASHTAKA I, ADHYAYA 8, VARGA 26-27.
To Rupra.
1. What could we say to Rudra, the wise, the
most liberal, the most powerful, that is most welcome
to his heart,—
2. So that Aditi? may bring Rudra’s healing to
the cattle, to men, to cow, and kith,
3. So that Mitra, that Varuma, that Rudra hear
us, and all the united Maruts?.
4. We implore Rudra, the lord of songs, the lord
of animal sacrifices!, the possessor of healing
medicines 5, for health, wealth 8, and his favour.
5. He who shines like the bright sun, and like
gold, who is the best Vasu among the gods,
6. May he bring health to our horse, welfare to
ram and ewe, to men, to women, and to the cow!
7. Bestow on us, O Soma, the happiness of a
hundred men, great glory of strong manhood’;
8. O Soma}, let not those who harass and injure
overthrow us; O Indu, help us to booty!
9. Whatever beings are thine, the immortal, in
the highest place of the law, on its summit}, in its
centre, O Soma, cherish them, remember them who
honour thee.
420 VEDIC HYMNS.
NOTES.
Ascribed to Kazva Ghaura, and addressed to Rudra (1,
2, 4-6), to Rudra and Mitra-Varuzau (3),and to Soma (7-9).
Metre, Gayatri (1-8); Anushtubh (9). Verse 2 in TS. III,
4, 11,2; MS. IV, 12, 6.
The hymn may be divided into two, the first from 1-6,
the second from 7-9. See, however, Bergaigne, III, 32,
n. τ; and Recherches sur hist. de la Samhita, I, 65. He
would prefer to divide the whole into three hymns.
Verse 1.
See TA. X, 17, 1; Delbriick, Synt. Forsch. I, 246.
Verse 2.
Note 1. Ludwig takes Aditi here as a name of Rudra;
also Hillebrandt, Uber die Gottin Aditi, p. 6.
Verse 3.
Note 1. The visve sagéshasat, following on Rudra, can
hardly be meant for any but the Maruts, who are often
called sagéshasak. But it may also have been intended
for all the gods together.
Verse 4.
Note 1. Gathdpatim and medhdapatim are both difficult.
We expect gath4patim and medhdpatim. If, as Ludwig
maintains, gatha in Zend is equivalent to rztu, season, then
gathapati might be vztupati, a name of Agni, X, 2,1. But
this is extremely doubtful. We must derive gathdpati from
gatha, I, 167, 6, and medhdpati from medh§a, animal sacri-
fice, till we know more on the subject.
Note 2. Galdsha-bheshagam, an epithet of Rudra; see
VIII, 29, 5, where Rudra is intended. In II, 33,7,the arm
of Rudra is called bheshagds gdlashaZ ; in VII, 35, 6, Rudra
himself is called gdlashaZ. Gdal4sha seems connected with
gala, water. Bergaigne, III, 32, translates it by adoucis-
sant.
Note 3. On samydh, see note 2 to I, 165, 4.
NOTES. I, 43, 9. ; 421
Verse 7.
Note 1. Tuvi-nvimza would seem more appropriate as a
vocative. In verse 8, too, I should prefer to take Soma as
a vocative, like Benfey and Grassmann.
Verse 8.
Note 1. I read Soma, paribddhak. See Delbriick, Synt.
Forsch. p. 116.
Verse 9.
Note 1. Unless we can take mardhd for a locative, attracted
by nabhé, I should propose to read mdrdhan πάρῃ. It can
hardly be an adverbial Dvandva, mdrdha-nabha, nor do I
see how it can be applied as a nominative to Rudra. The
whole verse is difficult, possibly a later addition. On ritdsya
amrttasya dh4man, see IX, 97, 32 ; 110, 4 (dharman).
422 VEDIC HYMNS.
MANDALA I, HYMN 114.
ASH7AKA I, ADHYAYA 8, VARGA 5-6.
To Rupra.
1, We offer these prayers! to Rudra, the strong,
whose hair is braided 3, who rules over heroes, that
he may be a blessing to man and beast, that every-
thing in this our village may be prosperous and free
from disease.
2. Be gracious to us, O Rudra, and give us joy,
and we shall honour thee, the ruler of heroes, with
worship. What health and wealth father Manu
acquired by his sacrifices, may we obtain the same,
O Rudra, under thy guidance.
3. O bounteous Rudra, may we by sacrifice
obtain the goodwill of thee, the ruler of heroes;
come to our clans, well-disposed, and, with unharmed
men, we shall offer our libation to thee.
4. We call down for our help the fierce Rudra,
who fulfils our sacrifice, the swift, the wise; may he
drive far away from us the anger of the gods; we
desire his goodwill only.
5. We call down with worship the red boar of the
sky, the god with braided hair, the blazing form ;
may he who carries in his hand the best medicines
grant us protection, shield, and shelter !
6. This speech is spoken for the father of the
Maruts, sweeter than sweet, a joy! to Rudra; grant
to us also, O immortal, the food of mortals, be
gracious to us and to our kith and kin!
7. Do not slay our great or our small ones, our
MANDALA I, HYMN 114. 423
growing or our grown ones, our father or our mother,
and do not hurt our own? bodies, O Rudra!
8. O Rudra, hurt us not in our kith and kin, nor
in our own life, not in our cows, nor in our horses!
Do not slay our men in thy wrath: carrying liba-
tions, we call on thee always.
9. Like a shepherd?, I have driven these praises
near to thee; O father of the Maruts, grant us thy
favour! For thy goodwill is auspicious, and most
gracious, hence we desire thy protection alone.
10. Let thy cow-slaying and thy man-slaying be
far away ', and let thy favour be with us, O ruler of
heroes! Be gracious to us, and bless us, O god,
and then give us twofold protection 3,
11. We have uttered our supplication to him,
desiring his help; may Rudra with the Maruts hear
our call. May Mitra, Varuma, Aditi, the River,
Earth, and the Sky grant us this !
424 VEDIC HYMNS.
NOTES.
Ascribed to Kutsa Angirasa. Metre, 1-9 Gagatt; 10, 11
Trishtubh. Verse 1=VS. XVI, 48; TS. IV, 5, 10, 1;
MS. II, 9, 9 (ydth4 nak sdm); verse 2=TS. IV, 5, 10, 2;
verse 7=VS. XVI, 15; TS. IV, 5, 10, 2; verse 8=VS.
XVI, 16; TS. III, 4,11, 2; IV, 5, 10, 3; MS. IV, 12, 6
(4yushi ; havishmanto n4masa4 vidhema te); verse 10=TS.
IV, 5, 10, 3.
Verse 1.
Note 1. TS. reads im4m matim, and yatha nak sam.
Note 2. Kapardin is an epithet not only of Rudra, but
also of Pashan (VI, 55, 2; IX, 67,11), and of a Vedic clan,
the Tritsus (VII, 83, 8) or Vasish¢as; see Roth, Zur
Literatur und Geschichte des Weda, pp. 94 seq. ; Olden-
berg, Z.D.M.G. XLII, p. 207. Kaparda is the name of a
shell, and the hair twisted together in the form of a shell
seems to have suggested the name of kapardin.
Note 3. Kshaydd-vira means ‘ruling over heroes,’ just
as mandad-vira (VIII, 69, 1) means ‘delighting heroes.’
This meaning is applicable to all passages where kshayad-
vira occurs, and there is no reason why we should translate
it by ‘ destroyer of heroes, which can hardly be considered
as an epitheton ornans. No doubt, a god who rules and
protects can also be conceived as punishing and destroying,
and this is particularly the case with Rudra. Hence in
certain passages Rudra may well be invoked as nrzhan (IV
3, 6), just as we read of the Maruts (VII, 56, 17): ‘ May
that bolt of yours which kills cattle and men be far from
us! Incline to us, O Vasu, with your favours!’ See Muir,
S.T. IV, p. 301, note.
Verse 2.
TS. reads 4yagé and prdamitau. See Ludwig, Notes,
Ῥ. 265.
Verse 6.
Note 1. On the meaning of vardhana and vridh in Zend,
see Darmesteter, Ormazd, pp. 41, 6; 92, I.
NOTES. 1,114, 10. 425
Verse 7.
Note 1. TS. reads priyd m4& nas tanuva rudra ririshak,
Priya, dear, used like φίλος, in the sense of our own. See
Bergaigne, III, 152.
Verse 8.
_ 8566 Colebrooke, Misc. Ess. I, p. 141 (ed. 1837); and
Svetasvat. Up. in S.B.E. XV, p. 254, note. Ayushi for
4yau is supported by VS. and TS. I propose to read d4yau
for 4yai. Bhamitaé is supported by TS. and Svet. Up.,
while VS. reads bh4mina#, which Mahidhara refers to
virdn. The last line is the same in RV. and VS., but the
TS. reads havishmanto namas4 vidhema te, while the Svet.
Up. reads havishmanta/ sadasi tva havamahe.
Verse 9.
Note 1. As to the simile, see RV. X, 127, 8, and Muir
S.T. IV, p. 304, note.
Verse 10.
Note 1. TS. reads 4rdt te, goghna (°€), purushaghné,
kshayadviraya, raksh4 for mrz/4, deva brthi.
Note 2. I take dvibdrh44, which stands for dvibarhaZ,
as an adjective to s4rma, or possibly as an adverb, see
Lanman, p. 560. It can hardly refer to Rudra, as Grass-
mann supposes. See J. Schmidt, Pluralbildungen der
Neutra, pp. 132 seq.
426 VEDIC HYMNS.
MANDALA II, HYMN 33.
ASHTAKA II, ADHYAYA 7, VARGA 16-18.
To Rubra, THE FATHER OF THE MarutTs
(THE SToRM-cops).
1. O father of the Maruts, let thy favour come
near, and do not deprive us of the sight of the sun;
may the hero (Rudra) be gracious to our horse’,
and may we increase in offspring, O Rudra !
2. May I attain to a hundred winters through
the most blissful medicines which thou hast given !
Put away far? from us all hatred, put away anguish,
put away sicknesses in all directions!
3. In beauty thou art the most beautiful of all
that exists, O Rudra, the strongest of the strong,
thou wielder of the thunderbolt! Carry us happily
to the other shore of our anguish, and ward off all
assaults of mischief.
4. Let us not incense thee, O Rudra, by our
worship, not by bad praise, O hero, and not by
divided praise! Raise up our men by thy medicines,
for I hear thou art the best of all physicians.
5. He who is invoked? by invocations and libations,
may I pay off? that Rudra with my hymns of praise.
Let not him who is kind-hearted 8, who readily hears
our call, the tawny, with beautiful cheeks, deliver us
to this wrath !
6. The manly hero with the Maruts has gladdened
me, the suppliant, with more vigorous health. May
I without mischief find shade, as if from sunshine’,
may I gain the favour of Rudra!
MANDALA II, HYMN 33. 427
7. O Rudra, where is thy softly stroking hand
which cures and relieves! ? Thou, the remover of
all heaven-sent mischief, wilt thou, O strong hero,
bear with me?
8. I send forth a great, great hymn of praise to
the bright tawny bull. Let me reverence? the fiery
god? with prostrations; we celebrate the flaring
name ὃ of Rudra.
9. He, the fierce god, with strong limbs, assuming
many forms, the tawny Rudra, decked himself
with brilliant golden ornaments. From Rudra, who
is lord of this wide world, divine power ! will never
depart.
10. Worthily thou bearest arrows and bow,
worthily, O worshipful?, the golden, variegated
chain; worthily thou cuttest every fiend? here to
pieces, for there is nothing indeed stronger than
thou, O Rudra.
11. Praise him, the famous, sitting in his chariot’,
the youthful, who is fierce and attacks like a terrible
wild beast* (the lion). And when thou hast been
praised, O Rudra, be gracious to him who magnifies
thee, and let thy armies ὃ mow down others than us!
12. O Rudra, a boy indeed makes obeisance to
his father who comes to greet him?!: I praise the
lord of brave men, the giver of many gifts, and thou,
when thou hast been praised, wilt give us thy
medicines.
13. O Maruts, those pure medicines of yours,
the most beneficent and delightful, O heroes, those
which Manu}?, our father, chose, those I crave from
Rudra, as health and wealth.
14. May the weapon of Rudra avoid us!, may
the great anger of the flaring one pass us by.
428 VEDIC HYMNS.
Unstring thy strong bows? for the sake of our
liberal lords, O bounteous Rudra, be gracious to
our kith and kin.
15. Thus, O tawny and manly god, showing
thyself!, so as neither to be angry nor to kill, be
mindful of our invocations 2, and, rich in brave sons,
we shall magnify thee in the congregation.
NOTES, 11,23, 2. 429
NOTES.
Ascribed to Gvitsamada. Metre, Trishtubh. See Muir,
S.T. IV, 309; Geldner and Kaegi, p. 90. Bergaigne, III,
153; Leop. v. Schroeder, Indiens Literatur und Cultur,
4432. Verse 1=TB. II, 8, 6,9; verse 2=TB. II, 8, 6, 8 ;
verse 10=TA. IV, 5, 7; verse 11=TS. IV, 5, 10,3; AV.
XVIII, 1, 40; verse 14=VS. XVI, 50; TS. IV, 5, 10, 4;
verse 15=TB. II, 8, 6, 9.
Verse L
Note 1. The words abh{ na& vird’ arvati kshameta admit
of different interpretation. Grassmann has: ‘Der Held
sei huldreich unsren schnellen Rossen ;’ Muir: ‘May the
hero spare our horses ;’ Ludwig: ‘ Unser held mége tiich-
tig zu Rosse sein.’ The passages quoted by Ludwig from
the Sat. Br. III, 7, 3, 1, and IV, 3, 4, 14, do not bear out the
meaning of tiichtig sein, to be strong, they rather mean, to
suffer, to submit to, with a dative. Yet νῖγάζ by itself may
mean son or offspring (III, 4,9; VII, 1, 21; 56, 24), and
if abhi-ksham in our passage could mean to be capable and
strong, Ludwig’s translation would be justified. But if we
take vird, hero, as intended for Rudra, as Indra also is often
called simply vira, abhi kshameta would lend itself to the
translation of ‘ to be gracious,’ or ‘to spare,’ and I therefore
translate: ‘May the hero (Rudra) be gracious to our
horse.’ It should be understood in the same sense in verse
7, at least I see no reason to vary the translation as Geldner
does, and also Ludwig, while Muir is right and consistent.
Our poet uses the verb abhiksham frequently, II, 28, 3;
29, 2 (abhikshant4raf ἢ). It seems confined to the second
Mazdala.
Verse 2.
Note 1. Vitardm, wherever it occurs, is always joined
with vi in the Rig-veda.
430 VEDIC HYMNS.
Verse 3.
Note 1. If rapas is derived from rap, to whisper, it would
have meant originally what is whispered, that is, slander,
accusation, and then only crime. Latin crimen also meant
originally what is heard, Leumund. Crimen is not con-
nected with the Greek xplvw. The ἃ in crimen has to be
accounted for like the tin liber, from lubh (libh). The τ
is irregular, unless we find an analogy in increpare.
Verse 5.
Note 1. Havate, we expect hiydte. Ludwig’s explana-
tion has not solved the difficulty, and suhdvak points back
to yo havate. Oldenberg suggests an anacoluthon, He
who invokes—may I.
Note 2. I formerly took ἄνα dishiya in the sense of ‘to
unloose,’ used originally with reference to tethered horses.
As horses are unloosed before they can do their work, so
the gods are, as it were, unloosed by prayer, or set off, so
that they may fulfil what they are asked to do; see RV. I,
25, 3. Inthe passage quoted by Ludwig from the TS. I, 8, 6,
2, the same meaning seemed quite appropriate: ἄνα Rudrdm
adimahi—yatha nah sréyasak karat, ‘We unloosed Rudra,
that he might make us happier.’ Ludwig takes it to mean,
‘ We have bound, tied, or obliged Rudra, so that he make us
happy, but the preposition ava is against this interpreta-
tion. Muir proposes ‘to avert’ or ‘to propitiate,’ the latter
being adopted by Geldner.
However, in an article lately published by Roth on Wergeld
in the Veda(Z.D.M.G. XLI, 672), ava-day has been recog-
nised as an almost technical legal term, meaning ‘to pay off,
to compound.’ Thus, Tazdya Br. XVI, 1, 12, we read
yak satam vairam tad devan avadayate, ‘ He portions off,
i.e. he satisfies, or pacifies, the gods who were offended, by
giving a hundred cows.’ With nif, we find TB. I, 6, 10, 1.
pragd rudrdn nfir ἄνα dayate; the same occurs in Maitr. S.
I, 10, 20, where we also read, gvzheshv eva Rudram nir ava
dayata esha te Rudra bh4gas. Seealso Ait. Br.II,7,1. There
is a verse quoted, 4vamba Rudram adimahi, in TS. I, 8, 6, 2;
NOTES. II, 33, 7. 431
and again in MS. I, 10, 4; Kas. 1X, 7; Kap. S. VIII, 10;
VS. III, 58, and this gives us the right key to our verse,
namely, ‘May I pay off, may I pacify, Rudra with my
songs of praise,’ dishiya being the optat. of the aorist,
adimahi the aor. ind.
Note 8. On rididaras, see Benfey, Quantitatsversch.V, 1;
p. 25; Geldner, K.Z. XXVIII, 201; Ludwig, Siisses in
seinem bauche habend; Bergaigne, mis¢ricordieux. The
meaning is doubtful.
Verse 6.
Note 1. Ghriniva, divided into ghrtni-iva, is a difficult
form. Various attempts have been made to explain it.
Grassmann translates: ‘ Wie Schatten von der Gluth még
unversehrt ich des Rudra Huld erreichen,’ preferring to write
ghriner va. Ludwig, in his notes: ‘ Bei hitze,’ taking ghrini
as a locative. Muir: ‘Shade in the heat.’ Geldner: ‘ Vor
Sonnengluth den Schatten,’ taking ghvmi asan instrumental.
Lanman (p. 379) takes the same view, though he admits
that this would be the only example of an instrumental in
the masculine, contracted to i. He translates: ‘ As by the
heat unharmed, to shelter bring me.’ He adds: ‘ It may be
ablative with elision and crasis,’ and this is likewise Roth’s
view. Weber thinks that we may retain ghvimiva in the
Samhita text, but should divide it into ghvzt-iva, ‘like a
man suffering from heat’ (Ind. Stud. XIII, p. 58). I think
we must take into account a parallel passage, VI, 16, 38.
ipa 444y&m iva ghréneh Aganma sarma te vaydm, see M.M.,
Preface to translation of Rig-veda, p. cxliii. Probably the
apparent irregularity of the metre led to the change of
ghriner iva to ghrériva, but ghrézer iva can be scanned
νυ --ὖ; see M.M.,, 1c, p. cxlviii.
Verse 7.
Note 1. Galasha by itself occurs but once more as an
epithet of Rudra, VII, 35, 6, and twice in composition,
galashabheshaga; see I, 43, 4. The second pada begins
with hasta’.
432 VEDIC HYMNS.
Verse 8.
Note 1. Namasyé is difficult, but we can hardly take it
for namasyAmasi, masi being supplied from gvréimasi.
Nor do we gain by taking namasyd for an instrumental.
Perhaps it is best to take it as a Ist pers. of the im-
perative.
Note 2. The meaning of kalmalikin is unknown.
Note 3. I think it is best to translate ndma by name,
though, no doubt, it implies more than the mere name.
Geldner’s ‘ majestatisch Wesen’ is right, but it is only one
side of ndma. See VIII, 20, 13, note 1.
Verse 9.
Note 1. On vai, see Delbriick, Syntax, p. 483. On
asurya, see von Bradke, Dyaus Asura, pp. 29, 34.
Verse 10.
Note 1. I have changed yagatam into yagata.
Note 2. Arhan iddm dayase visvam dbhvam has been
rendered in different ways. Grassmann: ‘ Du theilst alle
diese Macht aus.’ Ludwig: ‘ Du besitzest all dise gewalt.’
Geldner.: ‘Du besitzest héchste Macht.’ Muir: ‘ Thou
possessest all this vast world.’ Dayase is used, no doubt,
in the sense of cutting and distributing, but never in the
sense of possessing. In several places, however, it has been
translated by to cut and to destroy, e.g. X, 80, 2. agnizk
vritrani dayate purtizi, ‘Agni cuts up many enemies.’
VI, 22, 9. visva# agurya dayase vi mayd, ‘thou destroyest
all deceits.’ See also IV, 7, 10; VI, 6,5. As to abhva in
the sense of fiend, we had it before in I, 39, 8. 4 γάζ nak
abhvad ishate, vi tim yuyota. In other places it assumes
a more neutral character, meaning monster, or monstrous
power; see B.-R. s.v. ‘To distribute power’ is not a Vedic
conception, nor does 4bhva ever mean power in the sense
of ‘ungeheure Macht, or Urkraft’ (Delbriick, Chrest. p. 49).
Verse 11,
Note 1. AV. XVIII, 1, 40, has gartasddam gdndnam
raganam, and anydm asmat te. Garta-sad, literally, sitting
NOTES. Il, 33, 15.Ψ 433
in the hole, probably the place of the chariot where the
king sat, separated from the driver. These divided chariots
can be seen in the ancient monuments of Assyria and
Babylon. The king seems to stand in a box of his own,
fighting, while the charioteer holds the reins, so as not to
interfere with the king. See, however, Bergaigne, ITI, 122
seq.; Ζ. Ὁ. Μ.6. XL, 681.
Note 2. The mrigd bhimd is probably meant for the lion,
cf. I, 154, 2, and Zimmer, Altindisches Leben, p. 78.
Note 3. As to the sends of Rudra, see TS. IV, 5, 2,1,
senani; AV. XI, 2, 31; Par. Grzhy. III, 8,11.
Verse 13.
Note L. The sense would be better if vandam4nam could
be changed to vandamanas.
Verse 18.
Note 1. That father Manu obtained health and wealth
from Rudra was mentioned before, I, 114, 2, and it is
curious that the Vedic authority of Manu’s Smriti should
be based on the well-known sentence, yat ki#ka Manur
abravit tad bheshagam, Taitt. Samh. II, 2, 10,2; cf. M. M.,
Hist. of Anc. Sansk. Lit. p. 89,
Verse 14.
Note 1. The VS. reads pari no rudrdsya hetir vrzzaktu,
pari tveshdsya durmatir aghayé#. Vrigy4h is the 3rd pers.
sing. in s of the aor. opt.
Note 2. Rudra is called sthiradhanvan; see also IV, 4,
5; VI, 19, 20; X, 116, 5; 6; 120,43 134,2; Maitr. 5.
IT, 9, 9.
Verse 15.
Note 1. Kekitana, the vocative of the participle.
Note 2. Muir seems to translate bodhi, which Sayana
explains by budhyasva, by ‘think of us now.’ The TB.
reads havanasri.
[32] εἴ
434 VEDIC HYMNS.
MANDALA VI, HYMN 74.
ASHTAKA V, ADHYAYA 1, VARGA 18.
To Soma AND RupRaA.
1. Soma and Rudra, may you maintain your
divine dominion, and may the oblations reach you
properly. Bringing the seven treasures to every
house, be kind to our children and our cattle.
2. Soma and Rudra, draw far away in every
direction ! the disease ? which has entered our house.
Drive far away Nirrzti?, and may auspicious glories
belong to us!
3. Soma and Rudra, bestow all these remedies on
our bodies. Tear away and remove from us? what-
ever evil we have committed, which clings to our
bodies.
4. Soma and Rudra, wielding sharp weapons and
sharp bolts, kind friends, be gracious unto us here!
Deliver us from the snare of Varuza, and guard us,
as kind-hearted gods !
NOTES. VI, 74, 4. 435
NOTES.
Ascribed to Bharadvaga Barhaspatya. Verse 2 occurs
TS. I, 8, 22, 5; AV. VII, 42, 1; verse 3, TS. I, 8, 22, 5;
AV. VII, 42, 2. All the four verses, but in a different
order (3, 1, 2, 4), in MS. IV, 11, 2; see also Kazh. XI, 12.
Metre, Trishéubh.
This is the only hymn addressed to Soma and Rudra.
In the KAandogya Up. III, 7 and 9, the Rudras are said
to have Indra, while the Maruts have Soma at their
head.
It is translated by Geldner and Kaegi.
The whole hymn betrays its secondary character ; first
by violating the law of decrease, secondly by duals in au
before consonants, and thirdly by using a very large
number of passages from other hymns. Compare verse 1,
pada c, with V, 1, 5, c; verse 2, pada c, with I, 24, 9, c;
verse 2, pada d, with VI, 1,12, d. Phrases like verse 1,
pada d, s4m nak bhadtam dvipdde sdm Adtuhpade, occur
again and again, with slight modifications; see I, 114, 1;
157,3: VII, 54,1; X, 165, 1. Sumanasydmané also is
suspicious. It occurs again in the next hymn, the last of
the Mazdala, in VII, 33, 14, likewise a suspected hymn,
and in the tenth Mandala, X, 51, 53 7.
Verse 2.
Note 1. On vishdzim, see II, 33, 2.
Note 2. Amiva has been identified with dvia by Fick,
Orient und Occident, III, p. 121. The difficulty is m=n.
Note 8. The AV. reads bAdheth4m dfrdm nirritim, the
AV. and TS. read pardkath kritim Rid énak pra mumuk-
tam asmat.
Verse 8.
Note 1. AV. reads asmdt for asmé, and dsat for Asti.
Verse 4. 4
In the Maitr. S. the second half of this verse is, mumukt4m
asmén grasitén abhfke pra yakkkatam vrishan4 sdntamAni.
Ff2
436 VEDIC HYMNS.
MANDALA VII, HYMN 46.
ASHTAKA V, ADHYAYA 4, VARGA 18.
To Rupra.
1. Offer ye these songs to Rudra whose bow is
strong, whose arrows are swift, the self-dependent?
god, the unconquered conqueror, the intelligent,
whose weapons are sharp—may he hear us!
2. For, being the Jord', he looks after what is
born on earth; being the universal ruler, he looks
after what is born in heaven. Protecting us, come
to our protecting doors, be without illness among
our people, O Rudra!
3. May that thunderbolt of thine, which, sent
from heaven, traverses the earth, pass us by! A
thousand medicines are thine, O thou who art
freely accessible'; do not hurt us in our kith
and kin!
4. Do not strike us, Ὁ Rudra, do not forsake us !
May we not be in thy way when thou rushest forth
furiously. Let us have our altar and a good report
among men +—protect ‘as always with your favours !
NOTES. VII, 46, 3. 437
NOTES.
Ascribed to Vasisht#a. Verse 1 occurs TB. II, 8, 6, 8.
Metre, 1-3 Gagati; 4 Trishéubh.
Verse 1.
Note 1. The TB. has svadh&mne for svadh4vne, midhishe
for vedhdse, and syizotana for srinotu nak. The commen-
tator explains both svadhamne= svakiyasthanayuktaya, and
svadhavne=svadhdasabdav4fyenannena yuktaya va. On
vedhas, see Bartholomae, K.Z. XXVII, 361; Ludwig,
Z. D.M.G. XL, 716.
Verse 2.
Note 1. Geldner translates kshayeza by ‘from his high
seat. The meaning of kshaya in this place seems defined
by the parallel expression sdmr4gyena.
Verse 3.
Note 1. Svapivata has been variously translated. Grass-
mann gives Vielbegehrter; Ludwig, des windhauch in
schlaf versenkt ; Roth, wohl verstehend, denkend ; Geld-
ner, freundlicher ; Muir, thou who art easy of access, which
seems to me the right rendering ; cf. sdpayana. It is de-
rived from api+vat, which occurs six times in the Rig-veda.
As a simple verb it means ‘to go near, to attend,’ as a causa-
tive, the same, or ‘to bring Thus, VII, 3, 10. api
krdtum su-#étasam vatema, m obtain wisdom, full of
good thoughts. VII, 60, 6. dpi krdtum su-#étasam vdtan-
tah, (the gods) obtaining wisdom, full of good thoughts (for
their worshippers). X, 20, 1 (X, 25, 1). bhadrdm nak dpi
vataya manaf, let us obtain a good mind. I, 128, 2. tam
yagna-sddham dpi vataydmasi, we go near to, or we bring
near Agni, the performer of the sacrifice. I, 165, 13. man-
mani—api-vatayantaA, bringing the prayers near, or attend-
ing to the prayers. X, 13, 5. pitré putrdsa# dpi avivatan
vitam, the sons brought the sacrifice to the father.
Api-vaéta would then mean approach, or in a more
438 VEDIC HYMNS.
spiritual sense, attention, regard, and su-apivata would
mean either of easy approach, opposed to durdharsha, or
full of kind attention and regard. See Muir, S.T. IV,
Ῥ. 314, note. Bergaigne, III, 306, does not help us much,
though he points out where the difficulty lies.
The following are the Zend passages in which api-vat
occurs, with some notes sent me by Dr. Stein: Apivatahé,
Y. 9, 25, 2. p. sg. med. c. Gen. ‘ Hom, du verstehst dich auf
rechte Preisspriiche’ d.h. ‘kannst sie wiirdigen;’ apivatdité
daénaydo mazdayagnéis, V. 9, 2, 47, ‘vertraut mit dem
Gesetz ;’ daéndm zarazca dat apaéca aotat, yt. 9, 26: ‘wer
das Gesetz lernt und in dasselbe eindringt ;’ verezydética
fraca vatéyétd, Y. 35, 6, ‘das richtig erkannte fiihre er aus
und theile es mit ;’ Y. 44, 18 scheint apivaiti 1. p. sg. med.
in der Bedeutung: ‘in Erfahrung gebracht haben ;’ die
Stelle ist indess sehr dunkel.
Verse 4.
Note 1. A nak bhaga barhishi givasamsé seems a very
simple sentence. It has been translated without any mis-
givings by Grassmann, Ludwig, Geldner and Kaegi and
others.
Grassmann translates : ‘ Lass lange lebend uns die Streu
noch schmiicken.’
Ludwig: ‘Gib uns anteil an dem barhis als verheiszung
des lebens.’
Kaegi and Geldner (or Roth): ‘ Verstatt uns Theil an
Opfer und an Herrschaft.’
Bergaigne often points to such translations with scorn,
but after he has written several pages on the words in ques-
tion, here on givasamsa, he is indeed very positive that it
means ‘ formule qui donne la vie’ (I, p. 306), but what such
a ‘formule’ is, and how this meaning fits the whole sentence,
he does not tell us.
Let us begin with what is clear. A bhaga nak with
locative, means ‘appoint us to something,’ i.e. ‘give us
something.’ Thus I, 121, 15. 4 nak bhaga géshu, means
‘ divide us, distribute us, appoint us to cows,’ i.e. ‘give us
cows as our share. The same expression is used when
NOTES. VII, 46, 4. 439
instead of cows or riches, the gods are asked to give long
life, glory, or sinlessness. Thus we read, I, 104, 6. s44 tvam
naf indra stirye sdk aps anagdstvé 4 bhaga givasamsé, that
is, ‘ Indra, allow us to share and rejoice in the sun, in water,
in sinlessness and praise of men.’ X, 45, το. 4 tam bhaga
sausravaséshu, ‘give him, let him share in, good renown.’
When we are once familiar with this phraseology, we
cannot doubt that in our passage also we have to translate,
‘let us have our barhis, our homely altar, and good report
among men.’
Another word narasamsa had originally the same meaning
as givasamsa, but it was chiefly used as a name of Agni.
He was called Nardsamsa, i.e. Mannerlob, or dyék sdmsa,
Himmelslob, as a German poet was once called Frauenlob,
not only because he praised women, but because he was
praised by women. As we can say, God is my song, the
Vedic Rishis might call any god the samsa, i.e. the praise
or song of men, of the fathers, or of the gods. So far from
agreeing with Bergaigne, ‘on comprendrait moins bien
qu'une locution dont le sens propre aurait été “ éloge
mortel” eft désigné celui qui est loué par le mortel,’
nothing is easier and better confirmed by other languages,
while the invocation of ‘une formule sacrée’ is almost un-
intelligible. If in a later hymn Indra is called gyéshthah
mantra#, in X, 50, 4, I should translate, ‘thou art the
oldest or the best song,’ that is, ‘the theme of the oldest
song, but not thou art a magic formula. There is no
necessity therefore for taking nardsamsa as a possessive
compound, possessed of the praise of men, nor must we
forget that in words which become almost proper names
the accent is by no means always a safe guide.
440 VEDIC HYMNS.
MANDALA I, HYMN 2.
ASHTAKA I, ADHYAYA 1, VARGA 8-4.
To VAyu.
1. Come hither, O V4yu, thou beautiful one?!
These Somas are ready, drink of them, hear our
call !
2. O V4yu, the praisers celebrate thee with
hymns, they who know the feast-days', and have
prepared the Soma.
3. O Vayu, thy satisfying stream! goes to the
worshipper, wide-reaching, to the Soma-draught.
4. O Indra and VAyu, these (libations of Soma)
are poured out; come hither for the sake of} our
offerings, for the drops (of Soma) long for you.
5. O Indra and Vayu, you perceive the libations,
you who are rich in booty’; come then quickly
hither !
6. O Vayu and Indra, come near to the work! of
the sacrificer, quick, thus is my prayer #, O ye men!
7. I call Mitra, endowed with holy strength’,
and Varuza, who destroys all enemies; who both
fulfil a prayer accompanied by fat offerings 2.
8. On the right way, O Mitra and Varua, you
have obtained great wisdom, you who increase the
right and adhere to the right’;
9. These two sages, Mitra and Varuna, the
mighty, wide-ruling, give us efficient strength.
NOTES, I, 2, 3. 441:
NOTES.
Ascribed to Madhuéééandas Vaisvamitra, and addressed
to Vayu (1-3), Indra and Vayu (4-6), and to Mitra and
Varuna (7-9). Metre, Gayatri. Verse 4=VS. VII, 8;
XXXII, 56; TS. 1, 4, 4,1; MS. I. 3, 6. Verse 7=SV.
II, 197; VS. XXXIII, 57. Verse 8=SV. II, 198. Verse
9=SV. II, 199.
This hymn, with the hymn I, 3, belongs to the Pra-uga
ceremony. It consists of three trzkas.
Verse 1.
Note 1. Darsata, as applied to the wind, may be intended
for visible, but its more general meaning is conspicuous,
clarus, insignis.
Verse 2.
Note 1. Aharvid, which Benfey translates by tagekundig,
Grassmann, die des Tages (Anbruch) kundig, seems to
have two meanings. When applied to men, poets or
priests, it means those who know (vid) the right days or
seasons for every sacrifice, but when it is applied to certain
deities, particularly those of the morning, it means finding
(vind), bringing back the day, like lucifer. Thus the
Asvins are called aharvida (VIII, 5, 9;.21). The power
(daksha) of Vishzu is called aharvid, conquering, or bring-
ing, the light of the day (I, 156, 4). The priests, as in-
viting these gods, might possibly themselves be called
aharvid, bringing back the light of day, but this seems
doubtful.
Verse 3.
Note 1. This verse, though it seems easy, is really full of
difficulties. The meaning of dhend is very doubtful. It is
explained as lips by native authorities, and would in that
case be derived from dhe, to suck. But though this mean-
ing is possible in some passages, particularly where dhene
occurs in the dual, in other passages dhena seems clearly to
442 VEDIC HYMNS.
mean a stream of milk, or of some other liquid, poured out
(visyishfa) from the clouds or at a sacrifice. It often occurs
in the dual dhene, and has then been taken as the upper
and lower lips (not the nares, as Roth suggests), distin-
guished from sipre, the upper and lower jaws. See note on
II, 34, 3. Sayaza (Rv. Bh. I, 101, 10) explains it by
gihvopagihvike. Durga adds (Nirukta Bhdshya, VI, 17)
Adhastye damsh¢re νὰ gihvopagihvike vA, ity eke, tayor hy
annam dhiyate. ,
Benfey translates: ‘Vayu, deine vorkostende Lippe
schreitet zum Opferer, weit hingestreckt zum Somatrank.’
Praprz#kati can hardly mean vorkostend.
Verse 4.
Note 1. The instrumental prdyobhiz is best translated
here by ‘for the sake of;’ see Wenzel, Instrumental,
p- 104.
Verse 5.
Note 1. On vagini and vaga, see ‘India, what can it
teach us?’ pp. 164,166. The transition of meaning from
vaga, booty, to vaga, wealth in general, finds an analogy in
the German kriegen, to obtain, also in Gewinn, and A.S.
winnan, to strive, to fight, to obtain. V4ginivasd, in the
dual, is a frequent epithet of the Asvins, II, 37, 5; Ν, 74,
6; 73 75,3: 78,33 VIII, 5,3; 12; 20; 8,10; 9, 4; 10,
53 22,73; 14; 18; 26, 3; 85,3; 101, 8; of Indra, III, 42,
5: X, 96, 8.
It differs little from vaginivat, which is likewise applied
to the Asvins, I, 120, 10, and comes to mean simply
wealthy, liberal; cf. I, 122, 8; VII, 69,1. V4ginivati is an
epithet of Ushas, Sarasvati, and Sindhu. A common
phrase is v4gebhiz vaginivatt, lit. wealthy in wealth, cf. I,
3,10. VaAgini occurs as the feminine of vagin, wealthy, or
strong, but never in the sense of mare; cf. III, 61,1. ushak
vagena vagini, Ushas wealthy by wealth or booty; VI, 61, 6.
Sarasvati végeshu vagini, Sarasvati, strong in battles; cf.
I, 4,8; 9. Native commentators generally explain vagini
by sacrifice, vaginivasu, by dwelling in the sacrifice. I
take vagini in compounds like va4ginivasu as a collective
NOTES. 1,2, 8. 443
substantive, like padmini, fhint, vahini, tretini, anikini, &c.,
and in the sense of wealth; unless we may look upon
vaginivat as formed in analogy to such words as tavishi-mat,
only that in this case tavishi exists in the sense of strength.
Pischel’s explanation, Ved. Stud. p. 9, rich in mares, takes
for granted the existence of vagini in the sense of mare.
I have not found any passage where v4gini has necessarily
that sense.
Verse 6.
Note 1. Nishkrita can hardly mean here what it means
in later Sanskrit, a rendezvous.
Note 2. On itthd dhiyd, see Pischel, Ved. Stud. p. 184.
Verse 7.
Note 1. Pitadaksha, cf. pitakratu, VIII, 68, 17.
Note 2. Ghrztasi seems to be taken here in a technical
sense, like ghrvztavat, i.e. with oblations of butter thrown
into the fire. In I, 167, 3, I took ghrztaéi in the more
general sense of bright, resplendent, while others ascribed
to it the meaning of bringing fatness, i.e. rain. It may
also mean accompanied by ghee. See B.-R. s. v.
Verse 8.
Note 1. Ritasprts, probably not very different from
ritasdp.
444 VEDIC HYMNS.
MANDALA I, HYMN 184.
ASHTAKA II, ADHYAYA 1, VARGA 23.
To VaAyu.
1, O Vayu, may the quick racers bring thee
towards the offerings, to the early drink! here, to
the early drink of Soma! May Sfnvzt4? (the Dawn)
stand erect, approving thy mind! Come near on
thy harnessed chariot to share, O V4yu, to share
in the sacrifice?!
2. May the delightful drops of Soma delight thee,
the drops made by us, well-made, and heaven-directed,
yes, made with milk, and heaven-directed. When his
performed aids assume strength for achievement,
our prayers implore ‘the assembled steeds for gifts,
yes, the prayers implore them.
3. Vayu yokes the two ruddy, Vayu yokes the
two red horses, Vayu yokes to the chariot the two
swift horses to draw in the yoke, the strongest to
draw in the yoke. Awake Purandhi (the Morning)!
as a lover wakes a sleeping maid, reveal heaven and
earth, brighten the dawn, yes, for glory brighten the
dawn.
4. For thee the bright dawns spread out in the
distance beautiful garments, in their houses', in
their rays, beautiful in their new rays. To thee the
juice-yielding? cow pours out all treasures. Thou
hast brought forth the Maruts from the flanks °, yes,
from the flanks of heaven.
5. For thee the white, bright, rushing Somas,
strong in raptures, have rushed to the whirl, they
MANDALA I, HYMN 134. 445
have rushed to the whirl of the waters. The tired
hunter asks luck of thee in the chase!; thou
shieldest ? by thy power from every being, yes, thou
shieldest by thy power from powerful spirits °.
6. Thou, O Vayu, art worthy as the first before
all others to drink these our Somas, thou art worthy
to drink these poured-out Somas. Among the
people also who invoke thee and have turned to
thee}, all the cows pour out the milk, they pour out
butter and milk (for the Soma).
446 VEDIC HYMNS.
NOTES.
Ascribed to Paruékhepa Daivod4si, and addressed to
Vayu. Metre, 1-5 Atyash¢i; 6 Ashéi. No verse occurs
in the other Vedas.
Verse 1.
Note 1. Pirvapiti may here imply that Vayu receives
his libation first, before the other gods, see verse 6.
Note ἃ. Whatever the etymology of sQnvzt4 may be, in
our passage, which describes the morning sacrifice and the
arrival of Vayu as the first of the gods, it can hardly mean
anything but dawn. Ordhva stha is an expression applied
frequently to the rise of the dawn or the morning, see III,
55,143 61, 3; VIII, 45, 12. In the last passage sinvita is
simply the dawn. Ludwig translates, ‘deine treflichkeit
erhebe sich, giinstig aufnemend die absicht.’ He, like Ber-
gaigne, ITI, 295, takes sinvzta as su-n77-ta, virtue. It seems
to me that sinvita may be formed irregularly in analogy to
an-vita, and then mean true, good. In other places sinvitam
seems to mean hymn, like ritavaka, IX, 113, 2. In places
where it occurs as a name of Ushas, one feels tempted to
conjecture su-nvitis. See also Bartholomae, in Bezzenb.
Beitr. XV, 24.
Note 8. On makhdsya dAvane, see note to I, 6, 8; but
also note to VIII, 7, 27.
Verse 2.
My translation is purely tentative, and I doubt whether
the text can be correct. I have taken krawa here in the
sense of made, but I am quite aware that this meaning
becomes incongruous in our very verse, when repeated for
the third time. On its other meanings, see Pischel, Ved.
Stud. p. 67. For the whole verse, compare VI, 36, 3.
Grassmann translates :
Die lust’gen Indu’s mégen, Vayu, dich erfreuen,
Die starken, die wir schén gebraut, die himmlischen,
Die milchgemischten, himmlischen ;
Wenn Trinke tiichtig deinen Sinn
NOTES. 1,134, 4. 447
Uns zu gewinnen, bei dir sind,
Dann fordere Lieder die vereinte Rosseschar,
Die Speisen zu empfangen auf.
Ludwig: Erfreuen sollen dich die frohen tropfen, Vayu,
von uns bereitet, die morgendlichen, mit milch bereitet, die
morgendlichen, dasz der (opfer) tiichtigkeit zukomen hilf-
leistungen zum gelingen, gewirt, die insgesammt herwarts
gerichteten gespanne (antworten) zur (mit) beschenkung den
liedern, ihn sprechen an die lieder.
These translations may serve to show that certain verses
in the Veda are simply hopeless, and that the translators
must not be held responsible if they cannot achieve the
impossible.
Verse 3.
Note 1. Purandhi may have meant originally doorkeeper
or bar-holder (cardo), from ρὰζ and dhi, being formed like
ishudh{, vréshandhi, sevadh{, &c. Purandhri also may have
been πυλωρός, janitor, or rather janitrix, then housewife.
Grassmann translates it by Segensfiille, Ludwig by Fiille;
Bergaigne, III, 476, has a long note on purandhi, as one of
the many names of ‘la femelle.’ Whatever it meant ety-
mologically, in our passage, where she is to be woke by
the wind in the morning (cf. ushdsa# budhi, I, 137, 2), it
is again a characteristic epithet of the dawn, πολιοῦχος,
πολιάς, πολαῖτις. See also Pischel, Vedica, p. 202; Hille-
brandt, Wiener Zeitschrift, III, 188; 259.
Verse 4.
Note 1. I have translated damsu as a locative; could it
be a nom. plur. of damsu, δασυ, referring to vastra, the ter-
minations being left out ? see Lanman, p. 415.
Note 2. Sabardugh4, juice-yielding. Roth explains it
as quickly yielding, identifying sabar with Greek ἄφαρ. But
Greek ¢ never represents Sanskrit b. Sabar, juice, milk,
water, would really seem to yield the true source of A.S.
sep, O.H.G. saf, sap, for it is clear that neither dads, nor
Lat. sucus, would correspond with A.S. sep; see Brug-
mann, Grundriss, vol. i, § 328; also Bartholomae, in
Bezzenb. Beitr. XV, 17.
448 VEDIC HYMNS.
Note 3. Vakshan4bhya&, from the flanks. It would
be better if we could refer vakshamAbhyak to Dhenu, the
cow, the mother of the Maruts, while Dyaus is their father,
see V, 52,16. Here, however, Vayu is conceived as their
father, and dyaus (fem.) as their mother.
Verse 5.
Note 1. I have followed Ludwig in his explanation of
ts4ri, hunter, watcher, and takvaviya, chase of the takva,
whatever animal it may be.
Note 2. Oldenberg suggests prasi for pasi, which on many
accounts would be excellent.
Note 8. On asuryd, see von Bradke, Dyaus Asura, p. 39,
and Bergaigne, Journal Asiatique, 1884, p. 510.
Verse 6.
Note 1. Vihutmat is translated by Roth as not sacrificing.
But vihutmat can hardly be separated from vihava and
vihavya, and seems to mean therefore invoking, possibly,
invoking towards different sides. Hu, to sacrifice, does not
take the preposition vi. Vavargushi is doubtful. With-
out some other words, it can hardly mean ‘ those who have
turned towards the gods, as we read in X, 120, 3 (tvé
kratum 4pi vri#ganti visve); nor is it likely to be the same
as vrikta-barhis, ‘those who have prepared the barhis.’
I have translated it in the former sense. See Geldner,
Ved. Stud. p. 144, and Oldenberg, Gott. Gel. Anz. 1890,
Ῥ. 414.
MANDALA X, HYMN 168. 449
MANDALA X, HYMN 168.
ASHTAKA VIII, ADHYAYA 8, VARGA 26.
To VAta.
1. Now for the greatness of the chariot of Vata’!
Its roar goes crashing and thundering. It moves
touching the sky, and creating red sheens?, or
it goes scattering the dust of the earth.
2. Afterwards there rise the gusts of V4ta!, they
go towards him, like women to a feast*. The god
goes with them on the same chariot, he, the king of
the whole of this world.
3. When he moves on his paths along the sky, he
rests not even a single day';-the friend of the
waters, the first-born, the holy, where was he born,
whence did he spring ?
4. The breath of the gods, the germ! of the world,
that god moves wherever he listeth ; his roars in-
deed are heard, not his form—let us offer sacrifice
to that Vata!
[32] Gg
450 VEDIC HYMNS.
NOTES.
Ascribed to Anila Vatayana, and addressed to Vayu,
here called Vata. The metre is Trishtubh. This hymn
does not occur in the other Vedas. See Muir, Sanskrit
Texts, V, p. 145; Geldner and Kaegi, p. 95.
Verse 1.
Note 1. For this use of the accusative, see Pischel,
Ved. Stud. p. 13.
Note 2. Aruv4ni is explained by Geldner, Ved. Stud.
p. 274, as the reddish colours of the lightning.
Verse 2.
Note 1. Vish#4 means kind or variety. Anu seems to
refer to ratha, which I take as the subject of the whole of
the first verse.
Note 2. ‘Sie gehn mit einander zum Tanz,’ Geldner and
Kaegi.
Verse 8.
Note 1. Geldner and Kaegi propose aha for ahah.
Verse 4.
Note 1. Vata seems to be called the garbha of the world,
in the sense of being its source or life.
MANDALA X, HYMN 186. 451
MANDALA X, HYMN 186.
ASH7AKA VIII, ADHYAYA 8, VARGA 44.
To VATa.
1. May Vata waft medicine, healthful, delightful
to our heart; may he prolong our lives !
2. Thou, O V&ta, art our father, and our brother,
and our friend ; do thou grant us to live!
3. O VAta, from that treasure of the immortal
which is placed in thy house yonder, give us to
live !
NOTES.
Ascribed to Ula Vat4yana, and addressed to Vayu,
under the name of Vata. The metre is Gayatri. Verse 1
occurs in SV. I, 184; II, 1190; Taitt. Br. II, 4, 1, 8;
Taitt. Ar. IV, 42, 8. Verse 3 in SV. II, 1192; Taitt. Br. II,
4,1, 8; Taitt. Ar. IV, 42, 7.
Gg2
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APPENDICES.
I. INDEX OF WORDS.
Il. LIST OF THE MORE IMPORTANT PASSAGES
QUOTED ‘IN THE PREFACE AND IN THE
NOTES.
III. A BIBLIOGRAPHICAL LIST OF THE MORE IM-
PORTANT PUBLICATIONS ON THE RIG-
VEDA.
THE following Index of Words was commenced by Professor Thibaut,
and continued and finished by Dr. Winternitz. I beg to express my grati-
tude to both of them, more particularly to Dr. Winternitz, who has spared
no pains in order to make the Index as complete and as accurate as
possible.—F. M. M.
The Index contains all the words of the hymns translated in this volume,
and besides, all the words about which something is said in the Notes.
The lists of passages are complete, except when three dots (.. .) are put
after the word (e.g. 44444 .. .).
Three figures refer to Mandala, hymn, and verse, a small figure to a note,
e.g. X, 77, 2}, stands for Mandala X, hymn 77, verse 2, note 1 (the word
occurs in X, 77, 2, and also in note 1).
If a word occurs in a note only, the passage is put in parentheses, e. g.
(V, 61, 41) means that the word occurs in note 1 on V, 61, 4, but zot in
V, 61, 4.
In the case of longer notes, it seemed advisable to refer to the page.
One number refers to the page, e. g. (287) means that the word occurs in a
note on page 287.
I. INDEX OF WORDS.
4msa, shoulder :
Amseshu, I, 64, 4; 166, 93 103
168, 3; V, 54, 113 VII, 56, 13;
4msayob Adhi, V, 57, 6.
amhati, tribulation:
amhat{-bhyad, V, 55, 10.
4mhas, anguish :
amhab, 11, 34,153 33, 23 ἅπι-
hasad, II, 33, 3.
4kanishréa:
4kanishr4asab, among whom none
is the youngest, V, 59, 6; 60, 5.
4kava, not deficient:
dkavas, V, 58, 5.
aketG, without light:
aketdve, I, 6, 3.
aktG, night:
akt€in, V, 54, 4.
akr4, banner (?):
akr&J, X, 77, 23.
dksha, axle:
4kshaA, I, 166, οἷ.
dkshita, unceasing: :
dkshitam (bfgam), V, 53, 13;
fitsam, the inexhaustible well,
I, 64, 645 VIII, 7, 16.
akshva-yavan, crossing :
akshna-ydvanab, the
(horses), VIII, 7, 35.
4khidray4man, never-wearying :
dkhidrayama-bhid (steeds), I, 38,
115,
akbkhalikri:
akhkhalikritya, (V, 52, 6%.)
Agastya:
agastya, 1,170, 3; (287 seq.)
crossing
4gribhita-sofis, untouched splen-
dour :
4gribhita-sokishad, V, 54, 51; -am,
V, 54, 12".
Agni, the god:
agne, I, 19, 1-9; VI, 66,9; VII,
59» 15 4gne, V, 56, 13 60, 6;
8; agnid, V, 60, 7; Vi, 56,
25; agnié na, X, 78, 2; agnid
gani pirvy4é, VIII, 7, 36; ag-
nim, I, 38, 131; V, 60,1; VIII,
7, 32.—Agni and the Maruts,
(339; 3543 V, 59, 1°.) — Agni
has two mothers, (V, 61, 4'.)—
héta=Agni, (VIII, 94, 61.)
agnf, fire, light :
agnié, V, 58, 3; agnim, X, 121,
73 1, 170, 43 agndyaé yatha,
V, 87, 7; agndyad πά idhangs,
VI, 66, 2; agn&yab nA susu- |
Aangs, Il, 34, 1; susukvimsad
n& agndyaé, V, 87, 6; agndyas
n4 sv4-vidyutad, V, 87, 3; ag-
πές guhvas, VI, 66, 10; agni-
nim gihv&s, X, 78, 3.
agni-tap, warming oneself at the
re:
agni-ta4pad, V, 61, 43,
agni-bhragas, fiery :
agni-bhragasaA, V, 54, 11.
gra:
4gre, in the beginning, X, 121,
pope top of a tree, (I, 37,
agratas and agre, before :
(V, 61, 34)
agh4, mischief:
agh&t, I, 166, 8.
Aghnya, bull:
_Aghnyam, I, 37, 5.
4nga, limb:
_Angaid, IT, 33, 9.
anga:
té ahg4, they alone, VII, 56, 2;
y4t ang4, aye when, VIII, 7, 2.
Angiras :
angirasah (visv4-rfipas), X, 78,
5'.—Anhgiras and Dasagvas, (II,
34, 12!)
4garama:
4daramaé, no one .being last, V,
58, 5.
dkkba, prep. c. acc. ...:
approach thou, V, 52, 143 153
on to, I, 165, 14.
Asyuta, unshakable:
dkyuta, I, 85, 43 167, 8; VIII,
20, 5.
456 VEDIC
akyuta-éyGt, shaking the unshakable :
epithet of Indra [not of the
Maruts, correct on p. 278],
(I, 167, 85)
“τ he drives, VI, 66, 7.—van&b
agyate, the arrow is shot, VIII,
20, 8!; (I, 85, 10%)—vf 4gatha,
you drive forth, V, 54, 4".
ag4, goat:
( 344) :
ag4-asva, having goats for his horses:
ep. of Pfishan, (I, 87, 4'.)
agara, never growing old:
rab, 1, 64, 3.
agina, skin:
(234.) ᾿
agira, ready, swift (horses) :
agirf, I, 134, 33 V, 56, 6.
4goshya, unwelcome :
d4goshyad, I, 38, 5°.
4gma, racing :
4gmeshu, I, 37, 81; 107; 87, 33
hei V, 87, 77.
an, racing:
4gman (Loc.), I, 166, 5; VIII, 20,5.
agyeshrha ;
esht4&4, among whom none is
the eldest, V, 59, 6; agyesh-
thisab, V, 60, 5.
Agra, a plain :
agran, V, 54, 4.
aitk, to bow:
s4m adyanta, V, 54, 12.
aig:
afgate (afigf), they brighten them-
selves, VII, 57, 3.—afg, with
gébhis, to cover with milk,
(VIII, 20, 81; 405.)—pr4 anaga,
you have fashioned, V, 54, 1.—
with vf, to deck, adorn oneself;
vf aagate, 1, 64, 4; vf dnagre,
I, 87, 1; vf aagata, VIII, 7,
25.—s4m afge, I prepare, I,
64, 1.
hagasi, straightway, and afgasfna,
straightforward :
(V, 53, 101.)
Sig! afigate, they brighten them-
selves with brightness, VII, 57,
3; samandm afgf, their anoint-
ing is the same, VIII, 20, 11.—
pl. the glittering ornaments of
the Maruts, afgdyas, I, 166,
10; afgin, X, 77, 2; avgf-bhid,
HYMNS.
I, 37, 27; 64, 4; 85, 35 87,1}
V, 52, 157; 56, 11; X, 78, 7;
(arunébhis) 11, 34, 13}; (3075
308); raga 53,4.—(VIII,
20, οἷ.
avigin, possessed of afigis?
(V, 52, 157.)
afgi-mat, well-adorned:
afgi-mantad, V, 57, 5.
4tas:
4tab, from yonder, I, 6, 9; from
thence, I, 165, 5; V, 60, 6;
tad Ait, even from them, VIII,
20, 18.
Ati:
δάμη Ati tasthau, I, 64, 13; across,
II, 34, 15.—4ti=4dhi? V, 52,
3; (VIL, 7, 14'.)—pOrvis ti
ksh4paé, through many nights,
xX, 7735 4ti kshap44, Gen., (1,
64, 8
4) δ΄.
Atithi, guest :
play on the words Atithi and 4diti,
(262.) :
4tka, garment :
4tkan, V, 55, 6.
4tya, rushing, horse, racer:
4tyam, I, 64, 6°; atyém n4 s4ptim,
(I, 85, 1"); vrishanad vrisha-
bhidsad 4ty4é4, strong and power-
ful horses (140); Atyad-iva, V,
59, 33 dtyasad nd, VII, 56, 16;
Atyan iva Agishu, II, 34, 3.—
4tyena pi , with rushing
splendour, II, 34, 13°.
4tra:
now, I, 165, 11; here, I, 165, 133
V, 61, 113 VII, 57, 5.
tra, food:
(I, 86, 10%.)
atr4, tooth, jaw, eater, ogre:
(I, 86, 10%.
atrin, tusky fiend:
atrinam, I, 86, 10%,
4tha, therefore:
I, 87, 43 114,95 (VII, 56, 17.)
adds, yonder :
X, 186, 3.
4dabhya, unbeguiled, papi note :
adabhy§A, IJ, 34,10; 4dabhyasya,
VIII, 7, 153.
Aditi:
Aditi, (241 seqq.); δά! γα Aditis,
(244); earth, (255; 263); as
adj. unbound, unbounded, (257) ;
unrestrained, independent, free,
INDEX OF WORDS.
(261 seqq.); masc. = Aditya
(2553 261); ep. of Agni (262).
—Aditid, I, 43, 2; 114, 113
4diteb-iva, 1, 166, 12.—Dyath
Aditié, V, 59, 8%
aditi-tv4, Aditi-hood, perfection or
holiness : ὃ
(257.)
4-di, not worshipping :
4duva4, nom. plur., (I, 37, 141.)
4deva-tra, godless :
Adeva-trat, V, 61, 6.
Adbhuta, n., strange thing:
4dbhutam, I, 170, 1'.
4dbhuta-enas, in whom no fault is
seen, faultless:
Adbhuta-enasam, V, 87, 77.
ady4, to-day...
Adri, stone:
thunderbolt, 4dri4, I, 165, 4°;
Pp. XV; xxi; (182); ddrim, I, 85,
οἷ; 4driza, 1, 168, 6.—Soma-
stone, 4drim, I, 88, 3; 4drayab
nd, X, 78, 6.—mountain, 4drim,
V, 52, 9; Adrayad, V, 87, 2.
adrivat, wielding the thunderbolt :
adrivaé, voc., (I, 85, 57.)
adrGd, without guile:
adréhad, I, το, 3°.
adrogh4, guiltless :
adrogham, V, 52, 1.
Advayavin, free from guile:
4dvay4vi, VII, 56, 18.
advesha, kind:
advesha4s, V, 87, 8.
4dha, then...:
4dha, also VII, 56, 11,—4dha γάξ,
now that, I, 167, 2.—4dha priya,
for adha-priya, (I, 38, 17.)
Adhi, over, on, in (c. Loc.), from (c.
devéshu 4dhi, above all gods, X,
121, 8.—(V, 52, 3'.)—sriy&dhi,
not sriy4s 4dhi, V, 61, 123.--
4dhi snfna div4s, above the
ridge of the sky, VIII, 7, 7;
4dhi-iva girinfim, as it were
from above the mountains,
ΨΠΙ, 7, 143.
4dhrishta, unassailable :
4dhrishtasad, V, 87, 2 ; 4dhrishras,
VI, 66, 10.
4dhri-gu, irresistible :
Adhri-gava, I, 64, 3.
4dhvan, road, way, journey :
4dhvan 4, I, 37, 13; 4dhvanaé, V,
457
53,7; asya 4dhvanad, V, 54, 10;
gataé A4dhva, a trodden path,
VII, 58, 3.
adhvar4, sacrifice :
adhvarém, I, 19, 1; VII, 56, 12;
adhvaré, I, 165, 2; X, 77, 83
VIH, 7, 6; adhvarasya-iva, V1,
66, το.
adhvara-sri, illumining the sacrifice :
adhvara-srfyah,X, 78, 71; (V,60, 8.)
adhvare-sthi, firm in the sacrifice:
adhvare-stha4, X, 77, 7.
adhvasm4n, smooth:
adhvasm4-bhi4 pathf-bhi4, on
smooth roads, II, 34, 5%.
an, to breathe:
pranatdé, of the breathing (world),
X, 121, 3.
ananud4, not yielding:
ananud4,, (I, 165, 91.)
anant4-sushma, of endless prowess :
anant4-sushm4s, I, 64, το.
anabbis4, without reins ;
anabhisG4, VI, 66, 7.
anamiv4, without illness :
anamiv4é, VII, 46, 2.
4narus, without wound :
(66.
anarvan :
anarvdzam, unscathed, I, 37, 1°5
65 seqq.); epithet of Aditi,
260); aditim anarvazam = Agni,
anavady4, faultless :
anavadyafé, I, 6, 8; anavadydsad,
VIL, 5% 5.
anavabhr4-radhas, of inexhaustible
wealth:
anavabhré-radhasaJ, I, 166, 7; 1],
34) 43 V, 57) 5.
anavas4, without drag (?) :
anavas4d, VI, 66, 7°.
anasv4, without horses:
anasv4d, VI, 66, 7; (67.)
4nasva-da, the West (?):
4nasva-dim, V, 54, 53.
anasva-ya, moving without horses:
anasva-yad (?), (V, 54, 5's)
an-Agistva, guiltlessness, purity :
(257.
anatur4, free from disease :
anaturém, I, 114, 1.
4nAdhrishta, unconquerable :
4nadhrishsAsa4, I, 19, 4.
4nAnata, never flinching:
4nanatad, I, 87, 1.
458
VEDIC HYMNS.
Anitabha, N. of a river:
V, 53, οἷ.
Anika:
4diter 4nikam, the face of Aditi
the dawn), (243.)—marftam
‘ikam, the train of the Maruts,
I, 168, 9.—4nikeshu 4dhi, on
the faces, VIII, 20, 12.
4nu, prep. ...:
according to, svadhdm 4nu, see
svadhi ; 4nu gésham, according
to pleasure, VI, 66, 4.—4nu
dyGn, day by day, 1, 167, 10; ᾳ,
6, 83.)--ὅπυ Atakshata, I, 86, 37;
4nu scil. sasrud,V, 53, 2!.—after,
X, 168, 21.—synizesis, p. cxxii.
4nutta, not shaken, strong:
4nuttam, I, 165, οἷ.
4nutta-manyu, of irresistible fury:
(I, 165, 9.)
4nu-patha, follower :
4nu-patha4, V, 52, το.
anu-bhartr3, comforting :
anu-bhartri, I, 88, 6'; (178.)
anu-stubh :
Anushtubh=‘ After-step,’ p. xcvi.
anu-svadh4m, according to their
nature:
V, 52,1.
aneta :
anen&é for anet4s? (VI, 66, 71.)
4nedya, blameless :
4nedyas, I, 87, 43 165, 12 ; V, 61,
13; P. xviii seq.
anen4, without deer:
anendé, VI, 66, 7°.
anends, without guilt :
anenid, (V1, 66, 7'.)
Anta, end:
4ntam, the hem of a garment, I,
37, 6'.—s4vasas Antam, I, 167,
g.—4ntan αἰνάῤ, V, 59, 7.
4ntad-patha, enterer :
4ntab-pathad, V, 52, το.
antamé4, friend:
antamébhiA, 1, 165, 5?.
antér:
ant44, from within, I, 168, 5.—
c. Loc. within, V, 59, 22.—antas
s4nta4, within (the womb), VI,
66, 4.
antériksha, sky, air:
antariksham, V, 54, 43 55, 23
div4é ἃ antérikshat, V, 53, 8;
ura ant&rikshe, V, 52, 7; an-
tarikshe r4gasaé, the air in the
sky, X, 121, 5%; antdrikshe,
ant4rikshya: ;
ant4rikshy4é pathy44, the paths in
; the sky, V, 54, 9.
Anti, near:
I, 167, 9. :
4ndhas, (Soma) juice:
4ndhasab (mAdhvad), I, 85, 67;
4ndhasa (m4dhvad), V, 54, 8°;
Andhamsi pitd4ye, to drink the
(juice of the Soma) flowers,
VII, 59, 5.
any4, other ...:
n4 tv4d any44, no other than thou,
X, 121, ro—any4é, enemy,
VII, 56, 15.
anydtas, to a different place:
anyatad, p. xl.
any4tra, elsewhere :
VII, 59, 5.
4p, water :
Kpab, V, 54, 2; 58, 6; VII, 56,
25; &pab-iva,V, 60, 3; VIII, 94,
73 girayab πά ἄρα ugrés, VI,
66, 117; ὅρα nd, X, 78, 5; kpab
brihatf4, the great waters, X,
121, 71; 8; 9; mahatid apd,
VIII, 7, 22 ; ap4b matréA, (307) ;
ap44, 1, 165, 8; VIII, 7, 28.—
ap44 térema, cross the waters,
VII, 56, 24.—ap44, the waters
(at sacrifices), I, 64, 1°; 63.--
apfim arnavdm, I, 85, 9; apém
nd firmdyaé, I, 168, 2; apém
budhné, X, 77, 4; bhurvazi
apim, I, 134, 5; apaim sakha,
the friend of the waters (Vata),
X, 168, 3.—ap-st, VI, 66, 8.—
ap4é, the waters between heaven
and earth, the sky, (309.)—f&pad,
Acc. (cf. Lanman, 483), V, 53, 14-
4patya, ‘ Nachkommen’ ;
(215, note 5.)
apa-bhartr#, the remover :
apa-bhart& (r4pasa4), 11, 33, 7.
4pas, n., work, d
Spab, (I, 64, 15); ἀρᾶπεοὶ (néri), I,
apésam (ἀά-
64, 1°);
INDEX OF WORDS.
apar4, infinite:
apar4A, V, 87, 6.
Api, adv. :
even, TI, 34, το; also, X, 77, 7.
Api, prep. :
dpi (bhima, c. Loc,), under, VII,
57, 4.
api-vata, approach, attention, regard :
VII, 46, 3°.)
4ptirvya, incom
4pfirvyam, V, 56, 5; 4pfrvyad
prathamd4s, as the first before
all others, I, 134, 6.
apesd4s, without form:
apesdse, I, 6, 3.
4prati-skuta, irresistible :
_ . &prati-skutad, V, 61, 13.
Apra-sasta, infamous:
Apra-sastan, I, 167, 8.
ble:
psaras :
(307; 308.)
4bibhivas, fearless:
4bibhyusha, I, 6, 7; 4bibhyusha4,
(1, 6, 13)
abda, cloud:
(Vv, 54» 3.) Ν
abda, wish to give water (?):
abda-ya, wishing to give water, V,
54, 3).
abdi-mAt, with clouds :
(V, 54, 3}
abhf, prep., to...:
γάρ karshantd abhi (bhdvad ὃ), who
surpasses all men, I, 86, 5'.—
abhf dy@n=4nu dyGn, (1, 6, 87.)
—synizesis of abhi, p. cxxii.
abh{-iti, assault ;
abhi-iti4 r4pasad, 11, 33, 3.
abhi-g#d, knee-deep:
I, 37, τοῦ,
abhitas, all around:
abhitad ma, VII, 59, 7.
abh{-dyu, hastening, or, heaven-
directed. [It is doubtful which
is the right meaning]:
abhidyu-bhi4, hasting, I, 6, 82:
abh{-dyava4, hastening heaven-
ward, or, shining forth, VIII,
7, 253 1,134,2 (bis); X,77, 3;
78, 4.
abhi-matin, adversary :
abhi-matinam, I, 85, 3.
abhi-sri:
cf. ganasri, (V, 60, 8.)
abhishti, victory :
abhishraye, 11, 34, 14%.
459
abhishéf, conqueror, victorious :
(II, 34, 14°.)
abhisam-éarénya, to be approached,
accepted, consulted:
abhisam-arényam, I, 170, 1.
abhisam£arin, changeable :
(1, 170, 1%.)
abhi-svartrs, intoning:
abhi-svartdras ark4m, intoning a
hymn of praise, X, 78, 4.
abhf-hrut, assault, injury:
(I, 166, 8%.)
abhi-hruti, injury:
abhf-hruted, I, 166, 8),
4bhtru, fearless :
Abhiravad, I, 87, 6.
abhisu, rein, bridle :
abhisava4, I, 38, 121; V, 61, 2.
abhok-han, slayer of the demon:
abhok-h4naé, I, 64, 31.
abhr4, cloud:
abhrat πά s(iryas, X, 77, 3.
abhra-prfish, cloud-shower :
abhra-prishaA, X, 77, 17.
abhrfya, belonging to the cloud:
abhrfyim vaéam, the voice of the
clouds, I, 168, 8; abhriya vri-
sht4yaé, streams from clouds,
TI, 34, 2%.
Abhva, fiend :
Abhva4, I, 39, 8} ; visvam A4bhvam,
II, 33, τοῦ; 4bhvam, the dark
cloud, I, 168, 9°.
4ma, onslaught:
amad, V, 56, 3; Amat, V, 59, 23
4maya vab ydtave, VIII, 20,
6
amti, impetus, power, light :
amatiA, I, 64, 9°.
4madhyama:
4madhyamasa4, among whom none
is the middle, V, 59, 6.
Amartya, immortal :
Amartya4, I, 168, 4.
4ma-vat, violent, impetuous :
4ma-vati, I, 168, 7; 4ma-vat, V,
58, 1; 4ma-van, V, 87, 5; 4ma-
vat-su, VI, 66, 6; 4ma-vantad,
I, 38, 7; VIII, 20, 7.
amit, from near:
V, 53, 8".
Amita, infinite :
4mitad, V, 58, 2.
4miva, sickness :
dmivas, 11, 33, 23 &miva, VI, 74,
2, :
46ο VEDIC
amrita, immortal, pl. the immortals:
amritad, I, 38, 4; amrita Cre
I, 114, 6; amritasya (Indra), I,
17% 4) Rudra), I, 43, 9.—am-
ritam nama, V, 57, 5.—amrstab
(Maruts), I, 166, 3; amritasad,
I, 166, 13; 4mritaé, V, 57, 8;
58, 8.
amrita, n., the immortal, immor-
tality, not dying :
amrjtam, X, 121, 23 amritasya,V,
58,15 VII, 57,61; X, 186, 35
amritat, VII, 59, 12°.
amrita-tv4, immortality :
amrita-tv4m 4 frire, they became
immortal (I, 6, 45) ; amrita-tvé
dadhatana, V, 55, 4.
4mridhra, unceasing :
4mridhram (rain), I, 37, 11.
ambhrin4, ὄβριμος ? (275.)
4ya, wanderer :
4y4é, (VI, 66, 41.)
ay4, going :
ay&sad, (I, 64, 117.)
4yaé-damshira, with iron tusks:
4ya-damshrran, I, 88, 5.
ay, adv., hence:
I, 87, 42—Instrum., ay& dhiyd,
through this prayer, I, 166, 13.
4y4 for ayd, VI, 66, 4'.
ayds, untiring:
ayds, (I, 87, 42); aydsad, J, 64, 11);
167,41; VI, 66, οἷ; 4yasa4, VII,
58,23; aydsam, I, 168, 9.—aydd,
not striving (?), VI, 66, 5%.
ar, to hurt:
(65 seq.; 1,64, 15"; 85, 5?) ; upa-
arim4, we have offended, (66.)
ard, spoke :
ard-iva, like the spokes of a wheel,
V, 58, 5; rathinam πά ard4, X,
78,4; ardim πά garam4d, as of
moving spokes no one is the
last, VIII, a0, 14%.
arakshfs, guileless :
araksh4d, V, 87, 9.
Arathi, not a charioteer :
frathié, VI, 66, 7.
arap4s, without mischief :
arapad, II, 33, 6.
4ram, properly :
VI,74,1; 4ramkrinvantu, let them
prepare, I, 170, 4; 4ram-kritad,
ready, I, 2, 1.
ardmati, service :
ard4matim, V, 54, 6%.
HYMNS.
4rarivas, hostile :
4rarushe, on the enemy, VII, 56,
19; (66.)
4rati, enemy :
ἀτὰ
8.
aradhds, miserly :
aradhdsa4, V, 61, 6.
4ravan, selfish :
4rava, VII, 56, 15.
4ri, friend:
visve ary4é, VIIJ, 94, 3}.
4ri, enemy :
ary44, Gen., V, 54,127; Abl., VII,
56, 22.—(66); (I, 64, 15.')—
τί = arib = arayad, pp. Xxxix ;
xii.
4rishra, inviolable :
4rishtam (s4had), II, 34, 7.
4rishta-grama, whose ranks are never
broken:
4rishta-gramad, I, 166, 6.
4rishta-vira, with unharmed men:
4rishta-viras, I, 114, 3.
arua4, red:
arunébhis a&gf-bhid, II, 34, 13";
aruna{é, with the red (rays), IT,
34, 12.—Red (horses), aruné-
bhid, I, 88, 2; aruna, I, 134, 3.
~aruniini, red sheens, X, 168,
3,
arun4-asva, having red horses:
arund-asvab, V, 57, 4.
arun4-psu, reddish-coloured :
arun4-psavad (Maruts), VIII, 7, 77.
aruaf{, red:
arunf, the ruddy cows, (I, 64, 7%.)
—afighyah arundyad, bright red
ornaments, (308.)
arush4, red; m. f., red horse :
arush4m (horse), I, 6, 11; arushé-
ya I, 85, 5; arushi4, red mares,
» 56,6; arush4s vagi, V, 56, 7 ;
arushisad 4svab, V, 59, 5; aru-
sh4m varahd4m, I, 114, 5.—(See
17 5644.) Adj. red, (17-19);
white, bright, (19, 24); vrtshan
arushd, fire in the shape of light-
ning,(18); the red hero, (18, 25);
the red horses of the Sun and of
Agni, (9 seq.) ; the cloud as one
of the horses of the Maruts, (20.)
INDEX OF WORDS.
—N. pr. of a deity, the Morning
Sun, (20-23, 26, 27); the red
cloud, (27.)—4rushi, fem. adj. or
subst. (3); fem, subst. dawn,
ἂς. (24); flames? (27.)
4rus, n., a wound:
(65; 66); (I, 64, 15.)
arenfi, dustless :
arendvah, I, 168, 4; VI, 66, 2’.
arepds, blameless :
arepasad, I, 64,2; V, 53,33 5743
61,14; X, 78, 1.
ark4, song :
the music of the Maruts, (I, 38,
151; II, 34, 1°); ark4m (rif), I,
19, 41; 85, 23 166, 7.—Song of
praise, hymn, arkdm, VI, 66,9;
X, 78, 43 arkaid, 1, 88, 4.
ark4, singer:
ark4é, I, 167, 6!; divas ark, V,
57, 5'3 (11, 34, 1%)
arkin, musical :
ark{nam, I, 38, 151; arkfnad, (II,
34,1.
ark, see rik.
arAatri, shouter :
arfAtrayad, VI, 66, το.
Ar&anfnas Atreya: ,
(I, 87, 67; II, 34, 1°)
aréin, blazing :
arA{naA, 11, 34, 1°.
arkis, splendour :
arkisha sGirad, VIII, 7, 36.
arnmav4, wave, waving:
samudr4m arnavam, the surging
sea, I, 19, 77; apdm arnavam,
the stream of water, I, 85, 9;
tveshim arnavam, the terrible
sea, I, 168, 6; arnavalb, by
waving mists, V, 59, 1.
4rnas, the sea:
rnab, I, 167, 9; VIII, 20, 13.
arnas4, waving :
arnashm, V, 54, 61.
ἄτι Πα, n., errand:
4rtham, I, 38, 2.
arbhak4, small :
mahdntam ut4 arbhak4m, I, 114, 7.
ary4:
aryé d, among the Aryas, (Pischel,
VIII, 94, 3.)
Aryamén:
aryamé, I, 167, 8'; 4&ryaman, VII,
59, 1; aryama, VIII, 94, 5.—
461
aryam4nab (the three Arya-
mans, i.e. Aryaman, Mitra, and
Varuna), V, 54, 8}.
4rvat, horse, racer:
4rva, VII, 56, 23; 58, 4; Arvat-
bhi, I, 64, 13; drvantam vagam,
a strong horse, V, 54, 1473
Arvate, I, 43, 6; Arvati, IT, 33,
1'.—(65 ; 67.)—4rva, the right
horse, (I, 39, 61.)
4rvan, horse, racer, (66 seq.)
4rvan, hurting:
(65; 66); (I, 64, 15".)
arvane :
arvikah vab & vavrityam, let me
bring you hither, I, 168, 1;
arv&él si—(itis, may that grace
come hither, II, 34,153 arv&k
(ay4m yaga4s), it is meet for
you, X,.77, 4.
arh, to be worthy:
arhése, X, 77, 1*; arhasi (pitim),
I, 134, 6 (bis); 4rhan, IT, 33, 10
(tris); Arhantas, V, 52, 5.—4r-
hanti, they worship, VIII, 20,18}.
alamatardana, explanation of ala-
trina, (227.)
alatrin4, not reviling:
alatrindsas, 1, 166, 73.
av, to protect, to save, to help:
avatha, V, 54, 14; ἄναιμα, VIII,
20,24; VI, 66, 8; avatu, V, 87,
6; avantu, Vv, 87, 73 Χ, 77, 8;
4vata (conj. for avit4), VII, 59,
61; dvat, 1, 85, γῆ; (134); dvata,
1, 64,133; 166,8; 13; Av4,VIII,
7, 18; Avan Avantid, VII, 46,
a.—fivya, having granted, I,
166, 13.—4nu Avan, VIII, 7,
24.—pr4 avata, VII, 57, 5; pra-
avité (with Gen.), 1, 87, 4.
ἄνα, adv., down:
I, 168, 4; 8.
avams4, abyss:
avams&t, VII, 58, 1%
avatd, well:
avat4m, I, 85, 10'; 11.—(I, 64, 6*.)
avady4, unspeakable :
avadyat, I, 167, 8; avady4m, V,
53>14.—avadyani, impurity, VI,
6, 4.
av4ni, course :
avana, Ν, 54; 2.
avamé, lowest :
avamé, in the lowest (heaven), V,
60, 6.
462 VEDIC
4vayata-he/as:
4vayata-he/as bh4va, let thy ance
be turned away from (Instr.), I,
171, 67,
4vara:
4varam, the bottom, I, 168, 6;
4varan, descending, II, 34, 14.
pas ΣΝ protection :
25,7} VII, 94,85 1,114»
93 Avas4, I, 39, 73 85, 11; 166,
23 Vil, ‘59, 2; 4vase, I, 168, 1;
II, 34,143 I, 114, 45 4vasab, V,
57,7). 4vab-bhid, I, 86, 6'; 167,
2.—Avasa, by (ns) will, x, 121,6.
anv drag (?):
vi 66, 72.)
Paid) ae help:
avasyAvad, I, 114, 11.
4vata, unconquered, (90.)
avat4 (or mute), never dried up:
avatém, I, 38, 77.
ees not dyed:
2
inn immovable :
4vithura4, I, 87, 1; (I, 87, 31.)
4vi-hruta, uninjured, intact :
(1, 166, 81.)
as, to eat:
pra asana, I, 170, 5.
as, to reach, to attain to:
Gsata, 1, 85,2; 87,53 asathe, I, 2,
8; asnutha, V, 54, 10; asyama,
I, 114,23 33 asiya, Il, 33, 23
6.—abhf asyam, I, 166, 14. tt
asnavat, V, 59, 4-—pré asnu-
vantu, VI, 74, 1.
asds, impious fiend:
asdsab, II, 34, 9.
4siva, unlucky, uncanny:
(I, 166, 17 1)
4sma-didyu, shooting with thunder-
bolts:
4sma-didyavas, V, 54, 3.
4sman, stone:
fsma, I, 172, 2.—4sm4nam_ sva-
rydm, the heavenly stone (the
sky), V, 56, 4%.
asman-mfya, made of stone:
asman-mayi (νᾶ), (I, 88, 37.)
4sva, horse:
Asvab-iva, V, 53, 73 59, 53 dsva-
sab nA gyésh thasab, x, 78, 53
Asva sith ἵνα, 85,1 ); géshu,
4sveshu, I, 114, 8; vrizshabhid
AsvaiJ, stallions, 139); : asva and
vaga, {, 167, 11.)—For 4svam-
HYMNS.
iva, read asvam-iva, IT, 34, 62.—
The horses of the Maruts, 4sv3-
sab, I, 38, 12; V, 59,7; asvab,
V, 54,10; 61, 2; Asvan, I, 171,
1; Il, 34, 33 83 V, 55, 613 58,
71 59,75 ἀνα , 88, 2; V,
55,13 VIII, 7,273 prishatibhid
Asvaid, V, 58, 6%; {, 37, 3)
asvatth4, horse-stable, i i.e. West:
(, 54, 5.)
asva-di, giving horses, the dawn, the
East (? 0);
(V, 54, 5
va-parna, eee with horses:
Asva-paraaid, (I, 87, 4"); I, 88, 1.
4sva-budhna, having their resting-
place among the horses:
dsva-budhnas, the Dawns (V, 54,
ue wishing horses:
asvay4ntaA, (1, 167, 11.)
asva-ylig, harnessing horses:
asva~ Vy 54) 2
4sva-vat:
4sva-vat ridhad, wealth of horses,
Ν, 575 7+
in:
asvina, the Asvins, VITI, 94, 4.
Asvya, consisting of horses:
Asvyam (rédhad), V, 52, 173 4s-
vyam pastm, V, 61, 5.
4shalba, unconquered :
4shaJbaya, VII, 46, 1.
as, to throw:
4syatha, you hurl, I, 172, 2; as-
yatu 4ré asmét, may he drive
far away from us, I, 114, 4;
4syan, scattering, X, 168, 1.—
pr4 4syatha, you cast forwards,
I, 39,1 Ἔξω asyatha, you scatter,
V, 55, 6.
as, to be...:
nak astu, may it be ours, X, 121,
10; yushmikam astu, may yours
be, I, 39,23 4.—vas santu, I, 38,
123 39,23 smdsi eshdm, we are
their servants, I, 37, 153 me
astu, I, 165, 10; νὰ sAnti, you
have for (dat. ), I, 85, 12.—
s4nti, there are, I, 37, 143 Asti
(with dat.), there is enough for,
Ι, 37, 15; πά 4sti, there is no
such thing, I, 170, -—y4t 5γᾶ-
tana, syat, I, 38, 41; sydma té,
may we be such, V, 53, 15.---
asan, may they be, I, 38, 15%;
INDEX OF WORDS.
96); asati, V, 53, 15; yatha
ae V, 61, 4; asa γὼ va
4sati, who was or who may be
so, VIII, 20, 15; t&tha ft asat,
so shall it be, VIII, 20, 17;
astu, though it be, VI, 66, 7.—
sy&ma sah4, V, 53, 14'; sam-
drisi sth4na, V, 87, 6; Grdhvd
santu, I, 171, 3; s4m with as,
(191 seq.)—4nu syat nas, may
he be with us, I, 167, 10.—
ant4s santas, VI, 66, 4.—abhf
syama, may we obtain, VII, 56,
24',—pré sAnti, they stand forth,
“VII, 58, 2; pra astu, may it
prevail, VII, 58, 4.
dsamyatad (not asaimyattas) :
(I, 64, 13%.)
asaka-dvish, not hating the fol-
lowers :
asaka-dvisha4, VIII, 20, 24%.
4sAmi, whole :
4sAmi-bhid, I, 39, 9 ; Asami, whole,
I, 39, 10 (bis).—adv., wholly, I,
39) 9.
4sami-savas, of perfect strength:
4sAmi-savasah, V, 52, 5.
ikni, N. of a river:
4siknyam, VIII, 20, 25.
4su, breath:
4sud, X, 121, 7.
4sura, divine:
4suras, 1, 64, 2; ἀϊνάδ᾽ 4surasya,
VIII, 20, 17'—4suraé, lord,
VII, 56, 24.
asurya, divine ; n., divine power:
asury4, I, 167, 5; asury4-iva, like
heavenly lightning, I, 168, 77.—
asuryam, II, 33, οἷ; VI, 74, 13
asuryat, I, 134, 5°.
asf, barren:
asvam-iva (conjecture for 4svam-
iva) dhenfin, like a barren cow,
TI, 34, 6%. :
4stuta, unpraiseworthy :
4stutad, V, 61, 8.
4stri, archer:
Astarab, 1, 64, 10.
asmad...:
iy4m asmat mat{d, this prayer
from us, V, 57, 1; asmin, I,
165, 14'; (203.)—asmé tanfishu,
on our bodies, VI, 74, 3.—nahb
(fit4yas), accorded to us, I, 167,
1.—asmaka for asm&dkam, p.
463
cxviii.—no (na4), short, p. Ixxxii
seq.
ah, to say:
ahud, X, rar, 43 V, 53, 3.
dha, indeed:
V, 52, 6; VIII, 20, 20; (X, 168,
3.) —at dha, thereupon, I, 6, 4.
—né 4ha, nowhere, never, V, 54,
4; το.
ahad-vid, (1) knowing the days, (2)
finding, bringing back the day,
lucifer:
ahadb-vidah, knowing the feast-
days, I, 2, 2'.
4han, day:
Shani, 1, 88, 41; V, 54, 4; Shani
visva, always, I, 171, 3; dnd-iva,
V, 58, 5; 4hani priyé, on a
happy day, VII, 59, 2; kata-
mat ἀαπά ahad, not even a single
day, X, 168, 3; kshapa&bhid
4ha-bhié, by night and by day,
(I, 64, 85)
ahanya, of the day:
ahany4é, I, 168, 5".
aham-y4, proud:
aham-yOA, I, 167, 7.
4hi-bhanu, shining like snakes:
4hi-bhanavad, I, 172, τ".
4hi-manyu, whose ire is like the ire
of serpents :
4hi-manyavad, I, 64, 8; οἷ.
ahi-hdtya, the killing of Ahi:
ahi-hatye, I, 165, 6.
4hruta-psu, with unbending forms:
dbruta-psavab, VIII, 20, 7; (VIII,
77°)
ad, prep. ...3
with Loc., on, in, 4dhvan 4, I, 37,
13; dh4nvan fit 4, I, 38, 7;
4gmeshu 4, on the courses, V,
87, 7'.—with Acc., over, I, 38,
10; towards, V, 52,12; I, 167,
2; on to, V, 56, 1; gésham 4,
to his satisfaction, VIII, 94, 6;
ἃ rdgas, through the air (?), (VII,
57, 3}.)—with Abl., divas ἅ, from
heaven, V, 53, 8; 54, 12; asm&t
ἅ, towards us, V, 56, 3.—péri &
vab & aguA, I, 88, 4; d te, before
thee, I, 165, 9.—d, 6, I, 165,
14°; VII, 59, 53 VIII, 7, 33.—
adv., here, 1, 37, 6; hither, IJ,
34,45 méhus a, V, 54, 3.
464
VEDIC HYMNS.
a, pronominal base, see ay4,
gas, ἄγος, guilt, sin:
agab, VII, 57, 43 (257-)
igirasa :
Purumi/éa Angirasa, (362.)
Aga, skin of a goat:
232.)
, Tace, course:
Agfshu, Il, 34, 33 (I, 37, 81)
at, then:
it dha, thereupon, I, 6, 4"; Mt {t,
then only, 1, 87, 5; 168, 9.
dtura, sick :
dturasya, VIII, 20, 26.
Atma-dd, he who gives breath:
atma-dds, X, 121, 23 (4.)
atm4n, breath:
atmd devdnam, the breath of the
gods (Vata), X, 168, 4.
Atreya:
Argananas Atreya, (V, 61, 5%.)
4-dardir4, caring to pieces:
4-dardirdsab (4drayad), X, 78, 6.
Adity4, the Adityas:
aditydsab, X, 77, 2; Adityéna ndm-
na, X, 77, 8.—Adity4 = ndka,
(X, 121, 53) — Vasus, Adityas,
Rudras, (VII, 56, 20°.)— (See
243 Seqq.); Adity&s Aditid, (244);
eight A., (251 seq.); seven ἃ.
(252 seqq.); six A., (253.)
Adhavaniya, a Soma-vessel :
(ΠῚ, 94, 5?.)
g-dhita, known :
{-dhitam, what we once knew, I,
170, I.
4-dhrish, see dhrish.
Ap, to find:
apts, 1, 167, 9; Apana4ém=Apnu-
vantam, (II, 34, 7.)
d-pathi, comer:
&-pathayad, V, 52, το.
4-pathi, wanderer:
a-pathyad, I, 64, 11.
4pand, a draught:
apandm, II, 34, 7°.
api, friend :
apayab, IT, 34, 10; V, 53, 2%.
4pi-tv4, friendship :
pi-tvam, VIII, 20, 22.
4-prikkbya, honourable :
a-prikkbyam, 1, 64, 13}.
4-bhff, mighty :
4-bhfvas, I, 64, 13; 6; 86, 5°.
a-bhfishéxya, to be honoured:
4-bhfishénzyam, V, 55, 4.
Ambhrinf, the voice of the thunder :
(275.)
a-yagi, erjagend, obtaining:
(V, 54, 1%.)
dyu, life:
dyau (for aya), I, 114, 83.
yG, man:
ay4-bhid, with the men (Ayus), V,
60, 8?,—4yaf, read dyau, I, 114,
8 .
&yudha, weapon :
dyudha, I, 39, 2; V, 57,6; VIII,
20,12; dyudhaié, VII, 56, 13;
57; 3.
a an dyushi, (1 )
yud, I, 37, 15 ; dyushi, 114,8);
ylrshi pré tarishat, X, 186, 1:
fyumshi si-dhitani, (225.)
a a shoemaker’s awl :
» 37) 2"; 88, 33.
art, fae eh a)
ai Ait yuyota, VII, 58,6; X,77,
Arittat, from afar :
I, 167, 9.
arugatnd, breaking through:
frugatni-bhid (c. Acc.), I, 6, 5.
aruzi, red flame :
runtshu, I, 64, 7°.
aré, far:
aré £akrima, we have put away, I,.
171,43 aré, may it be far, I, 172,
a (bis); VII, 56,17; 1,114,103
4ré asmat asyatu, may he drive
far away from us, I, 114, 4; aré
badhetham, VI, 74, 2.
Argik4, N. of a country :
rgiké, VIII, 7, 29,.-- Α sacrificial
vessel, (VIII, 7, 29!.)\—Argikas,
N. of the people of Argika, (398
a seq.)
Argika, N. of a river :
399.
Argh, n, = Argika, the country :
(398 seq.)—Argikiya, f.=Argika,
the river, (399.)
avis, openly :
Avid (karta), J, 86, 9; VII, 58, 5.
&-vrita, invested :
&-vritah, I, 87, 4.
&-s4s, wish :
4-sdsab, V, 56, 2.
454, cleft :
sab, I, 39, 3%.
4-sfr, milk (for the Soma) :
4-siram, I, 134, 6 (bis).
INDEX OF WORDS.
454, quick, swift :
ashvab, X, 78, 5.—Ash-bhid, on the
quick steeds, I, 37, 14; II, 34,
373 V, 55,1; 61,11.
sG-asva, with quick horses :
ash-asvas, V, 58, τ; (I, 37, 24.)
as, to sit :
sate, they are enthroned (as gods),
I, 19,6; dsate, they dwell, I, 168,
3.—upa-dsate, they revere, X,
121, 2.
ἅς, mouth :
asd vandyasa4, visibly like, I, 168,
2.—&s, mouth, as the instrument
of praise (41-43); etymology
(42, note 8) ; 4sd, instr. Uigeea)
, mouth :
as4-bhid, I, 166, 11°.
instr. asayd, (I, 168, 13.)
as&t, coram: as
(42 seq.)
Asya, mouth :
Asyé, I, 38, 14.
i, to go...:
iyin4s, approaching for (two Acc.),
Il, 34, 1413 γαῖ vrishdi, going
with rain, V, 53, 5'; vydthid
yati (a ship) that goes rolling,V,
59, 21; ritam yaté, to the right-
eous man, X, 78, 2; tyante, they
move along, V, 55, 1; fyate, X,
168, 2; fyamanaéd, X, 168, 3.—
Ati iyama, let us pass, V, 53, 14.
—adhi-ith4, you listen (c. Gen.),
VII, 56, 15.—4nu_ yanti, they
follow, V, 53, 6.—d-itasa4, they
are come, I, 165, 13; Gpad ayati,
he comes (to ask) for (Acc.),
VIII, 20, 22',—t-itad sffrad, the
risen sun, X, 121, 6; ft-ite
sfirye, at sunrise, V, 54, 10.—
nff-etave, to come forth, I, 37,
9'.—p4ra itana, move along, V,
61, 4.—pr& yantu, go forth, V,
87, 1; prayat-bhyad, V, 54, 9;
pra-yatf adhvaré, while the sacri-
fice proceeds, VIII, 7, 6; Anu
pra yanti, V, 53, 10.—vf yayub
parva-s4b, they have trodden to
pieces, VIII, 7, 23; (VIII, 7,22'.)
ὦ τῇ :
bhid, V, 53, 2.
ft, indeed. ..:
at ft, then only, I, 87, 5; 168, 9;
[32]
465
evé ft, I, 165, 123 gha it, II, 34,
14; ft u, V, 55,73; 58 sd ft, VI,
66, 3; sadam ft, I, 114, 8.
it4s, from here :
: it4é (opp. to 4tad), I, 6, το.
ti:
V, 52, 115 53,3; 61, 8; 18.
itf, pace :
ity (naébhasad), I, 167, 5.
itthd, thus :
I, 39, 13 7; 165, 33 VII, 56, 15;
VIII, 7, 30.—itth% dhiyd, thus
is my thought, V, 61, 15'; I, 2, 63,
{tvan, see pratad-ftvan.
id4m, this here ...:
dydm im&m, X, 121, 1; iy4m pri-
thivf, V, 54, 9.—asy4, X, 121, 3;
I, 86, 41; 53 asya, his (Indra’s),
I, 6, 21.—esham, I, 37» 3}; 9;
13315; 38,8; 125 165, 13; V,
52,15'; 87,2'; etdvatabesham,
VIII, 7, 151; t&t esham, this is
theirs, VIII, 20, 14 (bis).—imd,
here are, I, 165, 4; imé MarG-
tab (opp. anyé), VII, 57, 3.—
id4m, here, II, 33, 10.
id&4m-idam, again and again :
VII, 59, 1.
in4, strong:
indsad, V, 54, 8.
{ndu, (Soma) drop:
fndu-bhiA, VIII, 7, 14; {ndava4, I,
2,43 134, 2.—indo, O Indu, I,
43, 8.
Indra :
indra, {ndra, I, 6, 5; 165, 35 53 73
167, 13 170,23 δ; 171, 6; {n-
drad, I, 85,93; 165,10; 166, 123
VII, 56, 25; VIII, 94, 6; vayo
{ndrad a, I, 2, 5; 6; indram, I,
6, το; 87, 5; VIII, 7, 24; 31;
{ndrena, I, 6, 7; {ndraya, I, 165,
11; fndrasya, I, 6, 8; 167, το;
{ndrat, 1, 171, 4; {ndre, I, 166,
11. cia called vira, (II,
33,0.
{ndra-vat, joined by Indra:
{ndra-vantad, V, 57, 1.
indravayu, Indra and Vayu :
{ndravay(, I, 2, 4.
inary’, vigour :
indriy4m, I, 85,2.—indriyéna, with
(Indra’s) might, I, 165, 8).
indh, to kindle:
idhan&A, VI, 66, 2.—s4m indhatam
(agn{m), let them light (the fire),
Hh
466
VEDIC HYMNS.
I, 170, 4; s4m-iddhaJ, V, 58, 3.
—(I, 166, 1%.)
{ndhanvan, fiery :
{ndhanva-bhid, 11, 34, 53.
iradh :
iradhyai, for achievement, I, 134, 2.
ie, a es (?):
87, 3'.
ae active : Σ
fryam (rgdnam), V.
iva, like...:
ih4-iva, almost close by, I, 37, 3.—
iva and né, I, 85, 8'.— iva, as one
syllable, I, 166, 13; p. cxix.
ish, to rush :
ishasanta, ishanta, L 134, 53 DP.
cxxii.
fsh, food :
fsham, I, 168, οἷ; II, 34, 73
isha, I, 88, 1; 165, 15; 166, ae
167, 113 168, το; p. XX} Vit,
20, 2; ishé bhugé, VIII, 20, 8
fshab (ace. pl.), 1, 165, 12; VIL
59, 2; p. xviii; ishdm, I, 168, 5.
—tishab sasrashid, waters, rain-
clouds, I, 86, 5 2” fchab, viands,
Ir 67,1.—-fsham,draught, VII 7,
1); 33 {shad, draughts, VIII, 7,19.
ish4, autumn :
ishdm, I, 165, 153 166, 15;
113 168, το; 171, 6; p. XX.
{shazy, to hasten :
ishamyata, V, 52, 14.
ishira, invigorating :
ishirdm, I, 168, 9.
fshu, arrow :
fshum, I, 39, 10; 64, 10.
fshu-mat, carrying good arrows:
fshu-mantad, V, 57, 2
fshkri, see kri.
{shti, rite, oblation :
shri, 1 I, 166, 143 isht4yad, VI,
, 58, 4.
167,
ishmin. apeeding along:
ishminad, I, 87, 6; V, 87, 53 VII,
56, 11. --- ishminam, strong, V,
82, τό.
ihd, here.
ihd-iva, sist close by, I, 37, 3.—
—ih4-iha, here and there, VII,
59, 113.
ἢ, to ask for im two Acc.) :
imahe, I, 6, 10; V, 53, 13; imahe,
I, 43545 ‘ny, 34, 11,.—4va imahe,
we pray to forgive, VII, 58, 5.—
See also i.
ἢ, pronominal base, see ayd, and
im.
iksh :
abhf afkshetam, they look up to
(acc.), X, rar, 6.
fnkh, to toss :
fakh4yanti, I, 19, 7
id, to implore, to ask :
‘te, V, 60, 1 ; ftte (with double
Acc.), I, 134, 5.
im:
I, 38, τι; 85, 11; 134,23 167, 8
(bis) ; V, 54, 4; γάξ im, I, 87,5;
167,53; 7; VII, 56, 21; γέ im,
V, 61,11; ké im, VII, 56, 1; Gpa
im, L 171, 2 :
fr:
a-triré, they produced, assumed, I,
6, 4°.—ut-irdyanti (vdéam), they
send out, I, 168, 8; at irayatha,
you raise ν᾽ 555 5'; Gt irayanta,
they have risen, VIII, 7, 35 at
irate, VIII, 7, 7; 17.—pra irate,
they come forth, VII, 56, 14;
pra ae they expanded, VII,
ae 43 τί ‘ira ‘ami, I send forth,
J, 33, 8 m prf frate, they
ne xX, 168, 2.
fvat, so much : Ω
ivatad, VU, 56, 18,
fs, to rule, to be lord (with Gen.) :
se, X, 121, 33 tse, I, 165, 10;
isishe, I, 170, 5; ishte, V, 87, 3;
isire, V, 58, 1 .—ts4n4d, L, 87,43
(sAnat, Hl, 33, 9.
fsana-krit, "conferring eer
isina-kritab, I, 64, 5
ish, to shrink :
ishante, VI, 66, 4.
4
Ὁ, particle ...:
né vaf u, II, 33, 9.—u before loka,
᾿ Ixxiv 5644.
uktha, praise, hymn :
ukthém, I, 86, 4; ukthd, I, 165,
4; ukthini, VII, 56, 233 uk-
thaf4, VII, 56, 18; ukthébhi4, I,
2,2 —véhnid ukthats, the priest
with his hymns (41).
yeas olfcringhymnsof praise:
40.)
ukthy4, praiseworthy :
ukthyam, I, 64, 14).—ukthyam
INDEX OF WORDS.
467
(gayatrém), praising, of praise,
I, 38, 14.
uksh, to sprinkle, to pour out, to
wash :
ukshdnti, I, 166, 3; uksh4nte, II,
34, 3'; V, 59, 1; uksh4mands,
VI, 66, 4.—d ukshata, I, 87, 2.
—(I, 85, 2.)
uksh, to grow:
see vaksh.
ukshdn, bull:
ukshdzad, I, 64, 27; V, 52, 3; gdvab
ukshdna4, excellent bulls, I, 168,
2°, — ukshn44 r4ndhram, ‘the
hollow of the bull, VIII, 7, 26%.
Ukshzorandhra, N. pr. :
Ae 0.36.)
υξτά, terrible, strong :
ugril/, I, 19, 4; VI, 66,6; VII, 56,
6; 57, 1; 1, 134, 5; ugriisad,
VIII, 20, 123 ἄρα ugradd, wild
waters, VI, 66,112; ugrad, I, 166,
6; 8; V, 57, 33 60, 2; ugras, I,
165, 6; 10; VII, 56, 23 ; II, 33,
9; U ugrébhid, I, 171, 53
ugrdn, VI, 66, 5; ugram, VII,
56, 73; VIII, 20, 33 Il, 33, 115
ugrdya many4ve, fierce anger, I,
37, 7. —dyahé ugrd, the awful
heaven, X, 121, 5.
ugr4-putra, having terrible sons :
ugra-putra (Aditi), (254; 260.)
ugra-bahu, strong-armed :
ugr4-bahavaJ, VIII, 20, 12.
at, prep....
ut4, and, also; even...:
then, after γάϊ, I, 85, 5.—ut& va,
aye, or also, I, 86, 3; V, 60, 6;
V, 58,13 ut&sma—ut4 sma—ut4,
whether—or whether, V, 52, 8 ;
9; md—ut4 mi, I, 114,7 (tris).—
ut4 gha, even though, V, 61, 8";
sonia ut4, even now, VIII, 20,
15.
ut-rik:
ut-riki yag#é, to the end of the
ceremony, X, 77, 7'.
ut6, also:
V, 55,43 VIII, 94, 6; 1, 134, 6;
X, 168, 1.
Gt-ogas, ever-powerful :
t-ogasad, V, 54, 3.
ut-tam4, highest :
ut-tam4m, exalted, V, 59, 3; ut-
tamé, in the highest (heaven),
V, 60, 6.
Gt-tara, higher :
Gt-tarat divas, V, 60, 7; Gt-tara
dyat4, VIII, 20, 6.
ut-bhid, breaking out :
ut-bhfda4, V, 59, 6.
ftsa, spring, well (cloud) :
Gtsam, I, 64, 6*; (I, 85, 101) ;
1, 85,113; V,52,12°; 54,8; VII,
57,13 VIII, 7, τοῦ; τό; divas
tsa, the springs of heaven, V,
57,1.
utsa-dhi, the lid of the well :
utsa-dhim, I, 88, 4'; (176.)
ud4n, water :
uda4-bhi4, I, 85, 5; nimnafé ud4-
bhi4, X, 78, 5.
udany4, longing for water :
udany vas, V, 54, 2; udany4ve, V,
57, 1.
uda-vah4, water-carrier :
uda-vahéna, I, 38, 9 ; uda-vahdsaA,
me 58, 3.
udrin, watering-pot :
udrizam, VIII, 7, 10%
und, to water, moisten :
vi-undanti, I, 38, 9 ; vf undanti, I,
85,53 V, 54, 8.
fipa, prep. ...:
with Loc., fpa ratheshu, I, 39, 6;
87, 2.—with Acc,, to, I, 166, 2);
pa te, near to thee, I, 114, 9.—
ipa dyG-bhiA, day by day, V, 53,3".
upa-mé, very high:
upa-misaA, V, 58, 5.
para, carried behind:
Gpar4, I, 167, 3°.
up4ri, above :
V, 61, 12.
upava, the blowing after:
(X, 77, 53)
Upastut4, N. pr., son of Vrishtihavya:
ate seq.).—See stu.
upa-stha, lap :
up4-sthe, VII, 56, 25; VIII, 94, 23.
upa-hatn(, attacking:
upa-hatndm, II, 33, 11.
upa-hvar4, cleft ;
upa-hvaréshu, I, 87, 2.
upard4, injury:
(66.)
ubg:
n{é aubgat, he forced out, I, 85, 9.
ubh4, both:
ubhé, heaven and earth, (V, 59,
7°); VI, 66, 6; ubhé rédasi,
VIII, 20, 4.
Hh 2
468 VEDIC
ubhdya:
ubhdye, people on both sides, V,
59, 7°.
urfi, wide :
uri, I, 85,6; 7; υγαύ antdrikshe,
» 52, 73 uravab, V, 57, 4;
urvi, VII, 57, 1.—uru as one
syllable, p. Ixxvi.
uru-kramé, wide-striding :
uru-kram4é (Vishnu), V, 87, 4}.
uru-kshdya, wide-ruling:
uru-ksh4y4, I, 2, 9.
urf-loka :
urG-lokam (ant4riksham), p. Ixxvii.
Uuru-vydkas :
ep. of Aditi, (260.)
uru-vy4#, wide-reaching :
urfiéi, ep. of Aditi, (260.)—urfi,
I, 2, 3.
uru-vraga :
uru-vraga, ep. of Aditi, (260.)
urushy, to deliver:
urushyata, V, 87, 6.
urfiéf, see uru-vy4#é.
Urvasi:
(308.)
urvaruk4, gourd :
urvaruk4m-iva, VII, 59, 12.
urviyd, wide:
V, 55, 2.
uloka for u loka:
pp. Ixxiv seqq.
us, see vas.
Usanas:
= Usani, (VIII, 7, 267.)
Us4na, N. of a Rishi:
us4na, with Usana, VIII, 7, 26%
usdni, desire ;
usna, with desire, (VIII, 7, 26%.)
ushds, dawn :
ushd4sad vf-ushtishu, ushdé πά, II,
34, 12; ushdsad, the Dawns, V,
59,8; I, 134, 3 (bis); 4; ushat-
his, I, 6, 3%; ush4sdm πά
ketavas, X, 78, 7.
usr4:
ksh4pad usr4é fa, and usr&s, by
night and by day, (I, 64, 8%) —
usradd-iva, the heavens, I, 87, 1.
—usraé, the mornings, I, 171, 5.
usri:
usr{f, in the morning, (II, 34, 12');
V, 53, 14.
usrfya, bright :
arta, the bright ones (days or
clouds), I, 6, 5°; usrfyad, (11,
HYMNS.
34, 1a'.)—usrfyab vrishabh4s,
the bull of the Dawn, V, 58, 6°.
fiti, protection, help, favour:
Gti, 11, 34, 153 VII, 59, 4; ati,
instr., I, 64, 133 172, αὐ: VII,
57,73 599°; 10; Aitdye, II, 34,
143 VIII, 7,6; fitayad, I, 167,
13 V, 54,73 1, 134, 23 fiti-bhid,
favours, I, 39,8; 9; VII, 58,3;
VIII, 20,24; fitfshu, VIII, 20, 15.
ffdhan and ffdhar, udder:
ddhaddivyfni, the heavenly udders
(clouds), I, 64, 5.—fidhani, IT,
34, 2°; 6.—fidhad, 11, 34, το;
VI, 66,1; VII, 56, 4}.
ima, guardian :
fimasad, I, 166, 3; ffmas, V, 52,
12; X, 77, 8.
ra’, wool:
ὕτηπϑ vasata, V, 52, 9'.
firnu:
4pa firzute,she uncovers, I, 34, 12.
frdhv4, erect : :
firdhvd krinavante, they stir up, I,
88, 31; Grdhv4m nunudre, they
pushed up, I, 85, 10; 88, 4;
firdhv@ santu, may they stand
erect, I, 171, 31; firdhvdn nab
karta, lift us up, I, 172, 3; Gr-
dhva tishtatu, may (the dawn)
stand erect, I, 134, 1%.
firmf, wave :
firm4ya4, I, 168, 2.
irmya, night :
firmye, V, 61, 17.
fih, see vah.
fh, to watch:
ohate, V, 52, 10; 11; nf ohate, V,
52, 11.—ohate (sakhitvé), he is
counted (in your friendship),
VIII, 7, 31.
ri, to go:
jyarti, it rises, I, 165, 4°; p. xv;
xxi.—arta, it came, V, 52, 6.—
& fyarta, bring, VIII, 7, 13.—4t
arpaya, raise up, II, 33, 4.—ma
nf arama, may we not fall
away, VII, 56, 21.—pr6 Arata,
come on, I, 39, 51.—sam-arinds,
coming together, I, 165, 3.
ri, to hurt, see ar,
rikti, praise :
su-rikti (?), (I, 64, 1%.)
rikvan, singer :
rfkvinab (Maruts), 1, 87,5; rikva-
INDEX OF WORDS.
469
bhid, V, 52, 1; 60, 8.—rikva-
bhi4, men to celebrate them,
I, 87, 63,
riksha, bear:
rikshad πά, V, 56, 3.
rik, to sing, praise:
arkati, I, 6, 8), 4rdanti, I, 165, 14;
p. xiii; Arka, V, 59, ι΄; ἀγζαπίδό,
I, 85, 2; drkate, I, 87, 2; 4n-
rikGb (ark4m), I, 19, 41; aréat,
I, 165, 14.—Inf. rikdse, (I, 87,
ae Als 4rka, V, 52, 1'; 53
pra arata, V, 54,1; VII, 58,1;
pra 4rdanti, I, 166, 77.
rikds, praiser :
rikdse, (1, 87, 6'.)
rigipy4, headlong :
rigipydsab, 11, 34, 4%.
rigisha, what remains of the Soma-
plant after it has been squeezed:
(I, 64, 12°.)
rigishin, impetuous :
rigish{nam, I, 64, 12°; rigish{nad,
I, 87,1; II, 34, I-
rifig, to strive, to yearn:
rifighta, you advanced, V, 87, 5;
rifgati, straightforward, I, 172,
2; Inf. rifigdse, (1, 87, 6"); rigt-
sh4 from rig, (I, 64, 124.)—nf
rifigate, they gain, 1, 37, 33.—
s4m asmin rifgate, they yearn
for it, I, 6, 9.
rina-yf, going after debt:
(I, 87, 4%.)
rina-ydvan, searching out sin :
rina-y&va, I, 87, 4°.
rit4, right ; rite, sacrifice:
riténa, in proper order, VII, 56,
12; on the right way, I, 2, 8;
ritam yaté, to the righteous
man, X, 78, 2.—ritésya sfda-
neshu, in the sacred places, II,
34, 1373 rit4sya pd4rasmin dhd-
man, in the highest place of the
law, I, 43, 9'.—rit4m, sacrifice,
V, 59, 13 rit&sya, VIII, 7, 213
i I, 165, 13.—(I, 38,
ritdnam,
6},
rité-gata, well-born :
rité-gatas, V, 61, 14.
rita-gfa, righteous:
rita-gfab, V, 57,83 58, 8.
rita-y4, pious:
rita-yavah, V, 54, 127.
rité-van, holy :
rité-v8, X, 168, 3.
rita-vak4, hymn:
(I, 134, 13)
rita-vridh, increasing the right :
rita-vridhau (mitravaruaau), I, 2,
rita-sip, following the order:
rita-skpad, VII, 56, 12; (I, 2, 8'.)
rita-spris, adhering to the right :
rita-sprisa (mitravarunau), I, 2,
riti, hurting:
(65 3 (I, 64, 15%.)
riti-s4h, defying all onslaughts:
riti-sdham, I, 64, 15.
ritu-thd, at the right season:
I, 170, 5.
ritupati, N. of Agni:
(1, 43, 4
rid@id4ra, kindhearted (?) :
ridQiddrad, II, 33, 5°.
ridh, to accomplish :
ridhyam, V, 60, 1.
ridhak, far :
VII, 57, 4.
Ribhu, the Ribhus:
(V, 58, 4"; VI, 66, 111.)
ribhukshan (?):
ribhukshamas, VIII, 7, οἷ; 12;
20, 2.
ribhukshds, lord :
ribhukshd4, I, 167, 10.
ribhvas, bold, rabid :
raphvasatn, V, 52, 8.
rish:
tir4é (srfdhad) drshanti, they rush
through, VIII, 94, 7.
rishi, seer :
rishe, V, 52, 13; 14; rishe, V,
59, 8; rishim va Anam va, V,
54,73 rishim—raganam, V, 54,
14.—(V, 61, 53)
rishi-dvish, enemy of the poets :
rishi-dvishe, I, 39, 10.
rishef, spear :
rishtié, 1, 167, 37; rishtéyad, I,
64, 45 (II, 34, 2}; Vy 54,11;
57,63; VIII, 20,113 γι, V,
52, 6; rishti-bhid, I, 37,2; 64,
8; 85, 43 (VII, 56, 13); rish-
tishu, I, 166, 4.
rishti-m4t, armed with spears :
rishtimat-bhié, I, 88, 1; (170);
rishti-m4ntad, V, 57, 23 60, 3.
risht{-vidyut, armed with lightning-
spears:
risht{-vidyutad, (I, 167, 37); V, 52,
470 VEDIC
133 rishti-vidyutab, I, 168, 5;
(II, 34, 2°.)
rishv4, tall:
rishvasab, I, 64, 2; rishvd, V, 52,
6'; 13.
éka, alone:
ékab, X, 121,13 33 ΤῸ 8; I, 165,
33 ékam, Ἰ, 165, 6 ; Vil, 20,
13; ékasya kit me, 1, 165, 10.—
ékab-ekaJ, one by one, V, 61, 1.
ékam-eka:
ékam-eka sati, each a hundred, V,
52, 17.
eg
“gat, (the earth) trembles, V, 59,
πρὶν pre you stir, VIII, 20, 4.
eda, Ἡ ‘kin of sheep:
(1, 166, 10°; 235.)
ena, a kind of antelope :
(I, 166, 10°; 235.)
éta, the fallow deer :
étad, (I, 165, 1°); V, 54, 53 étan,
I, 165, 5°.—éta4, speckled deer-
skins, I, 166, 10°; (232; 234
seq.)—€tas πά, like harts, X,
77, 2.—See ena.
et4d, this. ..:
etdni visva tani, all these created
things, ¥ 121, 1ο.--εἰᾶη and
étan, (I, 165, 5%.)—eté, there
they are, I, rae 2.—etat ty4t,
I, 88, 5; eshd syd, I, 88, 6.—
etni ᾿ηἰηγᾶ, these secrets, Vi,
56,4
étasa, of (solar) horse:
étasab, I, 168, 5".
etivat, so much :
etdvat, VH, 57, 3.—etvatab hit
eshim, of that immense (host)
of them, ΨΗΙ, 7, 152.
ena, fem. en
enya, spotted deer, V,
See éta, (234 seq.)
enad, this :
ent, instr., II, 34, 14; V, 53, 123
enan, ν §2, 6.
énas, sin:
énaé, VII, 58, 5; V1, 74, 3.
éman, march :
éma-bhid, V, 59, 2.
éva, horse:
évasab, I, 166, 4; (I, 168, 1%.)
eva:
ev4 ft, truly, I, 165, 123 ev4 and
) 535 7
HYMNS.
evdm, (I, 168, 1%.)—ev4, thus,
II, 33, 15-
ev4m, thus:
adverb of éva, (I, 168, 1°.)
evayd, quickly moving, quick :
eva-yds, I, 168, 1 ἌΡΕΩΣ for
deva- ys) ; (365
evayadmarut, Evayamarut, ἃ sacri-
ficial shout :
evaydmarut, V, 87, 1 to 9; (365);
(I, 168, 13.)
eva-y&van, the constant wanderer :
eva- ἰὼ τ᾽ II, 34, 11. “Gea eva-
var’ Al, 168, I 365
ἘΠῚ rapi γι.
ethdsys (vishno8), II, 34, 11's
VIII, 20, 3%
aizeya, skin of an antelope :
(132; 234.)
afdh, torch :
aidha-iva, I, 166, 1°.
6, see &.
dkas, home:
svam 6kaé, VII, 56, 24).
, power :
dgah, I, 39, 10; V, 57,6; VII, 56,
7; 1, 165, 10; I, 19, 43
8; 39,8; 85, 4; 10; V, 5%) 93
1475 55, 23 56,43 59,7; a
58, 2; VIII, 7, 8; dgabh
Vil, 56, 6. ὁ δρῖγαν, ee
II, 33, το.
éshadhi, plant :
éshadhi4, I, 166, 5; éshadhishu,
VII, 56, 433 éshadhié (nom.),
VII, 56, 25.
aukshnorandhra :
(VIII, 7, 261.)
Ka, Who, the Unknown God:
ΠΟ hump:
kakdbhab Fi rihaté mith44, they lick
one another's humps, VIII, 20,
ar,
kakuh4, exalted :
kakuhfa, II, 34, rr.
Κάπνα:
ὐπὸ Ἶ ῥ» 93 Vit, 7, 18;
4nvaya, Py ee 7. — kw , I,
in 1; veshu, I, 37, 143
kdnvasad, VIII, 7, 32.
INDEX OF WORDS.
kt, interrog. part.:
VIII, 94, 73 8.—See kfm.
katamé :
katamét 4an4 4had, even a single
day, X, 168, 3.
kathém, how:
V, 61, 2.
kathd, how:
V, 53, 23 61, 2.
kadd, when :
VIII, 7, 30.
k4dha :
when, I, 38, τ; where, VIII, 7,
31.
kadha-pri:
kadha-priyaé (read k4dha priy44),
I, 38,17; VIII, 7, 31.
kan, see 4akAn4.
kapand, a caterpillar:
kapand-iva, V, 54, 6.
kaparda, a shell, the hair twisted
together in the form of a shell:
(I, 114, 13.)
kapard{n, with braided hair :
apardine (rudrdya), I, 114, 13;
kapardinam, I, 114, 5.
k4m, part. : :
I, 39,7; 87, 61; 88,23 3 (bis);
VII, 57,3; VIII, 94,2; bi kam,
VII, 59, 5.
kambala, m., cloth made of vege-
table substance :
(233-)
ma:
k4rnaid naddsya, with the points
of the reed, II, 34, 32,
kalmalikfn, fiery (?) :
kalmalik{nam, II, 33, 8%.
k4vandha, water-skin :
k4vandham, VIII, 7, τοῦ; (V, 54,
8°.
kavandhin, carrying water-skins :
kavandhina4, V, 54, 87.
Κανί, poet ; wise:
Κανάγαδ, V, 52, 13; k4vayaé, V,
57, 8; 58, 8; wise, VII, 59, 11;
kavayaé, V, 58, 3; kavim, wise,
I, 114, 43 kavi, I, 2, 9.
Κανᾶ, whip :
k4s44, I, 37, 3'; Κάναγβ, I, 168,
4.
Kanvé :
kanvasya, VIII, 7, 19.
k&ma, desire :
kdmam, I, 85,11; kdmasya, I, 86,
8; ki , V, 61, 18.
471
kamf{n, loving, desiring :
k4minad, V, 53, 16; VII, 59, 3.—
kam{nam, the needy, V, 61, 7.
kdmya, beloved :
kdmy§4, I, 6, 2; V, 61, 16; kdm-
yalZ, 1, 6, δ,
ον pore singer:
Κἀγώ, 1, 165, 14; kar6d, I, 165,
15; 166, 153 167, 113 168, 10;
kardve, II, 34,7; kardva4, VIII,
94, 3.
k4rpasa, cotton dress:
(234.3
a
kavya, wise thoughts, V, 59, 4.
kashaya, dark red:
(232, 234.)
kashrha, fence :
kdshzad4, I, 37, τοῦ,
kfm, interrog. pron... .:
kasmai devdya havisha vidhema,
re) 121, 1-9; kfm te, what has
ppened to thee? I, 165, 3;
k4 πά, I, 165, 13; kdb πθηάπι,
V, 6t, 14; k4t ha nQn4m, what
then now? I, 38, 13; VIII, 7,
313 k4t 4rtham, what errand?
I, 38, 2; Κάϊ vokséma, what
could we say? I, 43, 1.—k{fm,
why? I, 170, 2; 3.—kim with
dan4, indef. pron., (265 seq.)—
k4h Ait, any one, 1, 37, 13;
ké &it, a few only, I, 87, 1';
V, 52,123; kéna 4it, whatever,
I, 87, 2.
kirdza, speck of dust :
kirdnzam, V, 59, 4.
kilasf, spotted deer :
kildsyaé, V, 53, τ΄.
kirfn, gleeman:
kirfnad, V, 52, 12°.
kutapa, woollen cloth :
(234.)
kftas, whence :
kGtab, 1, 165,13; 3°; X, 168, 3;
p. xiv.
kup, caus., to rouse :
opdyatha, V, 57, 3
kubhany4, wildly shouting:
kubhany4vad, V, 52, 12%.
K&bha, the Kabul river:
kGbha, V, 53, 9'.
kum§rd, boy:
Κυπιᾶτάζ, II, 33, 12.
Kuru:
(VIII, a0, 24'.)
472 VEDIC
Kurukshetra :
(398 seq.)
kuvit, interrog. part. :
IT, 58, 5. ᾿
kfilabheda, cutting through the
banks (of a river) :
(263.
kshthab=kGi shthab:
(I, 38, 11)
kri, to make... .:
krinavante (:dhv&, may they stir
up, I, 88, 3; rdhvdn karta, I,172,
3; bhfri é4akartha, thou hast
achieved much, I, 165, 7;
bhrini krinfvima, I, 165, 7;
p. xvi; bhdri Zakra, you have
valued, VII, 56, 23'.—krinéti,
he performs a sacrifice for
(Dat.), (205, note 8); krinvantas
br4hma, making prayer, I, 88, 4;
krité &it, whatever little we
have done, VII, 57, 5.—k4rama
ἄραῤ, VII, 57, 4; kritaém énad,
VI, 74, 3. — yani karishyd
krinuhf{, do what thou wilt do
I, 165, 94; p. xvii; ya nd
krin4vai, I, 165, 10.—kartana
tavishdwi, prove your powers, I,
166, 1.—aré kakrima, we have
put away, I, 171, 4.—m& éiram
karat, may it not cause delay,
V, 56, 7.—kritém,. made (at
play, or in battle), V, 60, 13.--
dakrire satri, they have brought
together, V, 60, 4.—krinuté
m&naé deva-tra, she is mindful
of the gods, V, 61, 7.—éakriré
vridhé, I, 85,1 ; kridhi givdtave,
X, 186, 2.—4ram_ krinvantu,
let them prepare, I, 170, 4.--
asmfn déakré, has brought us
hither, I, 165,141; (203); @
akaram dpa te, I have driven
near to thee, I, 114, 9.—Avid
karta, make manifest, I, 86, 9.—
fshkarta, straighten, VIII, 20,
261.—pr4 akran, they tried to
make, V, 59, 11.—See kran4,
nib-krité,
kriti, sword:
kritid, 1, 168, 3.
krish, to plough :
PP gk aaa VIII, 20, 19.
ip:
tébhié kalpasva sidhu-yd, fare
kindly with them, I, 170, 2.
HYMNS.
Κειά, light :
ketdm, I, 6, 3'; Κοιάπ, V, 60, 8;
ketdvad (ush4s4m), rays, X, 78,
7.—ket4ve, herald, I, 166, 17,—
See aket@.
Kailasa :
from kilasa ? (V, 53, 17.)
komyé (?) :
I, 171, 3°.
k6sa, cask, bucket (cloud) :
k6s46, I, 87, 21; késam, V, 53, 6;
59, 8.—kése hirazy4ye, at the
golden chest (on the chariot),
VIII, a0, 81.
kr4tu, power of body and mind:
kr4tva, wisdom, I, 39,13 V, 87,
3's with our mind, 1, 165, 77;
kratum, I, 64,13; 2, 8; VIII,
7,24; might, I, 19, 2.
krand, to roar:
dakradat bhiyd, VIII, 7, 26.—
ἄνα krandatu, V, 58, 6.—pré
krand, to call out, (V, 59, 1.)
krandasi, heaven and earth :
kr4ndast, X, 1a1, 6%.
kram, to stride:
dakrame, V, 87, 4; 4nu kramema,
let us follow, V, 53, τι ; akra-
mim, (I, 165, 81.)
krav{s, raw flesh:
(I, 166, 6°.)
krn4, made (?):
kraniisab, krandS (bis), I, 134,
2
Krivi:
krfvim, VIII, 20, 24}.
krivid-dat, gory-toothed :
krfvid-dati, 1, 166, 6°.
krid, to play:
krianti, 1, 166, 2; kriv/atha, V,
60, 3.
kri/4, playful:
kri/4m (s4rdha4), I, 37,1; 5; kri/aé,
I, 166, 2.
κεῖ, yaa playful:
krilayah, 1, 87, 3; (νι), X,
78, 6.
krudh:
ma tva s4ukrudhama, let us not
incense thee, IT, 33, 4.
krGdhmin, furious:
kradhmi, VII, 56, 8.
Krému, the Kurrum:
Kramué, V, 53, 9".
krfira, horrible :
(I, 166, 6°.)
INDEX OF WORDS.
473
Krfradanti, N. of Durga:
(I, 166, 6°.)
kva, where:
I, 38, 2' (bis); 3 (bis, and kvd);
I, 165, 6; V, 61, 2 (bis); VIII,
7, 20; II, 33,7; kva svit, kva, 1,
168, 6; X, 168, 3.—kva, pro-
nounced kuva, (86.)
kshdp, night:
kshépas, by night, I, 64, 85;
pirvié 4ti ksh4pas, through
many nights, X, 77, 2.
ksham :
abhi kshameta πα 4rvati, may he
be gracious to our horse, IT, 33,
1’; abhf 4akshamith4é mé, wilt
thou bear with me? 11, 33, 7.
ksh4m, earth:
kshamd, on earth, V, 52, 3; down
to the earth, VIII, 20, 261.
ksh4mya, earthly :
kshamyasya g4nmanaé, what is
born on earth, VII, 46, 2.
kshdya, dwelling :
kshd4ye, I, 86,1; kshdyam, VII,
59, 2.
ksh4 a, lordship :
ks dyena, being the lord, VII, 46,
2
kshay4t-vira, ruling over heroes :
kshaydt-viraya (rudrdya), I, 114,
15; 2; kshaydt-virasya, I, 114,
3; kshdyat-vira, I, 114, 10.
kshar, to flow :
ksharati, (the ship) sways, V, 59,
a.—pr4 4ksharat, he has poured
out, VIIT, 7, 1.
kshi, to dwell :
ksheti, V, 61, 19.—& ksheti, he
acquires, I, 64, 13.
kshit{, hamlet :
kshitindm, X, 78, 1.
kshipré-ishu, with swift arrows :
kshipr4-ishave (Rudra), VII, 46, 1.
kshud:
kshédante pad, the waters gush,
V, 58, 6; kshodanti, they stir,
IT, 58, 1.
kshumi, flax:
(233.)°
kshur4, sharp edge :
kshurid, I, 166, 104,
kshonf:
kshonibhis, with the (morning)
clouds, IT, 34, 13!.—kshonfé, pl.
women, (308 ; 309 seq.); kshont,
du., heaven and earth, VIII, 7,
a2; (309.)
kshédas, rush of water :
kshédasa, V, 53, 7.
kshauni, linen dress:
(234.)
kshmd, earth:
kshmayd A4rati, it traverses the
earth, VII, 46, 3.
kh§d, to chew up:
khadatha, I, 64, 7%.
khadf, ring, quoit :
khadié, I, 168, 3.—khadd4yaé, I,
166,97; V, 54,11; VII, 56, 13;
khadishu, V, 53, 4-—(I, 64, 107;
IT, 34, 2°.)
khadin, having rings:
khadinas, II, 34, 27.
khadi-hasta, adorned with rings on
their hands, or, holding the
uoits in their hands:
kh ‘tia V, 58, 2; (I, 166,
93.
ξαπά, host, company :
gandh, I, 87, 4 (bis); V, 61, 13;
VII, 56, 7; (V1, 66, 11) ; gandm,
I, 38, 155 64, 12; V, 52, 133 143
53,10; 56,13 58,1; 2; VIII,
94,12; X,77, 1°; gandm-ganam,
V, 53,113 gandya, VII, 58, 1.—
ganaid, hosts (of Indra), I, 6, 8.
gana-sr{, marching in companies :
gana-sriyab, 1,64, 9; ganasri-bhid,
V, 60, 8) ; Ρ. Ixxxviii,
gdbhasti, fist :
gabhastyod, I, 64, 10; V, 54, 113
from our hands, I, 88, 6' ; (178.)
gam, to go...:
gant, he will live in, I, 86, 3.—
gat&s 4dhv§, a trodden path, VII,
58, 3.—a gahi, come hither, I, 6,
9; 19,1-9.— Opa d gatam, I, 2, 4;
ἃ nad dpa gantana, VIII, 7, 11;
27.—prati & gath4, VIII, 20,16.—
sam-gagm4n4é,coming together,
I, 6, 7.
gdm, earth :
gmas, I, 37, 6.
ξάγα, house :
gayam, VI, 74, 3.
gar, see gri.
garfit-mat, p. xxv.
garta-s4d, sitting in the chariot (hole):
garta-sddam, II, 33, 117.
474 VEDIC
gdrbha, germ :
gil X, 121,73; V, 58,7; VI,
6, 335 bhGvanasya g4rbha4, the
on of the world, X, 168, 4.
garbha-tv4, the form ‘of new-born
babes :
garbha-tvam, I, 6, 4°.
gdvya, consisting of cows :
(radhad) gdvyam, V, 52, 17; pasam
4vyam, V, 61, 5.
gavyat, desirous of cows : :
gavy4ntad, (I, 167, 11.)
ga, to go:
‘gat, V, 87, 43 I, 2, 3.—4dhi x
tana, do remember (c. Gen.), Ὁ
55,93 4dhi gata, VIII, 20, 223
X, 78, 8.—a gat, she went to, I,
167, 5; 6 τ Αἰελε, Il, 34, 153 ἀ
gigatana, V, 59, 6; & gig ta, VII,
57, γος ἐμά g t, I, 38, 5.—pari d
vab & agus, they went round you
and came back to, I, 88, 41; pari
gat, may it pass by, 1, 33, 14.—
ay ᾿εἴραια, come forth, I, 85, 6;
igati, 1, 87, 5.
gatas ὑεῖς
aft m, V, 87, 8.
th song :
gath4m, 1, 167, 6; (I, 43, ae
gath4-pati, lord of songs : :
gathé-patim (rudrém), I, 43, 4
gayatrd, so
‘iyatramn “akthyam), I » 38, 14.
gir, speech, song :
iy4m gid, I, 165, 15 ; 166, 15; 3,167,
115 168, 10; imdm me. giram,
VIII, 7, 9; gird, 1, 38, 133 V,
52,13; 53, 16; 87, 3 3 VIII, 20,
το; 203 girab, I, 64, 15 ν᾽ 61,
17; Vil, 46, 1; (I, 37, 10%;
165, 4.)
gir, singer :
girab (the Maruts), I, 6, 6'; 9;
37, 10°.
girf, mountain, cloud :
girth, VIII, 7, 5; girth, I, 37, 125 3
girdyab, I, 64,7; VIII, 7, 34; gi-
rim énasva-dim, western moun-
tain, V, 54, 5); ἘΠῚ for gir-
yab (2), Mt te τα, &dhi-iva
girindm, I, 7, 14. id
ΡΩΝ aa (μα) ἢ 5
ἬΝ rvatam girfm, V,
gine, ep. of Vishnu :
(V, 87, 1}
HYMNS.
giri-gd, voice-born :
va το V, 87, 17.
giri-sthd, dwelling on mountains :
giri-sthdm (m&rutam garam), V ΠῚ,
94s 12; (V, 57, 8'; 87, 1°.)
gura, heavy :
gurd, I, 39, 33 VII, 56, 193 laghu
and guru, light and heavy syl-
lables, p. xcvii.
guh, to hide:
gihata, I, 86, το.
guha, hiding-place :
giba, I : 6 53 3 gah (44ranti), in
secre 167, 3.
gah 7 *9 ’
hideous:
hyam, I, 86, 10.
gart4-tama, most delightful :
gart4-tamas, I, 167, τ.
gri (gar), caus., to ae up:
gigritd, VII, 57, 6
gridhra, hawk
gridhras, I, 88, 4}.
grihé, house:
grihé, X, 186, 3.
griha-medha, accepting the domestic
sacrifices :
griha-medhasad,VI1,59,10'; (VII,
56, 14%.)
grihamedhin :
marutab grihamedhinaé, (VII, 56,
1475 59, 10'.)
griha-medhiya, offering for
house-gods :
riha-medhiyam, VII, 56, 14%.
gri, to praise:
grinimasi, I, 64, 123 II, 33, 8;
grindntam, VII, 57, 2 ᾿᾿ grinaté,
VI, 66, 9; grinthi, V » 53) 163
grinishe, (V, 58, x"); II, 33, 125
grinands, V, 55, 10; 59, 8; gri-
πᾶπάρ, VII, 56, 18.—a grinanti,
they invite, VIII, 94, 3.—Gpa
grinimasi, II, 34, 14.
gai, to sing :
gaya, I, 38, 14; gyat, I, 167, 6;
agub, (75) ) — abhf εἴγο, VIL
20, 19.—pra gayata, I, 37,15 4.
g6, cow, bull :
eee, V, 56,33; gavab nf, I, 38
53, 16; 56, 4; Ba givab nd
abenboe 168, 2°; gdvah,VILI,
20, 41}; δεν, VIII, 20, 19;
gavam sfrgam-iva, V, 56, 5 :
eae es V, 59, 3. — gave, I,
43, ἐῶν ; gdshu, VI, 66,8; I,
114,8 ‘—géshu, among the cows
the
INDEX OF WORDS.
(clouds), I, 37,51; gd, the (rain-
giving) cows, II, 34, 1.—gats,
the cow (Prisni), VIII, 94, αὖ;
gdm, V, 52, 16.—g6, cow, milk,
leather, thong, (232); gdbhiA,
a the poner VIII, 20,
; milk, 1, 134, 2
‘ae a sea of milk :
g6-arnasa, 11, 34, 127.
go-ghn4, cow-slaying :
go-ghndm, I, 114, ro.
g6-gata, name of the Maruts :
I, 85, 3°.)
Gétama :
gétamiya, I, 85, 11; gotamasad, I,
88, 4°; gotama, | , 88, 5; (125. )
godha, not godhas:
p. Ixvii.
ξορᾶ, guardian :
ξορᾶό, VII, 56, 18; (I, 86, 1.)
gopay, to guard:
gopayatam, VI, 74, 4
go-pith4, a draught of lies
go-pithdya, I, το, 17.
go-pith4, keeping : Ἢ
go-pithé devanam, X, 77, 7.
g6-bandhu, the kindred of ‘the cow
(Prisni) ;
g6-bandhavad, VIII, 20, 8.
g6-mat, rich in cattle :
g6-mati (vragé), 1, 86, 3; g6-matid
Anu, V, 61, 191; g6-mat rddhad,
wealth of cows, V, 57, 7—6-
mataé, (Soma) mixed with milk,
VIII, 94, 6.
g6-matri, having the cow (Prisni) as
ΩΝ mother :
g6-matarad, 1, 85, 31; (I, 168, 9°.)
go-h4n, killing cattle : :
go-hd, VII, 56, 17.
woman :
gnab, (307; 308.)
grdma, village :
grame asmin, I, 114, 1.
grama-git, conqueror of clans:
grama-gitad, V, 54, 8.
grdvan, grinding-stone :
grivdnab nd, X, 78, 63.
gha, particle:
I, 37, 113 gha ft, II,
gha,V,61,8; fit gha,V ΤΙ
einer orate pit: 3)
217 , 54, 17.
garnered) dwelling on the hearth
(the Pitris) :
(a18.)
14; uta
20,31.
475
gharma-stobh, who praises the warm
milk (of the sacrifice) :
gharma-stbhe, V, 54, 12.
gharmya and gharmye-stha :
see harmya, (217.)
ghrini:
ghrini-iva, i.e. ghriner iva? as if
from sunshine, II, 33, 6°.
ghrit4, fatness :
ghrit4m, fatness (rain), I, 85, 33
87,2; 168, 8.—ghritém n, like
butter, VI, 7,193 ghritém ἃ-
sfram, butter and milk for the
Soma, I, 134, 6.
ghrita-prfsh, scattering shrita ὃ
ghrita-prishab, X, 78, 41.
apni aee fat : a
ghrit4-vat (pdyad), 1, 64, 63.
ghritiéi :
ghritilat, resplendent, I, ‘167, 3.—
ghritizim (dhfyam), accompa-
nied by fat offerings, I, 2, 7%.
ghrishu, brisk :
ghrishum, I, 64, 12.
ghrishsi, boar : :
(I, 37, 4.)
ghrishvi, wild :
ghrishvaye, I, 37, 4°; ghrishvayad,
I, 85, 1; 166, 2.
ghrishvi-radhas, whose giftsare cheer
ghrishvi-radhasab, VII, 59, 5.
ghor4, terrible :
ghoris, I, 167, 4.
ghor4-varpas, of terrible designs :
ghor4-varpasad, 1, 19, 5 3 64, 2°
ghdsha, shout, roar :
ghdéshas, X, 168, 1; ghésham, V
54,123 ghéshas, X X, 168, 4.
da,and...:
also, I, 165, 12; see ἀαπά (264;
266 seq.) ; ka-ka, I, 168, 3; 40,
VI, 66, 3
kakané, "delighting i in (Loc.) :
kakands, X X, 77, 8.
— kakra, the
fakriyi, the wheels, II, 34, οἷ; on
their chariot, II, 34, 14.
kaksh :
pr4 dakshaya, reveal, I, 13.» 3.---
sam-é4kshya, wherever I have
looked for you, I, 165, 12.
476 .
VEDIC HYMNS.
A4kshana, sight :
44kshanam, V, 55, 4.
kAkshas, sight :
Aakshasi, I, 87, 5.
k&kshus, eye :
kdkshud, V, 54, 6; 59, 37; 5.
hat:
vf Aatayasva, put away, II, 33,
2.
k&tub-pad, beast :
dvi-p4dab 44tus-padad, man and
beast, X, 121, 3; s4m dvi-p4de
ktub-pade, (191); 1, 114, 13
VI, 74,13 p. cxi.
kana:
kan4, not even, I, 166, 125; x,
168, 3; (264 seqq.); nahf éan4,
not even, VII, 59, 3.—Aan4, in
negative sentences, (264); in
positive sentences, (264 seq.) ;
with interrogative pronouns,(265
seq.); Aan4, for ka πά, (264;
266 seq.)
knishtéa, best :
AAnishtha su-mat{d, VII, 57, 4.
dandr, bright:
kandris, X, 121, 9; 4andran, VIII,
20, 20.
Aandr4-vat, golden :
kandr4-vat, V, 57, 7.
Aandr4-varna, in bright splendour :
dandra-varnasd, I, 165, 12.
dar, to move:
Aérati, VII, 46, 3; X, 168, 4;
A4rantam, 1, 6, 1; 44ranti, I,
167, 3; Aranti, VIII, 20, 18.—
& kara,come, 1,114, 3.—Opa dara,
come, VII, 46, 2.
kar4tha, movable :
sthat@ éarétham, what stands
and moves, pp. Ixxii seq.—Aara-
tha, flock, movable property,
p. xxiii,
karamé, last :
daramfm, VII, 59, 3; Aaram4s,
VIII, 20, 4
AarkArya, glorious :
(176.)
darkritya, glorious :
karkrftyam, I, 64, 14.
x4rman, skin :
kArma-iva, I, 85, 5°.
darshanf, pl., men:
karshanté, I, 86, 5.—éarshanindm,
the swift gods (Maruts), I, 86,
6.
4&ru, beautiful :
kero (adhvar4m), fair, I, 19, 1.—
. kiravab, V, 59, 3.
Ai, to gather :
vf dayat kritim, may he gather
what we have made, V, 60,
13,
Αἰ, to perceive, to see:
4sidhvam, I, 87, 2; V, 55, 73
VIII, 7, 2; τ; A&yate, I, 167,
8.—ni-setiras, they find out,
VII, 57, 2.—ket, from ἀὶ (I,
166, 1°).
Ait, to perceive, &c. :
Ait4yante, they see, I, 171, 5.—
Ait4yante, they appear, V, 59,
2; Aitayanta, they appeared,
II, 34, 2; Aekite, appears, II,
34, το; éekitana, showing thy-
self, II, 33, 15'.—A#étati, he
looks after (Gen.), VII, 46, 23
ketathas, you perceive (Gen.),
I, 2, 5; éetatha, you think of
(Dat.), V, 59, 3.—4ikita@she, to
the intelligent man, VI, 66, 1;
Aiketa, he understands, VII, 56,
4; yatha diketati, that he may
hear, I, 43, 3.—aéeti, it was
known, I, 88, 5.—a 4ikitrire,
they have become well known,
I, 166, 13.—Ait4yat, exciting,
rousing, II, 34, 7%.
Ait, even. ..:
nai fit, 1, 39, 43 VI, 66, τ; 5;
VII, 56,15; ἀἰϊ gha, I, 37, 11;
VIII, 20, 21; &it hf, VII, 59
7.—y4b hit, X, tar, 8; yatha
Ait, V, 56, 2.—k4s Zit, see kfm.
—krité Ait, whatever little we
have done, VII, 57, 5.
4itt4, thought:
ἀϊεϊάπι, 1, 170, 13 tirdd sittdni,
VII, 59, 84.
ἀϊιγά, brilliant, beautiful :
Aitrad, 1, 88, 2; (171); 1, 166, 4;
172, 1 (bis); ditram, IT, 34, 105
VI, 66, 9; Aitrds, 1, 165, 13;
VIII, 7, 73 X, 78, 1; the
bright ones (the clouds), I, 38,
11°; Aitrafb, I, 64, 4; éitrd, V,
52, 113 1, 134, 43 Aitrdya, for
mitrdya, Ludwig, (11, 34, 4').—
4itram, splendour, I, 37, 32.—
kitré, from &i, (1, 166, 13)
4itr4-bhanu, of beautiful splendour :
Aitré-bhanavas, I, 64, 7°; 85, 11.
Aitré-vaga, with splendid booty :
Aitr4-vagan, VIII, 7, 33.
Airam :
mi ἀϊγάπι karat, may it not cause
delay, V, 56, 7.
Aud, to stir:
Aodata, I, 168, 4.—pr4 sodata,
spur forth, V, 56, 7.
Aétana, to be seen:
Aétanam, I, 170, 4}.
ho, see ha.
A6da, goad :
kédad, V, 61, 3.
Ayu, to shake, caus., to throw down:
Ayavante, I, 167, 83; akudyavitana,
I, 37, 121 (bis); dkusyavué, I,
166, 5; 168, 4; V, 53, 6;
ἀγάνατη, I, 165, 10; Ayavayatha,
I, 168, 6.—éyu, to send down
the rain, (135.)—% akutyavud,
V, 59, 8.—pra Ayavayanti, I, 37,
11; 64, 33 V, 56, 433; pra-
Ayav4yantas, I, 85, 4; pra
akukyavud, V, 59, 7.
kbad, to appear :
dkkbanta, Abaddyatha, 1, 165, 12;
p. xviii.
Abandab-stabh, stepping according
to a measure:
khandab-stGbhaés,V, 52, 1a'; p. xcvi
seq.
bihodan shine:
AbSndab, VIII, 7, 36%.
kbandu :
vrisha ἀδάπάυῤ, (147.)
Abard{s, shelter:
khardih, I, 114, 5.
Abayit, shadow :
Abayd, X, 121, 29; &baydm, II,
33, 6.
ga, from -gan :
(X, 77, 5%.)
gaksh=gaggé, to laugh :
(284); (V, 52, 6%.)
pre world " κά
gatas. » 121, 3. — gdgatab
sthatas, of what is movable
and what is immovable, p.
Ixxiv.
gagmi, rushing about :
gagmayas, I, 85, 8.
gaghana, croup:
gagh4ne, on the croup, or behind,
V, 61, 3°.
477
ghanatas, behind :
FV, 61, 3)
gage, to laugh:
gagghati (conjecture for g4fgati),
I, 168, 77; (V, 52, 6%)
gaghgh, to laugh:
gaghgbatib, V, 52, 63.
gafig, see ῥ.
gafigana-bhi, to rattle:
gafigana-bhavan, (V, 52, 6%.)
gan, to be born, caus., to beget :
ghana 3 axayanta, I,
37, 25 Ire, 1, 64, 2; 4;
agani, 11, 34, 2°; gAni, VIII,
7, 36; gdyamanah gatas, who
is now born and who has been
born, I, 165, 9°; gat4s, X, 121, 15
168, 3; gatas, V, 55, 3; 87, 2);
gatasya, of all that exists, II, 33,
33 gatani, X, 121, 10.—gana-
yantié, X, 121, 7; 8; gandyantad,
I, 85, 2; aganayanta, I, 168, 9;
gonayatia, V, 58, 43; 4ganayaé,
, 134, 43 divam gagdna, X, 121,
9. — abhi-gdyanta, they were
born to bring (Acc.), I, 168, 2°,
—pr4-pra g4yante, they are born
on and on, V, 58, §; pra gaye-
mahi pra-gdbhié, may we in-
crease in offspring, II, 33, 1.
-gan : :
-gab and -gab, (X, 77, 5%)
gana, man:
ginad, I, 86, 1; gdnam, I, 166, 8;
naya, I, 166,12; II, 34, 8;
, 58, 43 ndsab, I, 166, 143
gandsab sirib, valiant men, VII,
56, 22 i, an ἢ, I, 37,125 64,
κά 13 ἐΑλοϑοδαι, VII, 56, 24.
ni, wife:
ganayab, I, 85, 11; V, 61, 37; ganid,
_mothers, I, 167, 7'.
ganitri, begetter :
ganitd prithivya4, X, 121, 9.
ganitra, birthplace :
ganftram, VII, 56, 2.
gants, birth :
ganfsha, V, 57, 5; 59, 6; gant-
shab, V1, 66, 4°; gantomshi, VII,
ie 23 gant, VII, 58, 2,
ηἰά, a man:
pene VII, 58, 3.
g4nman, what is born:
ganmanad, VII, 46, 2; gdénmane,
host,.I, 166, 1.—g4nmané, after
the kind, I, 87, 5.
478
VEDIC HYMNS.
gabh:
(I, 37, 5%).
g4mbha, tasting :
gambhe, I, 37, 5%.
gar, to praise :
garante tvim dkkba, I, 2, 2;
garayai, I, 38, 13.
gra, the weakening :
ghraya, II, 34, το,
garitri, praiser, singer: ;
garita, I, 38,5; 165,14; garitré,
, people:
55 nab, among our people, VII, —
46, 2; (X, 77, 5%)
, see gan,
gana, birth:
ganam, I, 37,93; V, 53,1.
gani, mother:
(Vv, 61, 41) .
gami-tv4, kinship :
gimi-tv4m, I, 166, 13.
gard, lover:
PP inte 1, 134, 3. ;
-vat, procuring offspring:
ga-vatab (Soma), VIII, 94, 5.
gi, to overpower:
_giyate, V, 54, 7-
gigatnd, hasting :
gigatnavah, X, 78, 3; 5.
gigivas, victorious :
gigivdmsab, X, 78, 4.
gigishd, valour:
gigishd (Instr.), 1, 171, 3.
giny, to rouse, to gladden :
ginvatha, VIII, 7, 21.—gfnvantah
s4m, I, 64, 8.
gihm4m, athwart :
Mo ee τι.
gihvd, tongue :
sihva, 1, 87, 5; gihvaya, I, 168, 5°;
agnindm n4 gihvds, X, 78, 1}
agnéé gihv4ya pahi, drink with
the tongue of Agni, (34.)
gita for gina, (90.)
gir4-danu, bringing quickening rain :
gir4-danum, 1, 165, 15; 166, 153;
167,11; 168, το; 171,63 p. xx;
giré-danavad, (113; 115); Tha
4; V, 54, 9; gira-danavas, V,
, 539 5-
giv, to live:
sivése, 1, 37, 153 172, 3; Χ, 186,
3; givdtave, X, 186, 2.
giva-samsi, good report among
men:
giva-samsé, VII, 46, 41.
gur, to weaken : :
guratém, 11, 34, τοὶ; gugurvdn,
oie ees
gush, to be pleased, to accept:
gugushus, I, 165, 2; gushands, I,
171, 2; gushadhvam, V, 55, 10;
58,3; VII, 56, 143 y4tha gush-
Anta, VII, 56, 20; gushanta, VII,
56,25; 58,6; gigoshan it, VII,
58, 3; gugushtana, VII, 59, 9.
—gushanta, they wished (with
Infin.), I, 167, 43 géshat, I,
167, 5.
gshta-tama, most beloved :
gishra-tamasad, I, 87, 1.
συλ, tongue :
guhvié, VI, 66, το.
gf, see gu.
εἴ, quick :
δύνα, I, 134, 1.
gri, see gar.
gésha, pleasure :
4nu gésham, VI, 66, 4; gésham 4,
ry his satisfaction, VIII, 94,
558, to know:
te mdnas Anu g&nat!, approving
thy mind, I, 134, 13 (1, 86, 31.)
—vf ganati, she finds out, V, 61,
7; see vigin{vas,
gyéshtéa, oldest, best :
gyéshtbebhis, 1, 167, 2; gyésh-
thisah, V, 87, 9; X, 78, 53
gyéshrbab, X, 78, 23 gyéshthab
mantra, (439.)
gyStishmat, brilliant :
gyStishmantas, X, 77, 53 gydtish-
mati, epithet of Aditi, (260.)
gyStis, light :
gyotis, 1, 86, το; gyétisha, 11,
34, 12.
INDEX
OF WORDS.
479
takva-viya, chase of the takva (?) :
takva-viye, I, 134, 57,
taksh, to fashion :
tashz44, 1,171, 2; (V, 58, 41.)—Anu
dtakshata, you have granted, I,
86, 3°.
t4tas, from that :
tétab, X, 186, 3.
tdtra, there:
I, 170, 4; t4tro, among them, I,
37, 14.
tétha, so:
t4tha ft asat, so shall it be, VIII,
20, 17.
t4d, pron....:
shh, read sk? V, 61, 8); si s ft,
that very (Prisni), VI, 66, 3;
téya disd, this way, I, 85, 113
sydma té, may we be such, V,
53, 15.—t4t, therefore, so, then,
I, 166, 14; 167, το; VII, 56,
25; VIII, 94, 3; yatra-tat, V,
55,73 yatha 4it-tat ft, V, 56, 2.
—-sa and sas, p. cxvii.
tan, to expand, to spread :
tatanad, 1, 38, 14; tanavavahai,
I, 170, 47; tanvate, I, 134, 43
tanushva, unstring (the bow),
II, 33, 143 tatana, it extended,
V, 54, §.—taténama nrin abhf,
we may overshadow all men, V,
54, t§.—a tanvanti, they shoot,
I, 19, 8; & tatanan, may they
spread, I, 166, 14.—Gt atnata,
they stretched out, I, 37, 10.—
vf-tatas, tied, V, 54, 113 vif-
tatam, far-reaching, V, 54, 12.
t4n, race :
t4na, I, 39, 4.
t4na, race:
tanaya, I, 39, 7.
tnaya, children :
t4nayasya, I, 166, 8; tok4m t4-
nayam, kith and kin, I, 64, 14;
VII, 56, 20; tokdya t4nayaya,
V, 53,133 I, 114,63 II, 33, 145
toké t4naye, VI, 66, 8; I, 114,
8; tokéshu t4nayeshu, VII, 46,
3.
t4na, adv., for ever, continually :
I, 38, 131; VIII, 94, 5°.
tanff, body, self:
tanvas, I, 114,73 165, 5; V, 60,45
VII, 56, 11; 59, 73 tanfishu, I,
85, 3°; 88, 3; V, 57,6; 60, 4;
VIII, 20, 6; 12; 26; VI, 74,
3 (bis); tanvam, VI, 66, 4;
tanfbhid, VII, 57, 3.—tanvé, for
ourselves, I, 165, 15; p. xx; I,
166, 15; 167,115; 168, το; tanvé
tandbhi4, for your own sake, and
by your own efforts, I, 165, 1175
p. xviii.
pas :
tapasa, (VII, 59, 8.)
tpishzéa, hottest :
t4pisht4ena h4nmané, VII, 59, 8.
t4pus, burning heat :
t4pusha, IT, 34, 9%.
t4mas, darkness :
tamad, I, 38, 9; 86, το; tamammsi,
VII, 56, 20.
tar, see tri.
Taranté :
tarant4é-iva, like Taranta, V, 61,
10; Sasiyasi Tarantamahishi,
Taranta Vaidadasvi, (359 seq.;
362; V, 61, 57; 9%)
t4ras, speed :
tdrasa, V, 54, 15.
tarutr/, he who overcomes:
πά tarutd, VI, 66, 8.
tavds, strong:
tavdsam, I, 64, 12; V, 58, 23 ta-
vasaé, I, 166, 8; tavdsad, V, 60, 4;
tavdse, V, 87,1; 1, 114,13 tavab-
tamad tavdsam, the strongest of
the strong, II, 33, 3.
tavish4, powerful :
tavishas, I, 165, 6; 8; V, 87, 53
asmat tavishat, I, 171, 4; tavi-
sha, V, 54, 2; tavishébhié Grm{-
bhid, (298); (11, 34, τ)
tavisha, power:
tavishdzi,1, 166, 1; strong weapons,
I, 166, 9!
tdvishi, power :
tavishi, I, 39, 23 43 t4vishibhid, I,
64,5; 10; 87,4; 166, 4; II,
34, 1; (298); tdvishis, I, 64, 7;
tavishim, V, 55, 2.
tavishi-mat, powerful :
tavishi-mantam, V, 58, 13 (I, 2,
515 443.
tavisht-y4, growing in strength :
tavishi-yavas, VIII, 7, 2.
t4vyas, most powerful :
tavyase (rudriya), I, 43, 1.
tay4, thief:
taydvad, V, 52, 12.
tigm4-4yudha, having sharp weapons:
tigm4-ayudhau (Soma and Rudra),
480 VEDIC
VI, 74, 4; tigm4-ayudhaya
(Rudra), VII, 46, 1. wee
tigm4-heti, having sharp bolts:
tigm4-hett?, VI, 74, 4.
tiras, across:
εἰγάῤ, I, 19,7; 8; through, V, 53,
14; VIII, 94, 7.tir4b £ittini,
beyond thoughts, VII, 59, 84.
tishrbadgu, at sunset :
(V, 54, 5.)
tishya4, N. of a star:
tishy44, V, 54, 13",
τά, part.:
VIM, 7, 11.
tug:
“Gat. tugdse, (I, 87, 61.)
tuturv4yi, hastening:
tuturvdzis, I, 168, 1%,
tur, to hasten ;
turayante, II, 34, 3.
-tur at the end of compounds :
(VI, 66, 7°)
turd, quick :
turdsab (Maruts), I, 166, 143
turdzam, I, 171, 1; VII, 56,
το; 58, 5; turdya, VI, 66, 9;
turdm, VII, 56, 19.
turanyG, rushing :
turanydvad, I, 134, 5.
Turasravas :
(V, 52, 114)
turv, to save:
t(irvatha, VIII, 20, 24'.—turvaze,
tuvi-git4, mighty :
tee, I, 168, 4; tuvi-gatat,
» 2) 9-
tuvi-dyumn4, vigorous :
tuvi-dyumnasa/, I, 88, 3%; tuvi-
ἀγυπιηᾶ, V, 87, 7.
tuvi-nranaé, of strong manhood:
tuvi-nrimnz4m (sr4vas), I, 43, 7}.
tavi-magha, of great bounty :
tavi-maghasa/, V, 57,8; 58, 8.
tdvi-manyu, wrathful :
tdvi-manyavad, VII, 58, 2.
tuvi-mrakshé :
(I, 64, 4%)
tuvi-rddhas, of great wealth :
tuvi-rddhasad, V, 58, 2.
tdvishmat, strong :
tavishman, I, 165, 6; VII, 56,7;
58, αἰ.
HYMNS.
tuvi-svan, strong-voiced :
tuvi-svanad, I, 166, 1.
tuvi-sv4ni, loudly neighing :
tvi-sv4nib, V, 56, 7.
Hyan, quick :
Tl, 59, 4.
Trina-skanda :
trina-skandasya, I, 172, 3.
Tritsu :
Tritsus, or Vasishtbas, are called
Kapardinad, (I, 114, 1°.)
trid, to pierce:
tatridands, V, 53, 7'; (227-)
trip, to be satisfied, caus. to satisfy :
tarpayanta, I, 85, 11; tripan (for
tripat, Pada), VII, 56, τοὶ.
tript4-amsu, (squeezed) from ripe
stems;
tript4-amsavab, I, 168, 3.
trish, to be thirsty :
trishyantam, V, 61, 7.
trishu-Ay4vas, flickering :
trishu-Ay4vasab, VI, 66, 10.
trishndg, thirsty :
trishnige, I, 85, 11; V, 57, I-
trishna, greed:
trishnaya sah4, I, 38, 6.
tri, to cross:
t4rema ap44, VII, 56, 24; tarati,
VII, 59, 23 tarema, let us
speed, V, 54, 153 ragas tar, to
pass through the air, (VI, 66,
7°); see tarutr?.—t4rushante 4,
they race, V, 59, 1.—prd tirate,
he spreads forth, VII, 59, 2;
Ῥγά tiradhvam, VII, 56, 143
pra tirata nad, lead us to (Dat.),
Il, 57, 5; pra tireta, help us,
VII, 58, 3; pra tarishat (dyGim-
shi), may he prolong, X, 186,
1.—vf tirati, it furthers, VII,
58, 3.
tok4, kith:
tokdya, I, 43, 2; tokim t4nayam,
kith and kin, 1, 64, 14; VII,
56, 20; tokdya ténayaya, V, 53,
133 I, 114, 63 11], 33, 145 toké
tanaye, VI, 66, 8; I, 114, 8;
tokéshu tdnayeshu, VII, 46, 3.
tmén, self:
tmd4ne tokaya ténayaya, to us and
to our kith and kin, I, 114, 6.
tm4néa, by oneself:
(I, 167, 9'); I, 168, 45 5; V, 52,
a; 6; 8; 87, 4; VIII, 94, 8;
freely, VII, 57, 7; barhdnd
INDEX OF WORDS.
481
tm4na, by their own might, X,
77, 3.
tyag, to push off, to drive away, then,
to leave :
270.)
ty :
ty4gas4, in his scorn, I, 166, 12°;
Ger 5644.) ;_ty4gas, leaving,
orsaking, (267); attack, on-
Gay (268 seqq.); weapon,
268.
ty4d, pron....:
etat ty4t, I, 88, 5; eshd syd, I,
8, 6.
tratrf, protector :
tratdras, VII, 56, 22.
tri, three:
tisr4d ksh4pad, Acc., (I, 64, 8°);
trini sframsi, three lakes, VIII,
7, τοῦ,
trf-ambaka, see tryambaka.
Trité :
tritém, II, 34, 101; trit4é, II, 34,
143 V, 54, 2; tritdsya, VIII, 7,
24.
tri-dhdatu, threefold :
tri-dhatfini, I, 85, 12.
tri-vrit, threefold :
of the sacrifice, (VIII, 7, 17.)
tris, thrice:
ἀνίρ tris, VI, 66, 2.
tri-sadhasth4, dwelling in three
abodes (Soma) :
tri-sadhasth4sya, VIII, 94. 5%.
tri-stGbh, threefold:
tri-stibham {sham, the threefold
draught, VIII, 7, 1'.—tri-stubh
=‘ Three-step,’ p. xcvi.
trai, to protect:
trayadhve, V, 53, 15; VII, 59, 1.
tryambaka, N. of Rudra:
tryambakam, VII, 59, 12‘.
tva, pron.:
tva strf, some woman, V, 61, 6:
(360.)
tvakshas, energy:
tvakshamsi, VIII, 20, 6.
tv4kshiyass, more vigorous :
tv4kshiyasa v4yasa, II, 33, 6.
tvad, pron....:
kfm te, what has happened to thee,
y4t te asmé, what thou hast
against us, I, 165, 3.—tabhya
for tabhyam, p. cxvii seq.
Tvfshtri :
tv4shéa, I, 85, οἷ.
[32]
11
tvd-datta, given by thee:
tvd-dattebhid, II, 33, 2.
tvd-vat, like unto thee:
tvd-van, I, 165, 9.
tvish, to blaze, to flare up:
4titvishanta, V, 54, 12; atvishanta,
VIII, 94, 7-—(1, 37, 4%)
tvish, glare :
tvishd, X, 78, 6.—drisf tvishé, to
see the light, V, 52, 12‘.
tvfshi-mat, blazing :
tvishi-mantad, VI, 66, το.
tvesh4, terrible, fierce, blazing :
tvesh44, V, 87, 5; tvesh4m, I, 38,
15; 168,6; 9; V, 53, 10; 56,
93 58,23 87,6; VIII, 20, 13;
I, 114,43 5; 11,33, 8; tvesha-
sya, II, 33, 14; tveshd4, I, 38,
7; VIII, 20, 7; tveshi, I, 168,
η.
tvesh4-dyumna, endowed with ter-
rible vigour :
tvesh4-dyumnaya, I, 37, 43.
tvesh4-pratika, with terrible look:
tvesh4-pratika, I, 167, 5.
tvesh4-yama, whose march is ter-
rible:
tvesh4-yamas, I, 166, 5.
tvesh4-ratha, with blazing chariots:
tvesh4-rathas, V, 61, 13.
tvesh4-samdris, terrible to behold:
tvesh4-samdrisah, 1, 85,8; V,57, 5.
tveshy4, fire and fury:
tveshyéna, VII, 58, 2.
tsarin, hunter, watcher :
tsarf, I, 134, 51.
dass:
dasra from dams? (V, 55, 5°.)
dasms4na :
dams4naid, valiant deeds, I, 166,
13; dams4na, by wonderful skill,
V, 87, 8.
rly δασν: ( 1)
su, Nom. pl.? (I, 134, 4°.
d4ksha, power :
d4ksham, X, 121, 8; I, 134, 23
d4ksham ap4sam, I, 2, 9.—
Daksha and Aditi, (245 seqq.;
251.
αὐ Yer, father of strength:
ddksha-pitarad, (247 seq.); daksha-
itara, (248.)
d4kshina, largess :
dakshina, I, 168, 7.
482
VEDIC HYMNS.
dagh :
ma paskdt daghma, let us not stay
behind, VII, 56, a1.
datra, or ddttra, gift, bounty:
(240.)
Dadhyaé, N. pr.:
(153.)
dabh, to hurt:
a-d4bhat, VII, 56, 15.
d4m, house :
d4m-su, I, 134, 44.
d&ma, house :
d4me, VIII, 7, 12; d4me-dame,
VI, 74) 1.
d4mya, domestic :
ddmyam, VII, 56, 14.
day, to divide :
dayase, thou cuttest, II, 33, 1o%.—
(I, 166, 6*.)—See da (do).
d&rtri, breaker:
darta, VI, 66, 8.
darsat4, visible, conspicuus, beau-
tiful : ᾿
darsatém, I, 38, 13; darsat4d, V,
56, 7; darsata, I, 2,17; darsatd,
T, 64, 9.
d4rsya, to be seen:
darsya, V, 52, 11.
d4vidhvat, violently shaking :
d4vidhvata4, I], 34, 3°.
Désa-gva :
désa-gvab (Maruts?), 11, 34, 127.
dasasy, to help:
dasasy4tha, VIII, 20, 24; dasas-
y4ntad, bounteous, VII, 56, 17.
das, to perish:
ρα dasyanti, V, 54,73 55, 5°—
d4samana/, tired, I, 134, 5.
dasmé-varas, shining forth marvel-
lously :
dasm4-varkasam, VIII, 94, 8.
dasra, destroyer :
dasrad, V, 55, 5°.
da, to give:
data, II, 34,73; (c. Gen.), VII, 56,
15; dehi, X, 186, 3; dada, V,
57,7; dadué, V, 52, 17; dadat,
V, 61, 10; d4data (pra-gayai
amritasya), VII, 57, 6; datave,
VII, 59,6; daddshaJ, (1, 6, 17); __
πά ditsasi, dost thou not wish
to give, I, 170, 3.—dadé4, you
have protected, I, 39, 9!.—
4nutta =4Anu-datta, (1, 165,9'.)—
ma p4r4 daé, do not forsake, VII,
46, 4.—See davan.
da (do, dyati), to share, to divide :
4va dishtya, may I pay off, II, 33,
5*.—(I, 167, 8°; VIII, 7,27'.)—
See day.
da, to bind:
nf{-dita, bound, (257.)
dati-vara, dispensing treasures :
dati-varad, I, 167, 8°; dati-varam,
V, 58, 2.
datri, giver:
dat&ram (bhffred), I, 33, 12.
datra, sickle :
(241.)
datr4, bounty:
datram, I, 166, 12°; datrdt, VII,
56, 21.
dadhrivi, strong :
didhrivié, VI, 66, 3.
dan, gift :
dand, for a gift, V, 52, 147; 15;
by gift, V, 87, αἰ; VIII, 20, 14.
danavd, demon :
(114 seq.)
πὰ:
giver or gift, Se 5.)—m., demon,
(114 seq.)—f., rain (?), (115.}—
n., water, rain, (113; 115) 3
Soma, (115.)
danf, giving :
(113 seq.)
danu-4itra, dew-lighted :
d&nu-4itras ushdsad, V, 59,83; (115.)
d&nunaspati, ep. of Mitra-Varuzau
( a) the Asvins:
115.
ἀδηυ-πιαῖ :
aren v4su, the treasure of rain,
(115.
dayas, share, inheritance :
(I, 166, 6*.)
Darbhyé :
Rathaviti Darbhya,(V, 61, 5°; 359
seq.); darbhydya, V, 61, 17".
Dalbhya, see Darbhya.
dav4n, giving :
makhdsya dav4ne, for the offering
of the sacrifice, VIII, 7, 277; I,
134, 1 (bis); to the offering of
the priest, (47 seq.)—suvitdya
davdne, to grant welfare, V, 59,
1'; 4.—dv4ne, for gifts, I,
134, 2.
das, to give, to sacrifice :
dasati, VII, 59, 2; dad&sim4, I,
86, 6; dadasat, X, 77, 7; ἀ8-
σίρε, I, 85, 12; V, 57, 3'; I,
INDEX OF WORDS.
483
ἃ, 3; dadasishe, I, 166, 3; V,
53, 6.
dasvds, see das.
das, to attack :
(V, 55, 5.)
Diti and Aditi:
_ (255 seq.)
didrikshénya, to be yearned for :
didrikshényam, V, 55, 4.
didy4, flame :
didyéim, VII, 56, 9.—weapon, (I,
6, 8
, 8%,
didyGt, weapon, Indra’s weapon or
thunderbolt :
didydt, lightning, I, 166, 6; shin-
ing thunderbolt, VII, 57, 4;
VI, 46, 33 (1, 6, 8%.) —didyGt
(adhvardsya), flame, VI, 66, το.
didhish6 :
didhish4vad πά rathya4, like lords
of chariots on a suit, X, 78, 5.
div (divyati), to throw forth, to
break forth, to shine:
(I, 6, 83)
dfv, see dy€.
d{vishsi, daily sacrifice :
divishtishu, I, 86, 4.
divi-spris, touching the sky:
divi-sprik, X, 168, 1.
divy4, heavenly :
divy4m ké6sam, V, 59, 8; divy4sya
4nmanaé, VII, 46, 2; divydni,
» 64, 33 5.—divydé-iva stri-
bhi4, heavens, I, 166, 117; (I,
87, 11)
dis, to display:
dédisate, VIII, 20, 6.
dfs, direction :
ἰάγᾷ disd, this way, I, 85, 11.
dirgh4, long :
dirghd4m, I, 37, 11; 166, 13.—Adv.,
I, 166,143 V, 54, 5; dirgh4dm
prithd, far and wide, V, 87, 7'.
dirgh4-yasas, far-famed :
dirgh4-yasase, V, 61, 9.
dud-gi4, stronghold:
dud-gilni, V, 54, 4.
dud-dh4rtu, irresistible :
dud-dhértavad, V, 87, 9.
dud4-dhfr, impatient of the yoke:
dus-dhirad, V, 56, 4.
dud-matf, hatred:
dud-mat{s, VII, 56, 9; II, 33,
14.
du4-m4da, madman :
durm4daé-iva, I, 39, 5.
dGé-stuti, bad praise :
d&s-stuti, I], 33, 4.
dud-hdna, difficult to be conquered ;
dud-hani, I, 38, 6.
dud-hrinay4, hateful :
dud-hrinayGs, VII, 59, 8.
duss6Gn4, monster :
duskbina, VIII, 20, 4).
dudhr4, wild:
dudhr&d (gat), V, 56, 3.
dudhra-krit, making to reel :
dudhra-kritad, I, 64, 11.
dfr, door :
dérad, VII, 46, 2.
dfivas, worship :
dfivad, (I, 37,14"); worship, sacri-
fice, work, (204.)
duv4s, worshipper :
duvdse, I, 165, 143; (205); p. xix;
duvasa/, I, 168, 3.
duvasy, to care for, to attend:
duvasyat, he should help, I, 165,
14'3 p. xix.—duvasy4n, sacri-
ficing, 1, 167, 6.—(203 5644.)
duvasy4, worthy of worship:
(203 5 205.)
dust4ra, invincible:
dustéram, I, 64,143 II, 34,7.
duh, to milk :
duhénti, I, 64,5; 65, ἀυδάῤ, 1],
34,10; duduhe (ffdhaé), VI, 66,
1; duhre, duhrate, I, 134, 6;
dohate, I, 134, 4; duduhré,
VIII, 7, 10%—dhukshé4nta, they
have drawn forth, VIII, 7, 3;
duh4ntaé ftsam, drawing the
well, VIII, 7, 16.—n{S duhré,
they have been brought forth,
VI, 66, 4.—See dohds.
dd, worshipper :
ἀύναδ, Nom. pl., I, 37, 144,
d@ire-dris, visible from afar :
dre-drisad, I, 166, 11; V, 59,
2.
dri/b4, strong :
drilbd kit, 1, 64, 3 3 (VIII, 20, 1");
drilbdni kit, 1, 168, 4.—drilad,
made fast, X, 121, 5.
dris, to see:
drikshase, mare thou be seen, I,
6, 7°; drisi tvishé, to see the
light, V, 52, 12; drisé k&m,
that they may be seen, VIII,
94, 2.—Cf. didrikshénya.
-dris, in yaksha-dris :
(VII, 56, 167.)
112
484
drih:
dadrihax4m, strong, I, 85, 10.
dri, see dartri,
devd, god :
devdya, X, 121, 1-9; devas, X,
121, 2; γάῤ devéshu 4dhi devas
ékad, he who alone is God above
allgods, X,121, 8°; devdnam κι,
X, 121, 7; atm& devdnam, X,
168, 4; devdnam go-pithé, in
the keeping of the gods, X, 77,
7; sréshthab devinim vAsud,
the best Vasu among the gods
(Rudra), I, 43, 5; Vasus =
Devas, (VII, 56, 20°); nahi
devas n martyab, I, το, 2.-
visve devdsab, I, 19, 32; devas
visve, VIII, 94, 2.—The Maruts,
devisas, I, 19, 6; devas, I, 167,
4; dévasad, I, 39,5; VIII, 7,
27; VII, 59,1; devas, I, 171,
2; VII, 59,23 X, 78, 8; devén,
V, 52, 15"; mahdnam devdnam,
VIII, 94, 8—Rudra, deva, I,
114, 103 II, 33, 15; devaya,
VII, 46, 1.—dev4s, Vata,
X, 168, 2; 4.—devd, divine,
brilliant, p. xxxvii; devim (var-
karydm), sacred, I, 88, 43;
(176); devi, ep. of Aditi, (260);
devi, O goddess (the night), V,
1, 17.—deva for deva, dual, p.
ii.
deva-avi, pleasing the gods :
deva-avyas, X, 78, 1.
dev4ta, among the gods :—
I, 165, οἷ; p. xvii.
dev4-tati :
(I, 165, 95)
devatta, god-given :
devattam, I, 37, 4.
deva-trd, towards the gods :
V, 61, 7.
deva-yagyd, sacrifice :
deva-yagy4y4, I, 114, 3.
deva-y4t, pious :
deva-y4ntaA, I, 6, 6.
deva-y& (?) :
a Plas I, 168, 1, see eva-
yas.
desha, gift :
deshnam, VII, 58, 4.
daivya, divine :
daivyasya, V, 57, 7; VII, 58, 1°;
rapasad dafvyasya, heaven-sent
mischief, II, 33, 7; dafvyam
VEDIC HYMNS.
hé/ad, the anger of the gods, I,
114, 4.
do, see da.
dés, arm :
d64, V, 61, 5%.
dohds :
dohdse, to give milk, VI, 66, 1;
dohase, to be brought forth,
VI, 66, 5}.
dydvakshdma, heaven and earth :
(250.)
dydvaprithivt, heaven and earth :
V, 55,7; (250)
dyu, to shine :
(I, 37, 4%)
dyG, heaven, sky, γα:
Dyaus = Zeus, p. xxiv; dyats
diti4, the boundless Dyu (sky),
(261); V, 59, 85; ἀγαύδ, Dyu
(the bull of the Dawn), V, 58,
6°; dyais πά, VIII, 7, 26;
prithiv? uté dyaG4, Earth and
Sky, I, 114, 113 div4d putrdsad,
the sons of Dyu, X, 77, 2;
div4é 4surasya vedh4sas, the
servants of the divine Dyu,
VIII, 20, 17; divad narad, V,
54,10; I, 64, 4; divas maryas,
V, 59, 6; divas ukshdzad, I, 64,
a'; divas, (sons) of heaven, I,
86,1; divas s4rdhaya, host of
heaven, VI, 66, 11; divé, to
heaven (Dyu), V, 59, 1; dy6éé
sAmsah, ‘ Himmelslob,” (439.)—
divéf vaksh4n4bhyaé, from the
flanks of heaven (γα, f., mother
of the Maruts), I, 134, 42.—
div4é, from heaven, I, 6, 10;
168, 4; V, 52, 143 53, 6; 8;
54, 13; (brihatés), V, 87, 3;
VIII, 7, 113 13; 94,103 VII, 46,
3; divs, of heaven,V, 52,53 63
73 57,1; 59,73 I, 37,63 38,
2; div4é ark&4, singers of the
sky, V, 57, 51; div4é prisht44m,
back of heaven, I, 166, 5; V,
54, 1°; diva sdnu, ridge of
heaven, V, 60, 3 ; (sn@n4), VIII,
7, 73 div4d rokandt, from the
light of heaven, 1, 6, οἱ ; V, 56,
1; rokani, the lights of heaven,
VIII, 94, 9; rokand divi, I, 6,1;
divas varah4m arush4m, the red
boar of the sky (Rudra), I, 114,
5; divab prithivyds, X,77, 3 ;
divi, I, 19, δἰ; 85,25 V, 52,3 ;
INDEX OF WORDS.
485
61, 123 Adhi dy4vi, I, 39, 4;
div{(uttamé, madhyamé, avamé),
V, 60, 6; ἀϊνάδ &t-tarat, V, 60,
73 dyadé Gt-tara, VIII, 20, 6.—
dydm imam, X, 121, 1; dyaGs
ugrd, X, 121, 5'; dfvam gagdna,
X, 121, 9; dydm, V, 57, 3;
dyahd-iva, V, 57, 43 arate, V,
54, 9; dydvab na stri-bhid, (1
87, 1"); Il, 34, a.—prithivt,
ragas, dyG, (I, 19, 3'); (50;
from day to day, II, 34, 73
pirye dy64, at the close of the
day, VI, 66, 8".
dyut, to shine :
davidyutati, they sparkle, VIII,
a0, 11; vf dyutayanta, they
shone wide, II, 34, 2.
dyu-mét, brilliant :
dyu-m4ntam, I, 64, 14.
dyumné, brilliant :
dyumnaié, VIII, 20, 16; (1, 37,
4.
dyumné-sravas, of brilliant glory:
dyumné4-sravase, V, 54, 1.
draps4, torrent (?) :
drapsds, VIII, 7, 16'.
drapsin, scattering rain-drops:
drapsinaA, I, 64, 2.
drav4t-pazi, quick-hoofed :
(I, 38, 111)
dr4vina, wealth :
dravizam, V, 54, 15.
dru : .
ποτα quickly, I, 2, 5.
druh4é pdsan, the snares of Druh,
VII, 59, 8.
dronakalasa, a Soma-vessel :
(VIII, 94, 5%)
dvi-g&ni, having two mothers (Agni) :
dvi-g&nid, (V, 61, 4°.)
dvitd, twice :
1, 37, 9-
dvi-p4d, man :
dvi-p4dab s4tub-padad, man and
beast, X, 121, 3; dvi-p&de
katub-pade, I, 114,17; VI, 74,15
(1915 435); Ρ. cxi.
dvi-b4rhas, twofold :
dvi-barhas (probably dvi-b4rhaé),
I, 114, τοῦ
dvi-matri, having two mothers
pend:
dvi-matd, (V, 61, 41.)
dvish, enemy :
dvisham, I, 39, 10; dvishad, VII,
59, 2.
dvs, twice :
dvié trib, twice and thrice, VJ,
66, 2.
dvip4, island :
dvipani, islands (clouds), VIII, 20,
4h
dvéshas :
dvéshad, haters, I, 167, 9; X,
77,6.—dvéshamsi, hateful things,
V, 87,8; dvésha4, hatred, VII,
56,19; 58,6; II, 33, 2.
dhan, to,shake :
dhanayante, I, 88, 35; dhand-
yanta, they have rushed forth,
I, 167, 2.
dhAna, treasure :
dh4n§, I, 64, 13.
dh4na-aré :
dhéna-arkam, may be dhéna-
rikam, p. Ixxxv®,
dhana-sprit, wealth-acquiring :
dhana-spritam, I, 64, 147; VIII,
7, 18.
dhdnus, bow :
from dhan, (66.)
dhdnva-arnas :
dh4nva-arnasab, may be dhdnu-
arnasab, p. Ixxxv,
dhanva-Aydt, shaking the sky :
dhanva-éyfitad, I, 168, 5%.
dhAnvan, bow:
dhanvani, VIII, 20, 12; dh4nva, II,
33, το; (66); (VIII, 20, 4%)
dhdnvan, desert, dry land:
dh4nvan 4it &, 1, 38, 7; dhdnva-
su, V, 53, 4°; dhdnvand, V, 53,
6.—dhAnvani, the tracts (of the
sky), VIII, 20, 43.
dharman, power :
dhdrmaaa, 1, 134, 5 (bis).
dhav, to run:
dhavadhve, V, 60, 3.
dha, to place, to bring, to offer, to
bestow, to give (c. Loc. and
Dat.); pass., to take, to assume;
to gain...:
486 VEDIC
dadhé (vrik4-tati), 11, 34, οἷ;
dhué, V, 58, γ᾽; dadhanti, VII,
56, 19%.—dadhidhvé, will you
take, I, 38, 1; dadhidhve, you
accept, I, 168, 17; dadhanad, X,
121,71 8; I, 6,43 t4vishid dha,
to take strength, (I, 64, 7°);
dadhire (varnam), they have
assumed, II, 34, 13; d4dhanad,
having become, I, 171, 6°;
dadhe mudé, I am made to
rejoice, V, 53, 5.—a d4dhanas,
bringing, I, 165, 12; p. xviii;
& d4dhinaé n&ma, assuming a
name, VI, 66, 5; garbham 4
adhat, she conceived the germ,
VI, 66, 3; &-hita, piled up, I,
166, 9.—nf dhatt4, put down, I,
171, 13 4dhi nf dhehi asmé,
bestow on us, I, 43, 7.—sam-
4dhatta mdm ékam, you left
me alone, I, 165, 6'; p. xvi;
s4m dadhe, it is held, I, 168, 33
s4m vi-dyfta d4dhati, they aim
with the lightning, V, 54, 2;
sim dadhué parva-s4s, they
have brought together piece by
piece, VIII, 7, aa'.—See dhatri,
and dhy4 for dhimahi.
dhitri, bestowing :
dhataras, VIII, 7, 35.
dhanyé :
nem bigam, the seed of corn,
9 53: 13.
dh&man, abode, law, company :
dh&ma-bhié, in their own ways, I,
85, 11.—dhdmnads (miarutasya),
domain, I, 87, 6°; (dafvyasya),
host, VII, 58, 1'.— p4rasmin
dh&man ,itdsya, in the highest
place of the law, I, 43, 9᾽.--
(273 383 564.)
dharay4t-kshiti, supporting the earth:
ep. of Aditi, (260.)
ἃ, stream :
dharad, 1, 85, 523.
dharavar4, charged with rain:
dbaravards, II, 34. 1'.
dhav, to run:
vi-dhavataA, rushing about, I, 88, 5.
dhiy&-vasu, rich in prayers :
dhiyd-vasu4, 1, 64, 15°.
dhiy4-s4m, engaged in prayer :
)
I, 88, 43 II, 34, 6; I, a,
HYMNS.
7; dhfyam-dhiyam, prayer after
prayer, I, 168, 1; dhiyd, I, 166,
13; dhiyd s4mi,(V, 87,9"); (166);
dhiyad, I, 134, 2 (bis); dhiy4é,
J, 87, 4; dhibhis, V, 52, 14.—
itth% dhiyd, thus is my thought,
V, 61, 151; I, 2, 6%
dhitf, prayer :
dhitf-bhi4, V, 53, 11.
dhira, wise :
dhirad, I, 64, 13 VII, 56, 4.
dh&ni, roaring:
dhdnayaé, the roarers (Maruts),
I, 64, 57; 87,33 V, 60,7; VI,
66, 10; X, 78, 3; dhdninim,
V, 87, 3°; VIIT, 20, 14.—
dhanié, shouting, VII, 56, 8'.
dhfni-vrata, given to roaring :
dhéni-vratam, V, 58, 2; dhdni-
vrataya, V, 87, 1.
dh&r, shaft, yoke :
dhéié-sa, V, 55,6; X, 77,5; dhuri,
V, 56, 6 (bis); 58,7; I, 134, 3
(bis).
ἀμ, to shake (with two Acc.):
dh@nuth4, I, 37,6; V, 57, 31.---
vf dhfinutha, V, 54, 137.
dhfié-s4d, charioteer :
dhis-sdda4, II, 34, 4.
dhftti, shaker :
dhdtayad (Maruts), I, 37, 6; 39,1;
10; V, 54,45; VIL, 58,4; VIII,
20, 163 (V, 87, 3°); dhdtayad, I,
64, 5; 87, 3; 168, 2; V, 61, 14.
rv:
dhiirvaze, (48.)
dhri, to hold:
dadhire, I, 64, το; 85, 3; (nd-
mani), 1, 87, 5; dadhara, he
established, X, 121, 1; dhard-
yante vratd, they observe their
duties, VIII, 94, 2; dhardye-
tham, may you maintain, VI, 74,
1.—4dhi srfyab dadhire, they
clothed themselves in beauty,
I, 85, 2%—vf 4nu dhire, they
spread out behind, I, 166, ro.
—nf{ dadhré, he holds himself
down (Dat.), I, 37, 74.
dhrish, to defy :
4-dhrishe, I, 39, 42; V, 87, 2.—da-
dhrishvan, daring, I, 165, τοὶ.
dhrishatd, adv., boldly :
I, 167, οἰ.
dhrishat-vfn, full of daring :
dhrishat-vinad, V, 52, 2.
INDEX OF WORDS.
487
dhrishnf, bold :
dhrishnfi, 1, 6,2; dhrishnd,V1,66,5;
dbrishnGné, I, 167, 9; dhrishna-
vab, V, 52,147; pp. cxxi; cxxiv;
dhrishn64, VII, 56, 8.
dhrishnd-ogas, endowed with fierce
force :
dbrishnG-o, II, 34, 1.
dhrishzu-ya, boldly :
V, 52,1; 2; 4
dhrishné-sena, followed by daring
armies :
dhrishnG-senas, VI, 66, 6.
dhe, to suck :
gab at the cow sends forth
her milk, VIII, 94, 17.
dhéné, stream (of milk); du., lips :
dhénA, I, 2, 31.
dhen4, milch-cow :
dhentd, 11, 34, 8; I, 134, 4;
dhendm, II, 34, 6; dhenavas,
V, 53,73 55,53 1, 134,63; dhe-
nfindm, V, 61, 10; dhenG-bhiA,
II, 34, 5.—dhent (neut.), VI,
66, 1°.
dhésht4a, most generous :
dhéshtéad, I, 170, 5.
dhmé, to blow :
dh4mantaé4, I, 85, το; II, 34, 1.—
dhd4manti Anu, foam along, VIII,
7, 16.
dhya :
tésya dhimahi, that we pray for,
VIII, 7, 18.
firm :
dhruva-yfita4,!, 64, 113;(1, 168, 53)
dhvan, to dun, to din:
(360); (V, 61, 533 97.)
nd, not...:
nah{-n4, I, 19, 2; 39, 41 πά-πό, I,
170, 13 nakidé-n4, I, 165, 9.—
kv4 n4, where not, I, 38, 27; =
not, interrog., I, 170, 3.—Aa ἢ
and ἀαῃά, (264; 266 seq.) — nd
4ha, nowhere, never, V, 54, 4;
το. —ardwim πᾷ daram4é’ for
ardnam πά n4 4araméé, VIII, 20,
14),
nf, like ...:
nd and iva, I, 85, 8'; πά rédkad,
VI, 66, 6°.—I, 64, 9°; VIII, 20,
141; X,77, 0.
nakis :
nakid, nothing, I, 165, 9 ; no one,
VI, 56, 2; not, VIII, 20, 12.
nakt, ndkta, night :
(V, 52, 16'.)—nd4ktam, by night,
II, 7, 6.
naksh, to reach :
nakshanti, I, 166, 2; ndkshante,
VII, 58, 1.
nad, Caus., to cause to tremble :
‘nad4yanta, I, 166, 5'; (1, 37, 7)
nad, to roar:
nanadati, I, 64,8.—& ndnadati, they
resound, VIII, 20, 5.
πδάά, reed :
nad4sya, IT, 34, 3%.
nadf, river :
nadfnam,V, 52,7; nady4d,V, 55, 7.
n4pat, offspring :
mih4é napatam, I, 37, 11.—sava-
sab napatad, (VI, 66, 111.)
nabhan(, spring:
nabhanfin, V, 59, 7%.
n&bhas, the sky between heaven and
earth :
(X, 121, 5%.)—ndbhasaJ, cloud, I,
167, 5.
nam, to bow:
4namam (vadha-snaf4), I escaped,
I, 165, 6'; p. xvi; namadhvam,
incline, VII, 56,17; kuv{t nam-
sante, will they turn, VII, 58,
5.— namanti, they bend, VII,
56, 19; prati nanama, he makes
obeisance, II, 33, 12.
ndmaé-vrikti :
(I, 64, 17.)
namayishau, able to bend :
namayishaavas, VIII, 20, 1}.
, worship :
ndmas, (I, 165, 2"); II, 34, 145 I,
114,23 53 1, 171,13; ndmasahb
(vridhdsad), I, 171, 27; namaé-
bhi, salutations, V, 60, 1; II,
33,43 8; ndmas (4voedma), sup-
plication, I, 114, 11.
namasy, to worship :
namasy4, V, 52, 13; II, 33, 8,
488 VEDIC
namasy4, worthy of worship :
(203; 205.)
ndmasvat, reverent :
ndmasvan, I, 171, 2.
namasvin, worshipper :
namasvinam, I, 166, 2.
N4muéi, name of a demon :
(1, 64, 3%) .
ndras4msa, ‘ Mannerlob’: |
Indra, (II, 34, 6°) ; Agni, (439.)
narokas, fond of men :
narokas = nri-okaé, Oldenberg for
πά rékas, (VI, 66, 6°.)
ndrya, manly :
nari Apamsi, 1, 85, 97; πάγγβϑ, I,
166, 5; naryeshu, I, 166, το.
nérya-apas, epithet of Indra :
(1, 85, 95)
nAva, new:
ndvy4ssi, newest, 1, 38, 3; n4vyase,
VIII,7, 33; naviyast (su-matis),
VII, 59, 4; n4vishtéaya, VIII,
20, 19.
n4vedas, mindful (c. Gen.) :
ndvedas, I, 165, 137; navedasad, V,
55, 8.
ndvya, new:
navyeshu, I, 134, 4.
navyasina, ever-youthful :
navyasinam, V, 53, 10"; §8, 1.
nas, to come near :
ndsate, I, 165, 9.—abhf nasat, he
will obtain, VIII, 20, 16.—pr4-
nak, let it reach, VII, 56, 9.
nas, to vanish :
vi nasyati, I, 170, 1.
n4s, du., nostrils :
nas6é, V, 61, 2.
nahf, not indeed :
1,19, 25 39,4; VII, 59, 45 nahi nd,
I, 167, 9; nahf 4an4, not even,
VII, 59, 3; nahfsma,VIII, 7, a1.
naka, the firmament :
nikad, X, 121, 5°; n&kam, I, 85,
7; V, 54,127; VII, 58,1; πᾶ-
kasya Adhi rofané, I, 19, 64.—
Ἔρως τοζαπά, sfirya, (50.)
nfdhamanam, suppliant, VIII, 7,
30; II, 33, 6. Ξ
napita, barber :
(I, 166, 10%.)
nabhi :
nabha, in the centre, I, 43, 9".
n, name:
ndma yagffyam, I, 6, 4; n&mani
HYMNS.
yaghlyani, I, 87, 5; amrstam
» V, 57, 5°; ndma, VI, 66,
13.5; VII, 56,10; VIII, 20,13';
II, 33, 8°; ndma marutam, com-
pany of the Maruts, VII, 57, 173
ndm4ni, powers, VII, 56, 143
ndma-bhid, V, 52, 10; VII, 57,
6; Adityéna ndmna, by their
name of Adityas, X, 77, 8; na-
man and dhaman, (384).
nari, woman :
nri-bhyaé nari-bhyads, to men and
women, I, 43, 6; p. Ixxxviii.
nfé-riti, sin:
nib-ritid, 1, 38, 6.—nib-riteb, of
Nirriti, VII, 58, 12; nfé-ritim,
VI, 74, 2.
nid-krit4 :
nié-krit4m, the work (of the sacri-
ficer), I, 2, 6'.
n{-Aakraya, adv., downwards :
VIII, 7, 29".
ni-£etri, he who finds out :
ni-ket&ras, VII, 57, 2.
nig4, ‘ eingeboren,’ one’s own :
(I, 166, 2%)
ninya, secret :
ninyd, VII, 56, 43.
nftya, one’s own:
nityam, I, 166, 2%,
nid, to blame :
nidé, II, 34, ro.
nfd, reviler, enemy :
nid4d (Abl.), II, 34, 153 V, 87, 6;
. 9) nid4d (Acc. pL), V, 53, 14.
ni-dhf, treasure :
ni-dhf4, X, 186, 3.
n{-dhruvi, lasting :
4sti nf-dhruvi, it lasts, VIII, 20, 22.
nf{-misla, companion :
n{-mislim, I, 167, 6.
ni-mishat, see mish.
ni-méghamana :
ni-méghamanaé, streaming down,
Il, 34, 13.
nimn4, downward :
nimnafd ud4-bhid, with downward
floods, X, 78, 5.
ni-ydt, steed :
ni-yGtad, I, 167, 2; V, 52, 113 I,
134,2. "
niyGtvat, with steeds :
niyftvantas, V, 54, 8; niydtvata
(rathena), I, 134, 1.
nis, night ;
(V, 52, 16)
INDEX OF WORDS.
nishangin, carrying quivers :
nishanginad, V, 57, 2.
nishk4, golden chain :
nishkam, II, 33, ro.
nishrya, strange, hostile :
(I, 166, 22.)
nfs, out of, from (c. Abl.):
nfé (nayata), V; 55, 10; πίό (ka-
krame), V, 87, 4.
ni, to lead:
n4yatha, VII, 59, 1.—nayata Akasa
πίρ, lead us towards, and out of,
V, 55, to.—4nu neshatha, con-
duct, V, 54, 6.—vf nayanti, they
lead about, I, 64, 6°.—See pra-
netri.
nila-prsshtéa :
nila-prishthas hamsdsad, the swans
with dark blue backs,VII, §9, 7.
nf, indeed; now...:
naki4 nd, I, 165, 9; υἱά va na, V,
60, 6; ut6 nd, VIII, 94, 6; γᾶ
πύ, I, 165, το; γέ 4a na, V, 87
2; ydn ἀο nG, VI, 66, 3nd
4it, interrog. part., I, 39, 42; VI,
66,13; 5; VII, 56, 153 nd, in-
terrog., 1, 64,157; II, 33,7; Ν᾽,
52, 15),
nu, to shout :
anfishata, I, 6, 6; n4vamanasya,
who praises you, IT, 34, 10'.
nud, to push :
nunudre, I, 85, 10; 11; 88, 43
nutthd#4, thou shookest, (I, 165,
g'.)—4pa nudanta, they drove
away, I, 167, 4; paraé-nade, to
attack, I, 39, 2.
nfftana, new :
nfftanam, V, 55, 8.
nfindm, now:
I, 39,73 165, 12; 170,13 V, 56,
5; 58,1; VIII, 20, 15.—k4t ha
ndndm, I, 38,1; VIII, 7, 31;
Κνᾷ nfindm, I, 38, 2; VIII, 7,
30; Κάρ πῇπάπι, V, 61, 14.
nr3, man; hero:
néraé πά ranvih, like gay men, VII,
59, 7; nri-bhyab (pasve, gave,
tokaya), I, 43, 2; mnrs-bhyad
nari-bhyas, I, 43, 6; satdsya
nringm, I, 43,7; nardm πά «ἅ»:-
sab (Indra), II, 34, 6'3 nr#-bhid,
I, 64, 13 ; nari Apasmsi, see narya.
—nara (Indra and Vayu), I, 2,
6; naraé, men (Maruts), I, 37,
6; 86,8; 165,11; V, 53,153
489
54,10; 59,3; 61,13; VII, 59,
4; VIII, 20, το; 16; πάγαῤ, I,
39, 3; 64, 4; το; 85,8; 166,
133 V, 52,53 6; 8;11; 53, 35
6; 54,33 8; 55, 35 57, 8; 58, 8;
59) 23 5; 61, 3; VII, 56, τ; 57,
6; VIII, 7, 29; 20, 6; 7; nrin,
I, 171, 6; Vv, 54,155 58, 2; πρί-
bhi4,V, 87,4; nardm ribhukshd4,
I, 167, το.
nri-okas, see narokas,
nrit, to dance:
nritud, V, 52, 12.
nri-tama, most manly :
nri-tamasaé, I, 87, 1.
nritG, dancer :
nritavad (the Maruts), VIII, 20, 22.
nri-m4nas, manly-minded :
nri-manaé, I, 167, 5.
nrimn4, manhood :
nrimndm, V, 54, 1; VII, 56, 5;
nrimnd, manly thoughts, V, 57,
6 ; nrimnaié, manly courage, VI,
66, 2.
nri-vat, with children and men:
(208.)
nri-vihas, who can carry the heroes:
nri-vihasa, I, 6, 2.
nri-sa&, friend of man:
nri-sdkah, 1, 64, 9.
nri-hén, killing men :
nri-hi, VII, 56,17.—Ep. of Rudra,
I, 114, 1°.)
nédishta, nearest :
nédish¢4am, V, 56, 2.
néma, many a:
némadJ, V, 61, 8.
nem, felly :
neméyas, I, 38, 12.
Nédhas :
nédhaé, I, 64, 12; (124 seq.)
na(, ship :
ndvab, V, 54, 4; nats, V, 59, 2.
paksh4, wing :
pakshin, I, 166, το.
pakshfn, winged:
syenisas pakshinas, VIII, 20, 10.
pagr4, mighty:
pagrdm, I, 167, 6.
pa#éan, five :
pa#ka hétrin, II, 34, 14.
Paftala:
krivi=Pafsala? (VIII, 20, 241.)
pani, miser :
pants, V, 61, 8.
490
VEDIC HYMNS.
pat, to fly:
paptés, V, 59, 7; patatas, VIII,
7, 35.—4 paptata, fly to, I, 88,
1°; & apaptan, VII, 59, 7.—
vi patatha, you fly across, I,
168, 6; vi p&patan, they were
scattered, VIII, 20, 4.
pat (patyate) :
tyamanam, having taken (a
name), VI, 66, 1; tAvishid pat,
᾿ (, 64, 7°.)
pati, lord :
bhfit4sya pti, X, 121, 1; brah-
mazab patim, I, 38, 13]; patayad
rayindm, X, 121, 10; V, 55, 10.
patni, wife:
géni with p4tni, (I, 85, 17.)
pathin, path :
pathd (yam4sya), on the path, I,
38, 5°; kéna 4it pathd, I, 87,
2; pathi-bhid, II, 34, 5; X, 168,
3; p4ntham s(fryaya y&tave, a
path for the sun to walk, VIII,
7, 8.
pathyd, path, course:
pathyad, V, 54,9; VI, 66, 7.
pad, to go, depart:
padishz4, I, 38, 6%,
pad, foot :
pat-s, V, 54, 11.
pan, to glorify:
panayanta, I, 87, 3.
panasy4, praiseworthy, glorious :
panasy ve 1, 38, 15; V, 56, 9;
panasyavad, X, 77, 3.
paniyas, more glorious :
pAntyasi (t4vishi), 1, 39, 2.
payad-dhd, sucking :
payas-dh#A, VII, 56, τό.
payab-vridh, increasing the rain:
payab-vridhad, 1, 64, 11.
payas, milk (rain):
payasa, I, 64, 55 166, 3; pdyab
ghrit4-vat, 1, 64, 63,
par, see pri.
para, highest :
parasmin dh&man, I, 43, 9; param,
top, 1, 168, 6.—p4re yugé, in
former years, I, 166, 13.
p4ra-para, one after another:
p4ra-para, I, 38, 6.
param, further :
Berane, I, 167, 2; paramdsyas,
, 61, 1
paras, beyond (c. Acc.):
pardd, I, 19, 2%.
par4, prep. ...:
adv., far away, I, 167, 4.
parakdat, from afar:
X, 77, 6.
paraéaf{s, far away :
aré parakafs, VI, 74, 2.
para-vat, far:
para-vatab, from afar, 1, 39, 1;
VIII, 7, 26; X, 78,7; far, V,
53, 8; paramdsyas para-vatad,
from the furthest distance, V,
61, 11; para-vati, in the dis-
_ tance, 1, 134, 4.
ri, prep....: ᾿
pari (tasthGsha4), round, I, 6, 1°;
(ague, I, 88, 4.—With Abl.,
rom, V, 59, 73 VII, 46, 3.—
pari-, excessive, (104 seq.)—
Synizesis of pri, p. cxxiii.
pari-krosé, reviler :
pari-kros4m, (104.)
parikshama, withered away :
(104.)
pari-gman, traveller :
pari-gman (Indra), I, 6, 9.
pari-gri, running, swarming around :
fet at I, 64, 5; V, 54, 2
is).
ri-dveshas, a great hater:
gl gama (104.)
ri-pri:
Pe pari-priyab, great lovers or sur-
μά ΟΜ ΠΟΤΕ πῶς tes)
ri-prita, loved very much :
pari-pritad, (105.) τ
pari-prash, scattering moisture :
niet hare X, 77, 5.
ri- arasser ;
ari-badhad, I, 43, 8.
Pi
pari-many4, wrathful:
pari-manydve, I, 39, τοὶ,
pari-rap, enemy :
pari-rapa4, (104.)
parilaghu, perlevis:
i-srut :
ἘΠ anil =pari-srut, (VIII,7, 14.)
INDEX OF WORDS.
parizas, wealth:
parinasa, 1, 166, 14.
parushzi, (speckled) cloud :
asad V, 52, 9'; (V, 53,
οἷ.
p4rus, knot :
(66); p. xxv.
parg4nya, cloud :
pargdnyena, I, 38, 9'; pargdnyad
iva, I, 38, 14'; parganyam, V,
53, 6,
parvata, mountain (cloud) :
parvatad, V, 60, 2; 3; parvatad
girid, 1, 37, 71; parvatam girim,
Υ, 56, 45 parvatam, I, 85, 10;
parvatas, I, 64, 3; V, 54, 93
55.73; VIII, 7, 23 343 parva-
tasab, V, 87, 9; VIII, 20, 5;
parvatan, I, 19, 773 39, 53
64,11; 166,51; V, 57,3; VIII,
7,43 233 parvatasya, V, 59, 7;
parvatandm (8.82), I, 39, 37;
parvateshu, V, 61, 19; VIII, 7,
1; 20, 25.—pDp. χχν.
parvata-éy(t, shaking the mountains:
parvata-4yate, V, 54, 1; parvata-
Aydtad, V, 54, 3; (1, 168, 57.)
parvan, knot:
(66) ; p. xxv.
parva-sds, piece by piece, to pieces :
parva-s4s, VIII, 7, 227; 23.
parsana, valley :
parsAnasaA, VIII, 7, 34.
pavi, tire (of a wheel) ;
pavi-bhid, I, 64,113 pavy4, I, 88,
a?; V, 52, 9; pavishu, I, 166,
10; pavi-bhyad, I, 168, 8.
pas, to see;
pasyan, I, 88, 5; V, 53,33 pasy-
anta4, VIII, 20, 26.—pari-Apas-
γαῖ, he looked over, X, 121, 8;
pari apasyan, they looked about
for (Acc.), 1, 168, 9.
pas, cattle :
pasvaé, I, 166, 6; pastim (4svyam),
V, 61, 53 pasve, I, 43, 2.
pasupd, shepherd :
pasup&é-iva, I, 114, 9.
pasadt, behind :
paskdt dagh, to stay behind, VII,
56, a1,
Pastya, N. of a people :
(398.)
Pastya-vat, N. of a country:
pastya-vati, VIII, 7, 29'W—Adj.,
filled with hamlets, (399.)—
491
Subst., sacrificial vessel, (VIII,
291.)
Saat, housewife, ep. of Aditi:
(260.)
pa, to protect :
panti, I, 167, 81; V, 52,25 45 pasi,
I, 134, 5. (bis); pahi, I, 171, 6';
pathéna, I, 166, 8; yy4m
pata, VII, 56, 25; 57,7; 58, 63
47, 4.—nf panti, they ward off,
VII, 56, 19.
pa, to drink :
pathd, I, 86,1; pahi, I, 2, 1; pi-
tdsah, I, 168, 3; pfbanti asya,
VIII, 94, 4; 55 piba, V, 60, 8;
pibata, VII, 59, 31; pibantad,
᾿ V, 61, 11; pfbadhyai, I, 88, 4.
pagas, splendour :
pagasa Atyena, II, 34, 13°.
pagasvat, brilliant :
pagasvantads (virds), X, 77, 3.
pazf, hand, hoof ;
(I, 38, 117.)
patra, vessel :
three patras, filled with milk and
Soma, (VIII, 7, 10%)
Pathya :
Vrishan Pathya, (15 3.)
pard4, the other shore:
paré, I, 167, 2; parém (p4rshi na4),
II, 33, 3; param, the end, V,
54, 10.
paravata, pl., extranei, strangers :
paravatas, V, 52, 117.
paravata-han :
paravata-ghnt (Sarasvati), (V, 52,
11).
parthiva, earthly ; earth :
parthivam (s4dma), I, 38, ro'; V,
87, 71; parthiva, divydni, I, 64,
33 agree V, 52, 7-—par-
thivat 4dhi, from above the
earth, I, 6, 10; (51 seq.); par-
thiva, r4gas, dy4, (1, 19, 3!); par-
thivani, earth, sky, and heaven,
(52); visva parthivani, the whole
earth, VIII, 94, 9.
parya :
parye dy64, at the close of the
day, VI, 66, 8°.
pavak4, pure :
pavakdsad, I, 64, 2; pavakam, I,
64, 123; pavakébhid, V, 60, 8;
pavakds, VII, 56, 12; 57, 53
pavakdn, VIII, 20, 19.—pavaka
νπῦυ --, p. cxvi seq.
492 VEDIC
pasa, snare:
pasan, the snares of τῶν, Vil,
59, 8; varunasya pasat, VI, 74, 4.
pitr#, father :
pita, 1, 38,1; X, 186,2 ; pit4ram,
I], 33,12; pit4ram ut4 matéram,
I, 114,73 pitad, 1, 87,5; pitri-
ndm πά s4msaé, like the prayers
of our fathers, X, 78, 3.—
ménubd pita, 1, 114, 23 TI, 33,
13.— pitas marutém, Rudra, the
father of the Maruts, I, 114,93
II, 33, 13 pitd, V, 60, 53 pi-
téram, V, 52, 163; pitré marG-
tam, I, 114, 6.
pitrya, of the father or fathers :
pitryami (ukthdni), VII, 56, 23;
pitryam (vaya4), VIIT, 20, 13.
pinv, to sprinkle, pour out:
pinvanti, I, 64,5; 6%; pinvate, II,
34, 8°; pinvanti Gtsam, they fill
the well, V, 54, 8; VII, 57, 1.
pfpishvat, crushing :
pfpishvati, I, 168, 7.
pipishu, wishing to drink :
pipishavad, VII, 59, 4.
p{ppala, apple:
pippalam rfsat, the red apple (the
lightning), V, 54, 127.
pis, to adorn:
pipise, he decked himself, IT, 33, 9;
pipise, it has been laid, V, 57, 6;
pishtém, bedecked, V, 56, 1.—
abhf pipisre, they have adorned,
V, 60, 4.—a pisands, adorning,
VII, 57, 3.
pfs, gold :
‘ (I, 64, 8.)
pisd, gazelle :
pisid-iva, I, 64, 8).
pis4nga, tawny :
pisdngaid (horses), I, 88, 2.
pis4nga-asva, having tawny horses :
pisdhga-asvab, V, 57, 4...
pish, see pipishvat.
pitf, drinking :
pitdye, for to drink, I, 166, 7; VII,
59,5; asy4 sémasya pitaye, VIII,
94,10 to 12; pitim arhasi, thou
art worthy todrink,I, 134, 6 (bis).
pdms, man:
pumsdh, V, 61,6; paman, V, 61, 8.
putr4, son :
putrém, I, 38, 13 putr&é (prisned),
V, 58, 5; (rudrasya), VI, 66, 3;
div4é putrésas, X, 77, 2.
HYMNS.
putra-krithé :
putra-krithé πά g4nayab,os γυναῖκες
ἐν τεκνοποιίᾳ, V, 61, 3°.
p&nar, again:
1, 6,4; VII, 58, 5; VIII, 20, 26.
par, stronghold :
pas-bhid, 1, 166, 8.
purandhri, housewife :
(I, 134, 3%)
piram-dhi, morning, dawn :
param-dhim, I, 134, 3%.
purds, in front:
purdd, I, 170, 4.
pura:
of yore, I, 39, 73 V, 53,13 for-
merly, I, 167, 10; VII, 56, 23 ;
VII, 7, 21.
purisha, soil :
from pri, (1, 64, 12°; V, 55, 57.)
purishin :
purishfx?, marshy, V, 53, 9.—puri-
shinad, cultivators of the land,
yeomen, V, 55, 5%
pur, many:
purG, I, 166, 3; 13; parvibhis, I,
86,6; parvis, X, 77, 2.
puru-ksh4, nourishing many :
. puru-kshdm, VIII, 7, 13.
puru-dandr4, resplendent :
puru-Aandrd (for Pada puru-éand-
ri), V, 61, 161.
puru-t4ma, manifold :
puru-témam, V, 56, 5.
puru-draps4, rich in rain-drops :
puru-drapsad, V, 57, 5.
puru-prafsha, invoked by many :
puru-prafsh44, I, 168, 5°.
Puru-mi/éa :
puru-mi/édya, V, 61, οἷ; (V, 61,
5°) (359 seq.; 362.)
puru-r(ipa, assuming many forms :
puru-r(ipaé, IT, 33, 9.
purusha-ghn4, man-slaying :
purusha-ghn4m, I, 114, το.
purushata, men as we are :
VII, 57, 4:
Purushanti:
(360); (V, 61, 5%; 9.)
puru-sprsh, much-desired :
puru-sprihad, VIII, 20, 2.
Purfiravas :
(307.)
push, to prosper :
pashyati, I, 64, 132; pushyema, let
us foster, I, 64, 14; pGshyanti
nrimazAm, rich in manhood, VII,
INDEX OF WORDS.
56,5}; pushtdm, prosperous, I,
114, 1.—See pushyds,
pushé{, prosperity :
pushrfshu, I, 166, 8.
pushri-v4rdhana, wealth-increasing
(Rudra) :
pushi-vardhanam, VII, 59, 12.
pushyd4s, prosperity :
pushydse, VII, 57, 5.
pi, to clean:
punishé,(V, 58, 1'); punand4, who
clean themselves from(Acc.),VI,
66,47; pitdsya, clarified(Soma),
VII, 94, 5.—pavanta, (VII, 56,
3.
pfité-daksha, endowed with holy
strength:
pat4-daksham, I, 2, 71.
pité-dakshas, endowed with pure
strength:
piit4-dakshasa4, VIII, 94, 73 10.
pfitabhrit, a Soma-vessel :
(VIII, 94, 53)
Pfu, N. of a people:
(398.)
ptirva, former, old:
pdrvasu vi-ushtishu, VIII, 20, 15;
pirvin-iva s&khin, V, 53, 16;
ptirvam, ancient, I, 166, 1.—
ptirva, before, opposed to Gpara,
behind, (I, 167, 3°.)
parv4-piti, the early draught:
pirva-pitaye, I, 19, οἷ; 134, 1
(bis).
pirvy4, old:
pirvy4m,V, 55, 8; parvy4s (απ),
old, or, first, VIII, 7, 36°.
P@ishan :
is kapardin, (I, 114, 1%.)
priksh, food :
priksham y4, to go in search of
food, (II, 34, 3*); prikshé, to
feed, II, 34, 4'.
priksb4m, adv., quick :
IT, 34, 3*.
Prikshayama, N. pr. :
V, 54, 1%.)
priksha-ydvan (?) :
priksha-yavane, (V, 54, 1°.)
ἐξ .
Pr τανρίῆδαι (ἀπέπᾶ), satisfying,
I, 2, 3'.—prikshase, (I, 6, 7.)
prinat, a liberal worshipper :
rinat&b, 1, 168, 7.
prit, battle, fight :
prit-sG, I, 64, 143 VIII, 20, 20%.
493
pritani, battle :
pritanasu, I, 85, 8; VII, 56, 22;
235 59) 4.
prithiv?, earth :
prithivi, antdriksha, dy, (50);
prithiv?, rAgas, ἀγά, (1, 19, 3");
prithivi, X, 121, 5; I, 39, 6;
the earth trembles, I, 37, 8; V,
54,93 $6, 3°; 60, 35 VI, 66, 9;
opens wide, V, 58, 7; prithivi
ut4 dyad, I, 114,113; prithivim,
X,121,1; V,57, 3; (vi-undénti),
I, 38, 93 V, 54, 8; prithivyié,
X, 121, 9; 1, 38, 2; 39, 33 X,
77, 33 168, 13 prithivyaf, Vv,
59, 1; prithivydm, I, 168, 8.—
prithivi, i.e. prithuvi, (255);
=prithvi, pp. cxx; cxxi.
prithf, broad :
pritham, I, 37, 113 dirghdm
prithd, far and wide, V, 87, 7.—
prithvi, (255; 260.)
prithu-gr4ya, wide-spreading :
prithu-gr4yi, I, 168, 71.
prithd-pazi :
(I, 38, 114.)
Prisni, Prisni, the mother of the
Maruts:
prisnid, I, 168, 9'; V, 60,53; VI,
66, 1: 3'; VII, 56, 43 (V, 61,
4; VIII, 94, 1'); prisnim, V,
52, 16; prisnyad, II, 34, 2°;
10; présned putras, V, 58, 5.—
prisnayab, the clouds, VIII, 7,
To!"
prisni-matri, pl. sons of Prisni:
prisni-matara4, I, 38, 4; V, 57, 23
3; prs’, 1,85, 2; V, 59,6; VIII,
7,33 17-—(I, 85, 3'; 168, οἷ;
τ 34, 2°; V, 61, αἷ; X, 78,
prishat-asva, with spotted horses :
prishat-asvad, I, 87, 41; prishat-
asvasab, Il, 34, 4.—(I, 37, 273
II, 34, 3°
prishati, the spotted deer (the
clouds) :
prishatibhié, I, 37, αἱ; 64,8; II
34, 3°; V, 58, 6'; prishatid, I,
39,6; 85,4; 5; V, 55, δἰ; 57,
3; VIII, 7, 28; préshatishu, V,
60, 2.—(I, 87, 41; V, 53, 14)
prishta, back :
prishtb4m (div4s), I, 166, 5; (V,
54, 1°); prishthé (sddad), V, 61,
2; (V, 61, 3%)
494
VEDIC HYMNS,
prishtha-prayag :
(V, 55, 1°.)
pean aguas :
divas ἃ prishtba-y4gvane, who sa-
crifices on the height of heaven,
Ἢ V, 54, 1%.
pri (or par), to carry over :
rshatha, you carry off, I, 86, 77;
parshi na4 param 4mhasad, carry
us to the other shore of anguish,
II, 33, 3.—4ti pardyatha, you
help across, II, 34, 153 (1, 86,
7'.)—apa par, to remove, nid par,
to throw down, (I, 86, 71.)
pri, to fill: aa :
pipartana, fulfil, I, 166, 6? ; (221.)
oy dled (naGd), full, V, 59, 2.
pésas, form :
pésad, 1, 6, 3 ; see apesds,
pésha, fulness :
pésham (ray44), I, 166, 3.
paGmsya, valour :
patuasyebhis, I, 165, 7; VI, 66,
2; patmsy4, manly deeds, I,
166, 7; V, 59, 4; vréshni
paGmsyam, manly work, VIII,
7, 23.
pyai, to fill, to swell:
pipyata, II, 34, 67; pipaya, it is
brimming, VI, 66, 1; pipy4shim
(fsham), swelling, VIII, 7, 3;
pipydshié (fsha4), VIII, 7, 19.
prd, prep. okies
pra (ati tasthaG), I, 64,13; pra
(verb understood), V, 54, 2; 87,
3°; pra rdtheshu, I, 85, 5.
pra-avitri, see av.
pra-kri/in, playing about :
pta-kri/fnaé (the Maruts), (I, 6,
8*); VII, 56, τό.
pr4-setas, wise :
pra-ketasab, I, 39, 9; V, 87, 9;
ré-ketasab, I, 64, 8; attentive,
III,7,12; pra-Aetase (rudrdya),
T, 43, 1.
prakéé, to ask:
s4m prikkbase, thou greetest, I, 165,
3°; p. xv.—See 4-prskkbya.
pra-gd, offspring :
pra-gayai, VII, 57, 6; pra-gabhis
pra gayemahi, II, 33, 1.—pra-
48, beings, 1, 43, 9.
Pragdpati :
pragapate, X, 121, 10.
pra-g#atr’, expert :
pra-g#atdrab πά gyéshtbab, X, 78,2.
pra-tar4m, further :
V, 55, 3.
pra-tavas, endowed with exceeding
wer :
-tavasah, I, 87, 1.
prati, prep... .:
to, I, 19,13; 171, 13 towards, 1,
88, 6; 165, 12; me arapat
prati, V, 61, 9.
prati-sk4bh, see skambh.
pratn4, old:
ratndsya, I, 87, 5.
pra-tvakshas, endowed with exceed-
ing vigour :
pra-tvakshasad, 1, 87, 1; V, 57,
4.
prath, to spread :
prathishz4a,(the earth )opened wide,
V, 58,73 paprathe, (the earth)
is stretched out, V, 87, γ.--ἅ
paprathan, they spread out,
VIII, 94, 9-
pratham, first :
prathamdni, 1, 166, 7; prathamas,
II, 34, 12; pratham4s 4pfirvyad,
I, 134, 6".
prathama-gi, first-born :
prathama-gid, X, 168, 3.
pra-dakshizit, turning to the right :
V, 60, 1.
pra-div :
pra-diva, always, V, 60, 8.
pra-dfs, region :
ra-disab, X, 121, 4.
pra-niti, guidance :
pra-nitishu, I, 114, 2'.
pra-netri, leader :
pra-net&rad martam, V, 61, 153
pra-netirab (m4nma), they
guide, VII, 57, 2.
pr4-patha, journey :
r4-patheshu, I, 166, 9%.
pra-pada ;
prd-padeshu, Roth for pr4-pathe-
shu, (I, 166, 9%.)
pra-bhrith4, offering :
ra-bhrithé, 11, 34, 11.
pra-yagyu, chasing:
pra γαφγαναδ, I, 39,9; 86,7; VII,
56,145 P -yagyavab, V, 55» τὶ 3
pra-yagyave, V, 87, τ; pra-
yagyGn, hunters, VIII, 7, 33.
prayas, offering :
prayamsi, I, 86, 7; prayab, I, 134
1: prdyab-bhid, for the sake of
our offerings, I, 2, 43.
INDEX
prayasvat, enjoying the offerings :
prayasvantab, X, 77, 4.
pra-ylg, driver :
pra-yfgab, X, 77, 5°.
pra-yddh, eager for battle:
pra-yidhab, V, 59, 5-
pra-yotr3, one who removes:
pra-yotd, (267.)
prav4, spring, well:
pravisah, X, 77, 5%.
pra-vana, pronus:
(X, 77, 53)
pravatvat, bowing :
pravatvati, pravdtvatis, pravdt-
vantah, V, 54, 9.
pra-van :
prava=pravan, (X, 77, 5%)
pravayana, a goad :
(I, 166, 41.)
prava, the blowing before :
(Χ; 77,53)
pra-vetri, driver :
I, 166, 43.)
pr4-sasti, great praise :
pré-sastim, Vv, 57) 7.
pra-sfs, command :
ra-sfsham, X, 121, 23 (4.)
prashti, leader :
rashtib, I, 39, 64; VIII, 7, 28.
-sita, springing forth :
Β τ κι τὴ (wells), X, 77, 5.
siti, raid :
pr4-sitau, V, 87, 6; m& te bhdma
pr4-sitau, may we not be in thy
way when thou rushest forth,
VIT, 46, 4.
pr4-sthavan, marching forward :
r4-sthavanad, VIII, 20, 1.
pra:
prasi, for pasi, (Oldenberg, I, 134,
)
Ρ
Ρ
53
prandt, see an.
pratds, early :
I, 64, 15; at the morning sacri-
fice, VIII, 94, 6.
priy4, beloved :
priyé, 1, 85, 7; priydsya, I, 87, 6;
k4dha priy44, for kadha-priyads
(see kadha-pri), I, 38, 13; VIII,
7,31; priyd (nama), VII, 56,
10; 4hani priyé, on a happy day,
VII, 59, 2; priydé tanvad, our
own bodies, I, 114, 77.
pri, to please :
pipriyands, well pleased, VII, 57,
2.
OF WORDS.
495
pru, to float :
(X, 77, 5%.)
prush, to shower down:
prushzuvanti, I, 168, 8; prusha
(for Pada prusha), let me
shower, X, 77, 17.
présht4a, most beloved :
préshzhad, 1, 167, το.
phaliga, for parigha (?):
(350.)
baz, particle of asseveration :
(V, 59, 17.)
badh, see vadh.
bandh, to bind:
baddhdm 4sti tanfishu, it clings to
our bodies, VI, 74, 3.
b4ndhana, stem:
urvaruk4m iva b4ndhanat, like a
gourd from its stem, VII, 59,
12.
bandhu-eshé:
bandhu-eshé, when there was in-
quiry for their kindred, V, 52,
6.
16.
babhr(, tawny :
babhr64, 11, 33, 5; 9; babhrdve,
II, 33, 8; babhro, II, 33, 15.
barh4ni, weapon, bolt :
barh4na, I, 166, 6°; (226.)—bar-
μάπᾷ tm4na, by their own
might, X, 77, 3.
barhfs, grass-pile, altar :
barhié, I, 85,6; VII, 57, 2°; 59,
6; barhishi, I, 85, 7; 86, 4;
VII, 46, 44.
bala, strength:
bélam, I, 37,123 V, 57, 6.
bala-da, giving strength :
bala-da&4, X, 121, 2.
bahul4, manifold:
bahul4m, V, 55, 9.
δᾶπά, reed, arrow:
(VIII, 20, 8'.)
badh, to drive away:
4ré badhetham, VI, 74, 2.—bd-
dhante ἄρα, I, 85, 3; ἄρα ba-
dhadhvam, VII, 56, 20.—nf-
badhita, struck down, (268 seq.)
bahG, arm:
bah (the regions are the two
arms of Hiravyagarbha), X,
121, 43 bahd-bhid, 1, 85, 6';
bahdshu, I, 166, το; VIII, 20,
11; bahyd6é, V, 57, 6.
496 VEDIC
bah@-ogas, strong-armed:
bahd-ogasad, VIII, 20, 6.
bahd-gfita, quick with his arm:
baht-giitad, V, 58, 4.
biga, seed:
iam, V, 53, 13.
budh, to awake:
Sayana, bodhi=budhyasva,(II, 33,
152.) τορτά bodhaya, awake, I,
134, 3.
budhné, bottom:
budhné apdm, X, 77, 4.
budhnya, hidden :
budhny4, VII, 56, 14}.
brih:
barhayati, to crush, (226.)—upa-
b4rbréhat, she stretched out
(d64, her arm), V, 61, 51.—Cf.
vrih,
briht, great, mighty:
brihdt, V, 55, 1; 2; 57, 8; 58,
8; brihdt v4yas, VII, 58, 3;
brihat gfhite, VIII, 20, 6;
brih4t vadema, we shall mag-
nify, Il, 33, 15; briéh4ntam
kratum, I, 2, 8; &pab brihat¥Z,
X, 121, 713 93 brshat4d divas,
V, 59,73 87, 3.
brihat-giri, dwelling on mighty
mountains;
brihat-girayas, V, 57, 81; 58, 8.
brihat-diva, coming from the great
heaven :
brihat-divaid, I, 167, 2; (V, 57, 81.)
brihat-vayas, of great strength:
brihat-vayasab (the Maruts), (I,
37, οἷ.
BrihaspAti, a variety of Agni:
(I, 38, 133.)
bradhné, bright:
bradhn4m, I, 6, 1%,
Brdhmanaspati, lord of prayer:
N. of Agni, (I, 38, 13'); (246, note®.)
brahmanyat, prayerful:
brahmamy4nta4, II, 34, 11.
brahmén, m. priest:
brahmad k44, VIII, 7, 20; brah-
mazam, X, 77, τ᾿.
brahman, n., prayer, hymn:
bréhma, I, 37, 4; 88, 4; 165,11;
II, 34, 72; braéhmani, 1, 165, 23
413 143 II, 34, 6; brahmanab
patim, lord of prayer, I, 38, 13".
brfi, to speak :
bruve (pGm4n (εἰ), he is called, V,
61, 8.—4dhi brfhi nad, bless
HYMNS.
us, I, 114, 10.—Gpa_ bruvate
they implore, I, 134, 2.—
bruvite, they proclaim, V, 87,
2.—s4m bruvate, they talk
together, I, 37, 13.
bhaksh, to enjoy:
bhakshiy4 a Gen.), V, 57, 7.
bh4ga, luck :
bh4gam, luck, I, 134, 5; bh4ge ἅ,
in wealth, II, 34, 8.
bhag, to obtain:
bhegire, V, 57, 5.—a bi nad,
appoint us to, give us, help us
to (Loc.), I, 43, 8; VII, 46,
4'; & bhagatana, VII, 56, 21.—
Desider., bhiksh, (220.)
bhadr4, good, auspicious :
bhadrd, good things, I, 166, 9';
10; (sausravasdni), VI, 74, 2;
earicl beautiful, I, 134, 4;
bhadr@ (rati4), I, 168, 71; (su-
matid), I, 114, 9.
bhddra-gani, having an excellent
mother :
bh4dra-ganayaé, V, 61, 4).
bhan, to shout :
(V, 52, 12%.)
bhandat-ishii, in jubilant throng :
bhand4t-ishraye, V, 87, 1.
bharat4, Bharata (the warrior) :
bharatiya, V, 54, 14).
bharas, burden (?) :
(V, 54, 10.)
bhfrtri, husband :
bharta-iva, V, 58, 7.
bh, to shine:
vi-bhati, he shines forth, X, 121, 6.
bh4g4, share:
bhag4m, VII, 56, 14.
bh4n4, splendour :
bhanés divas, V, 52,6; bhandm,
V, 59, 13 bhand-bhié, 1, 87, 6;
VIII, 7, 83 36.
bhiam, to be in wrath:
bhamit4é, I, 114, 8.
bh&ma, vigour :
bh&mena, I, 165, 8.
bhamfn:
bhaminad, VS. for bhamit4s, (1,
114, 8'.)
bhis, light :
bhasd, X, 77, 5.
bhiksh, to beg, to implore:
(220); bhikshe, I, 171, 1; bhik-
sheta, VIII, 7, 15.
INDEX OF WORDS.
497
bhind, to cut asunder:
bhindanti, V, 52, 9.—bibhidué vi,
they clove asunder, I, 85, ro.
bhiyd4s, fear:
ἀεὶ τω, V, 59, 2; bhiydse, (I, 87,
bhish4g, physician :
το: ee bhish4gim, the
best of all physicians, I1, 33, 4.
bhi, to fear :
bhayate, I, 166, 5; VII, 58, 2;
bhayante, I, 85, 8; 166, 4;
bibhaya, V, 60, 3; bibhydshe,
I, 39, 7; Abibhayanta, I, 39, 6.
— See Abibhivas, bhiy4s.
bhi, f., fear:
bhiyd, I, 37, 8; 171, 43 V, 57,
37; 60,2; VIII, 7, 26.
bhimé4, terrible :
bhimds, II, 34, 1; bhim&saé, VII,
58, 2; mrigam πά bhimd4n, II,
33, 11°.
bhima-y4, fearful:
bhima-yGd, V, 56, 3.
bhim4-sandris, terrible to behold:
bbim4-sandrisaJ, V, 56, 2.
bhugmiAn, the feeding cloud :
bhugmé, (I, 64, 3.)
bhufg, to enjoy:
bhugé (ishé), VIII, 20, 8; ékam
ft bhugé, of use, VIII, 20, 13.
bhurv4n, whirl :
bhurvazi (apdm), I, 134, 5 (bis) ;
Pp. cxxii.
bhfvana, being, world:
visv& bhdvanani, bhdvana, I, 64,
3; 85, 8; 166, 43 II, 34, 45
visvasmat bhfiyanat, I, 134, 5.—
asy4 bhfvanasya bhffred, of this
wide world, II, 33, 9; asy4 vis-
vasya bhdvanasya raga (Vata),
X, 168, 2; bhdvanasya garbhad,
X, 168, 4.
bh@i, to be...:
bhiivas, I, 86, 5'; nad babhf{tha,
thou hast come to be with us,
I, 165, 5; p. xv; babhGvan,
having grown, I, 165, 8; s4m
nah bhfitam, VI,74, 13 (190 564.;
435); bhfivan sakd4m, they be-
came full of, VI, 66, 2; bodhi,
Il, 33, 15%—ma& ἄρα bhftana,
do not keep away, VII, 59, 10.
—mii 4pi bhfima td4syam, let us
whence did he spring, X, 168,
3-—pari babhfiva, he embraces,
X, 121, 10.—vi-bhvdne, (48.)—
bb4vya and bbfit4, what is and
what will be, (p. 4); bhfitasya
patid, the lord of all that is, X,
121, 1.
bhfman, earth:
bhffma, I, 85, 5°; 88, 2.
bhiimi, earth :
bhiimi and dy4, (50); bhdmid, I,
87,3; V, 59, 2; VIII, 20, 5;
bhiimim, I, 64, 5; V, 59, 4;
bhiimyim, I, 39, 4; bhfmy
ἃ dade, p. cxvii.
bhiiri, much :
bhffri, bhffrini, 1, 165, 7; 166,10;
bhitri dakra, you have valued,
VII, 56, 23'; bhfired, II, 33,93
12.
bhfiri-p4zi :
(I, 38, 11)
bhtish, to honour:
4-bhdshantis, who honour, I, 43,
9; cf. &-bhfishéxya.
bhri, to bear, to carry:
bibhritha, I, 39, το; VIII, 20, 26;
bfbhrati, V, 56, 8; hdste bf-
bhrat, I, 114, 5; bibharshi, II,
33, 10; bharata, VII, 46, 13
bharate, I, 64, 13; bhéradhyai,
VI, 66, 3; gabhdra, VII, 56, 4.
—bibhratab fipa, bringing to
(Acc.), 1, 166, 2'.—pra bh4ra-
dhve, you are carried forth, V,
59,4; pra bhara, I, 64, 1; pra
bhare, I offer, V, 59, τ; 60, 15;
pra bharadhvam, VI, 66, 9; pra
bharamahe, I, 114, 1; pra-
bhritad, hurled forth, I, 165, 4;
(182); pp. xv: xxi.—prati
bharadhvam, bring forward,
VIII, 20, 9.
bhrimi, quick, fresh :
(I, 34, 1°) — bhrfmim, cloud,
II, 34, 1°; vagrant, VII, 56,
207,
bheshag4, medicine :
bheshag4m, V, 53, 14; VIII, 20,
τὸ 1; bheshag4
4ste b.bhrat bheshagd, carry-
ing in his hand medicines
(Rudra), I, 114, 5; bheshagd,
not fall under its power, VII, TI, 33, 125 13'; VII, 46, 33
57, 41. — kitad babhfiva, bheshagani, VI, 74, 3; bhesha-
[32] Kk
498
VEDIC HYMNS,
a (marutasya), VIII, 20, 23;
rn ne I], 33,233 4.
bhog4, liberal:
bhogin, V, 53, 16.
bhrag, to shine:
bhragante, VII, 57, 3; Abhragi,
V, 54, 6.—vf bhrdgante, I, 85,
41 VIII, 20, 11; vi-bhr&gate
(for vi-bhrégante), V, 61, τ.
bhragat-rishti, with brilliant spears :
bhragat-rishtayab, I, 64, τι; 87,
3; 168, 4; IT, 34,53 V, 55,13
X, 78, 7; bhragat-rishtim, VI,
66,11.
bhragat-ganman, flame-born :
bhrigat-ganmanabs, VI, 66, το.
bhr&gas, splendour :
ep , X, 78, 2.
bhratri, brother:
bhritaraé, I, 170,2; V,60,5; bhra-
tad, I, 170, 3; bhrata, X, 186, 2.
bhratri-tv4, brotherhood :
bhratri-tvam, VIII, 20, 22.
bhrami :
bhrémim for bhrimim, (298) ; (II,
34, 1%.)
mamh4na, in magnificence :
V, 61, το.
maksh(, quickly:
I, 39,75 (II, 34, 12'); VI, 66, 5;
Il, 56, 15; I, 2, 6; soon, I,
64, 15.
makh4, adj., strong, brisk :
(46 seq.); makhd4, I, 64, 11;
makhébhyaé, champions, VI,
66, 9.
makhi, sacrifice :
makhdsya davane, for the offering
of the sacrifice, VIII, 7, 271; 1,
134, 13 (47.)—makhaé, sacri-
ficer (?), I, 6, 8".
magh4, wealth :
maghini, VII, 57, 6.
magha-vat, mighty, lord:
magh4-va, V, 61, 19; magha-van,
I, 165,9; magh4vat-bhya4, VII,
58, 3; Il, 33,143 maghdvat-su,
I, 64, 143 maghénam, VII, 58,
6; VIII, 94, 1.—magh4-va, Ma-
ghavat (Indra), I, 171, 3.
magméan, strength :
magména, I, 64, 3.
mati, thought ; prayer:
iyam matié, this prayer, V, 57, 1;
ima mati, I, 114, 1'; matdyad,
I, 165, 4'; V, 87, τ: matindm,
prayers, I, 86, 2'.—yath4 matim,
after their own mind, I, 6, 67;
sv4ya matyd, their own will, V,
58, 5.—mati, thoughts, I, 165, 1.
mad, pron. ...:
me, they are mine, I,165,4; ah4m,
I, 171,13 4.
mad, to rejoice :
médanti (c. Loc.), 1,85, 1; V, 61,
14; (c. Acc.), V,52,1?; m4datha,
V,54,103 VIII,7,20; m4danti,
V, 56, 3'; m&dantaé, VII, 59,7;
svadhdy4 m4dantam, (34); mat-
sati, may he rejoice in (Gen.),
VIII, 94, 6; m&day&dhvai, I,
37, 143. VII, 59, 6; maddya-
dhvam (c. Gen.), 1, 85,6; ma-
day4dhyai, I, 167, 1.— pr ma-
danti, thy delight, VII, 57, 1.—
See mand,
mda, enjoying, rapture, Rausch,
feast :
mf4das, I, 86, 4; mdde, I, 85,
to; V, 53, 33 VIII, 7, τᾶ;
mAdeshu, I, 134, 5; médaya, I,
37, 153 II, 34, 5.--(135.)
mada-éyfit, enrapturing :
mada-AyGtam, I,85,7°; (1348eqq-);
VIII, 7, 13.
madir4, delightful :
madirém (m4dhu),V, 61,11; madi-
rasya, the sweet juice, I, 166, 7.
madhu, sweet juice, mead :
m4dhbu, I, 19, 9; 166, 2; V, 61,
ir; VIII, 7, τοῦ; mé&dhvad
Andhasad, sweet food, I, 85, 67;
m4dhvad 4ndhasa, with the juice
of sweetness, V, 54, 8°; for
m4dhvad read madhvdd (?), VII,
57, 1'; médhod, II, 34, 5;
somyé m4dhau, VII, 59, 6.
madhu-4d, eating honey, fond of
honey:
madhu-4d (conjecture for πιά-
dhvad4), VII, 57, 1.
mé&dhu-varaa, honey-like :
mAdhu-varaam, I, 87, 2.
madhyam4, middle :
madhyamé, in the middle (heaven),
V, 60, 6.
man, to think, to perceive:
manmahe, V, 52, 3; mAnyase, V,
56, 2; manvands, V, 52, 15;
maynsase, (I, 6, 7°); m4nyami-
nas parsandsaé, thinking them-
INDEX OF WORDS.
selves valleys, VIII, 7, 34.—Ati
manyase, thou despisest, I, 170,
3-—pari-mémsate, he will de-
spise, VII, 59, 3.
manad-gii, swift as thought :
manad-gfiva, I, 85, 4.
ménas, mind:
m4naJ, I, 170, 3; m4nab krinuté,
she is mindful, V, 61, 7; m4nab
4nu ganati, I, 134, 13 m4namsi,
VU, 56, 8; m4&nasa, X, 121, 6;
I, 64, 13 171, 2) (bis); maha
m4nas4, with strong desire, I,
165, 23,
mand, wrath :
asyaf manfyai, 11, 33, 5.
manish, thought; prayer:
manisha, VI, 66, 11; manishém,
X,77,8; manishd, in my heart,
I, 165, 10.—(I, 64, 12°.)
manishfn, wise :
manish{nad, V, 57, 2.
ménu, man:
manave, I, 165, 8; 166, 13.—
Ménvués pitd, father Manu, I,
114,25 II, 33, 13%
m4nus, man:
m&nushad (yésha), I, 167, 3.
mAntra, song :
gyéshthab méntras, the oldest
song (Indra), (439.)
mand, to please, to make rejoice :
(VII, 57, 1"); m4ndantu, I,134, 23
4mandat, I, 165,11; mamand@-
shi, joyful, V,61,9; mandadhve,
you rejoice, VIII, 7, 14.—Gt
mamanda, he has gladdened, II,
33, 6.—See mad.
mandft-vira, delighting heroes :
(I, 114, 1%.)
mandas4n4, pleased :
mandasanés, V,60,7; mandasan4é,
V, 60, 8.
mandfn, delightful :
mandinaA, I, 134, 2.
mand4, happy-making :
mandi, I, 6, 7.
mandr4, sweet-toned :
mandrdJ, I, 166, 11.
m&nman, thought; prayer:
m4nma, braéhma, gfra4, and ukthi,
(I, 165, 42); m&nma, VII, 57,
2: m4nmfni,I, 165, 13; manma-
bhid, VIII, 7, 15; 19; X, 78, 1.
many4, courage, spirit, anger, wrath :
(I, 374°); (104); manydve, I, 37,
499
73; many4-bhi4, fiercely, VII,
56, 22.
mayab-bhi, beneficent, delightful :
mayad-bhhvas, I, 166, 3 ; V, 58, 23
mayad-bhuvas, VIII, 20, 24;
mayad-bhi, IT, 33,13; X, 186, 1,
mifyas, delight :
mayaé nab bhfita, be our delight,
baa 20,24; nab méyabs kridhi,
» 114,2.
ae aad connected with ar:
65.
Marft ...;
etymology, p. xxiv seq.; Marut
= Mars, p. xxv; marut, maruta,
wind, p. xxiii; marut=deva,
. XXIV.
marftvat, with the Maruts :
marfitvate (Vishnu), V, 87, τ;
Tule snarseran, I, 114, 11;
33, 9.
mardt-sakhi, the friend ofthe Maruts,
(Agni) :
marft-sakha, (I, 38, 13°.)
mérta, mortal :
mfrta4, I, 64, 13; VIII, 20, 22;
mértam, V, 61, 153 mértasab, I,
38, 4; m4rteshu, VI, 66, τ.
marta-bhégana, food of mortals:
marta-bhéganam, I, 114, 6.
mfrtya, mortal:
mértyab, I, 19, 23 86, 7; 11, 34,
93 V, 53, 15; VIII, 7, 15;
mértyam, V, 52, 4; mértyasya
(mayinad), I, 39, 2.
mértya-ishita, roused by men:
rtya-ishitas, I, 39, 8.
mfrya, manly youth:
maryad, I, 6, 31; mary, I, 64, 2%;
V, 535 33 59, 3° 55 ΕΗ
50, 1; 105 » 77) 3) 78) 45
méryfsab, V, 61,43 Χ, 77, 23
mé4ryaé (kshitindm), X, 78, 1.
mah:
mamahe, he has magnified, I, 165,
13; τάς nab mamahantam, may
they grant us this, I, 114,11.
mah, fem. mahi, great, mighty:
mah& m4nasa, I, 165, 2'; mahé,
1,168, 1; V, 87,13 VIII, 7, 53
mahé4é, Abl., I, 6, 10; mah4é4,
Gen., I, 19,23 3; 168, 6; V, 52,
7 ; ὅτ᾽ 8; X,77, 6; erie es
pl., 11, 34,11; Nom. pl, II, 34,
τας mah44 mahf, the great
(mother) of the great, VI, 66,
Kk2
500
341; mah4S mahim su-stutim, a
great, great hymn of praise, II,
33, 8; mahfm fsham, II, 34, 8;
maha (να, VII, 59, «ἢ mahi,
VII, 56, 45 II, 33, 14.
mahé, great:
mahé viddthe, V, 59, 2%; mahf&-
nam devanam, VIII, 94, 8.
mahét, great, mighty:
mahdantad, I, 166, 11; VIII, 20, 8;
mahantaé, V, 55, 2; mahdntam
ut4 arbhak4m, our great or our
small ones, I, 114, 7; mahianti
mahatém, V, 59, 4; mahatt
ap44,VIII,7,22; mahaté ranaya,
I, 168, 9; mahatdd, V, 87, 4.
mahén, might :
mahni, I, 166, 11; V, 87, 24; VI,
66,5; VIII, 20, 14.
παν a porn < τὰ
᾽ 86,1 , ab, » 52, 35
hasi, V, 59,53 méhimsi, V, 60, 43
VII, 56, 14; m&had-bhi, 1, 165,
5°; V, 58,5; VII, 58,23 (1,86,
6'.)—mahdm, great, I, 6, 6.
mahfs, adv., quickly :
mute, (II, 34, 12°); V, 87,7; X,
77; 8.
mah4-grim4, a great troop:
mahd-gram4A, X, 78, 6.
mahfmaha, mah4mahivrata :
I, 66, 31.)
i, great ; adv., exceedingly :
mahi, n., IT, 34,143; V, 54,13 1,
43, 7-— Adv., m4hi vriddh4s,
grown large, V, 60, 3; mahi tve-
shd4, exceeding terrible, VIII,
20, 7; truly, I, 167, 10.
mahi-tv4, greatness, might :
mahi-tvd, Instr., X, 121, 3; 4'3 V,
58,2; VII, 58, 1; mahi-tvam,
I, 87, 3; 166, 1.
mahi-tvan4, greatness, might :
mahi-tvand, Instr., I, 85, 7; 86,93
mahi-tvan4m, I, 166, 12’; V, 54,
53 555 4:
mahin4, greatness, might :
mahind, X, 121, 8; V, 57, 43 87,
“al.—See mahiman.
mahi-bhanu :
mahi-bhanavad for ahi-bhanavaA(?),
(I, 172, 13.)
mahimén, greatness :
mahimdnan, I, 85, 2; mahimé, I,
167,73; V, 87, 6; mahing=ma-
himnd, (Ν᾽, 87, 21.) —See mahiné,
VEDIC HYMNS,
mahiy :
mahiy4te, she is magnified, V, 56, 9.
mahomahi (compound ?) :
VI, 66, 3.)
»not...:
I, 38, 5'; mé, I, 38,6; mé6s4,VII,
598; ταῦ, “ἢ Optative,VII,59,
12΄.
ma, to measure ; to fathom :
memire yéganini, they measure
many miles, X, 78, 7; mimihi
(sl6kam), fashion, I, 38, 14.—vf
mamire (antériksham), they have
measured, V, 55, 23 vi-minad
(ant4rikshe ragasab > X, 121, 5%.
ma, to roar:
mimati, I, 38, 8); mfmatu, V, 59,
8.
maagishrha, bright red :
232.
m§atr:, mother :
matd, VI, 66, 3'; VIII, 94, 1;
vatsim n4 mati, I, 38,8; πιᾶ-
téram, V, 52, 16; pit4ram utd
matéram, I, 114, 7; maté4, I,
37,93 apab matrid, (307.)
a, Measure :
mdnam, I, 39, 1.
Mana:
mdnasas, the Manas, I, 171, 5);
(I, 165, 157.)
usha, adj., of men ; m., man:
usha yugd, V, 52, 4.—m&nu-
shad, I, 37,7; X, 77,7; manu-
sh4, I, 38, 10; 39, 6. ‘
Mandaryé :
mandaryésya, I, 165, 1573 166, 15;
167, τι; 168, το; (183 seq.)
Μβηγά, the son of Mana (?) :
mfnydsya, I, 165, 141; 1513 166,
15; 167, 11; 168, 10; (183 seq.;
203.
m§ayfn, deceitful; powerful :
miayfnad (mart yasya), 1,39, 2.—ma-
yinad (pl.), powerful, 1, 64, 7;
mayinam, V, 58, 2.
maruta, of the Maruts :
mérutam (s4rdhad), I, 37, 13 55
V, 52,8; p. xxv; (gazam), I, 38,
155 64,123 V. 53, 133 143 53s
10; 58, 1; VIII, 94, 12; (ra-
tham), V, 56, 8; mérutam
INDEX OF WORDS.
(ndéma), VI, 66, 5; VII, 57, 17;
mirutas (ραπάδ), V, 61, 13;
mfrutaya (sérdhaya), V, 54, 1 ;
VIII, 20, 9; marutasya dhim-
nad, I, 87, 6.—mfrutaya, to the
host of the Maruts, V1, 66, 9.—
mirutasya bheshag4sya, of the
Marut-medicine, VIII, 20, 33.—
miarutam rudrésya sGindm, the
Marutlike son of Rudra, VI, 66,
111; miruta, epithet of Vishau,
134.
mardik4, consolation :
mardikébhi4, VIII, 7, 30.
m§artand4, addled egg :
251.)
month :
mat-bhiA, (I, 6, 33)
mihina, mighty :
mihinad, I, 165, 3; p. xiv.—mda-
τ hin& = mahim, greatness? (309.)
migh, see ni-méghamana.
mitra, friend :
mitrém πά, I, 38, 13"; V, 52, 143
mitriya, 11, 34, 4; mitrdsim, I,
170, 5.
Mitra:
Aryaman, Mitra, Varusa, (V, 54,
8'); mitr4d, VII, 56, 25; VIII,
94, 53 1, 43,35 114, 11; mitra,
II, 59, 15 mit I, 2, 7.
mitra-pati, lord of friends :
mitr&n4m mitra-pate, I, 170, 5.
mitrayu, looking for friends :
mitrayavab, mitrayhvads, (11, 34,
4.
Mitravaruna, du., Mitra and Varuna:
mitr&v4ruzau, I, 167, 8'; °na, 1,2,
9; mitravarusau, I, 2, 8.
mith4s, each other :
mith44, VII, 56, 2; 3; VIII, 20,
41.
mithaspr#dhya, clashing against each
other :
mithaspridhy4-iva, I, 166, οἷ.
mimiksh, to sprinkle, to shower :
(185; 187 seq.).—See myaksh.
mimikshé :
mimiksh44 s6ma4, (188.)
mimikshé :
mimikshdm {ndram, (188.)
misr4, from mis :
ni-mishat4s, the twinkling (world),
X, 121, 33.
501
mih:
mimikshv4, sprinkle, (188.)
mfh, rain, mist :
mfham, I, 38,7; VIII, 7, 4; mihé,
I, 64, 6.—mih44 n4patam, rain,
the offspring of the cloud, I, 37,
ir,
mi, τὸ dim: ν
pra minanti, V, 59, 5.
a δι τόμε Ὃν real '
m tam ru 43,1.
mi/44shmat, bountiful : reas
mi/bdshmati-iva, like a bountiful
lady, V, 56, 3'.
nari : a
midbvab (rudra), 1, 114, 3; 33,
143 mi/bGshah rudrdsya), VI,
66, 3; tn rudrasya mi/bashad,
the bounteous sons of Rudra,
VII, 58, 5'; mi/sGshad (mart-
tab), VIII, 20, 187; mi/bisham,
VIII, 20, 3'; mi/bhsht, V, 56, 9.
mud, to deliver :
muadétha, II, 34, 15; mu#stam,
VI, 74, 3; mukshiya, VII, 59,
12%5,—pr4 nab mufdatam, VI,
74, 4.—prati 4mugdhvam, you
have clothed yourselves, V, 55,
6; prati musishta pdsan, may
he catch the snares, VII, 59, 8.
—vf musadhvam, unharness, I,
171, 1.—(270.)
mud, to rejoice :
mudé, V, 53, 5.
mini, maniac :
minié-iva, VII, 56, 8".
mush, to strip :
mushii-hi, V, 58, 4; VIII, 20, 20.
mihus, suddenly :
miahus, V, 54, 3.
mfrdh4n, summit :
mfrdhd πᾶρμβ, I, 43, οἷ.
mrigé :
mrig&d iva hast{nad, like wild ele-
phants, I, 64, 7%; mrigdb πά
ὈΠϊπιᾶδ, terrible like wild beasts,
II, 34, 17; mrig4m πά bhim4m,
like a terrible wild beast (the
lion), II, 33,11°.—mrig4A, deer,
I, 38, 5.
mrigany4, hunter :
mriganyavab, (V, 55, 1.)
mrig, to clear off:
Gt mrige, nf mrige, V, 52, 17.
502 VEDIC
mrid, to be gracious :
mrifayantu nad, I, 171, 3; mrildta
nab, I, 171, 43 V, 55) 93 57, 8}
58, 8; mridantu, VII, 56, 17;
mri (nab), I, 114, 2; 103 1],
33, 11, mrila, I, 114, 6; ; IT, 33,
143 mrilatam, VI, 74, 4.
mril/ay&t-tama, most gracious :
ae ee (su-mat{4), I, 114,
mrilaydle softly stroking :
mnrilaydkub (h4stab), 11, 33, 7.
mrity4, death :
mrityGs, X, 121, 23 mrity6s, Ν 1],
59, 12.
mridh, to fail :
srr 166, 2; mardhati, VII,
médha. animal sacrifice :
(I, 88, 315 T, 43, 47)
medhé-pati the ford: of animal sacri-
fends patimn, I, 43, 4.
medhas :
medhds and vedhis, (VIII, 20, 177.)
medhié, wisdom :
medhi, I, 165, 141; medh&m, II,
34) 7 5. medbas, minds, I, 88,
medhi-pati : :
(I, 43, 47.)
mesh4, ram :
meshitya meshyé, to ram and ewe,
» 43, 6.
m6, see ma.
myaksh, to cling:
(184 seqq.); mimy4ksha (with
Loc.), I, 167, 3; mimikshu4, I,
167, 4.—s4m mimikshué, I, 165,
1°; p. xiii; V, 58, 53 s4m mimi-
kshire, they were barnes with,
they obtained, I, 87, 6%
mraksh, to pound to pieces :
nf mimrikshué, I, 64, 45.
mraksha-krftvan : ἢ
(I, 64, 4%)
yaksh, jag6n, to hunt:
(V, 55, 1’.
yaksha, the Yakshas:
(V, 55, αἰ; VII, 56, 16°.)
yaksha-dris, shining like Yakshas:
yaksha-drisah, VII, 56, 16.
yag, to sacrifice:
yagama, V, 60, 6; yagamahe, VII,
59,123 y4gadhva for y4gadhvam;
HYMNS,
P, cexviii; y4gamanfya, V, 60, 7;
Pagamananys, Vl, τ, 57,33 ‘ Η
I, 59, 2.-—a-yegé h € Set
sacrifices, I, 114, 2
raat worshipful :
t4m, read yagata, II, 33, τοὶ.
By πῇ worshipful :
yagatrad, V, 55, το; 58, 4; VII,
57: 15 4) 5.
a ee , (66,
γαρῆά, Bis oy
yagA4m, I, τγο, 4 X, 121,83 1],
34, 127 (vah); V, 52,43 5; 103
87,9; VII, 59, 113 va 20,25
havishmantaé y Σ Χ᾽ νας
visva-psub γαρῆδλ, X, 77, 4:
ut-ridi yagaé, X, 77, 73 yagha-
yagha, to every sacrifice, I, 168,
rey , I, 86, 2; X, 78,1:
Y ébh id, I, 166, 145 yag#éshu,
[5 τ; , X, 77,8 F th
ag#i-vahas, carrying off the sacri-
ἡ fices, lara iy propitiated :
yagHa-vahasab, 1, 86, 2'; (40);
(II, 34, 12 )
ag#a-sddh, fulfilling our sacrifice :
agfa-sidbam (rudr&m), I, 114 4
yaghlya, to be worshipped, worship-
Ἐν ΒΕ πᾶτηα, I, 6, 4; γαφῆίγαπὶ
namani, 1, 87, 5°; (167) ; yasa-
fyas, V, "5, 1; yaghiyad, V.
87, 93 yagfiyasad, » 61, 16;
yaghéshu yagAlyasab, X, 77, 8
yagAiyebhi, V, 52, 5.
a ΡΉτὰ yu a
yagyave, (V, 54, 1%)
y4gvan, sacrifi cing:
(V, 54, 1°); (66.)
yat, to strive:
yetire, I, 85, 8; V, 59, 2; VIII,
a0, 12; X, 77, 2.—4dhi yetire,
they fastened, I, 64, 4.—s4m
yatantam, may they a striv-
ing together, V, 59, 8
yat4-srué, holding ladies (full of
libations) :
yat4-srukah, 11, 34, 11.
yit-kama, which we desire :
yat-kamas, X, 121, 103 (4.)
yatra, et I, 166,6; V, 55,
7; y4tra 4dhi, over whom, xX,
121, 6; where, V, 61,14; when,
VIII, 20, 6.
INDEX OF WORDS.
503
y4tha and γαιμᾶ, as, like:
y4tha pura, as of yore, I, 39, 73
yatha, like, V, 54, 83 133 61,
10; VII, 57, 3; yatha, V, 53,7;
54,4; 87,7.—y4tha matim, after
their own mind, I, 6,63; te yatha
mfna4, what thy mind was, I,
170, 3; yatha Ait m4nyase, hrida,
V, 56,2; y4tha vid4, you know,
V, 55, 23 yatha gush4nta, VII,
56, 203 σή v4santi, VIII, 20,
17.—yatha, so that, V, 59, 7;
61, 4; I, 43, 2 (tris); 3 (tris);
114,13 II, 33, 15.
yath&-vas4m, wherever he listeth :
X, 168, 4.
y4d, rel. pron. ...:
yasya, X,121, 2; 4; (p.4.)—yat ha
vab balam; with such strength
as yours, I, 37, 12; γάϊ ha vab
pura, as it was with you for-
merly, VIII, 7, 21; yt 4dbhu-
tam, what strange thing, I, 170,
1.—yéna, that, I, 166, 14; y4s-
min, where, I, 168, 6.
y4d, adv., when; that ...:
ydt-tétas, X, 121, 7; γάϊ sim, I,
37,6; 95 yat ha, I, 37, 13; VIII,
7, 113 4dha y4t, now that, I,
167, 2; γάϊ angd, VIII, 7, 2;
yat-yat va, II, 34, το; V, 60,
6; yat, if, 1, 38, 4; yt, that, I,
165, 143 166, 135 14; 167, 73
VIT, 56, 4; 10.
yadda, when:
mt 87, 4.
i:
Ἷ when, I, 168, 8; if, VII, 56, 15.
Y4du:
y4dum, VIII, 7, 18.
yam, to hold, to yield, to give:
s&rma yakebata, VII, 59,1; yakkba,
I, 114, 10; yamsat asmabhyam,
I, 114, 53 yaksbamanas dyu-
dhaiA, wielding weapons, VII, 56,
13.—yasksata Adhi, grant, I, 85,
12.—nf yemiré, they bent down
before (Dat.), VIII, 7,55; 34.—
pr4-yatasu, thrust forth, I, 166,
4-—vf yanta, extend, I, 85, 123
vi yantana, V, 55,9; vi yamué4,
they stretched (their legs) apart,
V, 61, 13; vf yematué, they went
straight to (Dat.), V, 61, 9.
y4ma, rein:
y4maé, V, 61, 2.
yamé, twin:
yamis-iva, V, 57, 4.
Yami:
yamésya pathd, I, 38, 5°.
yamayishnu :
yamayishnavab, SV. for namayi-
shnavaéd, (VIII, 20, 1.)
Yaména;
yamanayam, V, 52, 17; (V, 53, 9%)
yayf:
yayfm, way, I, 87, 2'.—yay{, the
wanderer, V, 87, 5'.—yayfyad
(sfndhavad), running, X, 78, 7.
y4va, barley :
(I, 38, 55)
yavasa, pasture grass, fodder :
yavase, I, 38, 57; V, 53, 16.
yavt, or, yavyd, young maid:
Instr., yavyd, I, 167, 43.
yahvi, river:
yahvishu, VII, 56, 22.
ya, to go...:
yatave, I, 37, 10; VIII, 7, 8; 20,
6; yanti, they pass along, I,
37,13); yami, I implore, V, 54,
15; sGbham yat&m, going in
triumph, V, 55, 1 to 9; (VIII,
20, 73); yathana sGbham, V, 57,
a; (1, 87, 4°); yat 4yasus, when
they move about, VII, 57, 1.—
4nu yat4, go after, I, 38, 11.—
ἄνα yasat, will he bring down,
VI, 66, ς.--- ya, to come ...: ἅ
Moran Gpa dravat, come quickly
ither, I, 2, 5; & yasishta, may
it bring, ask for, I, 165, 157;
166, 15; 167, 11; 168, το; p.
xx; & nab yantu ἀἄξάδα, I, 167,
2; ἃ yatam dpa nié-kritam, I,
2, 6.—nf Ayatana, you went
down, V, 54, 5'.—yathana péri,
you go round, V, 55, 7.—pra
yata, come, I, 37, 14; pra
γε I, 165, 13; pra γαγυῤ,
, 53, 123 pra dyasishta, V, 58,
6..- νἱ yathana, you passthrough,
I, 39, 3'; vi yata, destroy, I, 86,
τοὺ; vf yati, it passes between,
VI, 66, 7.
ydma, way, march:
ydmad, I, 166, 4; 172, 1'; ydmam,
(1, 87, a"); VII, 7, a's 145
yimam yanti, VIII, 7, 4; yamam
yésht4ad, VII, 56, 6; ydmena,
V, 53, 12; ydmaya, I, 37, 7;
39, 6; VIII, 7, 5; yame, V, 54,
504 VEDIC
5; ydmebhid, VIII, 7,7; yame-
shu, I, 37, 8'; 87, 3; V, 56,
7; VIII, 20, 5.—ydma4, carriage,
VI, 66, 7.
ydman, way, march:
yama, Il, 34, το; yaman, I, 37,
3°; 85, 1; 166, 1; V, 52, 2; 58,
7; Χ, 77,8; 78, 6; VII, 58,2;
ydmani, V, 53, 16; on moving,
X, 77, 43 ydmani (ishdm), on
the search, I, 168, 5: yamanaé,
out of your way, V, 57, 373
yama-bhid, I, 37, 11) V, 56,
4.
y&ma-sruta, glorious on their march :
y&ma-srutebhié, V, 52, 15.
y&ma-hfti, imploring invocation :
ydma-hotishu, V, 61, 15.
yu, to keep off:
(I, 87, 4°); yuyéta, VIT, 56, 9;
ἃγᾶϊ yuyota, VII, 58,6; X, 77,
6; γυγοάμ, II, 33, 33 ma nab
yuyothad, do not deprive us of
{AbL), II, 33, 13 μά ναί yoshat,
it will never depart, II, 33, 9.
—yuyotana 4pa, keep far, V, 87,
81.—vi yuyota, deprive (Acc.) of
(Instr.), I, 39, 8%
ere yugé, in former years, I, 166,
133 manusha yugd, generation
of aa V, 52, 4.
yueks, to fail:
yhkebati, V, 54, 13°.
yug, to join, to yoke, to harness:
yufganti, 1, 6, τ; 2; yuagate, I,
87,3; II, 34,8; yuhkte, I, 134,
33 yungdhvam, V, 56, 6 (tris);
yugré, V, 53,13; dyugdhvam,
» 55, 63 57, 33 yuktd, VIII,
94, 1; Ayukta, he started, V,
87, 4.—yuganta, they joined
together (heaven and earth),
VI, 66, 61; VIII, 20, 42; Ayug-
dhvam (tdvishi4), you have
assumed, I, 64, 7°; yugands,
in company with, J, 165, 5.—a
4yugdhvam, you have yoked, I,
85, 4; d-yuyugré, V, 58, 7.—
Gpo ayugdhvam, I, 39, 6; dpa
yugmahe, I, 165, 5.—pr4 dyug-
dhvam, I, 85, 5; pra yugata, V,
52, 8; (X, 77, 5).)—vi-yukta,
sejunctus, (187.)
yugl together with (Instr.) :
1 39) 4's
HYMNS.
yGgya, companion :
yagyebhié, I, 165, 71.
yudh, to fight :
yodbyaise (trit4sya), VIII, 7,24.—
pra yuyudhué, they have rushed
forward to fight, V, 59, 5.
y4adh, weapon, sword :
yudha-iva, I, 166, 1°; yudhi, V,
52, 6'; yutsG, (Grassmann, VIII,
20, 20!,
yyudhi, thirsting for fight :
yayudhayad, I, 85, 8.
yuvatf, young woman:
yuvatis, V, 61, 9; yuvatim, I,
ya aglaoneaeer
van, youthful, youth :
yava (gan4s), I, 87, 4; V, 61, 133
γάνᾷ (rudr44), V, 60, 5; yava-
nam (Rudra), II, 33,11; yavanad,
I, 64, 3; 165, 2; 167, 6; V,
57, 8; 58, 8; yuvanad, V, 58, 3 ;
yavanas, VIII, 20, 173 18;
ydnad, VIL, 20, 19.
yushmét ...:
yushmikam, I, 39, 2; 4; yush-
mika, VII, 59, 93 το; p. cxviii.
—vab followed by esham, V, 87,
a'; vad, for you or from you,
VII, 56, 243.
yushmd-ishita, roused by you:
yushmié-ishita4, I, 39, 8.
yushméa-fita, favoured by you:
yushmé-fitas, VII, 58, 4 (tris).
yushmika, your:
yushma&kabhi4, I, 39, 8; yushmé-
kena, I, 166, 14.
yushma-datta, bestowed by you:
yushmi4-dattasya, V, 54, 13.
yéshtba :
yaémam yésh#saé, quickest to go,
VII, 56, 6.
yégana:
yéganam, hymn, I, 88, 5'.—yéga-
nam, the daily course (of the
sun), V, 54; 5.—yéganani, man
miles, X, 78, 7. Ἶ
yodh4, soldier :
yoshana, V, 52, 14.
y6sha, woman, wife:
yésha, I, 167, 3; y6sha4, X, 168, 2.
ys, wealth:
sim y6é4, health and wealth, (193
seq.); V, 53, 14°; sAm ka y6b
da, I, 114,25 II, 33, 13.
INDEX OF
ramsh, to hurl :
ramhéyanta4, |, 85, 5'.—rarahands,
racers, I, 134, 1.
raksh, to shield :
rakshata, I, 166, 8;
34) 9.
rakshas, fiend :
raéksha4, I, 86, 9".
raghu-p4tvan, swift-winged :
raghu-p4tvanad, I, 85, 6'.
raghu-syad, swiftly gliding along :
raghu-syddaA, I, 64,7; 85, 6.
tar, crossing the air :
ragab-ttis, V1, 66, 7°; ragab-thram,
chaser of the sky, I, 64, 12‘.
, air:
ragas, dy, τοξαπά, (51 ; 55); ragas
and parthiva, (51 seq.; 55);
raga, V, 53,73 59,1; ἃ ragad,
arta) the rp is (VII, 57)
3'); ragasab (pl.), X, rar, 5°;
mah4d r4gasab (Abl.), I, 6, 10;
(Gen.), I, 19, 31; 168, 6.—ragas,
water, rain; darkness, (I, 19,
3'); rAg@msi, clouds, mists, I,
166, 3; 43 V, 54, 4; τά
vi-sargane, when the mist is
scattered, V, 59, 3.
ran, to delight in (Loc.), to be
pleased, to accept with pleasure
(Acc.) :
(85; ranan, V, 53, 16;
rananta, VII, 57, 5; ramyanti,
I, 38, 21; raran4ta, you have
rejoiced, I, 171, 1°.
rama, fight :
réniya, I, 168, 9.
ranya, glorious :
ranyani, I, 85, το.
ranv4, gay:
ranvié, VII, 59, 7.
ratna, treasure :
saptd ratna, VI, 74, 1.
ratna-dhéya, gift of treasures :
ratna-dhéyani, X, 78, 8.
ratha, chariot :
réthe, 11, 34, 7; rathaid-iva, V,
60, τ; rathanam πά ardé, like
the spokes of chariot-wheels,
X,78, 4.—rthe, Indra’schariot,
I, 6, 2.—r4tha4, the chariots of
the Maruts, I, 38, 12; V, 55,1
to9; (V, 87, 37; VI, 66, 2°);
rathan, V, 53, 51; rathebhiA, I,
88,1; V, 58,6; rathaid, VIII,
7,17; (VIII, 20, 2'); réthanam,
rékshata, II,
WORDS, 505
V, 52,93; 53,10; VIII, 94, 1;
ratheshu, I, 39,6; 64,9; 85,
41 53 87,2; 166,9; II, 34,
8; V, 53,25 4; 56,6; 73 57,
6; 60,2; 43 61,12; VIII, 20,
12.—r4tham, the chariot of the
Maruts, I, 167, 5; V, 56, 8;
r&thena, VIII, 20, 10; rAthasya,
I, 88, 2; raéthe, V, 54, 11; 56,
6; VIII, 7, 28; 20, 8).-
rathasya (Vata's), X, 168, 1.—
réthena (VAayu’s), I, 134, 13
rathe, I, 134, 3.
ratha-tfr, hastening the chariots :
rat bhi4, I, 88, 2; ratha-
tila, X, 77, 8.
ratha-vat, consisting of chariots :
r4tha-vat r{dhad, V, 57, 7.
Rétha-viti Darbhya : Ν ᾿
(359 seq.; 362); (V, 61, 55);
ratha-vitau, V, 61, 18; r4tha-
vitid, V, 61, 19.
rathiynti :
rathiy4nti-iva, whirling like chariot-
wheels, I, 166, 5°.
rathY, charioteer :
rathid-iva, V, 61, 17; rathyaé πά,
V, 87, 8; rathyad, VII, 56, 21.—
rathy4s ‘(didhish4vas), lords of
chariots, X, 78, 5.—rathyab
sy4ma, let us carry off, V, 54,13).
rathiy4nti, see rathiy4ntt.
rathe-sfbh, brilliant on chariots :
rathe-sibham, I, 37, 1; V, 56, 9.
rdthya :
thyab sAptid, (1, 85, 17.)
rad, to scratch, to bite :
radati, I, 166, 6*; rad, to cut, to
give, (222 seq.)
rada, radana, tooth :
(I, 166, 64.)
radhr4, wretched, a sluggard :
radhram, II, 34, 15’; VII, 56,
ao'; radhr& and bbrimi, (II,
34, 15.)
réndhra, hollow :
ukshn4é randhram, ‘ the hollow of
the bull,’ VIII, 7, 26,
rap, to whisper :
(11,33, 3?).—mearapat prati, V,61,9.
τάραϑ, mischief :
rapas (aturasya), VIII, 20, 267;
rapasad, II, 33, 313 7.
raps4t-Gdhan, whose udders are
swelling :
raps4dfidha-bhid, IT, 34, 5.
506 VEDIC
rabh, to cling :
rarabhe, 1, , 168, 3.—rabh, to rush
upon, 4-rabh,to begin,(I, 166,1.)
rabhab-dd, giving "strength :
rabhab-dab (Indra), (1, 166, 11.)
r4bhas, vigour :
rabhad, a 166, 14)
rabhas4, robust :
rabhasdya, I, 166, 11; rabhas&sab
(afigdyab), I, 166, τοῦ; rabhasds,
V, 5453
rabhishtsa, most vigorous :
rabhishrba4, (1, 166, 17); V, 58, 5.
ram, to stop, to arrest :
riram4ma, I, 165, 2; p. xx; πιᾶ
ni riramat, V, 53,93 ramayanti,
VII, 56, 19.
ram, to me ase :
raméya, V ; $2, 11; raranta (read
rarata ἢ), V, 54, 137
rambhfn, clinging :
rambhint-iva, I, 168, 3".
rayf, wealth :
rayim, I, 64,153 85,12; V, 54,
143 VIII, 7,133 rayf-bhid, BD
64, 10; patayaé rayizdm, X,
121,10; V, 55, 10.
rasm{, ray :
rasmim, VIII, 7, 8; ταστηάγαξ, V,
55, 3; rasmishu, i, 134, 4 (bis) ;
rasm(-bhid, I, 87, οἷ; darts
(lightnings), 1, 19, 8; reins, X,
77, 5:
rain:
asya, I, 37, 5.
Rasi, the distant river :
ras, V, 53, 9"; raséya, X, raz, 4%
ra, to give:
‘4rsata, I, 166, 3; 4radhvam, I,
166, 135 VII, 59, 43 rasva, I,
114, 6; 93; rasi, II, 33, 12}
raré, VII, ν᾽» 5; rarata (for
raranta 2), V, 54, 133.
rag, to shine :
vi ragatha, V, 55,2; VIII, 7, 1.
ing :
righ gatab, X, 121, 3; visvasya
bhivanasya raga, X, 168, 2;
rishim va rdg4nam va, V, 54, 7;
nam, V, 54, 14; 58, 43
dnab-iva, 1, 85, 8; rdgdnab
né Aitrdd, X, 78, 1.
rdga-putra, having kings for her
sons :
rdga-putra, ep. of Aditi, (254;
260.)
HYMNS.
r4t4-havis, who has eacred libations:
rat4-havishe, II, 34, 8
ΤΙ 6 θῖνα, generous ‘worshipper : ὃ
if tae a 53, 12.
ehie I, 168, i lM 52, 11");
ratim, VII, μι 18
radh, to give :
a, 166, 6); ee (arab);
be gained, 77, 63
Hradhat let him not deliver, iL
33» 5+
rddhas, wealth :
rddhab, 11, 34, 11; a 52, 17
is); 53, et ; 57,7
ah k night
ramth, II, 34, 12.
ri:
rindi, it crunches, I, 166, 65.—
rinaté, cree go asunder, V » 58,
6*—rinfn ap4é, they let the
waters run, VIII, 7, 28.—4nu
riyate, it streams along, I, 85,3 ᾿
—nf rin4nti, they disperse, V
7 56, 4.
rik:
pré riri#ré, they have risen above
(Abl.), X, 77, 3.
τὶρά, enemy :
rips, II, 34, 9.
risidas, devourer of foes :
risidasab, I, 19, 5; 64, 51 Χ, 77,
31 5) vis , 1, 39) 43 V, 60,
713 61,163 VII, 59, 9; risidasam
(νἀτυπαπι), I, a, 7.
rish, to ae to ‘drop :
rishyatha, V, 54, 4; πά rishyati, V
54,7] ma ririshad, do not hurt,
I, 114, 73 83 VII, 46, 3.
rish, hurt :
rishdh, 11, 34, 93 V; 52, 4.
rishazy, to fail :
ma rishanyata, VIII, 20, 1.
rih, to lick:
rihaté, VIII, 20, 217.
ri, see ri.
rukm4, gold, golden chains :
rukm4A, I, 88, 2; (11, 34, 27); ruk-
mas, 1 166, τὸ; V, 54,113 VII,
56, 133 rukmisaé, VIII, 20, 11;
rukmén, I, 64, 433 ruknats, Υ,
52, 6"; ΝΠ, 57, 3; rukmébhid,
V, 56, αι ; rukméshu, V, 53, 4.—
rukmisab, weapons (?),(I,85, 3°.)
—rukmé4b-iva, like the golden
disk (in heaven), V, 61, 12.
INDEX OF WORDS.
507
rukm4-vakshas, gold-breasted :
rukmé-vakshasad (the Maruts), (I,
ἀν 40 II, 34,83 V, 55,13 57»
ἢ X, 78, 2; rukma-vakshasad,
it, 34, 21; VIII, 20, 22.
rué, to shine:
rékante, I, 6, 1°; résate, I, 43, 5;
rékamanas, I, 165, 12.—vi ru-
Aandd, farcahining? VII, 56, 33.
rug, to crash :
rugén, X, 168, τ.
Rudra:
τυάτάδ, IT, 34, 2; V, 60, 5; I, 43,
3} 114, 11} τυάτα, » 114, 2
(bis); 35 73 8; II, 33, 1 seqq.;
II, 46, 2; 4; rudram, V, 52,
16: 1,43, 435 114,4 1,33, 53
rudriya, I, 43, 15 114, τοῦ; 6;
VII, 46,1; rudrasya, I, 64, 2;
12. 85,15 V, 59, 8; vi 66, 3;
1m; VII, 56, τὸ 58 55) 3 VII,
20,17; II, 33,6; 8; 133 143
rudrat, II, 33, 9 ; Rudra brings
the medicines, (VIII, 20, 25") 5 ;
Aditi = Rudra (?), (I, 43, 4.)--
Rudras, Vasus, and Adityas,
(VII, 56, 20°); rudraé, I, 64, 33
166, 2; Hi, 34,13; Vv 160, 2; rud-
risab, I, 85,23 δ᾽ 87,7 rad,
1, 39,7: vill, 1 12; ridrab, IL
34,93 V, 54,43 60, 6; ridrasab,
I, 39, 43 rud » Vy 57,1)
VIII, 20, 2.
rudrfya belonging to Rudra:
rudrfy3sab, Maruts, I, 38, 7; V,58,
"3 Tradriyab, Il,’ 34, 103 rudri-
yasaé, V, 57, 7; VU, 56, 22;
Tadrfyanim, VIII, 20, 3. Σ ὑμάτί:
pm Rudra’s healing, I, 43, 2.
rfsat, red
rivat pippalam, the red apple, V
54,12).
rfip4, form :
rfipadzi, V, 52, 113 eee riip4m,
the blazing form, 1 » 114, $3 ;
ghéshaé srinvire πά rfip4m, X,
168, 4.
reg, to tremble, to shake :
ee τς earth), I, 37, 8: V, 60,
66,9; VIII, 20, 5; réga-
rane Χ, 121, 6; régaminad, I,
171, 45 regata, V, 60, 3; re-
ΩΝ » 59,4; régati, he stirs,
168, 5; regayat, he made
tremble, V, 87, 5; regdyanti,
VI, 57, 1—pré regate, I, 87,
33 Sreyants. pr4, they reeled
forward, I, 38, 10.
renG, dust :
renim X, 168, τ.
retab-dhd:
(V, 58, 7'.)
revat, with wealth :
revit vayaé, health and wealth, X,
77, 7.
rai or ra, to bark :
(227 seq.)
raf, wealth :
raya, V 54,13; VII, 56,153 57,
τὰγάῤ δέω ham, fulness of
wealth, 7 166, 3; rayé, VIII,
7,18; rayad, treasures, I, 167,
1; v, 54, 7.
raivat4, rich :
raivatisab, V, 60, 4.
réka, light:
na r6kab, VI, 66, 6°; (V, 61, 12°.)
rokané, light :
rokand (divi), I, ; *; (divas), VIII,
94,9᾽; the Ἢ (divas), I, 6, οἷ :
49 seqq.); V, 56, rs nikasya
dhi rokané, I, 19, 6; rogand,
sfirya, nidka, (50) ; three rofa-
nas, (50 seq.)
rédasi, du., heaven and earth :
rédasi, (X, 1a1, 6"); 1, 64,97; 85,
1 AT, 167,33 V, 53,6; VI, 66,
3 73 VIE, 56,373 57,1; 3}}
se 13 I, 134, 33 Vill, 7,16;
20, 43 94, 11; for rédasi read
rodast, V, 61, ta); rédasyoA, I,
168, 1.
Rodasf, f., wife of the Maruts, the
lightning :
rodasf, (I, 64,97} 167, 35 I, 167,
5; V, 56, δῖ; VI, 66, 6 ; rodast
(for rédast iti), V 61, τ᾽; ro-
dasim (for rodast), { I, 167, 4);
Rodasi as Bileithyia, (I, 167,
7)
rédhas, enclosure, fence, bank of a
river :
(I, 38, 115)
rédhasvat, still locked up, unopened :
rédhasvatié (clouds), I, 38, 117.
rohit, ruddy horse :
rohitad, V, 56, 6.
réhita, red (horse) :
rohitad, I, 39, 61; VIII, 7, 28; τό-
hit, V, 61,9; I, 134, 3.
raurava, skin of a deer:
(232.)
508
laghu, light :
laghu and guru, light and heavy
syllables, p. xcvii.
lok4, space :
lok4 and ulok4, p. Ixxiv seqq.
vamsaga, bull :
(140.)
vakmya, praiseworthy:
vakmyad, I, 167, 7.
vaksh (uksh), to grow, to wax:
vavaksh6A, I, 64, 3; vavakshire, II,
34,4; Gkshantam ut4 ukshit4m,
I, 114, 7; uksh4manad, V, 57, 8;
58, 8; ukshitdsas, I, 85, 2);
sak4m ukshitd4, V, 55, 3; s4m-
ukshitanam, V, 56, 5'.—vivak-
shase (?), (I, 6, 7%.)
vaksh4na, flank :
vaksh4nabhyad divas ἃ, 1, 134, 43.
vaksh4zi, offering (?) :
vaksh4na, Instr.? V, 52, 15}.
vakshas, chest :
vakshab-su, I, 64, 4; 166, 10; V,
54,11; VII, 56, 13.
vankG, swift :
vahkdm (rudrém), I, 114, 4.
vak, to speak, to tell :
vokéh, I, 165, 3; voedma, I, 166,
τ; vokemahi, 1,167, 10; vo#anta,
V, 52, 16 (bis) ; vokatit, V, 61,
18; kat voeéma, 1,43, 1; udyate,
I,114,6; 4voé4ma namadé asmai,
I, 114, 11.—4dhi vo4ata, bless
us, VIII, 20, 26.—pr4 vivakmi,
I praise, I, 167, 7; pra vééanta,
they told me of (Acc.), V, 52,
16; pra vai, VII, 58, 6.
» word, speech :
idam v4sab, V, 54,15; I, 114, 6.
vakasy, to murmur :
vakasyate, (of Soma), (1 48.)
v4gra, thunderbolt :
vagram, I, 85,9; VIII, 7, 22.
vagra-bahu, holding the thunder-
Bee Ὁ his arms:
‘a-bahud, I, 165, 8; vagra-
aho, II, 33, 3-
vagra-hasta, with the thunderbolt in
their hands :
a-hastaid, VITT, 7, 32.
vagrin, wielder of the thunderbolt:
vagrine (Indra), VIII, 7, 10.
vat;
api-vat4yantas, welcoming, I,
165, 13'; p. xix; api-vat, to
VEDIC HYMNS,
go near, to attend, Caus. the
same, or, to bring near, (VII,
46, " api-vat in Zend, (202;
438.
vats4, the young :
vatsim, I, 38, 8; vatsisad, calves,
VII, 56, τό.
vad, to speak ὃ
vadamasi, I, 87, 5; brihat vadema,
II, 33, 15; udyate (opp. sas-
yate), V, 55, 8; vadan, they
crack (the whips), I, 37, 3.—
dkkba vada, speak forth, I, 38,
13.—4 vadata, salute, 1, 64, 9.—
s4m vadasva, speak with, (1, 165,
3°); I, 170, 5.
vadh, to strike, to slay:
vadhim, I, 165, 8' ; ma vadhié, I,
170, 21; VII, 46,4; I, 114, 7;
8; mé vadhit, I, 38, 6; mi va-
dhishrana, V, 55, 9.
vadhar, weapon, bolt :
vadhad, II, 34, 9; VII, 56, 17.
vadha-sn4, blow :
vadha-snaf4, I, 165, 67.
van:
vanata, accept, VIII, 7,9; see vat
and su-apivata,
vana, water :
(I, 64, 12%.)
v4na, forest :
vana, I, 64, 7; 88, 37; V, 57, 33
60, 2; vanani, V, 58, 6%; trees
(lances), 1, 171, 3".
arti lord of the forest :
vanaspatid, I, 166, 5; VIII, 20, 5;
v4naspatin, 1, 39, 5'.
vanin, tree :
vaninad, I, 39, 3; VII, 56, 25.
vanfn, worshipful :
vaninam, I, 64, 12%.
vanushy :
vanushyat4h, of the plotter, VII,
56, 19. :
vand, to worship:
vAndasva, I, 38, 15; V, 58, 2; VIII,
20,14; 20; vandamanam, greet-
ing, II, 33, τὶ,
vanditri, worshipper :
vanditdram, IT, 34, 15.
vandya, excellent :
vandyasad, I, 168, 2.
vandhira, seat (on a chariot) :
vandh(reshu, I, 64, 9.
vap, to pull;
abh{ vapanta, they plucked, VII,
INDEX OF WORDS.
56, 3'.—nf vapantu, may they
mow down, II, 33, 11.
vap, to sow :
vapanti marGtas mfham, VIII, 7, 4.
v4pus, marvel :
vapud,VI, 66, 1; vapushe, 1,64, 4°.
v4ptri, barber :
vapta-iva, (I, 166, r0*.)
vayab-vridh, invigorating :
Le pstldaoicea » 54) 2.
vayas, strength :
vayab, I, 37, 9'; V, 55,1; VII, 58,
3; VIII, 7, 353 20, 133 revit
vayab, Χ, 77,7} νάγαϑϑ, 11,33, 6,
v4yasvat, consisting of food :
ray4d vayasvatab, V, 54, 133.
vaya, germ, sprout, offspring :
vaydin, I, 165, 157; 166,15; 167,
11; 168,10; pp. xx; xxi; (207
seq.
vayd-vat, with offspring :
vaydévantam kshayam, (208.)
vayGna, way :
vaydneshu, IT, 34, 4°.
vard4, suitor :
eagtr V, 60, 4; (II, 34,175 V,
vara, “Qalight :
varaya, VII, 59, 2.
m, adv., or, it may be:
I, 88, 2.
4," boar :
vrishabhid varfhaid, (140) ; (I, 88,
5%.)—div4é varah4m arushdm,
the red boar of the sky (Rudra),
I, 114, 5.
varthu, wild boar :
varahGn, I, 88, 5%.
varivasy, to open :
varivasy4ntad, VII, 56, 17.
Varuna :
Aryaman, Mitra, and Varuna, (V,
54, 8'); varunad, VII, 56, 25;
VIATT, 94, 5; 1, 43,35 114,115
πᾶ, VII, 59, 13 varunasya
pasat, from the snare of Varuna,
VI, 74, 43 varunam, I, a, 7.
v4rfitha, protection :
varfitham, II, 34, 14.
vare-yQ, oe
vare-y4vah (marys), X
varkas, see saman4-varéas,
vérna, "colour :
varnam, II, 34, 13.
vartan{, road :
vartanim, V, 61, 9.
, 78, 4.
509
vartri, one who stops :
na vartd, VI, 66, 8.
vartman, path :
vartmani, I, 85, 3.
vardhana, jo joy:
rudrdya v ῬΩΝ I, 114, 6
μέντοι design :
ἃ, a, I, ὅθεν
By Nerd βαρ τ τες
Speciale (yodhis), X, 78, 3.
varman, shield :
srma varma déard{d, I, 114, 5.
varsh4, rain :
varsh4m, V, 58,7
varshé-nirnig, clothed i in rain :
varsh4-nirnigad, V, 57, 4.
v4rshishtda, best, strongest :
varshishibaya, Ἰ, 88, 13; varshish-
thab, I, 37, 6 ; 'vrishan, varshiyas,
varshishtha, ἀμ)
valkala, bark of trees :
(178.)
vavrd, spring :
va , 1, 168, 2%
vas, to wish, to long for :
vasmi, IT, 33, 133 usmési, 1, 86, το:
rye I, 165, γῆ; wAnti vam,
I, 2, 43 yéehd vasanti, as they
will it, VIII, 20, 17; vavasinds,
the greedy, vin, 56, τοὶ,
vas, to clothe :
tavishid with vas (I, 64, 7°.)—
firnad vasata, they clothed hee
selves in wool, V, 52, οἷ.
vas, Caus., to brighten :
vasaya usbdsab, I, 134, 3 (bis).
vas, to dwell :
pravatsyam, ἐμρρα ίνω: Ρ.- xvii.
ναϑανγᾶ, wealth
vasavyé, VII, 6, 21.
VAsishtda :
vsishthab, VII, 59, 3; the Vasish-
thas are kapardinad, (1, 114, 1%.)
Vasu :
vasavab, II, 3495 Υ, 55,8: vil,
56, 17; 20° (gods); 59, 8; X,
77,63 sréshtbab devinam τέσ,
the best Vasu among the gods
eral 143, 5.
v4su, kind
νάεγαεᾶ hridd, VIII, 20, 183 νά-
syasi, V, 61, 6; ; (360.)
vasu, wealth, treasure:
vésu, V 57,313 VII, 59,6; X,77,
Ὁ plrdatam v4su, ἫΝ ; 52, in);
dsvab, X, 77,6 fini, V, 61,
510
VEDIC HYMNS.
16; I, 134, 43 vasGnam, I, 170,
5; vasyad, greater wealth, V, 55,
10.
vasu-pati, lord of treasures :
vasu-pate vasfinim, I, 170, 5.
vasu-yd, wishing for wealth :
vasu-yd, I, 165, 1.
v4stu, brightening up:
kshap4é vdstushu, at the brighten-
ing up of the night, i.e. in the
morning, (1, 64, 8%.) ;
vastri, the lighter up:
kshapdém vast& (Indra), (1, 64, 8.)
v4stra, garment :
bhadra vstra, I, 134, 4.—(234);
vastranta, the end of a garment,
(I, 37, 6.)
v4syas, see v4su.
vah, to draw, to , to drive:
vahati, I, 39, 6; VIII, 7, 28; νά-
hate, I, 167, 7; vahante, V, 58,
1; 61,11; vahadhve, V, 60, 7;
volbave, V, 56, 6 (bis); 1, 134, 3
(bis).—va4hadhve, you bring, V,
53, 13; srfyam vahante, VIII,
20, γ, --- yagf4m fihire, they
carried on the sacrifice, II, 34,
127: (40); (V, §2, 15'.)—vahatab
4kkba, they carry hither, I, 165,
4.—4 vahantu, I, 85,6; 134,13
ἃ vahanti, VIII, 7, 35; i vahata,
VIII, 20, 23.— vaha, carry
away, V, 61, 17.—pr4 vahadhve,
you come, X, 77, 6.
véhishta, strongest :
vahishrha, V, 56,6; I, 134, 3.
v4hni:
(37 Lay | Raina aged with the
swift Maruts, I, 6, σ᾽ ; (37, 41,
43 seq.)—vahni (for Pada a
nid), the two horses, VIII, 94,
αἰ; (39.)—v4hni, bright, lumi-
nous, (38 seq.); vahni-tama,
brightest, (38); ep. of Soma,
(40); ep. of the Asvins and
Ribhus, (43); m., fire, light,
Agni, (37 seq.) ; minister, priest,
(38, 39, 40-43 )—vahni, fem.?
(39 seq.)
va,or...:
ut& v4, I, 86, 1; V, 60, 6; va,
either (the second v4 being left
out), I, 86, 8.—va, even, V, 52,
14.
γᾶ, to blow:
& vatu bheshagém, may he waft
medicine, X, 186, 1.—pra-va,
anu-va, (X, 77, 53)
va:
ἃ vivase, I invite, VI, 66, 11; VII,
$8, 5; ἃ vivaseyam, may I gain,
1 33, 6.
vaghét, suppliant :
vaghatad, I, 88, 6.
vik, voice :
imam viéam, V, 54,13; vaed, X,
77, %.—vik, Vik (the voice of
the thunder), I, 167, 37; vaéam
(abhrfyam), I, 168, 8.
vaga, booty, wealth :
(I, 2, 51); vagam, I, 64, 13; VIL,
56,23; vage, I, 43, 8; » I,
167, 1's; te bee VII, 57, 53
IT, a, 5:)-- . fight, 1, 85, 5.—
rvantam a horse, hi
strength, i.e. a strong horse, V,
54, 14%.
-pesas, glorious by booty:
-pesasam, II, 34, 6.
bribe Rieter :
vagayat-bhis, racing, V, 60, 1.—
ea AT (I, 167, 14)
vaga-satau, in battle, VI, 66, 8.—
viga-satibhis, with riches and
booty, VIII, 20, τό.
vagin, powerful; strong horse :
ba, ri 1,64, 6°; vaginas (Gen.),
, 86,3; VII, 56,15; VIII, 20,
16; f. vagini, wealthy, strong,
(I, 2, δ νεῖ arush4s, red
stallion, V, 56, 7; with s4pti,
(I, 85, 11); vaginam, II, 34, 7;
vagin, the left horse, (I, 39, 6'.)
vagfni, mare (?) :
(I, 2, 51); see vagtn.
vagini-vat, wealthy, liberal :
vagebhié vagini-vati, (1, 2, 5'.)
vagini-vasu :
vagini-vas@i, rich in booty, I, 3, 5".
van4 = bana, arrow :
van4b agyate, the arrow is shot,
VIII, 20, 8',
vind, voice :
vandm, I, 85, 10%; (II, 34, 1%)—
vandh, ΩΝ music (?),(VIII,
20, 8.
vani, speech :
vant, I, 88, 6.
ae oe ae
90) ; p. xxiii; vdtan, I, 64,5; V,
58, 7; vatasab πά sva-yfgad,
INDEX OF WORDS,
511
like self-harnessed winds, X, 78,
2; 3.—vatasya,the god Vata, X,
168, 1; 2; vataya, X, 168, 4;
vdtab, X, 186, 1; vata, X, 186,
23 3.
vata, going ;
go.
ae an: blazing with the wind :
vita-tvishab, V, 54, 35 57, 4
vita-svanas, rushing like the wind :
v&ta-svanasad, VII, 56, 3.
vam4, wealth :
vam4m, V, 60, 7.
yay, wind :
p. xxiii; vay4-bhid4, VIII,7, 3; 4;
17.—vayGd, the god Vayu, I, 134,
3 (tris); vayo, 1, 2, 1 seqq.;
134, 1 seqq.
varkary τὴς
varkarydm devim, sacred rite, I,
88, 4'; (176; 178.)
varksha, from the bark of trees:
(234.)
varya, best :
varyani (bheshagd), I, 114, 5.
vas, to shout ;
νά δι, V, 54, 2.
vasi, dagger;
vasibhid, I, 37, 2%; vasid, I, 88,3};
vasishu, V, 53, 43 Ρ. Ixxxviii.
vasi-mat, armed with daggers :
visi-mantad, I, 87,6; V, 57, 2.
vasr4, bull, f. cow :
vasrisab, vasrd, VII, 7, 3; 7;
(I, 38, 81); vasrid, ἔν, 1, 37,
103 νά τὰ ἶνα, I, 38, 8'; 11,34,
15.
vi, prep....:
vi, through, I, 39, 3; across, I,
168, 6; vi vi-taram, II, 33, 21.
vi, m., bird :
νάγαϑ arush&4, the red birds (of
the Asvins), (26); νάγαϑ, (I, 37,
9"); vayab na, I, 85,7; 87, 2;
88, 1; 166, 10; V, 59, 73 νί-
bhi4, (the Maruts) with their
birds, V, 53, 3%.
vi-akta, resplendent :
vi-akt@s, VII, 56, 1.
vi-ushti, flashing forth (of the dawn),
daybreak :
vi-ushrishu (s&svatinam), I, 171, 5;
(ushasad), II, 34,12; (piirvasu),
ao) 20,15; X, 77,5; (1, 64,
vi-rish#i, see vyrishti.
vf-oman, sky:
v{-omani, V, 87, 9.
v{-karshani, active :
vi-éarshanim, I, 64, 12.
vi-ketas, wise :
vi-ketasab, V, 54, 13.
vi-ganfvas, sage :
vi-gandshad, X, 77, τ.
vink, to tear:
vi vi#kanti, they tear asunder, I,
| 39) 5.
vi-tata, see tan.
vithur4, broken :
vithurf-iva, I, 87, 31; (I, 37, 8");
vithurd-iva, like brittle things,
I, 168, 63,
vithury, to break :
vithury4ti, (the earth) breaks, X,
77) 4.
vid, to know (with Acc. and Gen.) :
k4d veda, I, 170, 1; V, 53, 13 61,
14; véda, vidre, VII, 56, 2;
viddd, I, 19, 3'; 166, 7; V, 59,
7 vidé, you take notice of
(Gen.), I, 86, 8'; vitt&t, V, 60
6; ν , remember, I, 43, 9;
vidm4 hf, we know quite well,
I, 170, 3; VIII, 20, 33 y4tha
vid4, V, 55, 23 vidandsab (c.
Gen.), X,77,6; vividé, I, 39, 4;
vidanaé, I, 165, 9; 10; vidé hf,
VI, 66, 3.
vidat-vasu, giver of wealth :
vid4t-vasum (Indra), I, 6, 6.
vid4tha, assembly, sacrificial assem-
bly, sacrifice :
vidatheshu, 1,64, 1°; 6; 85,1; 166,
2; 7; 167,6; VII, 57, 23 (276);
vidathe, V, 59, 7; 11,33, 15.
vidathyd, eloquent :
vidathy4-iva, 1, 167, 3%
vidman, knowledge :
vidm4na, V, 87, 2.
vi-dydt, lightning :
vi-dydt, I, 38, 81; 64, 9; vi-dydta,
I, 86,9; V, 54,2; vi-dydtad, I,
39, 97; 64, 5; 168, 8; V, 52,
6; 54,11; VII, 56, 13.
vidyGt-mahas, brilliant with light-
ning :
vidyGt-mahasaJ, V, 54, 3.
vidyGt-hasta, holding lightnings in
their hands :
vidyGt-hastas, VIII, 7, 25.
512 VEDIC
HYMNS.
vidyGnmat, charged with lightning :
vidyGnmat-bhid, I, 88, 1.
vidh, to sacrifice :
vidhema havisha, X, 121, 1 to 9;
168, 4; n4masa vidhema te, I,
114, 2; vidhat44, of her servant,
I, 167, 5.—vedhas from vidh,
(VIII, 20, 171); vidatha, (350.)
vi-dhartr#, ruler:
vi-dhartd, VII, 56, 24.
vi-dharman, rule:
vi-dharmane, VIII, 7, 5.
vind, to find:
Avinda4, I, 6, 5; vidré, I, 87, 6;
vidyéma, may we have, I, 165,
15; 166,15; 167,11; 168, 10;
171, 6.
vip, to tremble :
pra vepayanti, they make tremble,
I, 39, 5; VIII, 7, 4.
vi-pakshas, on each side:
vf-pakshasa, I, 6, δὶ,
vi-pathi, goer:
vi-pathayaé, V, 52, το.
vipany4, fond of praise:
vipanyavad, V, 61, 15.
vi-paka, full:
vi-paka, I, 168, 7.
vipra, sage, poet :
vipras,VI11,58,4; VII1,7,1; vipra,
V, 58,2; vipram, I, 86,3; 165,14;
VIII, 7, 30; vipraya, V, 61, 9;
viprasya, I, 85, 113 86, 2; VII,
56, 153 viprasab, priests, X,
78,1.
vi-bhagé, distribution :
vi-bhagé, VII, 56, 21.
vi-bhd, almighty :
vi-bhf, I, 165, 10; vi-bhvaé, I,
166, 114,
vi-bhfiti, power :
vi-bhatayad, I, 166, rx.
vibhva-tashz4, fashioned by Vibhvan;
vibhva-tashram, V, 58, 4.
Vibhvan, one of the Ribhus:
(V, 58, 4°.)
vi-bhvan, see bhai.
vi-mahas, mighty :
vi-mahasaJ, I, 86, 13;
V, 87, 43.
vi-mana, see ma.
vi-mééana, resting-place (of horses):
vi-mékane, V, 53, 7.
vi-rapsfn, singer:
vi-rapsinab, 1, 64, rot; 87, 1;
vi-rapsinad, I, 166, 8.
vi-mahasad,
virakmat, bright weapon:
virhkmatad, I, 85, 3 *.
vi-rokin, bright, brilliant :
vi-rokizab, (I, 85, 35); V, 55, 33
X, 78, 3.
vivakshase, see vaksh.
vivartana=nirgatya bhfimau vilu-
vivasvat : :
Aditid vivasvan, (262.)
vivas, see va.
vis, to enter:
4 -vivésa, VI, 74, 2.—nf visate, he
rests, X, 168, 3.
vis, clan, tribe, people:
vit, VII, 56, 5; visd, I, 39, 53
visab, 1, 172, 33 I, 114, 33
visdm, I, 134, 6; vikshG, houses,
VII, 56, 22; visas marftam,
the folk of the Maruts, V, 56, 1.
vispati, king:
vispatié, 1, 37, 8'.
visva, all. ..:
visve devés, X, 121, 2; I, 19, 373
VIII, 94, 2; visve sa-géshasab,
all the united Maruts, I, 43, 3";
visva gatdni, X, 121, το; visva
bhfvanani, I, 64, 3; 85, 8;
166, 43; Il, 34, 4; viswab ἀατ-
shanis, I, 86, 5; visvam sédma
parthivam, I, 38, 10; visva
parthivani, VIII, 94, 9; viswa
4hani, I, 171, 35 visvam
asm{n, everything in this village,
I, «14, 13 visvasya tdsya, of
this all, V, 55, 8.
visv4-ayu, everlasting:
visva-ayu, V, 53, 13.
visv4-krishri, known to all men:
(1, 64, 14%)
visvak, in all directions:
vishG4i4, Π1, 33, 2; vishGi4im, VI,
74, 2.
visv4-dandra, all-brilliant :
visva-kandrad, I, 165, 8.
visva-4arshai, known to all men:
visv4-darshanim, I, 64, 14).
visv4-ganya:
ep. of Aditi, (260.)
visva-dhayas, satisfying all:
visva-dhayasam, VIII, 7, 13.
visva-p{s, all-adorned :
visva-pisah, VII, 57, 33 (1, 64, 81.)
visva-psu, perfect :
visv4-psub (yag#4b), X, 77, 4.
INDEX
visva-bharas:
visv4-bharasam, (V, 54, τοὶ.)
visvam, adv. , everywhere:
X, 121, 7.
visvh- -manusha, known to all men:
(I, 64, 141.)
visvam-invé, enlivening evenine: 3
visvam-invébhié, V, 60, 8.
visv4-rdpa, manifold :
visvé-rapad (4ngirasab), X, 78, 51;
visv4-ripam (nishk4m), varie-
gated, II, 33, 10.
visvé-vedas :
visv4-vedasah, all-knowing, I, 64,
8; 10.—visva-vedasas, wealthy,
V, 60, 7.
visvéha, adv., always:
xX, 78, 6.
Vishau :
vishnud, I, 85, γῆ; (133 seq. +3 136
seq.): vishnave V, 87,1; (V, 87,
4); vishnod, V, 87, 8; " vishnob
eshasya, the rapid Vishnu
Soma?), II, 34, 112; | Soma
rain), VIII, 20, 3%.—Vishazu
and Trita, Vishzu’s three steps,
(II, 34, το); Vishnu=Evaya-
marut ? (365.)
vishp4t, deliverer :
(I, 166, 81.)
Pie saree:
vi-sargane, V, 59, 3
visita-stuka, with dishevelled locks:
visita-stuk4, 1, 167, 5.
vi-star4, straw :
vi-stara (read vi-staré), V
tol,
vi-sthd, kind, variety :
vi-sthds, the gusts (of V&ta), X,
168, 2).
vi- ardhas, striving :
ἐν srardhassh, V, 87, 43.
vihava, vihavya:
(I, 134, 6.)
vihGtmat, invoking:
vihGtmatinam, I, 134, 6",
vi-hruta, injured, crooked :
he VIII, ΞΡ. 26; (I, 166,
8
vi, to stir a :
4 4vyata, I,
vi, to go:
“Spa veti, it goes away, V, 61,
18...
vi, to enjoy:
vyantu, VII, 57, 6.
[32]
» 53,
166, 4).
OF WORDS.
513
vil, strong:
vit 1,. I, 39,2. --νἱλί, n., stronghold,
vipat strong-fellied :
vi/upav{-bhid, V, 58, 6; VIII, 20, 2).
vilu-paaf, strong-hoofed :
vilupant-bhid, T, 38, 117.
viti, rejoicing, feast :
vitaye, V, 59,8; VII, 57,2; VIII,
20,10; I
vira. ney man:
virdb » 85, 15 VI, 66, 10; X,
77, 2 virasab, V, "61, 43 virdn
na4, I, 114, 8 LH, 33,43 virdb
(Rudra), Il, 33, 1); virdya, V
61, 5; virdsya, I, 86, 43 ἀπ:
- dra), I, τ66, 7. Ὁ νἱράρ, son, VII,
56, 24.
-vat, rich in men:
vir4-vantam, I, 64, 15.
virya, prength :
viryam, V. 2 54) 5-
vri, to keep back:
varanta, V, 55, 7; vrata from vri,
vrinoti, (236) ; ‘Varayati, to pro-
hibit, (237.)—4pa avrinvata, they
have uncovered, II, 34, 1 _—See
vartri, a-vrita.
vri, to choose, to desire :
vrine, VIII, 94, 8; vrinimahe, I,
114, 93 Svrinita, Il, 33, 13.—
ΕἸ ied VII, 59, 113 ἃ vrint-
mahe, I, 39, 7; 114, 43 & vavri-
dhvam (better ἅ vavriddhvam,
see vrit), (VIII, 20, 18%.)
vrik4-tati, among wolves :
IT, 34, οἷ.
vrikt4-barhis, for whom the sacred
grass has been trimmed δ
vrikta-barhishad, 1, 38, 13; VIII,
7 203 1; {, 64, 13; 165,
15"; 3 134, a.
vrikti, trimming of the grass) :
(1, 64, 1?
vrikshé, tree:
vriksham, V, 54, 6
vrigdna, vette: ᾿
vriginam, I, 165, 15°; 166, 155
167, 113 168, 10; 171, 63 p.
XX.
Wig na, n., enclosure,camp, hamlet :
I, 165 15°) ; vrigine, 1 166, 143
"vrigane nadinam, in the realm
of the rivers, V, 52, 7; vrig4n4,
V, 54, 123 vriganeshu, II, 34,
7; (237.)
L1
514 VEDIC
vrifig, to turn, to ward off, to clear:
(I, 165,15") ; vriagdse, (1, 87, 6");
Sirshd vavrigus, vavriktam, to
turn back the heads, (269);
vavarghshinam, 1, 134, 6'.—
pari vrinkta, spare, I, 172, 3;
pari vrinaktu, VII, 46, 3; te
vrigyab, may it avoid, II, 33,
14°.
vrit, to turn:
vartayatha, I, 39, 3; vartdyata,
II, 34, 9; Avartayat, I, 85,
9. --- (πα r&thad avritsata, the
chariots followed, V, 55, 1
to 9.—a vavarta, I, 165, 2;
ὁ vartta, I, 165, 147; p. xxi;
ἃ vavriddhvam (for & vavri-
dhvam), VIII, 20, 18°; abhi ἅ
avart, VII, 59, 43; ἃ vavrityam,
let me bring hither, I, 168, 1;
VIII, 7, 335 a-vavartat, 11, 34,
14; 4 vavrittana, V, 61, 16.—
vi vavrite, it turns, I, 166, 9°;
vi vartante, they roll about, V,
53, 7%—sdm avartata, there
arose, X, 121,15 73 (Pe 4)
vritta=versus:
p. xcv.
vritra, Vritra:
vritram, I, 85,9; 165, 8; VIII, 7,
233; vritram, enemy, VII, 58, 4.
vritra-tarya, struggle with Vritra:
vritra-tfirye, VIII, 7, 24.
vritha, freely, lightly :
I, 88, 6; 168, 4; wildly, V, 56,
4; quickly, VIII, 20, 10;
vritha kri, to shake, (311.)
vriddh4, see vridh,
vriddha-savas, endowed with full
power :
vriddha-savasab, V, 87, 6.
vridh, to grow:
vavridhe, 1, 37, 5; 167, 8°; avar-
dhanta, I, 85, 7'; vavridhdnta,
V, 52,7; VI, 66,2; vavridhud,
II, 34, 131; V, 59, 5; X, 77,
2; vridhéntam, strong, VI, 66,
113; vriddh4é, grown, V, 60, 3;
vriddhas, magnified, 1, 38, 157;
vriddha, old, (I, 88, 17); vridhé,
to grow, I, 85, 17; vridhase, (1,
87, 61); vridham, I, 167, 4?;
vardha, strengthen, V, 56, 2;
vardhdyanti, VII, 57, 7; var-
dhan, VIII, 7, 19; vavridhandd
asman, prospering us, X, 78, 8;
HYMNS.
ἃ vavridhus, V, 55, 3.—pra-
vriddha, thou who art grown
strong, I, 165, 9; p. xvii—vi
vavridhus, V, 59, 6. va-
vridhus, they have grown up
together, V, 60, 5.—vridh in
Zend, (1, 114, 6'.)
vridh4, increasing :
vridhdsad sth, I, 171, 2.
vrish, spargere, to rain down :
vrishtvi, V, 53, 141; varshayatha,
V, 55, 5-—(£39; 151 seq.)—a-
vrish, to drink, (152.)
vrisha-khadi, armed with strong
rings:
vrisha-khadayaA, I, 64, 10%.
vrishanasv4, with strong horses :
vrishanasvéna, VIII, 20, 10.
vrishat - αἷσι, strongly - anointed
(priests) :
vrishat-afigayad, VIII, 20, οἰ.
vrishan, strong, manly :
(138 seqq.); strong, powerful, (139
seq.; 1423; 149); (I, 64, 10%);
male, (139 seq.) ; man, husband,
1413 144); vrishanab patunsye,
141); giver of rain, bounteous,
(141 seq.); fertilising, (142);
bull, horse, stallion, (25 seq. ;
1393 140); arushdsad vrishanadb,
the red stallions, (26) ; vrishzad,
bulls, VIII, 20, 20; hero,
epitheton ornans, (142 5666. ;
149 seqq.); applied to deities,
(145 seqq.); arush4é vrisha,
the red hero pee): fire in the
shape of lightning, (18; 25; 26);
name of Soma, (1343 136; 142;
146 segq.); vrishanam, I, 85,
7*; vrishanam with ἃ, (149);
N. pr. of a pious worshipper,
(152 seq.) ; Mahidhara, ‘ mind,’
(153); see v4rshisht/a,—vrisha-
nab, the strong Maruts, I, 165,
1; p. xiv; VIII, 20, 12:
vrishanab, I, 85, 127; VII, 56,
18; 20; 215 58, 63; II, 33,13;
vrishnab, VIII, 7, 333 20, 19:
vrisha_gan4s, the manly host (of
the Maruts), I, 87, 43 vrishze
sArdhaya, I, 64,1; VIII, 20, οἷ:
vrishanam miarutam gandm, I,
64, 12; VIII, 94, 12.—vrisha,
Rudra, II, 34, 2; Vishau, V,
87, 53 vrishne, Indra, I, 165,
Il
INDEX OF WORDS.
vrisha-nabhi, with strong naves :
vrisha-nabhina, VIII, 20, το.
vrisha-pani :
(I, 38, 11°)
vrisha-prayavan, strongly advancing:
vrisha-prayavne, VIII, 20, 9.
vrisha-psu, with strong forms :
vrisha-psavah, VIII, 20, 73 (VIII, 7,
7'); vrisha-psuna, VIII, 20, 10.
vrishabh4, bull, manly hero :
(1393 140); vrishabh4é (usriyad),
Dyu, the bull of the Dawn, V,
58, 6°; Rudra, II, 33, 6; vrisha-
bha, Il, 33, 43 73 15; vrisha-
bhdya, 11, 33, 8; vrishabha,
Indra, I, 165, 7; 171, 5; vrésha-
bhdsya, I, 166, 1.
vrisha-manas, manly-minded :
vrisha-manaJ, I, 167, 7.
vrisha-vrata, epithet of Soma:
(1, 85, 42
vrisha-vrata, the manly host :
vrisha-vratasad, I, 85, 43.
vrisht{, shower, rain:
vrishtih, 1, 38, 8; vrishtfm, I, 39,
9°; V, 55,573 58, 3; vrishti, V,
53, 515 vrishtayad, II, 34, 27; V,
53, 2'; 6; το; vrishti-bhid, V,
,.59»5} VH, 56, 13}; VIII, 7, 16.
vrishni, manly :
vrishni patiwsyam, manly work,
VIII, 7, 23; vrishni savad, (V,
, 58,7.)
vrishnya :
V, 58, 7.)
vrih, to draw:
vi vrihatam, draw far away,VI, 74,
2.—Cf, brih.
védi, altar :
védim, I, 170, 4.
vedyd (?) :
vedydbhié, clearly (?), I, 171, 1°.
vedhds, wise :
vedhdse, I, 64, 13 VII, 46, 11; ve-
dhasaA, V, 52, 131; vedhasad, V,
54, 6.
vedhds, servant (worshipper) :
vedhdsad, VIII, 20, 17}.
ven, to cherish :
venab, I, 43, 9.
vénat, suppliant :
vénatad, I, 86, 8.
val:
πά ναί ἃ, never, II, 33, οἷ; 10.
vai, to wither:
part. vata and vana, (9ο.)
515
Vafdat-asvi:
vafdat-asvid yatha, like Vaidadasvi,
V, 61, 10; (V, 61, 575 975 360;
362.)
vaiyasva :
not vayyasva, pp. liii, lvi.
vaira-deya, weregild :
vafra-deye, V, 61, 8.
Vafsvanara, N. of Agni:
vafsvinara, V, 60, 8.
vyath, to shake :
vyathate, V, 54,7; vithura from
vyath, (I, 168, 61.)
vyAthi, rolling :
vy4thid, V, 59, 2°.
vyadh, to strike:
vidhyata, I, 86, 9.
vya:
(I, 166, 4%)
vyGha :
. xxx.
vyrishti (Ayudhavisesha) :
vyrishtiohib, (VII, 56, 13'.)
vrag4, stable :
vragé, I, 86, 3.—vrag4m, strong-
Cane 66, 8.—vrag4s, keeper,
(228.
vratd, sway, &c.:
(236 seqq.) ; what is enclosed, pro-
tected, set apart, (236 seq.; 383
seq.); apdm vraté, within the pale
of the waters, (384); law, (237
seq.; 384); 4nu vratam, accord-
ing to law, (238) ; vrata (dhard-
yante), duties, VIII, 94,2; sway,
power, (239); vratém, I, 166,
123; vraté tava,at thy command,
under thy auspices, (239) ; sacri-
fice, (238 seq.); deeds of the
gods, (239.)
vrata, troop:
vrdtam-vratam, each troop, V, 53,
1.
sams, to recite, to praise :
sasyate, I, 86, 4; sasyate (opp.
udyéte), V, 55,8; sasy4nte, Vil,
56, 23; samsamanaya, var. |. for
sasamanaya, (1,85, 121.) —asams
(271.)—At samsa, V, 52, 8.—prA
samsa, 1, 37, 5. 2
“ἄνα, spell, blessing, curse ; praise,
prayer :
(I, 166,131; 271) ; nardm s4msab,
(Indra) praised by men, Man-
nerlob, II, 34, δ᾽; (439.)—
Lla2
διό
“άγηβατη, curse, VII, 56, 19:
sAms&t, reproach, I, 166, 8.—
s4msih, prayers, X, 78, 3.
samsa, singer :
sAmsam, I, 166, 13} ; (271.)
sAmsya, glorious :
smsyam, II, 34, 11.
sak, to be able :
sikvas from sak, (V, 52, 161.) —
katham seka, how could you,
V, 61, 2.
sakr4, hero:
sakrad, I, 166, 1.
sana, hemp:
(233.
sat4, hundred :
satam himad, I, 64,143 V, 54,153
II, 33, 23 ékam-eka sata, each
a hundred,V, 52,17; dhenGngm
satém, V, 61, 10; satdsya nri-
nim sriyam, the happiness of a
hundred men, I, 43, 7.
sat4-arkas :
sat4-arkasam, may be sat4-rikasam,
p. Ixxxv8,
sat4-avaya, consisting of a hundred
sheep:
pasim sat4-avayam, V, 61, 5.
sat4bhugi, hundredfold :
sat4bhugi-bhi4, I, 166, 8.
satasvin, winning a hundred :
satasvi, VII, 58, 4.
sat(n, hundredfold :
satinam, I, 64, 153 satinad, with
hundredfold wealth, VII, 57, 7.
s&tru, foe:
sétrud, I, 39, 43 s4trod, I, 165, 6.
sam, to work, to perform worship, to
praise :
(166); sasamandya, I, 85, 12);
sasamandsya, I, 86, 8.
sim, well, pleasant, sweet ; health:
(190 seqq.) 1, 165, 42; with bhd,
(190 seq.); VI, 74, τ; p. cxi;
with as, (191 seq.); I, 114, 13
withasor ὉΠ understood, (192);
with kar, vah, (192); I, 43, 63
with p@, va, &c., (192 seq.) ;
sim y6é, health and wealth,
(193 seq.); V, 53, 143 I, 114,
2; II, 33, 13.
simi, deed :
sami, Loc., 1,87, 57; s4mi and s4mi,
(V, 87, 9.) δ
sim-tama, most welcome, blissful :
s4m-tamam (hridé), I, 43, 1; s4m-
VEDIC HYMNS.
tamebhid4 (bheshagébhi4), IT, 33,
2 ; s4m-tama (bheshagd), II, 33,
13.
s4m-bhavishr4a, most blissful :
s4m-bhavishr4as, I, 171, 3; s4m-
bhavishr4ad, X, 77, 8.
sam-bhf, healthful :
sam-bhf, X, 186, 1.
sam-y64, for health and wealth:
I, 43, 4°.
sara, reed, arrow :
(398.)
sarad, harvest :
sarat-bhid, I,
Ceres, p. xxiv.
σάτα, shaft :
s4rud, I, 172, 2.
s4rdha, host :
s4rdhas médrutas=cerfo Martio,
p. xxv; s4rdham, V, 53, 103; 56,
9; s4rdham-sardham, V, 53,
τι; sardhaya, 1, 37, 43 64, τ;
V, §4, 13 87, 115 VI, 66, τι;
VIII, 20, 9; s&rdhasya, VII,
56, 8; s4rdhad, see sArdhas;
(67 seq.; 69.)—s4rdhan ritasya,
the companies of our sacrifice,
VIII,7,21.—s4rdha, strong,(68.)
86, 6.—Sarad =
s4rdhas, might, host:
(67; 68 5644.) ; sArdhad, I, 37, 175
5; V, 52, 8'; 54,6; VII, 59,
7; (V, 87, 11); s&rdhazsi, V,
87,7).
s4rman, shelter, protection:
sarma, I, 85,12; V, 55, 93 VII,
59, 13 I, 114, 5; 10; sdrman,
VII, 56, 25.
sarya, made of reeds:
sary, f., an arrow, also a sacrificial
vessel, (398.)
saryana, lands in Kurukshetra :
398.
Saryand-vat, N. of a lake:
saryand-vati, VIII, 7, 29. ---Α
sacrificial vessel, (VIII, 7, 291.)
s4rvara, dark:
sdrvarié, the dark cows (the
clouds), V, 52, 3%
s4vas, strength:
svab, I, 37, 93 39) 10; V, 58, γ᾽;
87, 2; 6; sdvasd, I, 39, 8; 64,
8; 95 13; 167, 9; 171, 57; VI,
66, 6; VII, 57, 11; sdvase, V,
87, 1'; s4vasah, I, 167, 9; V,
52, 2; sdvamsi, VII, 56, 7.—
Savas, (251.)
INDEX OF WORDS.
517
“ἀν 5ῃεδα, most powerful :
savishtha, I, 165, 7.
S4siyasi:
(V, 61, 5%); (3605
sasvat.
sAsvat, all:
sAsvatad, V, 52, 2; sAsvatam ékam
ft, VIII, 20, 13.—s4svatinam,
the eternal dawns, I, 171, 5.—
sdsiyasi, compar., more frequent,
V, 61, 6; (360.)
sakin, hero:
sakinas, V, 52, 17".
sanakshaumasira, clothes of hemp or
linen:
, (234)
ἃ5:
ἃ sasate, they call for me, I,
165, 4.
sikvas, wise, powerful :
sfkvasah, V, 52, 16); 54, 4.
siksh for sisaksh :
362); see
s
sfpre, jaws, (Il, 34, 3°; 1, 2, 3').—
25.
siprin, helmeted or possessed of
jaws:
(II, 34, 3)
s{mi-vat, vigorous, powerful :
simi-vin, V, 56, 33 simi-vatam,
VIII, 20, 3; simi-vantad, X,
78, 3.
siv4, Poriien
sivabhid (Gt{-bhid), VIII, 20, 24.
“σα, young one, calf:
sisve, Il, 34, 8; sfsavab, VII, 56,
6
16.
sisfla, child:
sis(la4 πά krid4yas, X, 78, 6.
sitbham, adv., fast:
I, 37, 14.
sirshan, head:
sirshan, VIII, 7, 25; sirshd-su, V,
54,113 57,63 sirshd vavriktam,
269.
sukr4, bright:
sukr4b-iva siryad, I, 43,5; sukram
(idhas), VI, 66, 1; sukré
(iahact}, Il, 34, 2°; sukrdsad,
I, 134, 5; sukrébhié hiranyaiA,
IT, 33, 9-
sud, to shine:
s6sukan, VI, 66, 23 susukvionsad,
V, 87, 6; susukandA, brilliant,
II, 34, 13 sudatd, II, 34, 12.
si, bright, brilliant :
stkayab, I, 64, 23 VI, 66, 43 113
VII, 57, 55 1, 134, 43 53 «ἀκ,
skindm, skim, stki-bhyas,
stkayah, VII, 56, 12; shéini,
pure, II, 33, 13.
stki-ganman, bright born:
stki-ganmanad, VII, 56, 12.
sundhy(, brilliant :
sundhy4va4, V, 52, 9.
subh, see sumbh.
sGbh, splendour, beauty, glory:
subhd, I, 165, 1; p. xiii; VII, 56,
6; subhé, I, 64, 4%; 88, 2; for
triumph, I, 87, 37; 167, 6; V,
52, 8; 57, 33 VII, 57, 33
sabham ya, to go in triumph,
V, 55, 1 to 9; 57, 2; (VIII,
20, 7%.)—sibhas, gems, V, 54,
Il.
subham-ya : ;
(164); (I, 87, 4°.)
subham-yavan, triumphant:
subham-ydva, V, 61, 13; (164;
I, 87, 4°.)
subham-y4, triumphant :
subham-y4vas, X, 78,7; (164.)
subhr4, brilliant :
subhr44, VII, 56, 8; subhrié4, I,
19, 53 85, 3°; 167, 45 VII, 56,
16; VIII, 7, 25; 28.—subhrad,
VIL, 7, 2; 14.
subhra-khadi, armed with bright
rings:
subbra-khadayaé, VIII, 20, 4.
subhra-yavan :
subhra-y4vana, (164.)
sumbh, to shine; to adorn:
subhdyanta, VII, 56, 16; sobhdse,
to be glorious, X, 77, 1; subh4-
yante, they adorn themselves,
I, 85, 3; sGmbhamanéy, I, 165,
5; VII, 56, τι; 59, 7; subha-
nafd, bright, 1, 165, 3*; p. xv;
subhdyat-bhié, brilliant, V, 60,
8; (162.)—pra sumbhante, they
glance forth, I, 85, 1.
susukvani:
(I, 168, 13)
susukvs and sususand, see sud,
518
sishma, breath, strength :
sishmad, I, 165, 4°; p. xv; breath,
VII, 56, 8; sGshmam, I, 64, 14;
165, 1*; pp. xiii seq.; xxi; VIII,
7, 243 20, 3; sGshmaya, power
(blast), VIII, 7, 55 aha with
vrishan and vrishabh4, (140;
149.)
sushmin, strong :
sushmf, VII, 56, 24; sushmize, I,
375 4.
s(lra, hero :
surad, I, 64, 93 sffras-iva, I, 85,
8; ν᾽ 59, 5; ganasabd οὔγβρ,
VII, 56, 22; σίρινα»ιβα na
s(ra, x, 78, 4.
sfisu-vs, always a
sQsu-vansam, I » 64, 153
vamsah, strong, I, 167, 9.
sringa, horn :
sringam, V, 59, 3
sridh, strong :
sirdhantam, V, 56, 1.
sé-vridh, conferring blessings :
s€-vridhad, V, 87, 4.
“οἱ,
nf-sitani, prepared, I, 171, 4.
soffs, blast of fire :
sokth, I, 39, 1.
s6na, brown :
s6ni, I, 6, 2.
sobhas, see sumbh.
s6ébhisht4a, most splendid :
sébhisht4a4, VII, 56, 6.
skut, to trickle :
sk6tanti, 1, 87, 2
δγᾶνά:
υγᾶνᾶγα, V, 61, 9.
Syava-asva :
syava-asva, V, 52, 13 (V, 61, 5”);
(359 seq
Syavdracsuata praised by Syavasva :
syavdsva-stutaya, V, 61, 5%,
syen4, hawk :
syendd, VII, 56, 3; syendsab nd
pakshinad, like winged hawks,
VIII, 20, 10; syendsas, X, 77,
5; syendin-iva, I, 165, 23 (175.)
srath:
srathayanta, they tire, V, 54, 10.
—-srathayante, they soften, V,
59, 1.—sisrathantu, may they
loose it (plural instead of dual),
(258.)
stathary, to melt :
sratharyati, X, 77, 4".
sisu-
VEDIC
HYMNS.
srAvas, glory :
sravab, I, 165,123 171,53 V, 52,
17; 1, 43,7; sravamsi, V, 61,
svavase, I, 134, 3.
ne ἃ, eager for ’glory :
sravasyid, VIII, 94, 1; sravas-
y4vab, I, 85, 8.—sravasyim,
glorious, ν, 56, 8.
sray4, pons
sraydh, V, 53, 4
sri:
4pa-sritad, retired, V, 61, 19.—upa-
epee fastened, VII, 56, 13.
or see srf,
lendour, apt glory :
by V, 57,63 sriyd, V, 61, 12°;
VI, 66, 4; VII, 56, 6; sriyd
sréshthad, II, 33, 3; sriyé, 1, 88,
3; V, 55,33 VIII, 7,25; X,
77, 23 sriyé τ νόρρσο V, 60,
4°; _sriydse, I, 87, 6 Ἵ: V, 59, 3°
(bis) ; sriyad, 1, 85, 27; 166, 103
VIII, 20, 123 " srfyam vahante,
they bring with them beautiful
light, VIII, 20, 7%—sriyam,
happiness, I, 43, 7; sriyé, for
happiness sake, I, 64, 12.
sru, to ae :
srinve, 1, 37,3} srindti, I, 37,133
srinutd, I, 86, 21; sréta, V, 87,
81:9; ‘srudht, I, 2.1; srindtu,
I, 114,115 VII, 46, 1's susrava,
V, 53, 23 srinvire, V, 87, 33
X, 168, 43 srimomi (with two
Acc.), 1 hear thou art —, II, 33>
4-—& asrot, listened, I; 39, δὶ -
sroshantu ἅ, I, 86, 5%—See
srétri.
srut4, glorious:
srutdm, I, 6, 6; V, 52,17; IT, 33,
11; srut&su, V, 60, 2.
srfitya, glorious:
sratyam, I, 165, 11.
srushit, a hearing:
srushtfm, I, 166, 13.
srushti-mat, to be ‘obeyed :
srushti- mAntam, V, 54, 145,
sréni, row:
srénib, V, 59, 7"
sréyas :
sriyé sréyamsab, glorious for glory,
V, 60, 4%
sréshtha, best :
sréshthab, 1, 43, 5.—sréshthab
sriy%, the most beautiful in
beauty, II, 33, 3.
INDEX OF WORDS.
519
sréshtha-tama, the very best :
sréshrba-tamaé, V, 61, 1.
srétri, listening to:
sr6taras (ydma-hfitishu), V, 61, 15.
sl6ka, hymn:
slékam, I, 38, 14.
sv4s, to-morrow :
svab, I, 167, 10 3 170, 1.
svi, to flourish :
sGis4vama, I, 166, 14; see sfisu-vds,
svit, to shine:
vi asvitan, X, 78, 7.
svity4#, bright :
svitizé, 11, 33, 8.
sakrit, once (only) :
» 00, I.
saktha4n, leg:
sakthdni, V, 61, 3.
s4khi, friend:
s4kha, I, 170, 3; X, 186,23; apam
skha, X, 168, 3; sdkhye
sdkhayad, I, 165, 11; sdkhayaé,
V, 52, 2; sakhayaé, VIII, 20, 23;
sakhin 4k44a sakhayad, I, 165,
13; s4kbin, V, 53, τό.
sakhi-tv4, friendship :
sakhi-tvé, VIII, 7, 31.
sakhy4, friendship:
sakhydsya, V, 55, 9; X, 78, 8;
sakhydya vridham, to grow their
friend, I, 167, 4.
sak, to follow:
sisakti, 1, 38,8; saé4dhyai, I, 167, 5.
—saketa, may he remain united,
V, 52, 15.—sddante d4ksham,
they assume strength, I, 134, 2.
s44a, with :
I, 167, 7; S444 marft-su, among
the Maruts, V, 56, 83 93; suté
s4ka, VII, 59, 3}.
sa-gatya, common birth :
sa-gatyéna, VIII, 20, 21.
sa-gish, endowed with :
sa-gtih, V, 60, 8.
sa-géshas, friend :
sa-géshasah, V, 57,13 1, 43, 3};
sa-goshasah, V, 54,6; sa-g6shas,
allied with, (263.)
s&t, hero:
(I, 165, 3%.)
st-asva, with good horses :
sdt-asvab, V, 58, 4.
sat-pati, lord of (brave) men:
sat-pate, 1, 165, 32; s&t-patim, II,
33, 12.
saty4, true:
saty4s, I, 87, 4; 167, 7 ; saty4m,
truly, I, 38, 7; VII, 56, 12:
tiréé satydni, in spite of all
ledges, (VII, 59, 81.)
saty4-dharman, righteous :
saty4-dharma, X, 121, 9.
saty4-savas, of true strength:
satya-savasaé, I, 86,8; 9; satyd-
savasam, V, 52, 8).
sdtya-srut, truly listening :
s&tya-srutas, V, 57, 8; 58, 8.
satrd, together :
V, 60, 4.
satraé, common :
satridim, VII, 56, 18; satr&éad,
together, X, 77, 4.
sAtvan, giant :
satvanad, I, 64, 2°.
sad, to sit down:
sidan, I, 85, 7; satt4s, VII, 56,
18,—sidata d, sit down on (Acc.),
I, 85,6; ἃ sadata (barh(s), VII,
57,23 59, 6.—nf seda, VII, 59,
7.—pra-satt4s, V, 60, τ.
s4dana, seat :
parthive s4dane, (I, 38, το); rité-
sya s4daneshu, sacred places, II,
34, 137,
sadanya, distinguished in the assem-
blies :
276.)
Pita always :
II, 34,45 I, 114, 8
, seat:
sidad, I, 85, 2; 6; 7; V, 61, 2;
(V, 61, 37); sddasad, V, 87, 4.
sda, always:
VII, 56, 25; 57, 7; 58,65; 46, 43
III, 20, 223 94, 3.
s4dman, seat, place :
s4dma (parthivam), space (of the
earth), I, 38, 10’; seat (of the
earth), V, 87, 7'; sddma, altar,
(I, 38, 10.)
sadmén, m.:
sadmanam divy4m, (1, 38, το.)
sady44-Qiti, quickly ready to help:
sadyab-fitayad, V, 54, 15; sady4b-
fitayas, X, 78, 2.
sady4s, quickly :
sady4A, V, 54, 10.
sadha-stha, abode, council :
sadhé4-sthe, V, 52, 7; 87, 3.
sadhrifin4, assembled :
sadhrifings, 1, 134, 2.
520 VEDIC
sadhrya&, together :
sadhryaftkad, V, 60, 3.
san, to gain:
sénat, V, 61, 5; s4nita, VII, 56,
23.
sanat, always :
VII, 56,5; X, 78, 8
s4-nabhi, holding together :
s4-nabhayaé, X, 78, 4.
sanf, luck :
sanim, IT, 34, 7°.
s4-ni/a, dwelling in the same nest :
s4-ni/as, I, 165, 13 VII, 56, τ:
p. xiv.
sanutér, far:
V, 87, 8; X, 77, 6.
sénemi, entirely:
VII, 56, 9.
sap, to follow, to attend on, to wor-
sapary, to serve:
Soper ails VIN, 7, 20.
sapta-gihva, seven-tongued :
Ἦς teat tort (v4hnayad), (39.)
sapta-tantu, having seven thre
- sacrifice) :
(253-)
saptan, seven :
saptd sapt4 sakinad, the seven and
seven heroes, ν, 52, 17}; sapta
ee the seven treasures, VI,
sipti, hore: yoke-fellow :
shptayah, I, 85, 175 6; saptayad,
VIII, 20, 23; Pei the middle
horse, (I, 39, 6
sa-prathas, wide-spreading :
sa-prathad, VIII, 20, 13.
sapsar4, fed :
sapsarisah, I, 168, 9.
sabah-dfgha, juice-yielding :
sabah-digha, I, 134, 4%.
s4-bandhu, kinsman:
si-bandhavab, V, 59, οἷ᾽; VIII, 20,
21,
sabar, juice, milk, water :
(I, 134) 4%)
sa-badh, conerues
sa-bddhad, I, 64, 8
s4-bharas, toiling together :
sa-bharasad, V, 54, 101.
sabhi, assembly, court :
(276.)
HYMNS.
sabhd-vat, courtly :
sabhi-vati, I, 167, 3%
sabha-sah4, strong in the assembly :
(276.)
sabhéya, courtly, polite :
(276.) :
sim, prep., with ...:
I, 64, 8; 167, 3.
samé, like, worth as much :
samAb (read sama ?), V, 61, 8.
s4mana, feast :
s4manam πά yésh44, X, 168, 2%
samand, together :
I, 168, 1.
sa-many4, pl, friends of one mind :
sa-manyavas, II, 34, 33 53 63
VIII, 20,13; 213 confidants (of
Vishnu), V, 87, 8.
samaya, at once:
I, 166, 9°.
sam-Arana, battle :
sam-draze, I, 170, 2
sam-araa4, see ri.
sa-maryA, battle :
sa-maryé, I, 167, ro.
samaha, well :
V, 53, 15-
samana, common, equal :
samandm, VI, 66, 13 VII, 57, 33
VIII, 20, τα; samandsmat, V,
87, 43 samanébhid, I, 165, 73
fem. samant, (I, 165, 11)
βαπηδηά-νατάδϑ, οἵ equal splendour :
saman4-varéasa, I, 6, 7.
samanyd, all equally :
I, 165, 13.
s4m-ukshita, see vaksh.
samudra, sea :
samudrém, X, 121, 43 (armavam),
I, 19,7; 8; samudrasya, I, 167,
23 samudrat4s, V, 55, 5; samu-
dréshu, VIII, 20, 25.—samudr4,
welkin, (58); "confluvies, (61);
adj. watery, flowing, (61 seq.)
s4m-riti :
(I, 64, 15.)
s4m-okas, surrounded :
s4m-okasaJ, I, 64, 10.
sam-arénya, see abhisam-darénya.
sam-dris, Sight :
sam-drisi sth4na, you are to be
seen, V, 87, 6; sfiryasya sam-
drisab, ‘from the sight of the
sun, Il, 33) I.
s4m-misla, united, endowed with :
sam-mislasab (c. Instr.), I, 64, 103
INDEX OF WORDS.
s4m-mislid (c. Loc.), 1, 166, 11;
(c. Instr.), VII, 56, 6.
sam-rag, king :
sam-rat, VII, 58, 4.
sam-varana, the hidden place :
sam-varanasya, X, 77, 6.
sam-vak, colloquium :
(1, 167, 3°.)
s4m-hita, strong :
s4m-hitam, I, 168, 6.
sa-yQg, together with :
sa-yfk, X, 168, 2.
sa-ratham, on the same chariot :
βαγάγυδ, V, 53, 9".
sfras, lake:
sargam (g4vam), V, 56, 5.
sdrva, whole :
s4rvaya (visd), I, 39, 5.
sarv4-tati, salus:
sarv4-tata, in health and wealth,
(260.) — sarv4- tata, together,
VII, 57, 7.
s4vana, libation :
s4van4ni, 11, 34, 6; savane, in the
Soma offering, VII, 59, 7.
s4-vayas, of the same age:
s4-vayasad, I, 165, 1.
sash, to cling :
saskata, I, 64, 12°.
sas, to sleep:
gar4b ἃ sasatim-iva, as a lover
(wakes) a sleeping maid, I,
134) 3.
sasahf, victorious :
sasahi4, I, 171, 6.
sasrivds, see sri.
sasv4r, in secret :
VII, 59, γ᾽.
sasvarta, secretly :
VII, 58, 5.
sah, to resist, to conquer :
séhante (sahamsi sdhasa), VI, 66,
9; sdhanti, VII, 56, 5; sdha-
manaya, VII, 46, 1; sdhantad,
strong, V, 87, 5.
sah4, together with :
I, 38,6; V, 53, 2; 14}; sahd, VIII,
7, 32
gahd, strong :
sahid, VIII, 20, 20,
521
sahad-da, giver of victory :
sahab-dds, I, 171, 5.
s4has, strength :
séhad, 11, 34,7; V, 57,6; VIII,
20, 13; sahamsi s4hasa s4hante,
VI, 66, 9; sdhad séhasd (for
Pada sahasa) ἅ namanti, VII,
56, 195,
sahasa-vat :
sahasa-van, p. cxxii seq.
sah4sra, thousand :
sahdésram, I, 167, 1 (tris); VII,
46, 3.
sahdsra-bhrishti, thousand-edged :
sahdsra-bhrishtim, I, 85, 9.
sahasrin, thousandfold :
sahasrizam, I, 64,153; V, 54,133
sahasrinab, 1, 167, 1.—sahasri,
winning a thousand, VII, 58, 4.
sahasrfya, thousandfold : :
sahasriyasa4, 1, 168, 2; sahasrfyam,
VII, 56, 14.
s4hasvat, strong :
sdhasvat, aloud, I, 6, 8.
s4hiyas, bravest :
hiyasad, 1, 171, 6'.
sdhuri, strong :
sdhurié, VII, 58, 4.
s4-hfti, divided praise :
s4-hfiti, 11, 33, 4.
sahé, see 544.
sik4m, together:
1, 37, 275 64, 43 166, 13; V, 55,
3 (bis); VI, 66, 2.
sakam-(ksh, growing up together :
sikam-fikshe, VII, 58, 1.
sdJbri, victor :
si/a, VII, 56, 23.
sati, conquest :
satid, 1, 168, 7'.—-sat{m, help, I,
6, το.
sadh, to finish, to fulfil:
sddhan, VI, 66, 7; sddhanta, I, 2, 7.
sadharani, belonging to all :
sAdharanyd-iva, I, 167, 4}.
sadhu-yd, kindly:
I, 170, 2.
sdnu, ridge :
sdnunad pari (ἀϊνάδ), V, 59, 73
div4s sdnu, V, 60, 3.
s&man, song:
s{ma-bhid, X, 78, 5.
sdma-vipra, clever in song:
sima-vipram, V, 54, 14.
s&m-tapana, full of heat :
sim-tapana4, VII, 59, 9.
522 VEDIC
sim-ragya, the being the universal
ruler :
sim-rigyena, VII, 46, 2).
sdyaka, arrow:
sfyakani, II, 33, 10.
sAsahi, see sasahf.
simhé, lion :
simhdh-iva, I, 64, 8; vrisha sin-
h4A, (140.)
sif#k, to pour out:
4sif#kan, I, 85, 11.
sfndhu, stream, river:
sindhavas, I, 168, 8; V, 53, 73
VIII, 7, 55 X, 78,73 (X, 78,
6'.)—sindhué, the Indus, V, 53,
οἷ; the river, I, 114, 113
sindhum, ye 20, 24'; sindhau,
VIII, 20, a
sindhu-mitri, ot, the sons of Sindhu,
N. of the Maruts :
s{ndhu-mataras, X, 78, 67; (I,
85, 37; 168, 91); (307.)
sim, particle :
I, 37,6; 9.
su, to press out, to pour out (Soma):
suvana, dissyllabic, p. cxxi;
suvanafé ({ndu-bhi4), VIII, 7,
14; sunvaté, V, 60, 7; sun-
vat4h, I, 2,6; sut4d, 1, 86, 4;
VIII, 94, 43 sut&s, I, 2,4; 168,
33 sutdndm sémanam, I, 134,
6.—See also sut4,
s, well :
1, 37,14; 38,6; V, 54,153 VIII,
94,33 X, 77, 43 VI, 74, 4;
quickly, I, 165, 14; loud, VIII,
20, 19; greatly, VIII, 7, 18;
ὁ sh, 11, 34, 15; ὙΠ 59, 53
VIII, 7, 333 πιό sd, VII, 59, 5;
sahé sG, VIII, 7, 32.
su-4k, fleet :
su-4#kab, VII, 56, τό.
su-4pas, clever :
su-apad, 1, 85,93 V, 60, 5.
su-apivata, implored, desired :
su-apivata (Rudra), freely ΤῊΣ
sible, VII, 46, 3'; (I, 165, 137)
see vat.
su-4pnas, wealthy :
su-4pnasad, X, 78, 1.
su-ark4, resounding with beautiful
songs
saris: I, 88, 1?
su-4vas, gracious :
su-4vasam, V, 60, 13 su-4van,
svavadbhiA, (, 6, 3 3}
HYMNS.
su-4sva, cies of good horses :
su-4svab, V, 57,2; VII, 56, 1.
su-Adht, full of devotion :
su-Adhy4s, X, 78,1.
su-Ayudha, with good hake saat
su-ayudhas, V, 57, 2; su-ayu-
dhasad, V, 87,57; VII, 56, 11.
su-uktd, hymn
su-ukténa, I , 171, 13 su-uktém,
VII, 58, 6.
su-upayana :
(ΝῊ, 46, 31.)
su-krit, good deeds :
su-krite, I, 166, 12.
s-krita, well-made :
st bio I, 85,9; s-kritad, I,
13
ἜΤ powerful :
su-kshatrdsa4, I, 19, 5.
su-kshitf, dwelling in safety :
su-kshit4ye, VII, 56, 24.
su-kh4, easy :
su-khéshu (rAtheshu), V, 60, 2.
su-khadi, armed with beautiful
rings :
su-khadaye, (1, 64, τοῦ; V, 87,
13 su- -khad4yad, I, 87, 6.
su-g4, flowing freely :
su-gadé, I, 165, 8.— wage to a
good end, V, 54, 6; su-gam,
welfare, Ἢ 43, 6.
su-gandhi, sweet-scented :
sugandhim, VII, 59, 12.
su-gopatama, having the best
guardians;
su-gopatamad, I, 86, 1".
su-Aandrd, bright :
su-fandram, IT, 34, 13.
su-ket, kindness :
su-kettina, I, 166, 6'.
su-éetdna, gracious :
su-ketGnam (Soma), (I, 166, 6'.)
sh-gata, well-born :
si-gataya, V, 53, 12; sd-gata, V,
56, 9; su-gatdsad ganasha, V,
57,53 7? 6; VIII, 20, 8; su-
gatas , 88, 33 166, 123 su-
gatém, eo etic. VII, 56,
ΠΕ τὴ soft-tongued :
su-gihvdd, I, 166, 11.
sut4, the pressed juice (of Soma),
‘libation :
asya Mera VIII, 94, 6; suté
βάλᾶ, VII, 59, 33 sutdsab, I,
165, 43 ΕΥ̓ Ἢ I, 2,5.
INDEX OF WORDS.
523
su-tashta:
=vibhva-tashta ? (V, 58, 41.)
sut4-soma, pouring out Soma:
sut4-somaA/, I, 167, 6; sut4-some
ratha-vitau (Loc. abs.),V, 61, 18;
sutd-somad, I, 2; 2.
su-d4msas, powerful :
su-d4msasab, I, 85, 1.
su-danu, bounteous giver :
su-danavas, I, 39, 103 172, 13
2; 33 VII, 59, το; VIN, 7,
121; 193 20; 20, 23; 50-
dinavad, I, 64, 61; (113 seqq.);
1, 85, το; II, 34,8'; V, 52, 5;
53,6; 57,53 VIII, 20, 18; X,
78, 5 ; su-ddnu4, generous sacri-
ficer, VI, 66, 5.
su-das, liberal giver :
su-dase, V, 53, 2.
su-dina, always kind :
su-dina, V, 60, 5.
su-ditf, flaming :
sudit{-bhi4, VIII, 20, 2.
su-ddgha, flowing with plenty :
su-dfigha, V, 60, 5.
su-dev4, beloved by the gods :
su-dev4h, V, 53, 15.
su-dravinas :
ep. of Aditi or Agni, (260.)
su-dh4nvan, carrying good bows :
su-dhanvanad, V, 57, 2.
s-dhita :
sidhita-iva, well-aimed, I, 166, 6°;
sfi-dhita, well grasped, I, 167,
3.
su-nishk4, decked with beautiful
chains :
su-nishkds, VII, 56, τι.
su-nitf, good leader :
su-nitayad, X, 78, 2.
su-nrita, su-nrit@ :
(I, 134, 13.)
su-pfs, handsome :
su-pisad, I, 64, 8.
su-putr4, having good sons:
su-putra (Aditi), (254; 260.)
su-pésas, well-adorned, brilliant :
su-pésasam, IT, 34,13; su-pésasas,
V, 57, 4
su-praket§, brilliant hero:
su-praketébhié, I, 171, 6.
su-barhfs, for whom we have pre-
pared good altars:
su-barhishad, VIII, 20, 25.
su-bhaga, blessed, fortunate :
su-bh4gas, I, 86, 7; VIII, 20, 15;
su-bh4ga, V, 56, 9; su-bhagasas,
V, 60, 6.
su-bhag4, blessed, happy:
su-bhagis, I, 167, 7; su-bhagdn,
X, 78,8.
su-bhf, strong :
su-bhva, V, 55,3; 59,33 87,3;
su-bhvé, VI, 66, 3.
si-makha, joyful, powerful :
sG-makhaya, I, 64,1; 165,11; 5ύ-
makhisas, I, 85, 4 ; sG-makhas,
V, 87, 7. ;
su-matf, favour, goodwill ; prayer :
su-matf4, ΠῚ, 34, 15; VII, 57, 4;
59,4; 1, 114,93; (219 seq.); su-
matim, I, 171, αὐ; 114, 33 43
sumati-bhiA, VII, 57, 5.—su-ma-
tim, prayer, I, 166, 6"?; (220
seq.)
su-manasy4mana, kind-hearted :
su-manasy4mana, V1, 74, 4: (435-)
su-matrf, having a good mother:
su-matarad, X, 78, 6.
su-may4, mighty :
su-mayaA, I, 88, 1; su-maydA, I,
167, 2.
su-maruta :
su-méarutam gaz4m, the goodly host
of the Maruts, X, 77, 1‘; 2.
su-méka, firmly established :
su-méke, VI, 66, 6*; VII, 56, 17.
sumn4, favour :
sumnam, V, 53,9; VIII, 7, 15; I,
43,4, 114,9} 10; IT, 33,15 6;
sumnd, I, 38, 3!; VIII, 20, 16;
sumnébhi4, VII, 56, 173 sum-
néshu, V, 53, 1.—(221.)
sumna-yét, wishing for favour :
sumna-yanta4, VIII,7,11.—sumna-
4n, well-disposed, I, 114, 3.
su-yama, well-broken (horses):
su-y4mebhiA, V, 55, 1.
su-r4va, delightful gift :
su-razani, V, 56, 8.
su-rdtna, rich:
su-r4tnan, X, 78, 8.
su-ratha, possessed of good chariots :
su-rathad, V, 57, 2.
su-ratf, full of blessings :
su-ratéyad, X, 78, 3.
suvit4, welfare, blessing :
suvitdya, 1, 168, 1; V, 57,13 59,
15 45 VIL, 7, 335 suvitd, I,
1
3% 3.
su-vira, with valiant offspring :
su-virad, V, 53,153 58,4; su-viram,
524
I, 85,12; V, 57, 7; Χ, 77,7]
su-vira, VII, 56, 5; su-vira4, II,
3, 15.
su-virya, with plentiful offspring :
su-viryasya (ray44), VII, 56, 15.
su-vrikti, pure offering, prayer:
su-vriktim, I, 64, 1°; suvrikti-bhid,
I, 168, 1.
su-vridh, well-grown:
su-vridhad, V, 59, 5.
su-s4mi, zealously:
su-s4mi = su-s4mi (susdmya), V,
87, ο΄.
su-s4rman, yielding the best pro-
tection :
su-sirmanab, X, 78, 2.
su-sastf, praise :
susast{-bhid, V, 53, 11.
su-s{pra, with beautiful cheeks :
su-siprab (Rudra), I, 33) 55 (II,
4, 3°.
su-sikvan, brilliant :
su-shkvanad, V, 87, 3.
su-séva, kind friend :
su-sévau, VI, 74, 4.
susr4vab-tama, most glorious :
susr4vas-taman, VIII, 20, 20.
sG-samskrita, well-fashioned :
si-samskritaA, I, 38, 12.
st-sadris, like one another :
sh-sadrisab, V, 57, 4.
su-sandr#s, beautiful to behold :
su-sandrisab, X, 78, 1.
Su-séma, N. of a country :
su-séme, VIII, 7, 29'.—su-séma, ἃ
sacrificial vessel, (VIII, 7, 291.)
Su-som, N. of a river:
(398 seq.)
sd-stuta, highly praised:
sh-stutad, 1, 166, 7.
su-stutf, praise :
su-stuti4, VII, 58, 6; su-stutim,
VII, 58, 33 II, 33, 8
su-stabh, chanting beautifully :
su-stfibhas, X, 78, 4.
su-hava, who readily hears our call :
su-hdvad, II, 33, 51.
su-hastya, handy priest :
su-hastya4, I, 64, 1.
58, to bring forth:
Asfita, I, 168, 9.
sf, " genetrix a
svdm, Loc., (V, 58, γ΄.
sid: ( ;
sisGdatha, you lead rightly, V,
54, 7.
VEDIC HYMNS,
sing, son:
sfinim, I, 64,12; 166, 2; VI, 66,
mm; sindvab, I, 37, 10°; 85,15
VIII, 20, 17.
sQnrita:
sGinrsta, glory, VII, 57, 6.—sfin-
rita, dawn, I, 134, 1%.
sira, sun :
εἴτα Gt-itas, X, 121, 6; s(trad,
(ΖΝ, 59» 32); 5ὔγαμη, I, 86, 57;
see svar.
64, 2.
s(irya-tvaé, with sun-bright skin:
s(irya-tvakad, VII, 59, 11.
Ph Sfiry4 (the Dawn):
sGiryd-iva, I, 167, 5.
s(iryamasa, sun and moon:
VIII, 94, 2.
sri, to run, to flow:
sasrud, V, 53, λ΄; sasrashié, I, 86,
5°; slsratab, V, 54, 10.—pra sas-
rud, they went forth, V, 53, 7-
srig, to let loose, to send forth :
srigdmi, I, 19, 9; Srigata, I, 39,
103; srigdnti, VIII, 7,8; asré-
kshata, V, 52,6; 4sargi, I, 38,
8.—4va-srish#a divas, sent from
heaven, VII, 46, 3.—vf sriganti,
V, 53, 6. .
sripra-danu, possessed of flowing
rain:
sripr4-danQ, (115.)
séna, army:
sénaé (of Rudra), II, 33, 11°.
sena-nt, ep. ot Rudra:
(II, 33, 11°.)
ἐδ
ἄνα syatam, tear away, VI, 74, 3.
—See pr4-sita.—vi syanti, they
rush forth, I, 85, 5.
Sébhari :
(VIII, 20, 27); s6bharizam, VIII,
20, 8; sobhare, VIII, 20, 19.
INDEX OF WORDS.
Sobhari-y4, friend of the Sobharis :
sobhari-y4va4, VIII, 20, 2%.
séma, Soma:
sémas sut4s, I, 86, 4 VI, 94,
4'; soma, Ἶ, 13, 71 85 9 (bis);
Somaand Rudra, (43 a s6mam,
V, 60, 8; sémasya, I, 85, 10;
87, 5; 134, 1; asy4 sémasya
Ls ohm VIII, 94, 10 to 12; 56-
mad, X, 78, 1: I, 2,13 soma-
sah, ν᾿ 168, 33 ’6manam, I,
134, 6.—See vrishan,
soma-parib&dh :
soma-paribaddhaé, read soma, pari-
ba&dhas, I, 43, 8.
s6ma-piti, Soma-drinking :
séma-pitaye, VIII, 94, 3; 93 I,
2, 3.
soma-pitha :
(I, το, αἰ.)
somarudra, Soma and Rudra:
sémarudra, “au, VI, 74, 1 to 4.
somy4, of Soma :
somy4m madhu, I, 19) 9; somyé
mfdhau, VII, 59, 6
saudhanvan4, Ribhu :
saudhanvanisab, (I, 6, 4°.)
safibhaga, delight, happiness :
saibhagam, V, 53, 13; sa&bha-
Baya, V, 60, 5; saabhaga, I, 38,
3.
sausravasd, glory :
sausravasdni, VI, 74, 2
Sauhotra :
Purumi/éa Sauhotra, (362.)
skand, to spring:
4 skandanti, they spring over, V,
52, 3'.
skambh :
prati-sk4bhe, to withstand, I, 39,
2.
skambh4-deshnza, whose gifts are
firm:
skambh4-deshaas, I, 166, 7.
stan, to thunder:
standyantam, I, 64, 6*; standyan,
X, 168, 1.
standyat-ama, having thundering
strength :
standyat-amas, V, 54, 3.
stabh :
stabhit4m, established, X, 121, 5;
tastabhiné, standing firm, xX,
121, 6.—vi_rédasi tastabhas,
they hold heaven and earth
asunder, VIII, 94, 11.
525
stu, to praise :
stushé, V, 58, 14; VIII, 7, 323
astoshi, x, 77,13 stuhi, V, 53,
33 stubl, V, 53, 163 I, 33, 11;
stuvaté, VIII, 7, 35; stuvat4s,
V, 53 16; stavanad, IT, 33, 115
staunad, not stavandd, (VI, 66,
51); stutds, I, με: 3) ΤΙ; 33, 12;
sutdsy, VII, Fa 15; stutd
V, 52, τά] stut ab, 1, 171, 33
VII, 57,6; 7; Gpa stuhi, praise,
VIII, 20, 14.
stubh, to rush :
stobhati (vab prati), 4stobhayat,
I, 88, 61; (178); to shout, (V,
52, τα); to praise, p. xcvi—
prati stobhanti, (streams) gush
forth, I, 168, 8.
stubh, to ‘stamp :
in tri-stabh, (VIII, 7, 11); p.xevi,
stri, star:
stri-bhi4, 1, 87, 11; 166, τι; II,
34, 2.
stend, thief :
Sayana, staund =stena, (VI, 66, 5*.)
stotr:, praiser :
stota, I, 38, 45 stotrin, X, 78, 8;
stotribhyab Il, 34, 7.
stotr4,
stot va, ον; 55,93 X, 78, 8.
stobhagrantha :
(V, 52, 12.)
oe praise, hymn;
st6ma, brdhman, ὦ ukth4, (I, 165,
41); st6ma4, I, 165, 11; 153
166, 15; 167, 113 168, 10;
171, 2; st6mam, V, 52, 43 60,
13 61,173; VIII, 7, 93 st6man,
I, 114, 9; stémaid, V, 56, 575
VII, 7, 173 stémebhis, VI,
7,213 II, 33, 5%
stéma-vahas, offering hymns of
praise :
(40.)
staun4, unkind (?):
staunds, VI, 66, 5'.
stri, woman :
tva stri, V, 61, 6; (360.)
stryambik Ka:
derivation of Tryambaka, (VII,
59, 12'.)
sth4vira, strong :
sthdvirad, I, 171, 5.
stha, to stand:
tish¢bat, VIII, 20, 4; Grdhvd
tishi4atu, I, 134, 17; tasthau,
526
VEDIC HYMNS.
a ee
I, 64,9; V, 56, 8; VI, 66, 6.—
ΡΓά ati tasthaG, he surpasses, I,
64, 13.—ma Apa sthata, do not
stay away, VIII, 20, 1.—ma
ava sthata, do not go away, V,
53, 8.—a tasths, they stepped
to (Acc.), I, 85, 73 V, 60, 2; &
ratheshu tasthdshas, V, 53, 2;
ἃ asthapayanta, they placed, I,
167, 6.—At tishzsa, arise, V, 56,
5.—pari sthué, they surrounded,
I, 167, 9; péri tasthdshad,
standing around, I, 6, 17; ma&
pari sthat, let not prevent, V,
53, 9.—vi tasthire, they have
spread, VIII, 7, 8; 36.
sthd4-rasman, with firm reins:
sthd-rasmanad, V, 87, 5.
sthata :
sthatGs éarétham, what stands
and moves, pp. Ixxii seqq.
sthitri, charioteer :
sthatarad, V, 87, 6.—sthatrén, for
sthatd, p. Ixxiii; sthatas ράρα-
tad, p. Ixxiv.
sthir4, strong, firm:
sthiram, I, 37, 9; 39, 33 64,153
sthird (Rodasi), I, 167, 7; sthird,
1, 39, 2; VIII, 20, 133 1a; Vil,
56, 7; Il, 33, 143; sthirds, I,
38, 12; sthirdsya, V, 52, 2;
sthirébhid, II, 33, 9.
sthira-dhanvan, whose bow is strong:
Rudra, (II, 33, 142); sthir4-dhan-
vane, VII, 46, 1.
snd, ridge :
sna-bhid, V, 60, 7; 87, 4; 4dhi
snana divas, VIII, 7, 7; cf.
sdnu.
sp4t, truly :
set 59) τ:
ras, help:
sparase, VIII, 20, 8.
spas, to bind:
fh 166, 8'.)
Spas, spy:
spar, (V, 59, 1.)
sparh§, brilliant :
sparhé, VII, 56, 21; sparhdbhid,
VII, 58, 33 sparhani, VII, 59, 6.
sparhé-vira, of excellent men:
sparh4-viram, V, 54, 14.
Spri, see sparas,
spridh, to strive:
aspridhran (c. Dat.), VI, 66, 11;
VII, 56, 3.
spridh, enemy :
spridhad, V, 55, 6.
sma, particle :
hf sma, sm4si sma, 1, 37, 153
υἱά sma, V, 52, 8; 9; yush-
midkam sma, V, 53, 5; 4dha
sma, V, 54,6; VI, 66,6; VII,
56, 22; iha sma, V, 56,7; nahi
sma, VIII, 7, 21.
smat, together :
V, 87, 8; VIII, 20, 18.
smi, to smile:
4va_smayanta, they smiled upon
(Loc.), I, 168, 8.
syand, to haste :
syannds, V, 53, 7.
syandana, carriage :
(V, 87, 3%.)
syandr4, rushing :
syandrid, V, 52, 8; syandrdsad,
V, 52, 3; the rushing chariots,
V, 87, 3%
sr4g, garland :
srakshf, V, 53, 4.
sridh, to fail, to miss :
né sredhati, V, 54,7; 4sredhantad,
VII, 59, 6.
srfdh, enemy :
sridhad, VIII, 94, 7.
sv4, one’s own :
svam, V, 58, 7; 59, 1; svam
6kas, VII, 56, 241; svéna, 1
165, 8; svdya (matyd), V, 58
5; svit, from his own place, V
87, 4.
svad, see svar.
svab-drfs, seeing the sun:
svab-drik, VII, 58, 23.
svaé-nri, man of Svar:
svab-narad, V, 54, 10.
svab-vat, heavenly, splendid :
svah-vati, splendid, I, 168, 7;
heavenly Aditi, (260.)
sv4-kshatra, strong :
sv4-kshatrebhid, I, 165, 5),
sva-g4, self-born :
sva-gib, I, 168, 2.
svafig, to embrace :
(235, note 5.)
sv4-tavas, strong in themselves :
sv-tavasab, (I, 64, 4*; 165, 53) ;
I, 64, 7'; 85,7; 166, 2; 168,
2; sva-tavasab, VII, 59, 113
sv4-tavase, VI, 66, 9; svata~
vadbhis, (I, 6, 3*.),
>
>
>
INDEX OF WORDS.
svadhi, custom, ἔθος, Sitte:
(32 seqq.); svadhd, I, 165, 6;
svadh&m Anu, according to their
wont, I, 6, 42; 88, 6; 165,53
p. xv; VII, 56,13; VIII, 20, 7;
(V, 54, 5.)—svadh4y4, by itself,
sponte sua, 34 seq.; by them-
selves, I, 64, 4*; svadh&bhid,
themselves, V, 60, 4".
svadhd, food :
(35 seq.); svadhdm, I, 168, 97;
svadhi, sacrificial term, (36.)
svadha-van, self-dependent :
svadhi-vne, VII, 46, 1,
svadhiti, axe :
(I, 88, 22; 166, 6°); sv4dhitiva, p.
Cxvil,
svadhiti-vat, holding the axe :
sv4dhiti-van, I, 88, 2'; (171.)
svan4, shouting :
svanab, V, 87, 5; svanat, I, 38,
to; svané, V, 60, 3.
svap, to tear, to pull (?) :
(I, 166, το“)
svap{\, beak :
sva-p(ibhi4, VII, 56, 3'; (1, 166,
tot,
sv4-bhanu, self-luminous :
sv4-bhanavad, I, 37,2; V,53, 43
VIII, 20, 45 (I, 64, 42); sva-
bhanave, V, 54, 1.
sv4-yata, self-guided :
sv4-yatasaa, I, 166, 4.
svaydm, self :
(V, 60, 4"); themselves, I, 87, 3;
VII, 56, 11; yourselves, V, 55,
2; 87, 2.
sv4-yasas, famous :
sv4-yasasab, X, 77, 5.
sv4-yukta, of one’s own accord :
sv4-yuktas, I, 168, 4.
sva-ytig, self-harnessed :
sva-yigah (vdtasab), X, 78, 2;
(I, 168, 5..)
svar, ether :
svab, X, 121, 57; light, I, 168, a’;
sky, V, 54,15; s@rad, of the
sun, VIII, 7, 36.
sva-rdg, sovereign :
sva-rigah, V, 58, 1; sva-rdgah,
of the lord (Soma), VIII, 94,
4.
svéritri, singer :
svaritarad, I, 166, 11.
sv4-rofis, self-luminous :
sv4-rokishad, V, 87, 5.
527
svarga, heaven :
(X, 121, 5%.)
svarya, heavenly:
4smanam svaryam, V, 56, 4%.
svavas, see su-Avas.
sv4-vidyut, with their own lightning :
sv4-vidyutas, V, 87, 3.
sv4-vrikti :
(I, 64, 17.)
sv4-sohis, self-shining :
sv4-sokib (Rodasi), VI, 66, 6.
svsara, nest, fold:
svdsarazi, II, 34, 5; svdsareshu,
II, 34, 8
sva-srit, going, moving by them-
selves :
sva-srit, I, 87, 4; sva-sritad, (I,
64, 4°; 7°); 1, 64, τι.
svast{, favour :
svasti-bhi4, V, 53, 14; VII, 56,
25; 57,73 58,6; 46, 4; svasti,
happily, 11, 33, 3.
svadG, sweet :
svad64 svddiyab, sweeter than
sweet, I, 114, 6.
svand, rattling:
svanébhid, VIII, 7, 17.
svanin, noisy, turbulent :
svaninam, (1, 64, 12%.)
svaha, hail to you!
. II, 59, 6.
svit ;
kva svit, I, 168, 6; X, 168, 3.
svri, to sound, to roar:
svaranti, V, 54, 2; 123 4svaran,
V, 54, 8; sasvah, I, 88, 5.
svéda, sweat:
svédasya, I, 86, 8; varsham
svédam fakrire, they have
changed their sweat into rain,
V, 58, 7.
ha, particle :
yat ba, I, 37, 125 135 39,35 85,73
87, 3; 88,5; VIII, 7, 115 21;
I, 134, 2; kat ha nfindm, 1, 38,
1; VIII, 7, 31; kam ha, I, 39, 15
k4s ha, V, 59, 4; yfy4m ha, V,
59> 4-
hawmsa, swan:
hamsisah, 11, 34,5; VII, 59, 7-
han, to kill, to strike:
hanti, VII, 58, 4; hantana, VII,
59,8; b4msi, 11, 33,15; 4han,
I, 85, 9; hanyate, V, 54) 73
. ganghananta, I, 88, 2; gighdm-
528 VEDIC
sasi, I, 170, 2.—abhf efghamsati,
he tries to hurt us, VII, 59, 8.—
4va hantana, strike down, II, 34,
9.—t gighnante, they stir up, I,
64, 11.—p4ra hath4, you over-
throw, I, 39, 3; pard-hat, stag-
gering, Y, 56, 3'.—s4m hdnanta,
they fight together for (Loc.),
VII, 56, 22.
b4nu, jaw:
hdnva-iva, I, 168, 5'.
h4nman, bolt :
h4nmana, VII, 59, 8.
hayé, hark!
V, 57, 8; 58, 8.
hfri, bay:
μάτγῖ, the two bays (of Indra), I,
6,2; 165,43 hari vrishan, the
bay stallions, (139); s4pti hart,
(I, 85, 11); hari (of the Maruts),
V, 56, 6.—h4ri with synizesis,
p. cxxiii.
hari-vat, with bay-horses :
hari-vad, I, 165, 3; 167, τ.
héri-sipra, golden-jawed (or -hel-
meted) :
(IT, 34, 3°.)
harmusa:
(217, note »,)
harmy§, fire-pit, hearth, house:
(218 seqq.)—harmya, living in
houses, I, 166, 4%.
harmye-sthd :
harmye-sth#/, standing by the
hearth, (217); VII, 56, 16.
hary, to be pleased with (Acc.):
haryata, V, 54, 15.—prati haryate,
it is acceptable, V, 57, 1; prati
haryanti, they yearn for me, I,
165, 4.
haryat4, delicious:
(147 seq.)
h4va, call:
hdvam, I, 86,2; V, 87,8; 9; VIII,
7,93 1,114,113 I, 2,1.
h4vana, invocation:
hdvanani, V, 56, 2.
havana-srft, mindful of invocations :
havana-srft, 11, 33, 15%.
hav4s, call, prayer:
havasa, I, 64, 127; VI, 66, 11.
havid-krit, sacrificer :
havid-kritam, I, 166, 2.
havishmat, carrying oblations :
havishman, I, 167, 6; havfsh-
mantaé, X, 77,1; I, 114, 8.
HYMNS.
havfs, sacrifice :
havid, VII, 59, 9; I, 114, 33
havfsha, X, 121, 1to 9; I, 166, 3;
X, 168, 4; havishad, V, 60, 6;
havimshi, I, 170, 5; VII, 57, 6;
hav{é-bhi4, II, 33, 5.
h4viman, invocation:
haviman, VII, 56, 15; h4vima-
bhié, IT, 33, 5.
havya, called to assist :
havyad, VIII, 20, 20°.
havy4, offering, libation :
havyd, 1, 171, 4; VII, 56, 123 59,
5; VIII, 20,93 το; 16.
havy4-dati, offering :
havy4-datim, V, 55, 10.
has, eas
5 m has, (284.
nda, hand: ne Alishas)
stab (bhes ab), II,
33, 7'; haste bfbhrat bheshagd,
I, 114, 5; hdstayod, I, 38, 15
h4steshu, I, 37, 3; 168, 3.
hastfn, elephant :
hast{nad, I, 64, 7%.
ha, ἦν flee : ae
ita, I, 37, 7); ἀγαύδ ghhite
e brihét, the sky makes wide
room, VIII, 20, 6.—4pa aha-
sata, fit abdsata, (VIII, 7, 24.)—
nf gihate, they bend down, V,
57, 33 60, 2; VIII, 7, 34; nf
ahasata, they have gone down,
VIII, 7, 2'.—pré gihite, flies out
of your way, I, 166, 5°.
ha, to forsake, to leave behind:
4gahatana, VIII, 7, 31; hitvd, V,
53, 14.
haridra, yellow:
232.)
hf, indeed, truly, for...:
Ait hf, VII, 59,7; hikam, VII, 59,53
vidma hi, I, 170, 3; VIII, 20, 3.
hi, to prepare :
hinomi, VII, 56, 12.
hiss, to hurt:
mi nab himsit, X, 121, 9.
hit4, friend:
hit&s-iva, I, 166, 3; hit4, kind,=
s-dhita, (225.)
hinv, to rouse:
hinvantu, II, 34, 12.
him4vat, the snowy mountain :
himdvantad, X, 121, 43 (p. 4.)
hfm, winter :
satém himas, during a hundred
INDEX OF WORDS.
winters, I, 64,14; V, 54, 15;
II, 33, 2.
hfranya, gold :
hfranyam-iva, I, 43, 5; hfranyaid,
Peg. ornaments, V, 60,
4
ἩΙνΑ κι ράνν μά the Golden Child:
hiranya-garbh44, X, rar, 11; (p. 3
seq. ;
hiranya-sakra, on golden wheels :
hiranya-dakran, I, 88, 5.
hiranya-nirnig, gold-adorned :
hfranya-nirnik, 1, 167, 3
hfranya-pani, τ οι πο τς
hiranyapani-bhi4, VIII, 7, 27; (I,
be 38, 11)
iraxyaya, golden :
hirany4yebhid, I, 64, 11 3 hirary4-
yom (v4gram), I, 85, Ὁ; hiran-
γέ), V, 54, 113 Maley 251
irany4yan (4tkan), V, 55, 6;
hirany4yaé, golden-coloured, ν᾽
87, 5; hirany4 yasab, golden
(chariots), VI, 36. 21: hiranyye
kése, VIII, 20, 84.
hiranya-ratha, on golden chariots :
hfranya-ratha4, V, 57,1.
hfranya-varna, golden-coloured :
hfranya-varnan, II, 34, 11.
hiranya-vasi, | armed with golden
daggers
hiranya-vasibhis, VIII, 7, 32.
hfranya-sipra, golden-jawed :
hfranya-siprah, II, 34, 3°.
hiri-sipra, golden-jawed (or -hel-
meted) :
(II, 34» 3°)
hid, to hate :
gihiliré, VII, 58, 53 hifitésya,
furious, Vil, 46, 4.
hu, to sacrifice :
guhumés (c. Gen.), X, τῶι, 10;
guhavama te havid, I, 114, 3.
[32]
529
hri, to be angry :
Atha πά hrinishé, II, 33, 15.
hrid, heart :
hridd, 1, 171, 23 V, 56, 23; vds-
yasa hridd, VIII, 20, 18; hridé,
I, 43, 13 X, 186, 13; hrit-sé, I,
168, 3.
hé/as, anger :
hé/ad, I, 171, 13 114, 4.
heti, weapon :
hetid, 11, 33, 14; hetdyad, pp.
xlviii ; i ?
hétr#, caller :
hétrishu, VIII, 20, 201.
hétri, the Hotri priest :
héta, VII, 56, 18; VIII, 94, 6 τς
pifka hétrin, II, 345145 hétri-
shu, (VIL, 20, 201.)
hraduni-vrit, whirling the hail:
hraduni-vritad, V, 54,3.
hru, to injure:
vi hruzati, he can injure, I, 166,
12; (I, 166, 8'.)
hvri, or hvar, to overthrow:
guhuranta, I, 43, 8; hru and hbvar,
(1, 166, 8.)
hve, to call, to invoke:
havamahe, II, 34, 11; VIII, 7, 6;
τα; I, 114, 8; hvaye, V, 56,
5; huve, VIII, 94, 10 to 12; I,
a, 7; havate, VII, 56, 18;
havate, he is invoked (?), IT, 33,
5'; vipram h4vamanam, VIII,
7, 30.—4nu hvaya, call after, ν᾽
53, 16.—Ava hvaye, I call down,
V, 56, 1.—& huvdmahe, we call
towards us, V, 56, 8; ἃ huve,
V, 56, 9; VII, 56, τοὶ ἅ go-
haviti, he calls again and again,
Vil, 56, 18,—ni hvayamahe, we
call down, I, 114, 43 5.—prd
hfyase, thou art called forth, I,
19, 1.
ΝΣ Ξ -Ξ
eo © © © © © © © © ee ee .ς
eo 8 © © © © © ew ee ee he
ee © © © © © © © © ew
se 2. &e ew ew
II. LIST OF
THE MORE IMPORTANT PASSAGES
QUOTED
IN THE PREFACE AND IN THE NOTES.
RIG-VEDA.
PAGE
221 I, 38, 14
xxxix seqq. 399.
191 43,2.
19, 21 43 6.
76 44, 8.
140 44,13
236 46,1.
28 47) 4-
39 47,8.
50 48, 11
24 48, 16
143 4971.
270 49. 4-
304 5% 4.
264 gt, 1Ὶ
50 51, 12
158 52,4.
188 54,2.
200 54.7 -
187 54,8.
253 55,1.
163 55) 3-
284 55,4.
255 55,5.
264 57,6.
239, 258 58,5.
237 59, 1.
214 όο, 5.
104 61,12
236 61, 14
84 61, 16
23 62, 10
238 62, 13
298 64, 4.
144 65-70
269 68,1.
271, 284 70,2.
187 70, 4.
415 Ἴ1, 7.
252 Ἴ2, 5.
152 72,6.
152 72,9.
68 72,10
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Cr ---
139) 143
125
182, 222
125
125
91) 205
125
34
xlvii, note >
lxxiii
Ixxiii
Ixxiiseqq., 119
61
78
ixxiii
255
24
LIST OF IMPORTANT PASSAGES.
PAGE
1,73,4. - 6 315 I,
73,6 (7 + + 220
74,7. . .. 265
6,4... s+ 43
78,2. . o 6 204
7999+ + . 219
79,11. - « 89
80,2. . . . . 142
81,5. . - . 265
83,3. 2. 2. « - 123
84,14 . . . -. 398
84,20 . - 266
85,3. . ἔ 162
85,5. . .. 20
85,12 . 5 148
86,10 . - « 100
87,6. . . « . 186
88,2... 163
89, 10 i 254
90,2. 6 «. . «© 197
9°, 9. . 19!
91,2. 6. . 142
91,13. . 87, 111
93,13;2 .. 23, 26
92,2... 23, 26
92,12. . . . 237
9397+ + © © « 193
93,8... - 238
94,8. . + « 270
94,9. - “ον, 158
94,10 . - . 19
94,15 . + « 259, 260
94,16 . . . « 249
95,. 3. - «© « « 58
1OO,T . 1. 6 143
100,15. . . » 200
100,17. . . + 102
1OI,T . 2 6 6 143
IO1,IO. . . » 301
192,8 . . . . 51
103,6 . . . . 145
104,6 . . . . 439
104,9 . « « « 152
106,5 . . «© . 193
107,22. «© « « 243
108,3 . . . « 152
108,12... + 35
109,3 . - - + 146
112,32 - « + 303
1128 2. . 1. 349
112,15. + 6 + 205
113,8 . . . . 266
113,13. 6 6 © 35
113,18. . . 329
113,19. .. 9 243
114,1
114,.2
114,3
114) 4
114, 5
116, 1
116, 4
116, 6
116,7
116, 16
116, 20.
116, 22.
117, 5
117, 11
117, 23
118, 5
119, 3
119, 8
119,10.
121, 11
121,15
122, 3
122,7
124, 4
127, 3
127, 4
127, 6
127,11.
128, 2
128, 4
128, 5
129, 3
129, 5
129, 8
129, 11 .
130, 2
133, 3
133,5
134, 1
134) 5
136, 5
138, 4
139, 1
139, 2
139, 7
140, 6
140, 11
142, 3
145, 3
146, 1
148, 4
151,7
152, 2
153, 3
154, 3
ee © © © © © oe ew ew ew
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oe ee 8
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219
202, 437
41
229
142
210
VEDIC HYMNS.
133, 173, 196
160
186, 225, 443
186
164,
230
204
86, 16a
178
I,
1,
191,6.
191,7 -
191,9.
191, 15.
1,3.
1,5...
1,6.
1, 13. ὦ
2,8. .
3,8.
3,01
5,2.
5) 4-
6,2. .
8,3. .
10,2 -
1,1.
11,4.
11,12.
12,10.
15, 8
16,2 .
16,3.
16,6 .
16,8 .
17,4
18, 5
20, 4
21,1
21, 2
22,1
23,3
23,8 .
23,10.
23,14.
24,1
24,12.
26,1
27,7
37,9 .
37,10.
27,14.
28, 6
28,8
30,2.
30, 11.
31,1
31,2
31,6
33»4. -
33,13.
34, 2
34,15 -
35, 8
37, 3
237, 266
PAGE
39 IIT, 44,1.
237 44,4.
191 48,3.
221 50,4.
205 51,3.
17, 25 54,5 -
204 54, 16.
172 54, 20.
140 55,3 -
204 55,11.
239 56,2.
220 57,6.
36 60,3.
254 61,1.
38 61,5.
39 61,7.
239 IV, 1,3
49 1,4
25 1,20.
155 2,11
226 3,8 .
193 4, ἢ
310 6,7.
310 6,9
17 6, 10
194 7, 5
270 12,4.
194 12,5
69 13,5
41 14,1
50 15,6
224 16, 19
155 16, 20
163 18,9
122 18, 11
299 19,2
247 19, 3
144 19,4 -
224 21,6
149 22,2
166 24,7
266 24,9.
227, 228 25,3
25 26,4.
Ixxiii 30, 2
37 30, 3 -
69 30, 10
95 30, 23
237 33,6
223 37, 4
206 39,3
214 41,6
34 43,4
121 43,
146 50,8.
.
.
LIST OF IMPORTANT PASSAGES.
.
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148
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354
119
205
237
240
244
166
23
175
220
36
442
29, 310
45
XXXViil, 192
VEDIC HYMNS.
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162 V, 48,5 . .
23 586. .
51 59.5.. -
Ixxiv 59,8. .
207 60,2. .
26 60,3...
221 όι,2. .
144 ό24,3. .
16ό, 257 62,8...
191 63,5.
191 64,2. .
26 66,2. .
85 69,1. .
304 69,3. .
204 hie sore
173 73,7 -
57, 117, 131 741. .
34 74,3. -
217 74,9. .
182 78,8. .
158 79,4
173 80,3.
264 82,6.
267 83,5
144 83, 6
150 85, 5
150 87,1.
ci, 224 87,2...
265, 87,5...
281 VI, 2,4 F
204 35 ..
69, 134 2,8 ..
3,1 .
236, 384 3,3 .
43 33ᾧ, 2 «
141 4,7 .
194 7,6 ..
204 11,2...
38 11,5...
219 2, τὸς ς
73 141,3... ὁ
214 2,4: Ὁ. Ὁ
51 15,6...
69, 163 16,9. .
173 16, 143 15
xcvi seq. 16, 38
69 16, 46
194 17,4.
ΣΙ 17,5. +
161 17, 15.
20 19,8. .
274 19,839.
67 19,9- -
163 20,2...
75, 163 20,5. .
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186, 197
70, 207
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LIST OF IMPORTANT PASSAGES.
186, 274
Ixxiv, 194
115
244, 249
158
77
189
239
39
208
61
223, 442
VI,71,2. .
74,1. .
75,19 «
VII,1,2..
334... .
37. -
3, 10.
46.
594 - -
5 ss
8,3...
93. .
Io, 1.
11,4.
15,12
16,9.
18, 4.
18,8.
18,9.
20, 4.
22,3.
24,1.
24,4
25,2. .
31,10 .
32,13 .
32,18 .
33,27 .
3497+ >
3594+ -
35, 6
35, 8.
36, 6.
39,1.
40, 2.
42,2.
42,4.
44)5.
46,3.
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7 ee © wo
Ixviii
192
193, 244
271
240, 241
197
Ixxiv
223
202, 437
146
535
536
VII, 60, 12
62, 3.
66, 2.
69,1.
69, 5.
70,2.
71,1.
759 5.
75,6.
76,2.
77,1.
78,4.
79) 4-
82,4.
82,5.
83,2.
83,6.
86,5.
86,6.
86, 8.
87,1.
87,7.
οι and 92 .
93,7.
94;2.
95;Ἡ Σ-2.
95,2.
96, 4.
97, 6.
100, 2
104
10.
VIII, ΤῊΣ
1,12
1,13
1,18
1,21
3,8.
2,14
3,5.
3, 23
4,9.
5,9.
5, 20
VEDIC HYMNS.
238, 259
258
VIII,7,22 .
7,23 =.
7) 27
7, 28
7. δι
7.33 .
8,4. .
8,7. .
10,6 .
12,14.
12,16.
12,37.
13,6 .
13,01.
13,17.
13, 31-33.
7,6 ..
18, 6-7
18, 8
18,9
19, 6
19,14.
19,25.
19, 31
19, 33 -
20, 3
20,5
20,7
20, 8
20,10.
20,Ir. .
20,23.
241,18.
22,4
22,6 .
22,16.
23, 3
35 ose
Ixxiii
19
194
VIIT, 45, 35 -
46,14.
46,23.
46,25.
47,7
48, 2
48, 4
48,9
49-59 -
50, 2
51,3
51,7
52,7
.
52,10.
55, 3
55» 5
όο, 4
61, 3
61,4
61,18.
LIST OF IMPORTANT PASSAGES.
PAGE
124
189
231
310
268
lxi
190
282
xlvi seqq.
1, ταὶ
. ἰχνὶϊ
. 267
. 267
+ 309
. 24
Ixvii, 267
225
152
198
186
226
248
268
398
345
198
Ixix seq.
254
257
124
24
354
194
176
VIL,
IX,
100,2 .
100, 105 II
100, 12
101, 15
103,7
103, 8
II,3- ὃς
19,2.
21,4...
34,3.
50,1.
53,1 -
61, 12
62, 24
63, το
65, 22
65, 23
68...
68,3. .
70, 10
73,3 -
72,1.
72,8.
7319+
74,71 -
74,3
86,1.
86, 21-30
86, 27
86, 31-40
86, 48
93,4-
95,3-
96,2.
96,6.
96,8.
96, 15
97,8
97,34 -
97,55 +
97,57 -
103,2 .
107, 5
107,6 . -
108,7 -
108,10 .
W11,1
111, 2
113,15
113,10
114,3
II.
555 + +
5,6 .
557 . 9
wn.
40
537
528 VEDIC HYMNS.
PAGE PAGE
X,7,t. 2... . 278 X, 65,9 . 2 6 6 245
8,3. 1 6 1 6 24,329 66,3 . . . - 244
8,4. . 2 6. 253 66,4 . . «© « 249
94- - . «© « 194 67,7, . «. «© «© 140,177
1,6... . 47 68,4 . . « « 132
1,7. . « . 220 69,4 . . . « 240
12,5 . 237 70,8 . 2. 225
13, 5 + 202, 437 72, 1-4 - + 246
14,1 . 205 2, .,5»5» . . - 246
14, 3 . 36 74,7 “νὸν τοῦ
14,7 « . « « 36,88 72,8 ᾿ς. . « 251
14,8 . ... 88 73,10. . » « 217
15,4 + - «© « 194 7858 ὁ «οὖ 9.23
15, 12-14. . . 35 75) 5 . - 399
18,11. » « 268 78,2 . . 2. . 283
20,1 . . . « 202, 437 79,2 « « « © 158
20, 9 ον. 18 79,6 . . . . 269
2,6. . . . 200 80,2 . . . . 432
25,1 .« «. « « 202, 437 82,5-6 ... τοῦ
27, 9... 0. 33 86,15. . . . 19)
28,11. . . . Ixvii 87,18. 2. . . 259
3I,r . ὦ τὸς 4271 89,9 . - .. . 18,149
32,2 2... . 52 92,5 - + - . 161
3399 τ οὐ « © 238 92,7 »« « « « 141
34,6 . . . . 276 92, 11... 6 6 6 275
3552 - . « « 398 92,13. . . © Ixxiii
36,1- . . . 250 92,14... . 262
36,13. . . . 239 93,5 + + + « I5t
37,19. . . . 91 93,10. « © . 123
37,11. . 2 6 194 95,6 . . . - 308
3290. 11. . « .. 245 9557 + «© « « 308
49,I . . . 6 365 9559 - - + « 308
42,6 . . 271 95,14 - 2 2 212
437 - . 15 95, 15 “ον 172
43,8 . . « « 140 96,5 . . «© - 148
439 «τ... 18,37 96,3... . 186
44,2 «© « «© «© 185 96,9 . . « « 148, 302
45,10. . « «© 439 96,13. . . - 152
46,3. . . . 217 97,18 . 2. . . 192
46,5 . . . . 67 97,22. . . . 205®
47,0 2. « « 6 149 98,1 . . . « 200
4797 + 2 6 « 291 100, I. 2. . 6 259
4995 + «© © « 265 103,2. . « «+ 214
59,4 . «ey 439 103, 13 . Ixxx
55,8 . . 214 104,2 . . 185
56,4 .. . 267 1192. ....ϑ . 237
58 2. ww ee δι 114,10 . . . 218
63,2 . . « » 2851 1I5,3 - 6 « « 42
63,3 - + «© « 255, 261 115,9. - . 153
63,5... ... 245 11ό, 9. . . « 195
63,10. . . . 249 119Q,4 + + « + 92
63,11. . . . 229 ¥20,I. . . . 224
63,17. . 6 6 245 120,3. . - « 448
64,5. « « « 246 122,3... 2. 6 + 253
64,7 . . . . 349 124,10. . « « 96, 253
Χ, 124,7.
124,9.
125, 12
129,2.
129,3 -
133, 5. .
138, 1.
138,4.
140,2.
142,4.
ΙΝ,2,6.
37, 5.
VII, 6,1.
XI, 34. .
I, 8,6,2.
IV, 3, 13, 3
V,20 .
II, 6,a,9 .
H1,7,3,1 .
IV, 3, 4, 14
VI, 3, 3,4 -
XIN, 7, 12.
I, 13,3 -
VI, rr.
LIST OF IMPORTANT PASSAGES.
PAGE
308 X,144,6.
xcvi 148, 3.
275 153,2.
35»91 158, 1.
10 164, 3 -
214 165,4.
44 170,1.
130 182,1.
195 190,2.
235
ATHARVA-VEDA.
τι VIII, 2, 1
384 X,2,7 .
261 ΧΙΙ, 1, 51 .
VAGASANEYI-SAMHITA.
. 153
TAITTIRIVA-SAMHITA.
. 430
388
AITAREYA-BRAHMAMA.
. Ixix
XI, 46.
V, 1, 3)3-
VII, 1, 19, 3
VII, 14.
SATAPATHA-BRAHMANA.
389
429
429
153
TANDYA-BRAHMANWA.
360 XVI, 1,12.
TAITTIRIVYA-ARANYAKA.
254 I,23 .
lxix, note 5
XI, 1, 6, 1
9 3) 4
5 .
XIII, 5, 1,16 .
IX,4.
539
283
415
188
89
xlvi, note 5
ASVALAYANA SRAUTA-SOTRA.
112
ΠῚ.
A BIBLIOGRAPHICAL LIST OF THE MORE
IMPORTANT PUBLICATIONS ON THE RIG-VEDA.
I have often stated how much I was indebted to the
labours of others in all I have endeavoured’ to do for the
Veda. I have to make the same acknowledgment once
more. Many indeed of those with whom I once worked
side by side have ceased from their labours, but the gaps
which death has caused have been filled by many young
and equally valiant soldiers. I am almost afraid to mention
names, lest I should seem forgetful of some by whose
labours I have benefitted. The elaborate publications of
M. Bergaigne occupy a prominent place, and seem to me
to have hardly received the credit which they deserve.
Scholars are too apt to forget that we may differ from the
results arrived at by our colleagues, and yet admire their
industry, their acumen, their genius. Professor Ludwig has
continued his work, undismayed by the unjust and unseemly
attacks of his rivals. Professor Oldenberg’s contributions,
Das altindische Akhy4na, 1883 ; Rigveda-Samhita und SAma-
vedércika, 1884; Die Adhydyatheilung des Rigveda, 1887,
and lastly, the Prolegomena to his Hymnen des Rigveda,
1888, have opened new and important fields of critical in-
vestigation. Different views have been ably represented by
Pischel and Geldner in their Vedische Studien.
Professor Avery’s Contributions to the History of Verb-
Inflection in Sanskrit (1875), Professor Lanman’s Statistical
Account of Noun-inflection in the Veda (1877), are indispens-
able helps to every student of the Veda. Professor Delbriick’s
Syntaktische Forschungen (1871-1879) und Das Altindische
Verbum (1874) marked a decided advance in critical scholar-
BIBLIOGRAPHICAL LIST. 541
ship. Almost every case of the noun in the Veda has found
its special investigator, the Dative in Delbriick (1867), the
Genitive in Siecke (1869), the Vocative in Benfey (1872),
the Instrumental in Wenzel (1879), the Accusative in Gae-
dicke (1880). The nominal suffixes have been treated by
Bruno Lindner in his Altindische Nominalbildung (1878);
the suffixes of the Infinitive by Professor Ludwig (1871)
and Professor Wilhelm (1870 and 1873). Geldner and Pro-
fessor Kaegi have given a popular and useful account of
the results of Vedic studies in Siebenzig Lieder des Rig-
veda (1875), and Der Rigveda (1881).
The following is a list of the more important publications
on the Rig-veda which have proved useful to myself and
will prove useful to others. This list does not pretend to
be complete, but even in its incomplete form, I hope that
it may be serviceable to students of the Rig-veda.
The following abbreviations have been used :—
Bezz. Beitr. = Beitrige zur Kunde der indogermanischen Sprachen, herausgegeben
von A. Bezzenberger.
Festgruss an Bohtlingk = Festgruss an Otto von Bohtlingk zum Doctor-Jubilaum
von seinen Freunden. Stuttgart, 1888.
Journ. Amer. Or. Soc. = Journal of the American Oriental Society.
KZ. = Kuhn’s Zeitschrift fiir vergleichende Sprachforschung.
Rev. hist. rel.= Revue de V’histoire des religions, publi¢e by M. Jean Reville.
Paris.
ZDMG. = Zeitschrift der deutschen morgenlindischen Gesellschaft.
ArrowsmiTH, R. The Rigveda. By Adolf Kaegi. Translation.
Boston, 1886.
AUFRECHT, TH. KZ. XXV, 435, 601; XXVI, 610; XXVII, 609.—
Zur Kenntniss des Rgveda: Festgruss an Béhtlingk, 1-3.—
Erklarung vedischer Stellen: Bezz. Beitr. XIV, 29-33.—ZDMG.
XLV, 305.
Avery, Joun. Contributions to the History of Verb-Inflection in
Sanskrit, 1875. (Journ. Amer. Or. Soc., Vol. X, No. 10.)
—— The Unaugmented Verb-Forms of the Rig- and Atharva-Vedas
(Journ. Amer. Or. Soc., Vol. XI, No. 2, 1885.)
Bartuotomak, Cur. Rv. I, 171, 1: ΚΖ. XXIX, 279.—Arisches:
Bezz. Beitr. XV, 1-43, 185-247.—ZDMG. XLIII, 664-668.
Studien zur indogermanischen Sprachgeschichte. Halle, 1890.
See Pischel in Gétting. Gel. Anz., No. 13, 20 Juni 1890, pp. 529 ff.
542 VEDIC HYMNS.
Benrey, TuHEeopor. Die Quantit&tsverschiedenheiten in den Samhit&-
und Pada-Texten der Veden. 6 Theile. Gdttingen, 1874-8.
—— Ueber die Entstehung des indogermanischen Vokativs. Gédt-
tingen, 1872.
— Vedica und Verwandtes. Strassburg, 1879.
—— Ueber einige Wérter mit dem Bindevocal ἢ im Rigveda. Gédt-
tingen, 1879.
—— Vedica und Linguistica. Strassburg, 1880.
—— Behandlung des auslautenden a in na ‘wie’ und na ‘nicht’
im Rigveda, mit Bemerkungen tiber die Aussprache der Worter
im Veda. Géttingen, 1881.
—— Uebersetzung des Rigveda (I, 1-118): Orient und Occident,
1862-64.
Rigveda, X, 10, 7: Bezz. Beitr. I, 47-51.—Uebersetzung des
Rigveda (I, 119-130): Bezz. Beitr. VII, 286-309.
—— Kleinere Schriften, herausgegeben von A. Bezzenberger, I, 109,
120, 265, 278, 295, 305, 314, 316; II, 172, 177. Berlin, 1890.
Brrcaicng, A. La religion védique d’aprés les hymnes du Rig-Veda.
Vols. I-III. Paris, 1878-83.
—— Quelques Observations sur les figures de rhétorique dans le Rig-
Veda. (Mémoires de la Société de linguistique, tome IV, 25
fascicule.) Paris, 1880.
—— Recherches sur l’histoire de la Samhita du Rig-Veda I. La
Samhit4 primitive. Paris, 1887. (Journal Asiatique, 1886. Extrait.)
—— Nouvelles recherches sur l'histoire de la Samhité du Rig-Veda
II-IV. Supplément au Mémoire sur la Samhita primitive ; les
différents couches d’interprétations; le classement du Mandala
VIII. Paris, 1887. (Journal Asiatique, IX, 191-287. Extrait.)
—— Deuxiéme note additionnelle ἃ l'article Recherches sur l’histoire
de la Samhit4 du Rig-Veda. (Journal Asiatique, IX, 518 f.)
—— La syntaxe des comparisons védiques: Bibliothéque de ’école
des hautes études, LXXII, pp. 75-101. (Mél. Renier, Paris, 1887.)
—— Recherches sur V’histoire de la liturgie védique. La forme
métrique des hymns du Rig-Veda. (Ac. des Inscr., C—R, XVI,
1888, Mai-Juin, pp. 232-238.)
—— Recherches sur Vhistoire de la liturgie védique. (Journal
Asiatique, XIII, 2, 121-197. 1889.)
----- La division en Adhyfyas du Rig-Veda: Journal Asiatique, X,
3, 488-495. (Extrait. Paris, 1888.)
—— et V. Henry. Manuel pour le Sanscrit Védique. Paris, 1890.
BIBLIOGRAPHICAL LIST. 543
Broomrietp, M. Final as before Sonants in Sanskrit. Baltimore,
1882. (Amer. Journal of Philology, Vol. III, No. 1.)
On certain Irregular Vedic Subjunctives or Imperatives. Balti-
more, 1884. (Amer. Journal of Philology, Vol. V, No. 1.)
—— On the Vedic Instrumental padbhfs. (Proc. Amer. Or. Soc.
Oct. 1889, pp. clii-clvi.)
—— Contributions to the Interpretation of the Veda. Second Series.
Baltimore, 1890.
Botrensen, F. Zur Vedametrik: ZDMG. XXXV, 448-445.—Die
Betonungssysteme des Rig- und S&maveda: ZDMG. XXXV,
456-7 2.—Beitrige zur Kritik des Veda: ZDMG. XLI, 494-507 ;
XLV, 204.
P. von Brapke. Beitrage zur altindischen Religions- und Sprach-
geschichte: ZDMG. XL, 347 ff., 655 ff.
—— Dyéfus Asura, Ahura Mazd4 und die Asuras. Halle, 1885.
Brunnuorer, H. Erwahnung der Pfahibauten im Rigveda: Fernschau,
Jahrb. der Mittelschweiz, Geogr.-Commerz. Ges. in Aarau, II
(1888),
—— Dialektspuren (Infinitiv): KZ. XXV, 329.—Ueber Infinitive des
Veda und Avesta: Bezz. Beitr. XV, 262-270.
Cottnet, Pu. Les principes de l’exégése védique d’aprés MM. Pischel
et K. Geldner (Muséon, IX, 1890, pp. 250-267 and 372-388).
Purandhi, the goddess of abundance, in the Rigveda. (Baby.
and Oriental Record, II, 11 (1888), pp. 245-254.)
Purandhi ἐς the goddess of abundance in the Rigveda. (Baby).
and Oriental Record, 1890, IV, 6, pp. 121-130.)
Cotxitz, Η, Ueber eine besondere Art vedischer Composita, Ver-
handlungen des Vn intern. Or. Congr. zu Berlin, 1881. 1],
287-298.
Detsrtcx, B. De usu dativi in carminibus Rigvedae. Halle, 1867.
—— Syntaktische Forschungen. Halle, 1871-—79.—Bd.V, Altindische
Syntax. Halle, 1888.
Das Altindische Verbum. Halle, 1874.
—— Vedische Chrestomathie. Halle, 1874.
Eaton, A.J. The Atmanepada in the Rigveda. Leipzig, 1884.
D’Ecxstzin, Baron. Etudes sur la Grammaire Védique. (Revue
Archéologique.) Paris, 1859.
Eperen, A. H. On the Relation in the Rig-Veda between the Palatal
and Labial Vowels and their Corresponding Semivowels, 1878.
(Journ. Amer. Or. Soc., Vol. XI, 1880.)
544 VEDIC HYMNS.
Exnt, 1. Der Vedische Mythus des Yama. Strassburg, 1890.
Rv. X, 85, die Vermahlung des Soma und der Sirya: ZDMG.
XXXII, 166-176.
GaegpickE, Cart. -Der Accusativ im Veda. Breslau, 1880.
Garse, R. Accentuationssystem der altindischen Nominalcomposita :
KZ. XXIII, 470. :
Getpnrr, K. Conjectanea Vedica (kshoaf): Bezz. Beitr. XI, 327--331-
—Ueber das vedische Wort meni: Festgruss an Boéhtlingk,
31-33.—Conjectanea Vedica: KZ. XXVII, 215 ff.
Gecpner, K., ἃ. A. Karcr. Siebenzig Lieder des Rigveda. Tubingen,
1875.
GrassMann, H. Wiorterbuch zum Rig-Veda. Leipzig, 1873.
Rigveda, tibersetzt. 2 Vols. Leipzig, 1876-77.
GrirFitH, R. T. H. The Hymns of the Rigveda, translated with a
Popular Commentary. Vols. 1, II. Benares, 1889-90.
Guru Datta, Vidyarthi. The Terminology of the Vedas, Part I.
Lahore, New Indian Press, 1888.
Happs, Jutius. An Varuna, Rigveda I, 25, iibersetzt: Zeitschr. f.
Missionskunde ἃ. Religionswissenschaft, V, 1, p. 28 f.
Hauc, M. The Origin of Brahmanism. Poona, 1863.
A Contribution towards a Right Understanding of the Rigveda.
Bombay, 1863.
—— Brahma und die Brahmanen. Miinchen, 1871.
On the Interpretation of the Veda: Report of the Proc. of the
2nd intern. Congr. of Or. in London, 1874, pp. 24-27. Cf.
Delbriick in Jenaer Literaturzeitung, Jahrgang 1874, Art. 785,
and 1875, Art. 137.
Ueber das Wesen und den Werth des wedischen Accents.
Minchen, 1874.
Vedische Rathselfragen und Rathselspriiche. Uebersetzung und
Erklarung des Dirghatamas-Liedes Rigv. I, 164. Munchen, 1876.
Hitvepranpt, A. Ueber die Géttin Aditi. Breslau, 1876.
Varuna und Mitra. Breslau, 1877.
Das altindische Neu- ἃ. Vollmondsopfer.: Jena, 1880.
——— Die beiden arischen Accentsysteme. 1882-85.
Veda-Chrestomathie mit Glossar. Berlin, 1885.
Zu Rv. V, 2, 1-6: ZDMG. XXXIII, 248-251.—Zu Rv. I, 162:
ZDMG. XXXVII, 521-524.—Miscelle aus dem Vedaritual :
ZDMG. XL, 708-712.
BIBLIOGRAPHICAL LIST. 545
Hitiesranpt, A. Spuren einer dlteren Rigvedarecension: Bezz. Beitr.
VIII, 195-203.—Uktham madas fa sasyate: Bezz. Beitr. IX, 192.
—— Vedica. Vienna Oriental Journal, III, 188-194, 259-273.
—— Nationale Opfer in Altindien: Festgruss an Béhtlingk, 40-43.
—— Die Sonnwendfeste in Altindien: Romanische Forschungen, V,
1889, 299 seqq.
Vedische Mythologie I. Soma und verwandte Gétter. Breslau,
1891.
Hrirzer, A. Gleichnisse und Metaphern im Rgveda. Leipzig, 1890.
Karer, A. Der Rigveda, die aelteste Literatur der Inder. 2*e Aufl.
Leipzig, 1881. See Arrowsmith.
—— Vasta usrah: Festgruss an Béhtlingk, 48 seq.
KerBakER, M. Varunae gli Aditya, saggio di esegesi vedica, memoria
(Atti della R. Acad. di archeol. lettere e belle arti, 1884-86).
Napoli, 1887, pp. 105-144.—App. II al Vol. XIII, degli Atti &c.
Napoli, 1889.
Kirste, J. Etudes sur les Pratigakhyas. Paris, 1883.
Kouttxowssr, D. Les trois feux sacrés du Rig-Véda: Rev. hist. rel.
XX, 2, pp. 151-179.
Κύηναυ, ΚΕ. Die Trishtubh-Jagati-Familie. Gdéttingen, 1886.
—— Rhythmus und indische Metrik. Géttingen, 1887.
Lanctois, M. Rig-Véda, ou Livre des Hymnes, traduit du Sanscrit,
4tom. Paris, 1848-51.
Lanman, Cuartes R. A Statistical Account of Noun-Inflection in the
Veda. (Journ. Amer. Or. Soc., Vol. X, No. 11.) New Haven,
1880. Cf. Collitz in Bezz. Beitr. VII, 176-184.
Licnana, Gracomo. I Navagvah e i Dasagvah del Rigveda : Verhand-
lungen des VIIten internat. Or. Congr. in Wien, 1886. Arische
Section, pp. 59-68.
Linpygr, Bruno. Altindische Nominalbildung. Jena, 1878.
Lupwic, A. Der Infinitiv im Veda. Prag, 1871.
Ueber die unflectierten Formen auf 4 des verbum finitum im
Rigveda. Prag, 1874. (Sitzungsber. d. Kgl. bohm. Ges. ἃ. Wiss.)
Die philosophischen und religitsen Anschauungen des Veda.
Prag, 1875.
Der Rigveda, Deutsch mit Commentar und Einleitung, Vols. 1-6.
Prag, 1876-88.
—— Uber die Erwahnung von Sonnenfinsternissen im Rigveda.
Sitzungsber. der Kgl. béhm. Ges. der Wiss. Prag, 1885.
[32] Nn
546 VEDIC HYMNS.
Lupwic, A. Die Ironie im Mah4bh4rata und im Rgveda: Festgruss
an Béhtlingk, 82-87.
—— Ueber die Kritik des Rgveda Textes. Prag, 1889.
Ueber Methode bei Interpretationen des Rgveda. Prag, 1890.
—— dhfman und svadh4: KZ. XXVIII, 240.
—— Bedeutungen vedischer Wérter: ZDMG. XL, 715-717.—Drei
Rgvedastellen: ZDMG. XL, 713.
Macpongtt, A. A. KaAty4yana’s Sarvanukramanf of the Rigveda.
Oxford, 1886.
Max Mixer, F. Rig-Veda oder die heiligen Lieder der Brahmanen.
I: Text und Uebersetzung des Pr&tisakhya oder der dltesten
Phonetik und Grammatik. Leipzig, 1856.
—— Rig-Veda-Samhité. The Sacred Hymns of the Brahmans.
Translated and explained. Vol. I. London, 1869.
Mayr, Avret. Beitrage aus dem Rg-Veda zur Accentuirung des
Verbum finitum. Wien, 1871.
Meyer, Ruvotr. Rgvidhina. Berlin, 1878.
Murr, Jonn. Original Sanskrit Texts, Vols. I-V, London, 1868-1871
(2nd ed.).
Myriantueus, L. Die Agvins oder Arischen Dioskuren. Miinchen,
1876.
Neisser, W. Zur vedischen Verballehre I: Bezz. Beitr. VII ,211-241.
—Vorvedisches im Veda: Bezz. Beitr. XVII, 244-256.
Nive, M. F. Etudes sur les hymnes du Rig-Véda. Paris, 1842.
—— Essai sur le Mythe des Ribhavas. Paris, 1847.
Otpenserc, H. Das altindische Akhyana: ZDMG. XXXVII,
54-86.
— Rigveda-Samhita und Sdmavedarcika: ZDMG. XXXVIII,
439-480. :
_ —— Akhy4na-Hymnen im Rigveda: ZDMG. XXXIX, 52-90.
—— Die Adhy4yatheilung des Rigveda: ZDMG. ΧΙ, 508-515;
XLII, 362-365.
—— Ueber die Liedverfasser des Rigveda. ZDMG. XLII, 199-247.
—— Der Abhinihita Sandhi im Rigveda, ZDMG. XLIV, 321-338.
Der Rigveda. Band I: Metrische und textgeschichtliche Pro-
legomena. Berlin, 1888. [Cf Review by A. Hillebrandt, in
Goetting. Gel. Anz., Mai 1889, pp. 387-424.—See Sabbathier.]
The Interpretation of the Veda, and the Hindu Epic: Open
Court (Chicago), 1889, April 11 (Translated from the Deutsche
Rundschau).
BIBLIOGRAPHICAL LIST. 547
Perry, Ε. Ὁ. Indra in the Rigveda: Journ. Amer. Or. Soc., Vol. XI,
pp. 117-208. New Haven, 1882. (See Hillebrandt in E. Kuhns
Literatur-Blatt fiir Orientalische Philologie, II, 1.)
Prrtscu, W. Upalekha, de Kramapftha libellus. Berol. 1854.
Peterson, P. Hymns from the Rigveda, edited with Sayana’s Com-
mentary, notes and a translation. Bombay, 1888 (B. S. S.).
--- Handbook to the Study of the Rigveda. Part I. Bombay,
1890 (Β. 5. S.).
Piscuet, R. Miscellanea: ZDMG. XXXV, 711-724.— Vedica:
ZDMG. XL, 111-126.
—— Zur Lehre vom Dativ: Bezz. Beitr. I, 111-120.
PiscuEL, R., ἃ. K. F. Getpnzr. Vedische Studien I. Stuttgart, 1888.
[Cf. Reviews by: V. Henry: Revue critique (1890), 5, pp.
81-85.—H. Oxpenperc: Guitting. Gel. Anz. 1890. 10.—
ΒΑΒΤΗΟΠΟΜΑΕ: Deutsche Litztg. 23 (1890).—VECKENSTEDT :
Zeitschr. f. Volkskunde II, 6, pp. 244-248.—See Colinet.]
Reenaup, Paut. Le mot védique rta: Rev. hist. rel. XVI, 1887,
pp. 26-27.
-—— Le caractére et lorigine des jeux des mots védiques: Rev. hist.
rel. XVI, 2, pp. 166-169.
Un épithéte des dieux dans le Rig-Veda (amfira): Rev. hist.
rel. XV, 1887, pp. 46-51.
Etymologies védiques: Rev. hist. rel. XIX, 1, pp. 79-84.
—— Le Rig-Veda et les origines de la mythologie indo-européenne :
Rev. hist. rel. XIX, 3, pp. 333-352.
—— Etudes védiques. Traduction d’un hymn ἃ l’Aurore (I, 123 du
Rig-Véda): Rev. hist. rel. XXI,1, pp. 63-96.
—— Fiudes védiques. Deux appréciations récentes du Rig-Veda :
Rey. hist. rel. XXI, 3, pp. 301-311.
—— Ftudes védiques. L’hymne III, 1 du Rig-Véda: Rev. hist.
rel. XXII, 302.
Recnizr, A. Etude sur Vidiome des Védas et les origines de la ©
langue Sanscrite. Paris, 1855.
Etudes sur la grammaire védique. Pratisakhya du Rig-Véda.
Paris, 1857.
Ric-Vepa. Rigveda Sanhita, liber primus, ed. F. Rosen. London,
1838.
Rig-Veda-Sanhita, the Sacred Hymns of the Brahmans, together
with the Commentary of Sayanacharya. Edited by F. Max Miiller.
6 vols. London, 1849-1874. Second Edition, Vols. I, II.
London, 1890.
Nn 2
548 VEDIC HYMNS.
Ric-Vrpa. The Hymns of the Rig-Veda in the Samhita Text. Re-
printed from the editio princeps, by F. Max Mitller. London, 1873.
—— The Hymns of the Rig-Veda in the Pada Text. Reprinted from
the editio princeps, by F. Max Miller. London, 1873.
Die Hymnen des Rigveda. Herausgegeben von Th. Aufrecht.
2 Theile.° 2te Auflage. Bonn, 1877.
Riksamhité Sayax4Aarya-virakita-Bhashya-sahité, Padapashayu-
kta ka, edited by Ragérima S4stri Bodas and Sivarama SAstri
Gore. 8 vols. Bombay, 1889.
—— Rigveda Samhita, ed. by Prasanna Kuméra Vidy4ratna. Vol. I.
Calcutta, 1888-9.
—— Rigvedasya Sayan4farya-virakitam M4dhaviya-Vedartha-Prak4-
sakhyam Bhishyam. Edited by Prasanna Kumara Vidydratna.
Calcutta, 1889.
—— Rig-Veda Sanhita, the first and second Adhydayas of the first
Ashtaka, with notes and explanations, and an introductory essay on
the study of the Vedas. By K. M. Banerjea. Calcutta, 1875.
—— Rig Veda Samhit4, Vols. I-VII. Bengali Translation, with notes,
by ΚΕ. C. Datta. Calcutta, 1887.
—— The Vedarthayatna, Marathi and English Translation of the
Vedas. Parts 1-22. Bombay, 1876-80.
Rotu, R. Zur Litteratur und Geschichte des Weda. Stuttgart, 1846.
Ueber gewisse Kiirzungen des Wortendes im Veda: Verhand-
lungen des VIIte> intern. Or. Congr. in Wien, 1886. Arische
Section, pp. 1-10.
Ueber den Soma: ZDMG. XXXV, 680-692.— Wo wiachst der
Soma? ZDMG. XXXVIII, 134-139.—Der Adler mit dem Soma :
ZDMG. XXXVI, 353-360.—Lésung eines Rathsels im Veda :
ZDMG. XXXVII, 109-112.—Wergeld im Veda: ZDMG. XLI,
672-676.
Vedische Studien: KZ. XXVI, 45.
SapBaTHIER, R. Une édition critique du Rig-Veda par M. Oldenberg :
Rev. hist. rel. XX, 3, pp. 297-331.—Rev. de ling. XXIII, 1,
93-97-
Scuerman, Lucian. Philosophische Hymnen aus der Rig- und
Atharva-Veda-Sanhita. Strassburg, 1887.
Scumrpt, J. Pluralbildungen der indog. Neutra (Weimar, 18869),
p. 127 to Rv. I,171, 1.—p. 128 seq. on kra#4.—p. 307 seq. to Rv.
V, 52, 9.—p. 314 to Rv. X, 77, 8.
L. von Scuréper. Nominalcomposita: KZ. XXIV, ror.
BIBLIOGRAPHICAL LIST. 549
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Stzcxe, E. De genitivi in lingua Sanscrita imprimis Vedica usu.
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Smmon, Ricwarp. Beitrage zur Kenntniss der vedischen Schulen.
Kiel, 1889.
Tuipaut, G. Das Jafapatala. Lpzg. 1870.
Turrini, Giustprz. All’ Aurora {nno df Prdskanva K4nva recfto di
Sdmskrito in volgére. Bologna, 1889.
Watus, Η. W. The Cosmology of the Rigveda. London, 1887.
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Wenzet, H. Ueber den Instrumentalis im Rigveda. Ttibingen,
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Nn 3
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“LHGVHAIV AUVNOISSIN
SACRED BOOKS OF THE EAST
TRANSLATED BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
THE RIGHT HON.
F. MAX MULLER.
This Series is published with the sanction and co-operation of the Secretary of
State for India in Council.
REPORT presented to the ACADEMIE DES INSORIPTIONS, May 11,
1883, by M. BRNEST RENAN.
‘M. Renan présente trois nouveaux
volumes de la grande collection des
‘Livres sacrés de 1l’Orient” (Sacred
Books of the East), que dirige ἃ Oxford,
avec une si vaste érudition et une critique
si sfire, le savant associé de l’Académie
des Inscriptions, M. Max Miiller.... La
premitre série de ce beau recueil, com-
osée de 24 volumes, est presque achevée,
. Max Miiller se propose d’en publier
une seconde, dont l’intérét historique et
religieux ne sera pas moindre. M. Max
Miiller a su se procurer la collaboration
des savans les plus éminens d'Europe et
d’Asie. L’Université d’Oxford, que cette
daar publication honore au plus haut
egré, doit tenir ἃ continuer dans les plus
ee proportions une ceuvre aussi philo-
sophiquement congue que savamment
exécutée.’
BXTRAOCT from the QUARTERLY REVIEW.
‘We rejoice to notice that a second
series of these translations has been an-
nounced and has actually begun to appear.
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
bronght together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. But no work of his, not even the
great edition of the Rig-Veda, can com-
pare in importance or in usefulness with
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assist-
ance of the distinguished scholars he has
gathered round him, be carried in due
time to a happy completion.’
Professor B. HARDY, Inaugural Lecture in the University of Freiburg, 1887.
‘Die allgemeine vergleichende Reli-
gionswissenschaft datirt von jenem gross-
artigen, in seiner Art einzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 auf dem
internationalen Orientalistencongress in
London der Grundstein gelegt worden
war, die Ubersetzung der heiligen Biicher
des Ostens’ (¢he Sacred Books of the
East).
The Hon. ALBERT 8S. G. CANNING, ‘Words on Existing Religions.’
“The recent publication of the ‘ Sacred
Books of the East” in English is surely
a great event in the annals of theological
literature.’
OXFORD
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.
2 SACRED BOOKS OF THE EAST:
FIRST SERIES.
vou. 1. The Upanishads.
Translated by F. Max Murer. Part I. The Xhdndogya-
upanishad, The Talavakara-upanishad, The Aitareya-Aranyaka,
The Kaushitaki-brihmama-upanishad, and The V4gasaneyi-
samhita-upanishad. Second Edition. 8vo, cloth, ros. 6d.
The Upanishads contain the philosophy of the Veda. They have
become the foundation of the later Veddnta doctrines, and indirectly
of Buddhism. Schopenhauer, speaking of the Upanishads, says :
‘In the whole world there ts no study so benefictal and so elevating
as that of the Upanishads. It has been the solace of my life, tt will
be the solace of my death.
[See also Vol. XV.]
von. 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsishéha,
and Baudhfyana. Translated by Gzorc Βύημεκ. Part I.
Apastamba and Gautama. Second Edition. 8vo, cloth, τος. 6d.
The Sacred Laws of the Aryas contain the original treatises on
which the Laws of Manu and other lawgivers were founded,
[See also Vol. XIV.}
vou. 111. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce.
Part I. The Sh King, The Religious Portions of the Shih
King, and The Hsiao King. Second Edition. 8vo, cloth, 12s. 6d.
Confucius was a collector of ancient tradttons, not the founder of
a new religion. As he lived in the sixth and fifth centuries B.C.
his works are of unique interest for the study of Ethology.
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and ΧΙ,
vou. Iv. The Zend-Avesta.
Translated by Jamzs DarmzsTeTeR. PartI. The Vendtdad.
Second Edition. 8vo, cloth, 145.
The Zend-Avesta contains the relics of what was the religion of
EDITED BY F, MAX MULLER. 3
Cyrus, Darius, and Xerxes. It forms to the present day the sacred
book of the Parsis, the so-called fire-worshippers.
[See also Vols. XXIII and XXXL]
vou. v. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
Yast, and ShAyast l4-shayast. 8vo, cloth, r2s. 6d.
The Pahlavi Texts comprise the theological literature of the revival
of Zoroaster’ s religion, beginning with the Sassanian dynasty. They
are important for a study of Gnosticism.
[See also Vols, XVIII, XXIV, XXXVII, and XLVIL]
Vous. VI anp 1X. The Qur'an.
Parts land II. Translated by E.H. Parmer. Second Edrtion.
8vo, cloth, 215.
This translation, carried out according to his own peculiar views
of the origin of the Qur’dén, was the last great work of E. H. Palmer,
before he was murdered in Egypt.
Vou. VII. The Institutes of Vishau.
Translated by Jutius Jotty. 8vo, cloth, ros. 6d.
A collection of legal aphorisms, closely connected with one of the
oldest Vedic schools, the Kathas, but considerably added to in later
time. Of importance for a critical study of the Laws of Manu.
vou. VIII. The Bhagavadgita, with The Sanatsugatiya,
and The Anugita.
Translated by KAsninAtH Trimpax TeLanc. Second Edstion.
8vo, cloth, ros. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold’s ‘Song Celestial.
vou. X. The Dhammapada,
Translated from Pali by F. Max Murer; and
The Sutta-Nipata,
Translated from P4li by V. Fauspéxi; being Canonical Books
of the Buddhists. Second Edition. 8vo, cloth, τος. 6d.
The Dhammapada contains the quintessence of Buddhist morality.
The Sutta-Nipdta gives the authentic teaching of Buddha on some
of the fundamental principles of religion.
4 SACRED BOOKS OF THE EAST:
Vou. XI. Buddhist Suttas.
Translated from P&li by T. W. Ruys Davips. 1. The Maha-
parinibbina Suttanta; 2. The Dhamma-sakka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Xetokhila Sutta; 6. The Maha-sudassana Suttanta ;
ἡ. The Sabbasava Sutta. 8vo, cloth, ros. 6d.
A collection of the most important religious, moral, and philosophical
discourses taken from the sacred canon of the Buddhists.
Vou. XII. The Satapatha-Brahmawma, according to the
Text of the MAdhyandina School.
Translated by Jutius Ἐσσειινο. Part I. Books I and II.
8vo, cloth, r2s. 6d.
A minute account of the sacrificial ceremonies of the Vedic age.
Lt contains the earliest account of the Deluge in India.
[See also Vols. XX VI, XLI, XLIII, and XLIV.]
Vou. XIII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davins and HERMANN
Oxpenserc. Part I. The Patimokkha. The Mah4vagga, I-IV.
8vo, cloth, ros. 6d.
The Vinaya Texts give for the first time a translation of the moral
code of the Buddhist religion as settled in the third century B.C.
[See also Vols. XVII and XX.]
vou. XIV. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/ha,
and Baudh4yana. Translated by Georc Biuuer. Part II.
Vasish/Aa and Baudhéyana. 8vo, cloth, ros. 6d.
vou. xv. The Upanishads.
Translated by F. Max Mtucer. Part II. The Ka/Aa-upanishad,
The Mundaka-upanishad, The Taittirtyaka-upanishad, The
Brthadaranyaka-upanishad, The Svet&svatara-upanishad, The
Prasfia-upanishad, and The Maitréyana-bréhmama-upanishad.
Second Edition. 8vo, cloth, τος. 6d.
Vou. XVI. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lacs.
Part II. The Yi King. 8vo, cloth, ros. 6d.
[See also Vols. XXVII, XXVIII}
Vou. XVII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davins and Hermaxn
OxpensErG. Part II. The Mah&vagga, V-X. The Xullavagga,
I-III. 8vo, cloth, ros. 62.
EDITED BY F. MAX MULLER. 5
vou. Xvi. Pahlavi Texts.
Translated by E. W. West. Part II. The Dadistan-f Dinik
and The Epistles of Man@sthar. 8vo, cloth, 12s. 6d.
Vou. XIX. The Fo-sho-hing-tsan-king.
A Life of Buddha by Asvaghosha Bodhisattva, translated from
Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from
Chinese into English by Samugt Brat. 8vo, cloth, ros. 6d.
This life of Buddha was translated from Sanskrif into Chinese,
A.D. 420, It contains many legends, some of which show a certain
similartly to the Evangelium infantiae, ὅς.
Vou, XX. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and Hermann
Otpenserc. PartIII. The Kullavagga, IV-XII. 8vo, cloth,
105. 6d,
Vou, XXI. The Saddharma-puzdartka ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, 12s. 6d.
‘The Lotus of the True Law, a canonical book of the Northern
Buddhists, translated from Sanskrit. There ts a Chinese transla-
tion of this book which was finished as early as the year 286 A.D.
Vou, XXII. Gaina-Sitras.
Translated from Prakrit by HERMANN Jacosr. Part I. The
AfarAnga-Stitra and The Kalpa-Sfitra. 8vo, cloth, ros. 6d.
The religion of the Gainas was founded by a contemporary of Buddha.
Lt still counts numerous adherents in India, while there are no
Buddhists left in India proper.
[See Vol. XLV.]
Vou. ΧΧΙΙ. The Zend-Avesta.
Translated by James DarmEsTETER. Part II. The Sirézahs,
Yasts, and Ny4yis. 8vo, cloth, ros. 6d.
Vou. xx1tv. Pahlavi Texts.
Translated by E. W. West. Part III. Dtna-f Mainég-
Khirad, Sikand-gfim4ntk Vigar, and Sad Dar. 8vo, cloth,
10s. 6d,
ό SACRED BOOKS OF THE EAST:
SECOND SERIES.
Vou. XXV. Manu.
Translated by Grore Biinter. 8vo, cloth, 21s.
This translation ἐς founded on that of Sir William Jones, which
has been carefully revised and corrected with the help of seven native
Commentaries. An Appendix contains all the quotations from Manu
which are found in the Hindu Law-books, translated for the use of
the Law Courts in India. Another Appendix gives a synopsis of
parallel passages from the six Dharma-sitras, the other Smritis,
the Upanishads, the Mahabharata, &c.
Vou. XXvVI. The Satapatha-Brahmama.
Translated by Jutius Eccxxinc. Part II. Books III and IV.
8vo, cloth, 125. 6d.
Vous. XXVII any XXVIII. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce. Parts
IIlandIV. The Lt £1, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 255.
Vou. XxIx. The Grzhya-Sitras, Rules of Vedic
Domestic Ceremonies.
Part I. Sankhfyana, Asvalayana, Paraskara, Khadira. Trans-
lated by Hermann OLpenperc. 8vo, cloth, 125. 6d.
vou. Xxx. The Gvzhya-Sftras, Rules of Vedic
Domestic Ceremonies. ᾿
Part II. Gobhila, Hirazyakesin, Apastamba. Translated by
Hermann O_penserc. Apastamba, Yag#a-paribhdsh4-sftras.
Translated by F. Max Mitier. 8vo, cloth, 125. 6d.
These rules of Domestic Ceremonies describe the home life of the
ancient Aryas with a completeness and accuracy unmatched tn any
other literature. Some -of these rules have been incorporated in the
ancient Law-books.
Vou. XXxI. The Zend-Avesta. |
Part III. The Yasna, Visparad, Afrinagin, G&hs, and
Miscellaneous Fragments. ‘Translated by L. H. Mitts. 8vo,
- cloth, ras. 6d.
Vou. Xxx1I. Vedic Hymns.
Translated by F. Max Miter. PartI. 8vo, cloth, 18s. 6d.
[See also Vol. XLVI.]
Vou. XXx1II. The Minor Law-books.
Translated by Junius Jory. Part I. Né&rada, Brshaspati.
8vo, cloth, τος, 6d.
EDITED BY F. MAX MULLER. 7
Vou. XXXIV. The Vedanta-Sitras, with the Com-
mentary by Sankaraéarya. Part I.
Translated by G. Tursaut. ὅνο, cloth, 12s. 6d.
See also Vols. XXXVIII and ΧΙ ΤΠ]
Vous. XXXV awp XXXVI. The Questions of King
Milinda.
Translated from the Pali by T. W. Rays Davins.
Part I. 8vo, cloth, ros. 64. Part II. 8vo, cloth, 12s. 64.
Vou. XXxvII. Pahlavi Texts.
Translated by E. W. West. Part IV. The Contents of the
Nasks, as stated in the Eighth and Ninth Books of the
Dinkard. 15s.
VoL, XXXvIII. The Vedanta-Sitras. Part II. 8vo,
cloth, with full Index to both Parts, ras. 6d.
Vous. XKXIX awp XL. The Sacred Books of China.
The Texts of Taoism. Translated by James Leccr. 8vo,
cloth, 215.
Vou, XLI. The Satapatha-Brahmama. Part III.
Translated by Jutius Eccetinc. 8vo, cloth, 12s. 6d.
Vou. XLII, Hymns of the Atharva-veda.
, Translated by M. BioomriELp. 8vo, cloth, 21s.
VOL. XLIII. The Satapatha-Brahmama.
Translated by Jutius Eccerinc. PartIV. Books VIII,
IX, and Χ, 125. 6d.
Vou, XLIV. The Satapatha-Brahmaza.
Translated by Juzius Ecceninc. Part V. Books XI, XII,
XIII, and XIV. 18s. 6d.
Vou. XLV. The Gaina-Sitras.
Translated from Prakrit, by HERMANN Jacosr. Part II. The
Uttaradhyayana Sftra, The Satrakritéaga Stra. 8vo, cloth,
12s. 6d.
Vou. XLVI. Vedic Hymns. Part II. 8vo, cloth, 14.
Vou. XLVII. Pahlavi Texts.
Translated by E. W. West. Part V. Marvels of Zoroas-
trianism. 8s. 6d.
Vou. XLVIII. The Vedanta-Sdtras, Part III, with
Ramanuga’s Sribhashya.
Translated by G. TurpauT. 8vo, cloth, 255.
Vou. XLIX. Buddhist Mahdy4na Texts. Buddha-
farita, translated by E. B. Cowgrt. Sukhavatf-vyfha, Vagrakkhe-
dika, &c., translated by F. Max Mitrer. Amitayur-Dhydna-
Sftra, translated by J. Taxaxusu. 8vo, cloth, 125. 6d.
8 RECENT ORIENTAL WORKS.
ANECDOTA OXONIENSIA.
ARYAN SERIES.
Buddhist Texts from Fapan, 1. Vagrakkhedika; The
Diamond-Cutter,
Edited by F. Max Miter, M.A. Small 4to, 35. 6d.
One of the most famous metaphysical treatises of the Mahayana Buddhists.
Buddhist Texts from Fapan. 11. Sukhavati-Vydha:
Description of Sukhévatt, the Land of Buss.
Edited by F. Max Murer, M.A., and Bunyiu Nanjio. With
two Appendices: (1) Text and Translation of Sanghavarman’s
Chinese Version of the Poetical Portions of the SukhAvati-
VyGha ; (2) Sanskrit Text of the Smaller Sukhavati-Vyfha.
Small 4ἴο, 75. 6d.
The editio ie os of the Sacred Book of one of the largest and most
influential sects of Buddhism, numbering more than ten millions of followers
in Japan alone.
Buddhist Texts from Fapan. 111. The Ancient Palm-
Leaves containing the Pragia-Paramita-Hvdaya-
Sftra and the Ushnisha-Vigaya-Dhfrazt.
Edited by F. Max Mirer, M.A., and Bunyiu Nanyro, M.A.
With an Appendix by G. Biiuter, C.I.E. With many Plates.
Small 4to, ros.
Contains facsimiles of the oldest Sanskrit MS. at present known.
Dharma-Samegraha, an Ancient Collection of Buddhist
Technical Terms.
Prepared for publication by Kgnjtu Kasawara, a Buddhist
Priest from Japan, and, after his death, edited by F. Max
Mixer and H. Wenzert. Small 4to, 75. 6d.
K4tyAyana’s Sarvanukramamt of the Azgveda.
With Extracts from Shadgurusishya’s Commentary entitled
Vedarthadfpika. Edited by A. A. Macpongtt, M.A., Ph.D. 16s.
The Buddha-Farita of Asvaghosha.
Edited, from three MSS., by E. B. Cowett, M.A. 125. 6d.
The Mantrapatha, or the Prayer Book of the Apa-
stambins.
Edited, together with the Commentary of Haradatta, and
translated by M. Winternitz, Ph.D. Firs/ Part. Introduc-
tion, Sanskrit Text, Varietas Lectionis, and Appendices.
Small quarto, ros. 6¢.
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