Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com VEDIC HYMNS PART I HYMNS TO THE MARUTS, RUDRA, VAYU, AND VATA Translated by F. MAX MULLER Clarendon: Oxford University Press [1891] Scanned, proofed and formatted by John Bruno Hare at sacred-texts.com, May 2008. This text is in the public domain in the US because it was published prior to 1923. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. vii] CONTENTS. PAGE INTRODUCTION PREFACE TO THE FIRST EDITION HYMNS, TRANSLATION AND NOTES:-- Mandala X, 121, The Unknown God I, 6, Indra and the Maruts " 19, Agni and the Maruts " 37, The Maruts " 38, " ,, 39, " " 64, " " 85, " " 86, " " 87, " " 88, " " 165, The Maruts and Indra " 166, The Maruts " 167, " " 168, " " 170, Dialogue between Indra and Agastya " 171, The Maruts " 172, " II, 34, " V, 52, " " 53, " " 54, " " 55, " " 56, " " 57, " " 58, " " 59, " [p. viii] PAGE Mandala V, 60, Agni and the Maruts " 61, The Maruts " 87, " VI, 66, " VII, 56, " " 57, " " 58, " " 59, The Maruts and Rudra VIII, 7, The Maruts " 20, " " 94, " X, 77, " " 78, " I, 43, Rudra " 114, " II, 33, Rudra, the Father of the Maruts VI, 14, Soma and Rudra VII, 46, Rudra I, 2, Vayu " 134, " X, 168, Vata " 186, " APPENDICES:-- I. Index of Words II. List of the more important Passages quoted in the Preface and in the Notes III. 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 Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. ix] INTRODUCTION. I finished the Preface to the first volume of my translation 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 important 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 raisonnee. 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, Eugene Burnouf. Burnouf considered a commentary of 940 pages quarto as by no means excessive for a thorough interpretation of the firs; 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 [p. x] 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 pieces 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 commentary, 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 requires a commentary where it is not directly convincing, and where the translator does not feel secure.' Between opinions so diametrically opposed, no compromise 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 I 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 translation is often an excuse only for an inaccurate translation. If we could make sure of a translator like Ruckert, 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 [p. 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 Bohtlingk 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 considered 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 unwilling to make even a beginning in this arduous undertaking. 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 [p. xii] 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 Mandala), and translated it himself metrically, in order to show us what, according to him, a really perfect translation ought to be [*a]. Let us then compare the results. On many points Professor von Roth adopts the same renderings 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 beginning, which the Anukramani 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 because Ludwig has defended the view of the author of the Anukramani with very strong arguments. He quotes from the Taitt. Br. II, 7, 11, and from the Tandya 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.' [p. xiii] [paragraph continues] Von Roth here translates subh by Fahrt, journey. But does subh ever possess that meaning? Von Roth himself in the Dictionary translates subh by Schonheit, 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 authority 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-bhih sam 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 sushmam 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 to strength 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 oeuvre 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 dhanasprit, sudaksha, we can hardly translate it by anything but strength. When, therefore, [p. xiv] 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 howling. 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 arkanti in the sense of sounding. Bergaigne seems to take vrishanah as a genitive, referring to Indra, 'ils chantent la force a 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 sanilah, 'of the same nest?' Verse 2. The second verse contains few difficulties, and is well rendered by von Roth: 'An wessen Spruchen freuen sich die Jungen? Wer lenkt die Marut her zu seinem Opfer? Gleich Falken streichend durch den Raum der Lufte-- Wie bringt man sie mit Wunscheskraft zum Stehen?' Verse 3. 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 kutah in a causal sense, why? I believe that kutah never occurs in that sense in the Rig-veda. If it does, passages should be produced to prove it. Ma'hinah can never be translated by 'sonst so munter.' This imparts a modern idea which is not in the original. [p. xv] Subhanaih does not mean auf der Fahrt, and plaudern, adopted from Grassmann, instead of sam prikkhase, introduces 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 Spruche, Wunsche und die Tranke, Der Duft steigt auf, die Presse ist gerustet; Sie flehen, locken mich mit ihrem Anruf, Und meine Fuchse fuhren 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 sushmah iyarti by 'der Duft steigt auf,' the flavour of the sacrifices rises up, is more than even Grassmann 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, prabhritah me adrih does not mean die Presse ist gerustet. Where does Indra ever speak of the stones used for pressing the Soma as my stone, and where does prabhritah ever mean gerustet? Verse 5. Von Roth: 'So werden wir und mit uns unsre Freunde (Nachbarn), Die freien Manner, unsre Rustung 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 svadha'm anu hi nah babhu'tha 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). Babhutha means 'thou hast become,' not 'thou comest.' [p. xvi] 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. feugu 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 anamam, requires confirmation. As to sam adhatta I certainly think von Roth's last interpretation better than his first. In the Dictionary he explained samdha in our passage by to implicate. Grassmann translated it by to leave or to desert, Ludwig by to employ. I took it formerly in the usual sense of joining, so that yat mam ekam 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 anamam 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 Starke, Gewaltiges vermogen wir, du machtiger 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. Krinavama expresses an exhortation, not a simple fact, and on this point Grassmann's metrical translation is decidedly preferable. Verse 8. Von Roth: 'Vritra schlug ich mit eigner Kraft, ihr Marut, Und meine Wuth war's, die so kuhn mich machte, [p. xvii] Ich war's, der--in der Faust den Blitz--dem Menschen Den Zugang bahnte zu den blinkenden Gewassern.' 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 I. 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 fur den Menschen Dem lichten Wasser freie Bahn geschaffen.' Verse 9. Von Roth: 'Gewiss, nichts ist was je dir widerstunde, Und so wie du gibts keinen zweiten Gott mehr, Nicht jetzt, noch kunftig, der was du vermochte: Thu' denn begeistert was zu thun dich lustet.' Here I doubt about begeistert being a true rendering of pravriddha, grown strong. As to karishya'h instead of karishya', 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 S. VI, 27, 2, namo vo'stu pravatsyam iti Bahvrikah, where however pravatsyam 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, vollfuhr' ich mit Verstandniss. Man kennt mich als den Starken wohl, ihr Marut, An was ich ruhre, 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. [p. xviii] Verse 11. Von Roth: 'Entzuckt hat euer Ruhmen, mich, ihr Marut, Das lobenswerthe Wort, das ihr gesprochen, Fur mich--den Indra--fur den freud'gen Helden, Als Freunde fur den Freund, fur mich--von selbst ihr.' The last words fur mich--von selbst ihr are not very clear, but the same may be said of the original tanve tanu'bhih. 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. Akkhanta me may mean, they pleased me, but then what is the meaning of khadayatha ka nunam, '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 khad, to appear, and translated, 'you have appeared formerly, appear to me now.' To translate anedyah sravah a' ishah dadhanah, by 'in Raschheit und in Frische unvergleichlich,' is poetical, but how does it benefit the scholar? I take a dha in the sense of bringing or giving, as it is often used cf. II, 38, 5. This is more compatible with ishah, food, vigour. I am not certain that anedyah can mean blameless. Roth s. v. derives anedya from a-nedya, and nedya from nid. But how we get from nid to nedya, he does not say. He suggests anedyah or anedyasravah as emendations. I suggested anedyam. But I suspect there is something else behind all this. Anediyah may have been intended for 'having nothing coming nearer,' and like an-uttama, might express excellence. Or anedyah may have been an adverb, not nearly. [p. xix] These are mere guesses, and they are rather contradicted by anedyah, used in the plural, with anavadyah. 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 Sayana thought that anedyah was connected with nediyah; but what scholars want to know is the exact construction of a sentence. Verse 13. Von Roth: 'Ist irgendwo ein Fest fur 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 apivatayantah, on which I have spoken in note 1. Verse 14. Von Roth: 'Wo dankbar huldigend der Dichter lobsingt, Hier wo uns Manya's Kunst zusammenfuhrte, Da kehret ein, ihr Marut, bei den Frommen, Euch gelten ja des Beters heil'ge Spruche.' 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 duvasya' for duvasya't, and takes duvase as an infinitive. Verse 15. Von Roth: 'Geweiht ist euch der Preis, Marut, die Lieder, Des Manya, des Mandarasohns, des Dichters, Mit Labung kommt herbei, mir selbst zur Starkung [Gebt Labung uns und wasserreiche Fluren].' [p. xx] How tanve vaya'm is to mean 'mir selbst zur Starkung' has not been explained by von Roth. No doubt tanve may mean mir selbst, and vayam 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 isham for an accusative of ish, which ought to be isham, and in admitting the masculine gender for vrigana in the sense of Flur. I still take yasishta for the 3 p. sing. of the precative Atmanepada, like ganishishta and vanishishta. With the preposition ava, yasisishthah in IV, 1, 4, means to turn away. With the preposition a' therefore yasishta may well mean to turn towards, to bring. If we took yasishta as a 2 p. plur. in the sense of come, we could not account for the long i, nor for the accusative vayam. We thus get the meaning, 'May this your hymn of praise bring vaya'm,' i. e. a branch, an offshoot or offspring, tanve, for ourselves, isha', 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-brahmana. Vrigana, possibly in the sense of people or enemies, we have in VII, 32, 27, agnatah vriganah, where Roth reads wrongly agnata vrigana; V, 44, 1 (?); VI, 35, 5. Giradanu also 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 Akhyana-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 riramama as a pluralis majestaticus; and I doubt whether Indra ever speaks of himself in the plural, except it may be in using the pronoun nah. In verse 4 Professor Oldenberg prefers to take prabhrito [p. xxi] me adrih 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 sushmam 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 etan; 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 intelligible 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 [p. xxii] 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 Pratisakhyas 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 expressed, 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 Valakhilya hymns, existed at that early time [*a]. 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 [*b]. The Upanishads also, the latest productions of the Brahmana 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. [p. xxiii] 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 considerable 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 vayu or vata [*a]. Nor do the hymns themselves leave us in any doubt as to the natural phenomena 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 our eyes. 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 Prisni, 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, [p. xxiv] obtain a kind of supremacy, and are invoked by themselves, as if there were no other gods beside them. In most of the later native dictionaries, in the Medini, Visva, Hemakandra, Amara, and Anekarthadhvanimangari, Marut is given as a synonym of deva, or god in general [*a], 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. Whatever 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. mrinati, himsayam, part. murna, crushed, like mridita; amur 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 [*b]. 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 Bohtlingk's Dictionary, which derives Marut from a root M, to shine, labours under two disadvantages; first, that there is no such root in Sanskrit [*c]; secondly, that the lurid splendour of the lightning 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, smashing, striking, tearing, destroying storms. [p. xxv] It is true that we have only two words in Sanskrit formed by the suffix ut, marut and garut in garut-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, vidushtara) for vid-vas, nom. vid-van, acc. vidvamsam. In a similar way we find side by side parus, 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 maintain 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 M as Fors, Fortis is from GH [*a]. 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 *Mavrit, 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 cerfo Martio, which, as Grassmann [*b] has shown, corresponds exactly to the expression sardha-s ma'ruta-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 [*c] [p. xxvi] [paragraph continues] And I may add that in Estonian also we find storm-gods called Marutu uled or maro, plural marud [*a]. 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 [*b]. 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 selection, 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 phenomena of nature, are by no means confined to that [p. 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 Mandala, 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 interpretation 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 annotated 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 [p. xxviii] 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 hereafter by a patient siege of the hitherto impregnable fortress of ancient Vedic literature. F. MAX MULLER. OXFORD: 6th Dec. 1891. Footnotes ^xii:a Z. D. M. G., 1870, XXIV, p. 301. ^xxii:a See Preface to the first edition, p. xxxii. ^xxii:b Tuvatakasutta, ver. 927; Sacred Books of the East, vol. x, p. 176; Introduction, p. xiii. ^xxiii:a The Vayus are mentioned by the side of the Maruts, Rv. II, 11, 14. ^xxiv:a Anundoram Borooah, Sanskrit Grammar, vol. iii, p. 323. ^xxiv:b See Lectures on the Science of Language, vol. ii, p. 357 seq. ^xxiv:c Mariki is a word of very doubtful origin. ^xxv:a Biographies of Words, p. 12. ^xxv:b Kuhn's Zeitschrift, vol. xvi, p. 190; and note to Rv. I, 37, 1, p. 70. ^xxv:c M. M., Science of Religion, p. 255. ^xxvi:a Bertram, Ilmatar, Dorpat, 1871, p. 98. ^xxvi:b Lectures on the Science of Language, vol. ii, p. 357. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. xxix] 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 to publish also what may, without presumption, be called the first translation of the 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 commentary, much might have been achieved in the interpretation 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 Sayana and other works of a similar [p. xxx] 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 Sayana. More than twenty years ago, when it required more courage to speak out than now, I expressed my opinion on that subject in no ambiguous language, and was blamed for it by some of those who now speak of Sayana 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 Sayana. They hardly know how much we all owe to his guidance in effecting our first entrance into this fortress of Vedic language 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 Sayana 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 predecessors help us in finding the right track? If now we can walk without Sayana, 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 [p. xxxi] 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 Sayana, 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 commentary 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 Sayana, or that the text, as restored by me from a collation of the best MSS. accessible in Europe, will ever be materially shaken [*a]. It has taken a long time, I know; but those who find fault with me for the delay, should remember that few [p. xxxii] 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 collation 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 [*a]. In now venturing to publish the first volume of my translation 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 understand 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 translating; 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 [p. xxxiii] 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 untruthfulness, 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 construction of certain verses of the Veda. I prefer, as much as possible, to vindicate my own translation, instead of [p. xxxiv] examining the translations of other scholars, whether Indian or European. Sayana's translation, as rendered into English 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 [*a] 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 Sayana represents the tradition of India; that of Langlois is the ingenious, but thoroughly uncritical, guesswork 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 Sayana, 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 Sayana'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 Rig-veda. The word translation, however, 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 raisonnee, if such an expression may be used. Without such a process, [p. 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 translation does not help us much, unless he shows us the process by which he has arrived at it, unless he places before us the pieces 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 translated, and before they can convey to us any real and tangible meaning. It was out of the question in a translation 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 acknowledge 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 performed 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 [p. xxxvi] translation of each passage, or without a justification of the meanings assigned to each word, is only a preliminary step to a translation. 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 consideration. 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 publication, 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 misfortunes 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 [p. 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 Sayana, 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 Nabhanedishtha 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 necessary 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 frequently 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 Ashtaka (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 [p. xxxviii] word. 'Animadverte,' he writes, 'tres syllabas postremas vocis adhvaranam dipodiae iambicae munus sustinentes, penultima syllaba praeter iambi prioris arsin, thesin quoque sequentis pedis ferente. Satis frequentia sunt, in hac praesertim 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 Sutra 950 of the Pratisakhya, verse IX, 111, 1, is called an Atyashti, and the first pada is said to consist of twelve syllables. In order to get this number, the author must have read, aya ruka harinya punanah. [paragraph continues] Immediately after, verse IV, 1, 3, is called a Dhriti, and the first pada must again have twelve syllables. Here therefore the author takes it for granted that we should read, sakhe sakhayam abhy a vavritsva [*a]. [paragraph continues] No one, in fact, with any ear for rhythm, whether Saunaka and Pingala, or Rosen and Kuhn, could have helped observing 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 [p. xxxix] ingenious observations contained in numerous articles by Professors Kuhn, Bollensen, Grassmann, and others. Footnotes ^xxxi:a 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 Ashtaka, and occasionally at the beginning of other Ashtakas, 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, sayanaryo mamanugah, sarvam vetty esha vedanam vyakhyatritvena, yugyatam. The same MS., after verse 4, adds: ityukto madhavaryena virabukkamahipatih, anvasat sayanakaryam vedarthasya prakasane. I had for a time some hope that MSS. written in Grantha or other South-Indian alphabets might have preserved an independent text of Sayana, 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 vyakhyatum 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 Sayana'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 punah kidrisam, on page 44, line 24 (1st ed.), this MS. reads: athava yagnasya devam iti sambandhah, yagnasya prakasakam ityarthah, purohitam iti prithagviseshanam. And again, page 44, line 26, [p. xxxii] before punah kidrisam, this MS. adds: athava ritvigam ritvigvid (vad) yagnanirvahakam hotaram devanam ahvataram; tatha ratnadhatamam. In the same line, after ratnanam, we read ramaniyadhananam 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 Ashtakas, 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. ^xxxii:a They have since been printed, but the translation has in consequence been delayed. ^xxxiv:a In the new edition, Langlois' translation has been omitted, and those of Ludwig and Grassmann have been inserted occasionally only. ^xxxviii:a See also Sutra 937 seq. I cannot find any authority for the statement of Professor Kuhn (Beitrage, vol. iii, p. 114) that, according to the Rik-pratisakhya, it is the first semivowel that must be dissolved, unless he referred to the remarks of the commentator to Sutra 973. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com 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: uta bruvantu nah nidah nih anyatah kit arata, dadhanah indre it duvah, uta nah su-bhagan arih vokeyuh dasma krishtayah, sya'ma it 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. arih, required an explanation. Yet the variety of interpretations proposed by different scholars is extraordinary. First, if we look to Sayana, 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 worship for Indra. 2. O destroyer of enemies! may the enemy call us possessed of wealth; how much more, friendly people! May we be in the happiness of Indra! Professor Wilson did not follow Sayana closely, but translated: 1. Let our ministers, earnestly performing his worship, [p. xl] exclaim: Depart, ye revilers, from hence and every other place (where he is adored). 2. Destroyer of foes, let our, enemies say we are prosperous: let men (congratulate us). May we ever abide in the felicity (derived from the favour) of Indra. Langlois translated: 1. Que (ces amis), en fetant Indra, puissent dire: Vous, qui etes nos adversaires, retirez-vous loin d'ici. 2. Que nos ennemis nous appellent des hommes fortunes, places 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, O destroyer, if we are only in Indra's keeping [*a]. Professor Roth, s.v. anyatah, 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 corrected himself, and proposed to translate the same words by 'you neglect something else.' Professor Bollensen (Orient und Occident, vol. ii, p. 462), [p. xli] adopting to a 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 translations contains something that is right, though mixed up with a great deal that is wrong; but to attempt for every 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 arih should be joined with krishtayah, and that he therefore proposed to alter it to arih, as a nom. plur. But on referring to Rosen, I find that, to a certain extent, he had anticipated Professor Bollensen's remark, for though, in his cautious way, he abstained from altering the text, yet he remarked: Possitne arih pluralis esse, contracta terminatione, pro arayah? After these preliminary remarks I have to say a few words on the general plan of my translation. 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 advantage 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 exception 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 [p. xlii] 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 [*a] 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 Samhita, 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 Rishis 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 [p. 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 Rishis 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 a few words of explanation, as they have lately been challenged on grounds which, I think, rest on a complete misapprehension of my previous statements 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?--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 [*a]. [p. xliv] 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 Sayana'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 Samhita 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 Pratisakhya. 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 Sayana, and in all important points identically the same with that text which the authors of the [p. xlv] [paragraph continues] 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. Footnotes ^xl:a I add Grassmann's and Ludwig's renderings: Grassmann: Mag spottend sagen unser Feind: Kein Andrer kummert sich um sie; Drum feiern Indra sie allein.' Und glucklich mogen, Machtiger! Die Freundesstamme nennen uns, Nur wenn wir sind in Indra's Schutz. Ludwig: Mogen unsere tadler sagen: sogar noch anderes entgeht euch (dabei), wenn ihr dienst dem Indra tut. Oder moge uns gluckselige nennen der fromme, so nennen, o wundertater, die (funf) volker, in Indra's schutze mogen wir sein. ^xlii:a This is left out in the second edition. ^xliii:a Thus X, 101, 2, one of the Pada MSS. (P 2) reads distinctly yagnam pra krinuta sakhayah, but all the other MSS. have nayata, and there can be little doubt that it was the frequent repetition of the verb kri 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. X, 16, 5, the same MS. reads sam gakkhasva instead of gakkhatam, which is supported by S 1, S 2, P 1, while S 3 has a peculiar and more important reading, gakkhatat. X, 67, 6, the same MS. P 2 has vi kakartha instead of vi kakarta. A number of various readings which have been gleaned from Pandit Taranatha's [p. xliv] Tuladanadipaddhati (see Trubner'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 Pratisakhya. RV. IX, 11, 2, read devayu instead of devayuh [*b]. IX, 11, 4, " arkata " arkate [*b]. IX. 14, 2, " yadi sabandhavah " yaddiptabandhavah [*b]. IX 16, 3, " anaptam " anuptam [*b]. IX, 17, 2, " suvanasa " stuvanasa [*b]. IX, 21, 2, " pravrinvanto " pravrinvato [*b]. IX, 48, 2, " samvrikta " samyukta [*b]. IX, 49, 1 " no'pam " no yam [*b]. IX, 54, 3, " suryah " suryam [*b]. IX, 59, 3, " sida ni " sidati [*b]. ^xliii:b As printed by Pandit Taranatha. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com Far be it from me to say that the editio princeps of the text thus constituted was printed without mistakes. But most of these mistakes are mistakes which no attentive reader could fail to detect. Cases like II, 35, 1, where gogishat instead of goshishat was printed three times, so as to perplex even Professor Roth, or II, 12, 14, where sasamanam occurs three times instead of sasamanam, 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 collating 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 Professor 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 Mandalas 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 Mandalas, 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 rules of diplomatic criticism, would easily bring himself to [p. xlvi] 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 Mandala from their proper place, or count them by themselves as Valakhilya [*a] hymns, seems to me, though no doubt perfectly harmless, little short of a critical sacrilege. Why Sayana does not explain these hymns, I confess I do not know [*b]; but whatever 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 Katyayana'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 something peculiar in the eyes of native scholars, is clear enough. They may for a time have formed a separate collection, they [p. xlvii] may have been considered of more modern origin [*a]. 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 Mandala and the Ashtaka 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 [*b]; they are mentioned by name in the Brahmanas (Ait. Br. V, 15; VI, 24), the Aranyakas (Ait. Ar. V, 10, p. 445), and the Sutras (Asv. Srauta Sutras, VIII, 2, 3), while they are never included in the manuscripts of Parisishtas or Khilas or apocryphal hymns, nor mentioned by Katyayana as mere Khilas in his Sarvanukrama. Eight [*c] of them are mentioned in the Brihaddevata, without any allusion to their apocryphal character: Parany ashtau tu suktany rishinam tigmategasam, Aindrany atra tu shadvimsah pragatho bahudaivatah. Rig antyagner akety agnih suryam antyapado gagau. Praskanvas ka prishadhras ka pradad yad vastu kimkana Bhurid iti tu suktabhyam akhilam parikirtitam. Aindrany ubhayam ity atra shal agneyat parani tu. 'The next eight hymns belong to Rishis of keen intellect [*d]; they are addressed to Indra, but the 26th Pragatha [p. xlviii] [paragraph continues] (VIII, 54, 3-4, which verses form the 26th couplet, if counting from VIII, 49, 1) is addressed to many gods. The last verse (of these eight hymns), VIII, 56, 5, beginning with the words akety agnih, is addressed to Agni, and the last foot celebrates Surya. Whatsoever Praskanva and Prishadhra gave (or, if we read prishadhraya, whatever Praskanva gave to Prishadhra), all that is celebrated in the two hymns beginning with bhurit. 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 Samhita texts, are quoted by the Pratisakhya, not only for general purposes, but for special passages occurring in them, and nowhere else. Thus in Sutra 154, hetayah 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 Pratisakhya. Its chief object is to bring under general categories the changes which the separate words of the Pada text undergo when joined together in the Arshi 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 sometimes extremely difficult to bring all the exceptional cases under more or less general rules. In our passage the author of the Pratisakhya endeavours to comprehend all the passages where an initial a in the Veda is not elided after a final e or o. In ordinary Sanskrit it would be always elided, in the Samhita it is sometimes elided, and sometimes not. Thus the Pratisakhya begins in Sutra 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 Pratisakhya. He is a statistician, not a grammarian, and he therefore simply adds in Sutra 153 the only three exceptional passages where the a, under these very circumstances, [p. xlix] happens to be not elided. He then proceeds in Sutra 139 to state that a is elided even in the middle of a pada, provided it be light, followed by y or v, and these y or v, again followed by a light vowel. Hence the Samhita writes to 'vadan, so'yam, but not sikshanto'vratam, 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 avo. 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'bhitah, but not gavo'gman, because here the a is heavy, being followed by two consonants. After this, a more general rule is given, or, more correctly, a more comprehensive observation is made, viz. that under all circumstances initial a is elided, if the preceding word ends in aye, ayah, ave, or avah. 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 Sutra 142, is to be elided if the preceding word is vah, and if this vah is preceded by a, na, pra, kva, kitrah, savita, eva, or kah. There is, of course, no intelligible reason why, if these words precede vah, 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 vah 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 vah preceded by akkha, which is not among the words just mentioned, and here the Samhita does not elide the a of agnim, which follows after vah. After all these more or less general observations as to the elision of [p. l] an initial a are thus exhausted, the author of the Pratisakhya 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 Sutras. 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 hetayah occurs, i. e. a word ending in ayah, and where, in defiance of Sutra 141, which required the elision of a following initial a under all circumstances (sarvatha), the initial a of asya is not elided; VIII, 50, 2, Samhita, sata'nika hetayo asya. It might be objected that the Pratisakhya only quotes hetayah as an exceptional word, and does not refer directly to the verse in the Valakhilya hymn. But fortunately hetayah 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 distinction 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 contravening his observations, as if such passages had been alleged from the hymns of Vasishtha or Visvamitra. It would lead me too far, were I to enter here into similar cases in support of the fact that the Pratisakhya makes no distinction between the Valakhilya and any other hymns of the Rig-veda-samhita [*a]. 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 ayah, was considered of sufficient importance [p. 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 ayah. 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 Samhita texts were so firmly settled that it was impossible, 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 I am not free from misgivings 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 Pratisakhya, 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 traditional [p. lii] 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 requirements 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 required 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 necessity for shortening them. Yet in these very places all the MSS. of the Samhita 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 purohitir yuvabhyam yagneshu mitravarunav akari. This primacy, O (two) gods, was made for you two, O Mitra and Varuna, 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 Pratisakhya had to register this small divergence of the two texts, which existed in their time as it exists in our own [*a]. 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 Pratisakhya. 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 to a knowledge of the minute rules of the Pratisakhya, and they will commit [p. liii] occasionally the very mistakes against which they are warned by the Pratisakhya. Thus the Pratisakhya (Sutra 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 S 2, and another MS. gives vaiyyasva. See . Footnotes ^xlvi:a The earliest interpretation of the name Valakhilya is found in the Taittiriya-aranyaka, I, 23. We are told that Pragapati created the world, and in the process of creation the following interlude occurs: sa tapo'tapyata. sa tapas taptva sariram adhunuta. tasya yan mamsam asit tato'runah ketavo vatarasana rishaya udatishthan. ye nakhah, te vaikhanasah. ye balah, te balakhilyah. He burned with emotion. Having burnt with emotion, he shook his body. From what was his flesh, the Rishis, called Arunas, 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: natra tapa upavasadirupam, kimtu srashtavyam vastu kidrisam iti paryalokanarupam. ^xlvi:b A similar omission was pointed out by Professor Roth. Verses 21-24 of the 53rd hymn of the third Mandala, which contain imprecations against Vasishtha, are left out by the writer of a Pada MS., and by a copyist of Sayana's commentary, probably because they both belonged to the family of Vasishtha. See my first edition of the Rig-veda, vol. ii, p. lvi, Notes. ^xlvii:a Sayana (RV. X, 88, 18) quotes these hymns as Valakhilya-samhita. 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 Kern, Brihat-samhita, transl. p. 11. ^xlvii:b 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 Parasara (I, 65-70) that not a single verse of them occurs in any of the other Vedas. ^xlvii:c Sayana 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. ^xlvii:d Lest Saunaka be suspected of having applied this epithet, tigmategas, to the Valakhilyas in order to fill the verse (padapuranartham), I may point out that the same epithet is applied to the Valakhilyas in the Maitry-upanishad 2, 3. The nom. plur. which occurs there is tigmategasah, and the commentator remarks: tigmategasas tivrategaso'tyurgitaprabhavah; tegasa ityevamvidha etakkhakhasanketapathas khandasah sarvatra. See also Maitr. Up. VI, 29. ^l:a The Pratisakhya takes into account both the Sakala and Bashkala sakhas, as may be seen from Sutra 1057. ^lii:a See Pratisakhya, Sutra 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. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com If these arguments are sound, and if nothing can be said against the critical principles by which I have been guided in editing the text of the Rig-veda, if the fourfold check, described above, fulfils every requirement that could be made for restoring that text which was known to Sayana, 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 publication of the Romanised transliteration of the Rig-veda, carried out with so much patience and accuracy by Professor 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 Devanagari, 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 vel invito. 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 Mandalas 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 [p. liv] 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 Professor Aufrecht speaks of the true relation of his Romanised text to my edition. That there are misprints, and I, speaking 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 Professor 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 supposition of certain scholars, that wherever this later Latin transcript differs from my own Devanagari text, Professor Aufrecht is right, and I am 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 supposition 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 intentionally; 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 Professor Aufrecht's text differs from my own, and I feel satisfied that in the vast majority of cases, I 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 [p. 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 confined 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. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com 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 misprints 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 Sayana's commentary would show at once what was intended. Thus, for instance, in VI, 15, 3. vridhe, as I had printed in the Samhita, was clearly a misprint for vridho, as may be seen from the Pada, which gives vridhah, and from Sayana. Here, though Professor Aufrecht repeats vridhe, I think it hardly necessary to show that the authority of the best MSS. (S 2 alone contains a correction of vridho to vridhe) 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 [p. lvi] 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 Sayana, 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, sasamanam instead of sasamanam; I, 124, 4, sudhyuvah, in the Pada, instead of sundhyuvah; and the substitution in several places of a short u instead of a long u in such forms as susavama, when occurring in the Pada; cf. I, 166, 14; 167, 9. It is clear from the Pratisakhya, Sutra 819 and 163, 5, that the words uti' indra in IV, 29, I, should not be joined together, but that the hiatus should remain. Hence uti'ndra, as printed in my edition and repeated in Professor Aufrecht's, should be corrected, and the hiatus be preserved, as it is in the fourth verse of the same hymn, uti' ittha'. MSS. S 1, S 3 are right; in S 2 the words are joined. It follows from Sutra 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 Aufrecht's, should be changed to vaiyasvasya. MSS. S 1, S 3 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 Padapatha only, as printed in my edition, are pointed out in a note to Sutra 738 of the Pratisakhya. Thus, according to Sutra 583, 6, sruya'h in the Pada text of II, 10, 2, should be changed to sruya'h. MSS. P 1, P 2 have the short u. In V, 7, 8, I had printed sukih shma, leaving the a of [p. lvii] shma short in accordance with the Pratisakhya, Sutra 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 a as long, which is wrong. The MSS. S 1, S 2, S 3 have the short a. Another word before which sma ought not to be lengthened is ma'vate. Hence, according to Sutra 514, 14, I ought not to have printed in VI, 65, 4, shma ma'vate, but shma ma'vate. Here Professor Aufrecht has retained the long a, which is wrong. MSS. S 1, S 2, S 3 have the short a. It follows from Sutra 499 that in I, 138, 4, we should not lengthen the vowel of su. Hence, instead of asya' u shu' na upa sataye, as printed in my edition and repeated by Professor Aufrecht, we should read asya' u shu na upa sataye. S 1, S 2, S 3 have short u [*a]. In VII, 31, 4, I had by mistake printed viddhi instead of viddhi'. The same reading is adopted by Professor Aufrecht (II, p. 24), but the authority of the Pratisakhya, Sutra 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 Sayana and the rules of grammar. I shall therefore, in cases where I cannot consider Professor Aufrecht's readings as authoritative 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 puru yo instead of puru' yo. I had, however, corrected this misprint in my edition of the Pratisakhya, 393, 532. Professor Aufrecht decides in favour of puru with a short u, but against the authority of the MSS., S 1, S 2, S 3, which have puru'. [p. lviii] 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 Pratisakhya, 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 Samhita text used as the sign of the Vivritti or hiatus. This hiatus, however, is very different from the Avagraha, for while the Avagraha has the length of one matra, the Vivritti or hiatus has the length of 1/4 matra, if the two vowels are short; of 1/2 matra, if either vowel is long; of 3/4 matra, 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 o; (see my remarks on pp. 36, 39. of my edition of the Pratisakhya.) 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 Pratisakhyas fully agree with him in looking on this change, not as an [p. lix] elision, but as a contraction. If, as sometimes happens, final o or e remain unchanged before initial short a, this is called the Pankala and Prakya padavritti (Sutra 137). If, on the contrary, final o or e become one (ekibhavati) with the initial short a, this is called the Abhinihita sandhi (Sutra 138). While the former, the hiatus of the Pankala 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 [*a]. I, 3, 12. ra'gati (Aufr. p. 2) instead of ragati (M. M. vol. i, p. 75) is wrong. I, 7, 9. ya ekah (Aufr. p. 5) should be ya. ekah (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 Professor Aufrecht gives yatha, the MSS. are unanimous in favour of yatha (M. M. vol. iv, p. 480). See Phit-sutra, ed. Kielhorn, p. 54. I, 10, 11. a tu' (Aufr. p. 7) should be a' tu' (M. M. vol. i, p. 139), because a is never without the accent. I, 10, 12. gushtah, 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. p. 140.) I, 11, 4. kavir (Aufr. p. 7) should be kavir (M. M. vol. i, p. 143). I, 22, 8, read ra'dhamsi. I, 40, 1 and 6. There is no excuse for the accent either on tvemahe or on vokema, while sakan in I, 51, 11, ought to have the accent on the first syllable. I, 49, 3. Rosen was right in not eliding the a in divo antebhyah. S 1, S 2,S 3 preserve the initial a, nor does the Pratisakhya anywhere provide for its suppression. I, 54, 8. kshatram (Aufr. p. 46) is a mere misprint for kshatram. [p. lx] I, 55, 7. vandanasrud (Aufr. p. 47) instead of vandanasrud (M. M. vol. i, p. 514) is wrong. I, 57, 2. sama'sita instead of samasita had been corrected in my reprint of the first Mandala, published at Leipzig. See Bollensen, Zeitschrift der D. M. G., vol. xxii, p. 626. I, 61, 7, read vishnuh; I, 64, 2, read sukayah; I, 64, 5, read dhu'tayah. I, 61, 16. Rosen had rightly printed hariyogana with a long a 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 a. Professor Aufrecht 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 Sayana is concerned, and should not have been altered to vindantim (Aufr. p. 57). I, 72, 2, read vatsam; I, 72, 6, read pasu'n; I, 76, 3, read dhakshy; I, 82, 1, read yada'. I, 83, 3. Rosen was right in giving asamyattah. I gave asamyatah 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). The same applies to indra, VI, 41, 4, (Aufr. pt 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, narah should have no accent; whereas in VII, 91, 3, it should have the accent on the first syllable. In VIII, 8, 19, vipanyu 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. p. 72). [p. lxi] I, 90, 1, read riguniti'; I, 94, 11, read yavasa'do (M. M. vol. i, p. 766), not yavasa'do (Aufr. p. 80). I, 118, 9. abhibhu'tim (Aufr. p. 105) instead of abhibhutim (M. M. vol. i, p. 957) cannot be right, considering that in all other passages abhibhuti has the accent on the second syllable. S 1, S 2, S 3 have the accent on the i. I, 128, 4. ghritasrir (Aufr. p. 117) instead of ghritasri'r (M. M. vol. ii, p. 52) is wrong. I, 144, 2, read parivritah (M. M. vol. ii, p. 155) instead of pari'vritah (Aufr. p. 133). I, 145, 5. Professor Aufrecht (p. 134) gives upamasya'm, both in the Samhita and Pada texts, as having the accent on the last syllable. I had placed the accent on the penultimate, (Pada, upa-masyam, 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. puru'ni (Aufr. p. 136) instead of puru'ni (M. M. vol. ii, p. 170) does not rest, as far as I know, on the authority of any MSS. S 1, S 2, S 3 have puru'ni. I, 151, 7. gakkhatho (Aufr. p. 137) should be gakkhatho (M. M. vol. ii, p. 181). I, 161, 12. All the Pada MSS. read pra abravit, separating the two words and accentuating each. Though the accent is irregular, yet, considering the peculiar construction of the verse, in which pra and pro 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 a' agagan, I, 161, 4; and pra agah, VIII, 48, 2, not pra agah, as Aufrecht gives in his second edition. I, 163, 11. dhragiman (Aufr. p. 147) instead of dhragiman (M. M. vol. ii, p. 245) is wrong. I, 163, 13. gamya (Aufr. p. 148) instead of gamya' (M. M. vol. ii, p. 246) is wrong. I, 164, 17, read parena (M. M. vol. ii, p. 259) instead of parena (Aufr. p. 149). I, 164, 38. The first kikyuh 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 seem a small [p. lxii] 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, S 3, printed etan (vol. ii, p. 293) with the accent on the first syllable. Professor Aufrecht alters this into eta'n (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 eta, the speckled deer of the Maruts. I, 165, 15. yasishta (Aufr. p. 154) instead of yasishta (M. M. vol. ii, p. 298) is not supported by any MS. I, 169, 7, instead of patayanta (Aufr. p. 158), read patayanta (M. M. vol. ii, p. 322). I, 174, 7. kuyavakam (Aufr. p. 162) should be kuyavakam (M. M. vol. ii, p. 340). I, 177, 1. yukta', which I had adopted from MS. S 3 (prima manu), is not supported by other MSS., though P 2 reads yuttka'. Professor Aufrecht, who had retained yukta' in the text, has afterwards corrected it to yuktva', and in this he was right. In I, 177, 2, gahi for yahi is wrong. I, 188, 4. astrinan (Aufr. p. 171) instead of astrinan (M. M. vol. ii, p. 395) can only be a misprint. II, 29, 6. kartad (Aufr. p. 203) instead of karta'd (M. M. vol. ii, p. 560) is wrong. II, 40, 4. kakra (Aufr. p. 214) instead of kakra (M. M. vol. ii, p. 614) is wrong. III, 7, 7. guh (Aufr. p. 226) instead of guh (M. M. vol. ii, p. 666) is wrong; likewise III, 30, 10, gah (Aufr. p. 241) instead of ga'h (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 nominative indro 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 Sayana 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 syllable. But all the MSS. that I know (S 1, S 2, S 3, P 1, [p. lxiii] [paragraph continues] 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 mistake 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 Professor 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 amandan. III, 53, 18. asi (Aufr. p. 262) instead of asi (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 a'yushe (Aufr. p. 279) instead of sva a'yushi (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, S 3, P 1, P 2 have a'yushi. IV, 5, 7. arupitam, in the Pada, (Aufr. p. 280) instead of a'rupitam (M. M. vol. iii, p. 45) is right, as had been shown in the Pratisakhya, Sutra 179, though by a misprint the long a of the Samhita had been put in the place of the short a of the Pada. IV, 5, 9. read gauh (M. M. vol. iii, p. 46) instead of goh (Aufr. p. 281). IV, 15, 2. ya'ti, with the accent on the first syllable, is supported by all MSS. against yati (Aufr. p. 287). The same applies to ya'ti in IV, 29, 2, and to varante 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 ami' is never unaccented. IV, 21, 9. no, without an accent (Aufr. 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. p. 437) instead of atithigvasya (M. M. vol. iii, p. 776) are wrong, far 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 kutsa: hence kutsam (Aufr. p. 300) should be kutsam (M. M. vol. iii p. 139). [p. xliv] IV, 36, 6. Professor Aufrecht (p. 309) has altered the accent of a'vishuh into avishuh, but the MSS. are unanimous in favour of a'vishuh (M. M. vol. iii, p. 181). Again in IV, 41, 9, the MSS. support the accentuation of agman (M. M. vol. iii, p. 200), while Professor Aufrecht (p. 313) has altered it to agman. IV, 42, 9. adasat, being preceded by hi, ought to have the accent; (Aufrecht, p. 314, has adasat without the accent.) For the same reason, V, 29, 3, avindat (M. M. vol. iii, p. 342) ought not to have been altered to avindat (Aufr. p. 344). IV, 50, 4. vyoman is a misprint for vyoman. V, 15, 5. Professor Aufrecht (p. 338) writes dirgham instead of dogham (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 dogham, 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. visarmanam (Aufr. p. 358) instead of visarma'nam (M. M. vol. iii, p. 402) is wrong. V, 44, 4. parvane (Aufr. p. 360) instead of pravane (M. M. vol. iii, p. 415) is wrong. V, 83, 4. vanti (Aufr. p. 389) instead of va'nti (M. M. vol. iii, p. 554) is supported by no MSS. V, 85, 6. asinkantih (Aufr. p. 391) instead of asinkantih (M. M. vol. iii, p. 560) is not supported either by MSS. or by grammar, as sink belongs to the Tud-class. On the same grounds ishayantah, VI, 16, 27 (M. M. vol. iii, p. 638), ought not to have been changed to ishayantah (Aufr. p. 408), nor VI, 24, 7, avakarsayanti (Ni. M. vol. iii, p. 687) into avakarsayanti (Aufr. p. 418). VI,. 46, 10, read girvanas (M. M. vol. iii, p. 763) instead of girvanas (Aufr. p. 435). VI, 60, 10. krinoti (Aufr. p. 450) instead of krinoti (M. M. vol. iii, p. 839) is wrong. VII, 40, 4. aryama' a'pah (Aufr. vol. ii, p. 35), in the Pada instead of aryama' apah (M. M. vol. iv, p. 81) is wrong. [p. lxv] VII, 51, 1. adityana'm (Aufr. vol. ii, p. 40) instead of aditya'nam (M. M. vol. iv, p. 103) is wrong. VII, 64, 2. ila'm (Aufr. vol. ii, p. 50) instead of ilam (M. M. vol. iv, p. 146) is wrong. In the same verse gopah in the Pada should be changed in my edition to gopa. VII, 66, 5. yo (Aufr. vol. ii, p. 51) instead of ye (M. M. vol. iv, p. 151) is indeed supported by S 3, but evidently untenable on account of atipiprati. VII, 72, 3. In abudhran Professor Aufrecht has properly 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 n, although Professor 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 , 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, asrigran has the dot; i. e. S 1 has the dot, and nkh, dental n joined to kh; S 2 has nkh without the dot before the n; S 3 has the dot, and then kh. In IV, 24, 6, the spelling of the Samhita avivenam tam would leave it doubtful whether we ought to read avivenan tam or avivenam tam; S 1 and S 3 read avivenam tam, but S 2 has avivenan tam; P 2 has avi-venan tam, and P 1 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 i and P 2, avi-venam. What is intended is clear enough, viz. avi-venan in IV, 24, 6; avi-venam in IV, 25, 3. [In the new edition avivenam 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, dhishnye, VII, 72, 3, should have the accent on the first syllable. VII, 77, 1. In this verse, which has been so often discussed [p. lxvi] [paragraph continues] (see Kuhn, Beitrage, 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 kara'yai, and not either kara'thai nor gara'yai. VIII, 2, 29. kirinam (Aufr. vol. ii, p. 84) instead of karinam (M. M. vol. iv, p. 308) does not rest on the authority of any MSS., nor is it supported by Sayana. VIII, 9, 9. Professor Aufrecht has altered the very important form akukyuvimahi (M. M. vol. iv, p. 389) to akukyavimahi (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 akukyuvimahi, and I see that Professor Roth accepts this form. VIII, 32, 14. ayantaram (Aufr. vol. ii, p. 129) instead of ayanta'ram (M. M. vol. iv, p. 567) is wrong. VIII, 47, 15. dushvapnyam (Aufr. vol. ii, p. 151) is not so correct as duhshvapnyam (M. M. vol. iv, p. 660), or, better, dushshvapnyam (Pratisakhya, Sutras 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 Mandalas 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 supported by the best MSS. My own edition of these Mandalas will soon be published, and I need hardly say that where it differs from Professor Aufrecht's text, I am prepared 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, die diese Druckfehler in majorem gloriam suam mit so grosser Schonung hervorgehoben 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 katuras krinotana. I felt doubtful about it, and in the commentary I printed katurah krinotana. In IV, 33, 5, the reading [p. lxvii] katus kara is sanctioned by the authority of the Pratisakhya, Sutra 281, 4. In I, 181, 5, Aufrecht prefers mathra; Sayana, Bohtlingk and Roth, and I prefer mathna. In II, II, 10, he has discovered that gurvit was meant for gurvat. Whitney still quotes gurvit. In III, 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 drilha ni read drilhani. In VII, 33, 2, instead of avrinita read 'vrinita. In VII, 35, 13, the Visarga in devagopah should be deleted. In VII, 42, 2, the Anusvara in yumkshva should be deleted. In VIII, 2, 30, the anudattatara should be shifted from the ultimate to the penultimate, dadhire, not dadhire. In VIII, 51, 3, avishyanta was meant for arishyantam. In VIII, 55, 5, for na read a. The MSS. vary in both cases. In IX, 108, 7, in vanakraksha, the kra was printed as ri. 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 godhah 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 godhah never occurs, while godha 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. Footnotes ^lvii:a In the same verse, I, 138, 4, the shu in o shu tva should not be lengthened, for there is no rule, as far as I can see, in the Pratisakhya that would require the lengthening of su before tva. See Pratisakhya, 495. ^lix:a As to the system or want of system, according to which the Abhinihita sandhi takes place in the Samhita, see seq. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com Having said so much in vindication of the text of the Rig-veda as published by me, and in defence of my principles 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 inaccuracies 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. [p. lxviii] It has been supposed that in the index at the end of my fourth volume, the seventeenth verse of the 34th hymn in the seventh Mandala has been wrongly assigned to Ahi Budhnya, and that one half 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 Anukramanika, but I cannot admit that my own interpretation is untenable. As Sayana does not speak authoritatively on the subject, I followed the authority of Shadgurusishya. This commentator of the Anukramanika says: atra ka abgam ukthair ahim grinisha ity ardharko'bganamno [*a] devasya stutih; ma no'hir budhnya ity ardharko'hirbudhnyanamno devasya [*b]. Another commentator says: abgam ukthair ardharko'hih; uttaro ma no'hir ity ahir budhnyah. 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 abgah, the whole of verse 17 to Ahir budhnyah. It will be seen from an accurate examination of Sayana'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 budhnyah may be considered as the deity. It is perfectly right to say that the words of the Anukramanika, abgam aheh, signify that the verse beginning with abgam, 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 Ahih and Ahir Budhnyah, as the deities of the two successive verses, and I did not expect that any reader could possibly misinterpret my entry [*c]. With regard to hymns 91 and 92 of the seventh Mandala, it is true, that in the index I did not mention that certain verses in which two deities are mentioned (91, 2; [p. lxix] [paragraph continues] 4-7; 92, 2), must be considered as addressed not to Vayu alone, but to Vayu and Indra. It will be seen from Sayana's introduction to hymn 90, that he, too, wrongly limits the sentence of the Anukramanika, aindryas ka ya dvivaduktah, to the fifth and following verses of hymn 90, and that he never alludes to this proviso again in his introductory remarks to hymn 91 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 Shadgurusishya's commentary. The other commentary, however, 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-brahmana, V, 20, we actually find that the word vam which occurs in hymn 90, 1, and which might be taken as a dual, though Sayana explains it as a singular, is changed into te [*a]. In hymn VII, 104, rakshohanau might certainly be added as an epithet of Indra-Somau, and Shadgurusishya clearly takes it in that sense. The Anukramanika says: indrasoma pankadhikaindrasomam rakshoghnam sapabhisapaprayam. In hymn VIII, 67, it has been supposed that the readings Samada and Samada instead of Sammada and Sammada were due to a 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 Sankhayana-sutras in which Matsya Sammada occurs, and had also called attention to the Asvalayana-sutras X, 7, and the Satapatha-brahmana XIII, 3, 1, 1, [p. lxx] 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 Asvalayana-sutras, which has since been published by Rama Narayana Vidyaranya, the name is spelt Samada. My own opinion is that Sammada is the right spelling, but that does not prove that Sayana thought so; and unless I deviated from the principles which I had adopted for a critical restoration of Sayana's text, I could not but write Samada in our passage. B 1 and B 4 omit samada, but both give samadakhyasya; Ca. gives likewise samadakhyasya, and A. semadakhyasya. This, I believe, was meant by the writer for sammadakhyasya, for in the passage from the Anukramani both A. and Ca. give sammado. I then consulted the commentary of Shadgurusishya, and there again the same MS. gave twice sammada, once samada, which is explained by samadakhyamahaminaragaputrah. A better MS. of Shadgurusishya, MS. Wilson 379 gives the readings sammado, sammada, and sammadakhyasya. The other commentary gives distinctly samanda. [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 Sayana his own reading Vatsapri; see Sarvanukramani, ed. Macdonell, pp. 34, 146. Footnotes ^lxviii:a I find that Mr. Macdonell in his edition of the Sarvanukramani reads ardharko'hinamno. If this is right, part of my argument would fall. ^lxviii:b MS. Wilson 379 has, ardharko namano daivatasya, and in the margin 'hi. Ahirbudhnya seems to have been taken as one word. ^lxviii:c The editor of the Bombay edition of the text of the Rig-veda assigns verse 16 to Ahi, verse 17 to Ahirbudhnya. ^lxix:a The interpunction of Dr. Haug's edition (p. 128) should be after te. Shadgurusishya says: ata eva brahmanasutrayoh prauge vayavyatvaya pra viraya sukayo dadrire [*b] vam iti dvivakanasthane ta ity ekavakanapathah kritah, vam ity uktam ked aindratvam ka syad iti. Possibly the same change should be made in Asvalayana's Srauta Sutras, VIII, 11, and it has been made by Rama Narayana Vidyaratna. The remark of the commentator, however, dadrire ta iti prayogapathah, looks as if vam might have been retained in the text. The MSS. I have collated are in favour of te. ^lxix:b Mr. Macdonell (Sarvanukramani, p. 133) inserts ta iti after dadrire. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com 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 Sayana 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 Professor Aufrecht ascribes the first ten verses to the Akrishtas, whereas Sayana calls them Akrishtas. It is perfectly true that the best MSS. of the Anukramanika have Akrishta, it is equally true that the name of these Akrishtas is spelt with a short a in the Harivamsa, 11,533, but an editor of Sayana's work is not to alter the occasional mistakes of that learned commentator, and Sayana certainly called these poets Akrishtas. [p. lxxi] Verses 21-30 of the same hymn are ascribed by Professor Aufrecht to the Prisniyah. Here, again, several MSS. support that reading; and in Shadgurusishya's commentary, the correction of prisniyah into prisnayah is made by a later hand. But Sayana clearly took prisnayah for a nominative plural of prisni, 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 prisniyah, 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 prisniyoga, as stated in the Dictionary of Bohtlingk and Roth, but this is evidently meant for two words, viz. prisnayo'gah. However, whether prisniyah or prisnayah be the real name of these poets, an editor of Sayana is bound to give that reading of the name which Sayana believed to be the right one, i. e. prisnayah [*a]. Again, in the same hymn, Professor Aufrecht ascribes verses 31-40 to the Atris. We should then have to read tritiye'trayah. But Sayana read tritiye trayah, and ascribes verses 31-40 to the three companies together of the Rishis mentioned before. On this point the MSS. admit of no doubt, for we read: katurthasya ka dasarkasya akrishta masha ityadidvinamanas trayo gana drashtarah. I do not say that the other explanation is wrong; I only say that, whether right or wrong, Sayana certainly read trayah, not atrayah; and an editor of Sayana 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 of the Rig-veda, nay, even of Sayana, I insist equally strongly on the right of independent criticism, which ought to begin where diplomatic [p. lxxii] 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 Pratisakhya, to say nothing of the passages of many hymns which are quoted verbatim in the Brahmanas, the Kalpa-sutras, the Nirukta, the Brihaddevata, and the Anukramanis, 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 Mlekkhas 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 Pratisakhya 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 100th 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. There can be no clearer case of corruption in the traditional text of the Rig-veda than, for instance, in I, 70, 4, where the Pada text reads: vardhan yam purvi'h kshapah vi-rupah sthatuh ka ratham rita-pravitam. All scholars who have touched on this verse, Professors Benfey, Bollensen, Roth, and others, have pointed out that [p. lxxiii] instead of ka ratham, the original poet must have said karatham. The phrase sthatuh karatham, 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 ri, which here, as in the Greek mar-tyr or mar-tys, masc., appears as ur or us, while in the ordinary Sanskrit we find ri only. This nom. sing. neut. in us, explains also the common genitives and ablatives, pituh, matuh, &c., which stand for pitur-s, matur-s. This phrase sthatuh karatham occurs: I, 58, 5. sthatuh karatham bhayate patatrinah. What stands and what moves is afraid of Agni. I, 68, 1. sthatuh karatham aktu'n vi urnot. He lighted up what stands and what moves during every night. I, 72, 6. pasu'n ka sthatri'n karatham ka pahi. Protect the cattle, and what stands and moves! Here it has been proposed to read sthatuh instead of sthatri'n, and I confess that this emendation is very plausible. One does not see how pasu, 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-brahmana, XI, 8, 3, 2. saurya evaisha pasuh syad iti, tasmad etasminn astamite pasavo badhyante; badhnanty ekan yathagoshtham, eka upasamayanti. I, 70, 2. garbhah ka sthata'm garbhah karatham, (read sthatra'm, and see Bollensen, Orient and Occident, vol. ii, p. 462.) He who is within all that stands and all that moves. The word karatha, if it occurs by itself, means flock, movable property: III, 31, 15. a't it sakhi-bhyah karatham sam airat. He brought together, for his friends, the flocks. VIII, 33, 8. puru-tra' karatham dadhe. He bestowed flocks on many people. X, 92, 13. pra nah pusha' karatham--avatu. May Pushan protect our flock! [p. lxxiv] Another idiomatic phrase in which sthatuh occurs is sthatuh gagatah, and here sthatuh is really a genitive: IV, 53, 6. gagatah sthatuh k ubhayasya yah vasi'. He who is lord of both, of what is movable and what is immovable. VI, 50, 7. visvasya sthatuh gagatah ganitrih. They who created all that stands and moves. VII, 60, 2. visvasya sthatuh gagatah ka gopa'h. The guardians of all that stands and moves. Cf. X, 63, 8. I, 159, 3. sthatuh ka satyam gagatah ka dharmani putrasya pathah padam advayavinah. 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 sthatuh karatham, I should be loath to suppress the evidence of the mistake and alter the Pada text from ka ratham to karatham. 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 Pratisakhyas, 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 Oldenburg) louch, loch, village. All these words are to be traced back to the Sk. uru, Gr. eyrus, broad, wide. The initial u is lost, as in Goth. rums, O. H. G. rumi, rumin (Low Germ. rume, an open uncultivated field in a forest), and the r changed into l. 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 separated from it by the Diaskeuastae, and that the meaning is [p. lxxv] that of open space.' Although this derivation has met with little favour, I confess that I look upon this remark, excepting only the Latin locus [*a], 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 Mandalas, and this is perfectly true with the exception of one passage which he has overlooked, VIII, 100, 12, dyauh dehi lokam vagraya vi-skabhe, Dyu! give room for the lightning to step forth! Professor Bollensen (l. c. p. 603) reads vritra'ya instead of vagraya, without authority. He objects to dyauh as a vocative, which should be dyau'h; but dyauh may be dyoh, 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 Pratisakhya have made on the inadmissibility of an unaccented word in such a place, so that they had to insert a special provision, Prat. 978, exempting the unaccented u from this observation: anudattam tu padadau novargam vidyate padam, 'no unaccented word is found at the beginning of a pada except u!' Although I have frequently insisted on the fact that such statements of the Pratisakhya 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 [p. lxxvi] beginning of a pada receives ipso facto the accent, and as the same applies to vocatives, no chance is left for an unaccented word in that place, except it be a particle. But the one particle that offends against this general observation is u, 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 bhaya-sthe krinutam u lokam, make room for us, grant an escape to us, in this danger!) IV, 17, 17; VI, 23, 3; 7 (with urum); 47, 8 (urum nah lokam, or ulokam?); 73, 2; VII, 20, 2; 33, 5 (with urum); 60, 9 (with urum); 84, 2 (with urum); 99, 4 (with urum); IX, 92, 5; X, 13, 2; 16, 4 (sukritam u lokam); 30, 7; 104, 10; 180, 3 (with urum). Loke is preceded by u in III, 29, 8; V, 1, 6; lokakrit, IX, 86, 21; X, 133, 1. In all remaining passages u loka is found at the beginning of a pada: lokah, III, 37, 11; lokam, III, 2, 9 (u lokam u dve (iti) upa gamim iyatuh); V, 4, II; loka-kritnum, VIII, 15, 4; IX, 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 (amritasya); loka'h, IX, 113, 9; loka'n, X, 90, 14; loke, IX, 113, 72; X, 85, 24. It should be remembered that in the Gathas the u of words beginning with urv degrees does not count metrically (Hubschmann, Ein Zoroastrisches Lied, p. 37), and that in Pali also uru must be treated as monosyllabic, in such passages as Mahav., p. 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, carriere ouverte, freedom, 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 Brahmanas nor the writers of the Pratisakhyas or even later grammarians had any idea, into the text. On [p. lxxvii] 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 urvak or urvak, the change of va into o would require further support. Neither maghon for maghavan, nor durona for dura-vana are strictly analogous cases, because in each we have an a preceding the va or u. Strictly speaking, uroka presupposes uravaka, as sloka presupposes sravaka, or oka, house, avaka (from av, not from uk). It should also be mentioned that a compound such as RV. X, 128, 2, urulokam (scil. antariksham) is strange, and shows how completely the origin of loka was forgotten at the time when the hymns of the tenth Mandala were composed. But all this does not persuade us to accept Ascoli's conjecture (Lezioni di Fonologia Comparata, 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 such a reaction during the Vedic period. Footnotes ^lxxi:a Professor Aufrecht in his new edition of the text (1877) adopts the more timid reading prisnayah. See also Brihat-Samhita, transl. by Kern, p. 2: Sikatah prisnayo garga valakhilya marikipah bhrigavo'angirasas kaiva sukshmas kanye maharshayah. ^lxxv:a On locus, see Corssen, Krit. Beitr. p. 463, and Aussprache, 2nd ed., p. 810. Corssen does not derive it from a root sta or, stha, but identifies it with Goth. strik-s, Engl. stroke, strecke. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com The most powerful instrument that has hitherto been applied to the emendation of Vedic texts, is the metre. Metre means measure, and uniform measure, and hence its importance for critical purposes, as second only to that of grammar. If our knowledge 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 impossible, and we ought to be able to explain to a certain extent [p. lxxviii] how the deviation from the original correct text could have occurred. As this subject has of late years received considerable 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 reexamine 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 Anukramanis, 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. If a syllable was wanted to complete the metre, a semivowel might be pronounced as a vowel, many a long vowel might [p. lxxix] 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 m 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 introducing into the text changes of pronunciation which even we ourselves would never tolerate, if inserted in the texts of Homer and Plautus, in the Pali verses 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 authority, 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 [p. lxxx] that, in order to uphold the rules they have themselves laid down, certain syllables are to be pronounced as two syllables. We read in Sutra 527: 'In a deficient pada the right number is to be provided for by protraction 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 Samhita, 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 akrinotana trinam. 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 protract 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 Sutra, 523. The same applies to X, 103, 13, where we read: preta gayata narah. [paragraph continues] 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 (Sutras 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 [p. 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, recognised 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 Sutras in both places, a third modification is sanctioned, viz. the vocalisation, in the body of a word, of semivowels 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 Pratisakhya. It ought to have been given, for it is only by observing such a rule that in I, 61, 12, gor na parva vi rada tiraska, we get a verse of eleven syllables, and thus secure for da in rada 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 (Sutra 974), i. e. semivowels that were originally vowels. The independent (svabhavika) semivowels, as e. g. the v in parva, are not included; and to suppose that in Sutra 527 these semivowels were indicated by varna is impossible, particularly if we compare the similar wording of Sutra 974 [*a]. [p. lxxxii] 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 distinctly 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 Sutra 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 karshaninam. We may therefore say that, without allowing any actual change in the received text of the Samhita, the Pratisakhya 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 the Vedic text which was current in the 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 Pratisakhya 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 Sutra 523 that the eighth syllable of hendecasyllabics and dodecasyllabics, if short, is lengthened, provided a short syllable [p. lxxxiii] follows, they remark that for this purpose nah or no is treated as a short syllable: X, 59, 4. dyu-bhih hitah garima su nah astu, (Samh. su no astu.) Again, in stating that the tenth syllable of hendecasyllabics and dodecasyllabics, if short, is lengthened, provided a short syllable follows, the same exception is understood to be made in favour of nah or no, as a short syllable: VII, 48, 4. nu devasah varivah kartana nah, (Samh. kartana no, bhuta no, &c.) With regard to e being shortened before a short a where, according to rule, the a should be elided, we actually find that the Samhita gives a instead of e in RV. VIII, 72, 5. veti stotave ambyam, Samh. veti stotava 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 Prakrit every final o and e can be treated as either long or short [*a]. Starting from this we may certainly extend this observation, 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 bibhaya ko mamsate | santam indram ko anti, kas tokaya | ka ibhayota raye adhi bravat | tanve ko ganaya. [p. lxxxiv] But although there can be no doubt that e and o, 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 or o. In IV, 45, 5, we must scan usrah garante prati vastoh asvina, ending the verse with an epitritus tertius instead of the usual dijambus [*a]. Thirdly, the fact that the initial short a, if following upon a word ending in o or e, is frequently not to be elided, is clearly recognised by the authors of the Pratisakhya (see ). 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 Sutra 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 Sutras 978-987. But if the initial a were not pronounced in I, 1, 9, sah nah pita'-iva sunave agne su-upayanah bhava, the second pada would begin with 'gne, a word which, after the elision of the initial a, would be a word without an accent [*b]. Fourthly, the fact that other long vowels, besides e and o, 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 Panini himself. [p. lxxxv] Panini says, VI, I, 127, that i, u, ri (see RV. Bh. IV, 1, 12) at the end of a pada (but not in a compound [*a]) 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. [*b] Thus kakri atra may become kakri atra or kakry atra. Madhu atra may become madhu atra or madhv atra. In VI, 1, 128, Panini adds that a, i, u, ri may remain unchanged before ri, and, if long, may be shortened, and this again according to the teaching of Sakalya, i. e. Pratisakhya 136 [*c]. Hence brahma rishih becomes brahma rishih or brahmarshih; kumari risyah becomes kumari risyah or kumary risyah. 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 pragrihya vowel. To the first class belong such passages as I, 163, 12; IV, 38, 10, vagi' arva, Samh. vagyarva; VI, 7, 3, vagi' agne, Samh. vagyagne; VI, 20, 13, pakthi' arkaih, Samh. pakthyarkaih; IV, 22, 4, sushmi' a' goh, Samh. sushmya' goh. In these passages i is the termination of a nom. masc. of a stem ending in in. Secondly, IV, 24, 8, patni akkha, Samh. patnyakkha; IV, 34, 1, devi' ahnam, Samh. devyahnam; V, 75, 4, va'niki a'-hita, Samh. va'nikya'hita; VI, 61, 4, avitri' avatu, Samh. avitryavatu. In these passages the i is the termination of feminines. In X, 15, 4, uti' arva'k, Samh. utyarva'k, the final i of the instrumental uti ought not to have been changed into a semivowel, for, though not followed by iti, it is to be treated as pragrihya; (Pratis. 163, 5.) It is, however, [p. lxxxvi] mentioned as an exception in Sutra 174, 9. The same applies to II, 3, 4, vedi iti asya'm, Samh. vedyasya'm. The pragrihya i ought not to have been changed into a semivowel, but the fact that it had been changed irregularly, was again duly registered in Sutra 174, 5. These two pragrihya 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 been written by a short vowel. With regard to pragrihya u, no such indication is given by the Samhita text; but in such passages as I, 46, 13, sambhu iti sam-bhu a' gatam, Samh. sambhu a' gatam; V, 43, 4, bahu' iti adrim, Samh. bahu' adrim, the pragrihya u of the dual can be used as short, like the u of madhu atra, given as an example by the commentators of Panini. To Professor Kuhn, I believe, belongs the merit of having extended this rule to final a. That the a of the dual may become short, was mentioned in the Pratisakhya, Sutra 309, though in none of the passages there mentioned is there any metrical necessity for this shortening (see ). This being the case, it is impossible to deny that where this a is followed by a vowel, and where Sandhi between the two vowels is impossible, the final a 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 valgu puru-huta adya, (Samh. puru-hutadya); and not kva tya valgu puruhutadya, although we might quote other verses as ending with an epitritus primus. IV, 3, 13. ma vesasya pra-minatah ma apeh, (Samh. mapeh,) although the dispondeus is possible. I, 77, 1. katha dasema agnaye ka asmai, (Samh. kasmai.) VI, 24, 5. aryah vasasya pari-eta asti. Even in a compound like tva-uta, I should shorten the first vowel, e. g. X, 148, 1. tmana tana sanuyama tva-utah, although the passage is not mentioned by the Pratisakhya [p. lxxxvii] among those where a short final vowel in the eighth place is not lengthened when a short syllable follows [*a]. But when we come to the second pada of a Gayatri, and find there a long a, and that long a not followed by a vowel, I cannot agree with Professor Kuhn, that the long a, even under such circumstances, ought to be shortened. We may scan: V, 5, 7. vatasya patman ilita daivya hotara manushah. 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 sano avye and sano avyaye, as quoted in the Pratisakhya, 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, amsa-iva devau arvate, while, with regard to the Trishtubh and Gagati verses, our views on these metres must naturally depend on the difficulties we meet with in carrying them out systematically. There is no reason for shortening a in V, 5, 10. devanam guhya namani. It is the second pada of a Gayatri here; and we shall see that, even in the third pada, 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 a into a short one. Such passages are in the Pada text: VI, 46, 11. didyavah tigma-murdhanah, not murdhanah. I, 15, 6. rituna yagnam asathe, not asathe. V, 66, 2. samyak asuryam asate, not asate. V, 67, 1. varshishtham kshatram asathe, not asathe. See Beitrage, vol. iii, p. 122. I, 46, 6. tam asme rasatham isham, not rasatham isham. [p. lxxxviii] IV, 32, 23. babhru yameshu sobhete, not sobhete. IV, 45, 3. uta priyam madhune yungatham ratham, not yungatham ratham. V. 74, 3. kam akkha yungathe ratham, not yungathe ratham. IV, 55, 1. dyavabhumi (iti) adite trasitham nah, not trasitham nah. V, 41, 1. ritasya va sadasi trasitham nah, not trasitham nah. 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. hiranyavasimat-tama, not vasimat-tama. Here the short syllable of ganasri-bhih in V, 60, 8, cannot be quoted as a precedent, for the i in ganasri, walking in companies, was never long, and could therefore not be shortened. Still less can we quote nari-bhyah as an instance of a long i being shortened, for nari-bhyah is derived from narih, not from nari, and occurs with a short i even when the metre requires a long syllable; I, 43, 6. nri-bhyah nari-bhyah gave. The fact is, that in the Rig-veda the forms narishu and nari-bhyah never occur, but always narishu, nari-bhyah; while from vasi we never find any forms with short i, but always va'sishu, va'si-bhih. Nor is there any justification for change in I, 25, 16. gavah na gavyutih anu, the second pada of a Gayatri. Nor in V, 56, 3. rikshah na vah marutah simi-van amah. In most of the passages mentioned by Professor Kuhn on p. 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 induh vrishabha pipaya. I, 73, 1. syona-sih atithih na prinanah. VII, 13, 1. bhare havih na barhishi iprinanah. II, 28, 7. enah krinvantam asura bhrinanti. Before, however, we can settle the question whether in [p. lxxxix] these and other places certain vowels should be pronounced as either long or short, we must settle the more general question, what authority we have for requiring a long or a short syllable in certain places of the Vedic metres. Footnotes ^lxxxi:a It will be seen from my edition of the Pratisakhya, particularly from the extracts from Uvata, given after Sutra 974, that the idea of making two syllables out of goh, never entered Uvata's mind. M. Regnier was right, Professor Kuhn (Beitrage, vol. iv, p. 187) was wrong. Uvata, no doubt, wishes to show that original (svabhavika) semivowels are liable to vyuha, or at least [p. lxxxii] to vyavaya; but though this is true in fact, Uvata does not succeed in his attempt to prove that the rules of the Pratisakhya sanction it. ^lxxxiii:a See Lassen, Inst. Linguae Pracriticae, pp. 145, 147, 151; Cowell, Vararuki, Introduction, p. xvii. Kedarabhatta says: Paninir bhagavan prakritalakshanam api vakti samskritad anyat, dirghaksharam ka kutrakid ekam matram upaititi. Secundum d'Alwisium commentator docet sermonem esse de litteris Sanscriticis e et o. Cf. Pischel, De Grammaticis prakriticis, 1874. ^lxxxiv:a See Professor Weber's pertinent remarks in Kuhn's Beitrage, vol. iii, p. 394. I 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 Samhita text: I, 88, 2. rukmo na kitrah svadhitivan. I, 141, 8. ratho na yatah sikvabhih krito. I, 174, 3. simho na dame apamsi vastoh. VI, 24, 3. aksho na kakryoh sura brihan X, 3, 1. ino ragann aratih samiddho. This leaves but one of Professor Kuhn's examples (Beitrage, vol. iv, p. 192) unexplained: I, 191, 1. kankato na kankato, where iva for na would remove the difficulty. ^lxxxiv:b 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. ^lxxxv:a 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 dhanvarnasah, which is divided into dhanva-arnasah, may be dhanu-arnasah (RV. V, 45, 2). Dhanarkam, divided into dhana-arkam, may have been dhana-rikam (RV. X, 46, 5). Satarkasam (RV. VII, too, 3) may be taken as sata-rikasam instead of sata-arkasam. ^lxxxv:b 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. Sutra 163. ^lxxxv:c Cf. Vagasan. Pratisakhya, IV, 48; Indische Studien, vol. ix, 309; vol. x, 406. ^lxxxvii:a I see that Professor Kuhn, vol. iv, p. 186, has anticipated this observation in eshtau, to be read a-ishtau. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com 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 hereafter, 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 Anushtubha padas. This is not the case. The Pratisakhya, no doubt, says, that a short final vowel, but not any short syllable, occupying the eighth or tenth place in a Traishtubha and Gagata pada, or the sixth place in a 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 Pratisakhya 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 [p. xc] 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 + + + + | + , but also 6 7 + + + + | + ; and for the Traishtubha and Gagata, not only 8 9 + + + + | + + + | + + ( + ), but also 8 9 + + + + | + + + | + + ( + ), And again, for the same padas, not only 10 11 + + + + | + + + + | + ( + ), but also 10 11 + + + + | + + + + | + ( + ), Before appealing, however, to the Pratisakhya for the establishment of such a rule as that the sixth syllable of Anushtubha and the eighth or tenth syllable of Traishtubha 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 Pratisakhya. 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 Pratisakhya never teaches that certain final vowels must be lengthened. The object of the Pratisakhya, 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 Pratisakhya, the character of general rules. Let us now, after these preliminary remarks, return to the Sutras 523 to 535, which we discussed before. The Pratisakhya simply says that certain syllables which are short in the [p. xci] [paragraph continues] 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 Pratisakhya. 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 Sutra 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. tadi'tna satrum na kila vivitse. I, 94, 1. agne sakhye ma' rishama vayam tava. Then follows another rule (Sutra 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: III, 54, 22. aha visva sumana didihi nah. II, 34, 9. ava rudra asaso hantana vadhah. Lastly a rule is given (Sutra 526) that 'The final vowel of the sixth syllable is lengthened in a pada of eight syllables, provided a syllable follows which is short I, 5, 10. i'sano yavaya vadham. If the seventh syllable is long no change takes place: IX. 67, 30. a' pavasva deva soma. While we ourselves should look upon these rules as [p. xcii] founded in the very nature of the metre, which, no doubt, to a certain extent they are, the authors of the Pratisakhya 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 Sutra 527, that in order to get the right number of syllables in such verses, we must pronounce sometimes one syllable as two. Thus only can the lengthened syllable be got into one of the places required by the preceding Sutra, 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 Pratisakhya. In all this we ourselves can easily recognise 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 language of the Rishis, they seem at other times as deaf as the adder to the voice of the charmer. [p. xciii] 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 condition that the next syllable must be short, in order to provoke 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 [*a]. In some of these quotations they are no doubt wrong, but in most of them their statement cannot be disputed. As to the eighth syllable being short in hendecasyllabics and dodecasyllabics, they quote such verses as, VI, 66, 4. antar (iti) santah avadyani punanah. Thus we see that in VI, 44. 9, varshiyah vayah krinuhi sakibhih, hi remains short; while in VI, 25, 3, gahi vrishnyani krinuhi parakah, it is 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 dodecabyllabic, they quote II, 27, 14. adite mitra varuna uta mrila. As to the tenth syllable being short in a hendecasyllabic, they quote II, 20, 1. vayam te vayah indra viddhi su nah. As to the sixth syllable being short in an octosyllabic, they quote VIII, 23, 26. mahah visvan abhi satah. A large number of similar exceptions are collected from [p. xciv] [paragraph continues] 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 Sutra 522, 6. Besides the cases mentioned by the Pratisakhya itself, where a short syllable, though occupying a place which would seem to require lengthening, remains short, there are many others which the Pratisakhya does not mention, because, from its point of view, there was no necessity for doing so. The Pratisakhya has been blamed [*a] for omitting such cases as I, 93, 6, urum yagnaya kakrathur u lokam; or I, 96, 1, deva agnim dharayan dravinodam. 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 observation refers to final vowels only, but not to short syllables in general. Similar cases are I, 107, 1a; 122, 9; 130, 10; 152, 6; 154, 1; 158, 5a; 163, 2; 167, 10a; 171, 4; 173, 6; 179, 1a; 182, 8a; 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 Katyayana. Now it is well known that Professor Kuhn [*b] has laid down the rule that the Traishtubha padas must end in a bacchius or amphibrachys , and the Gagata padas in a dijambus or paeon secundus . With regard to Anushtubha padas, he requires the dijambus or paeon secundus at the end of a whole verse only, allowing greater freedom in the formation of the preceding padas. In a later article, [p. xcv] however, the final pada, too, in Anushtubha metre is allowed greater freedom, and the rule, as above given, is strictly maintained with regard to the Traishtubha and Gagata padas only. Footnotes ^xciii:a 'Wo die achtsilbigen Reihen mit herbeigezogen sind, ist es in der Regel bei solchen Liedern geschehen, die im Ganzen von der regelmassigen Form weniger abweichen, und fur solche Falle, wo auch das Pratisakhya die Langung der sechsten Silbe in achtsilbigen Reihen vorschreibt, namlich wo die siebente von Natur kurz ist. Die achtsilbigen Reihen bedurfen einer erneuten Durchforschung, da es mehrfach schwer fallt, den Samhitatext mit der Vorschrift der Pratisakhya in Ubereinstimmung zu bringen.' Kuhn, Beitrage, vol. iii, p. 450: and still more strongly, p. 458. ^xciv:a 'Dazu kommt, dass der uns vorliegende Samhitatext vielfaltig gar nicht mit Saunaka's allgemeiner Regel ubereinstimmt, indem die Verlangerung kurzer Silben nicht unter den Bedingungen eingetreten ist, die er vorschreibt.' Kuhn, Beitrage, vol. iii, p. 459. ^xciv:b Beitrage zur Vergleichenden Sprachforschung, vol. iii, p. 118. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com This subject is so important, and affects so large a number of passages in the Veda, that it requires the most careful examination. The Vedic metres, though at first sight very perplexing, are very simple, if reduced to their primary elements. The authors of the Pratisakhyas have elaborated a most complicated 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 [*a]. But they also observed that the constituent elements of all these metres were really but four, (Sutras 988, 989): 1. The Gayatra pada, of eight syllables, ending in . 2. The Vairaga pada, of ten syllables, ending in . 3. The Traishtubha pada, of eleven syllables, ending in . 4. The Gagata pada, of twelve syllables, ending in . Then follows an important rule, Sutra 990: 'The penultimate syllable,' he says, in a Gayatra and Gagata pada is light (laghu), in a Vairaga and Traishtubha pada heavy (guru).' This is called their vritta. This word vritta, 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 vrit, 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 originally 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, [p. xcvi] vol. i, p. 84), the names assigned to metres and metrical language were derived from words originally referring to choregic movements, vritta 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 Trishtubh and Anushtubh, 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 preserved in Greek, not only in styfelos, hard, styfelizu, to strike hard, but in the root stemf, from which stemfylon, stamped or pressed olives or grapes, and astemfes, untrodden (grapes), then unshaken; and in stembu, to shake, to ram, stobeu, to scold, &c. In Sanskrit this root is mentioned in the Dhatupatha 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, s. v. stambh.) I therefore look upon Trishtubh as meaning originally tripudium, (supposing this word to be derived from tri and pes, according to the expression in Horace, pepulisse ter pede terram, Hor. Od. iii. i8,) and I explain its name 'Three-step,' by the fact that the three last syllables , which form the characteristic 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 Anushtubh, 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-stubham anu karkuryamanam indram ni kikyuh kavayah manisha'. Poets by their wisdom discovered Indra dancing to an Anushtubh. In V, 52, 12, khandah-stubhah kubhanyavah utsam a' [p. xcvii] kirinah 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-sarini, 'Roe-step;' Abhisarini, 'Contre-danse,' &c. If now we return to the statement of the Pratisakhya in reference to the vrittas, 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 padas, (to which one more pada, 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 Vairaga padas = the Virag, (40 syllables.) 4. Four Traishtubha padas = the Trishtubh, (44 syllables.) 5. Four Gagata padas = the Gagati, (48 syllables.) Between the Gayatri and Anushtubh strophes, another strophe may be formed, by mixture of Gayatra and Gagata padas, consisting of 28 syllables, and commonly called Ushnih; likewise between the Anushtubh and the Virag, a strophe may be formed, consisting of 36 syllables, and commonly called Brihati. In a collection of hymns, however, like that of the Rig-veda, where poems of different ages, different places, and [p. xcviii] different families have been put together, we must be prepared for exceptions to many rules. Thus, although the final turn of the hendecasyllabic Traishtubha is, as a rule, the bacchius, , yet if we take, for instance, the 77th hymn of the tenth Mandala, we clearly perceive another hendecasyllabic pada of a totally different structure, 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 [*a]. We have, in fact, a Trishtubh where the turn or the three-step, , instead of being at the end, stands in the middle of the line. X, 77, 1-5, in the Pada text: 1. abhra-prushah na vaka prusha vasu, havishmantah na yagnah vi-ganushah | &c. Another strophe, the nature of which has been totally misapprehended by native metricians, occurs in IV, 10. It is there called Padapankti and Mahapadapankti; nay, attempts have been made to treat it even as an Ushnih, 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 [p. xcix] a 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, p. 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 important 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 adya | asvam na stomaih | kratum na bhadram, hridisprisam ridhyama ta ohaih. 2. Adha hy agne | krator bhadrasya | dakshasya sadhoh, rathir ritasya brihato babhutha, &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 pronunciation, that the penultimate may again be what we wish it to be? If we begin with the Gayatra pada, we have not to read [p. c] long before we find that it would be hopeless to try to crush the Gayatri verses of the Vedic Rishis on this Procrustean bed. Even Professor Kuhn very soon perceived that this was impossible. He had to admit that in the Gayatri the two first padas, 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 Anushtubh strophe, greater care is taken by the poets to secure a short syllable for the penultimate, 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. Footnotes ^xcv:a See Appendix to my edition of the Pratisakhya, p. ccclvi. ^xcviii:a Professor Kuhn (vol. iii, p. 450) is inclined to admit the same metre as varying in certain hymns with ordinary Traishtubha padas, but the evidence he brings forward is hardly sufficient. Even if we object to the endings and , V, 33, 4, may be a Gagata, with vyuha of dasa, the remark quoted from the Pratisakhya being of no consequence on such points; and the same remedy would apply to V, 41, 5, with vyuha of eshe. In VI, 47, 31, vyuha of asvaparnaih; in I, 33, 9, vyuha of indra and rodasi; in II, 24, 5, vyuha of madbhih would produce the same effect; while in I, 121, 8, we must either admit the Traishtubha vritta or scan dhukshan. In III, 58, 6, I should admit vyuha for nara; in IV, 26, 6, for mandram; in I, 100, 8, for gyotih, always supposing that we consider the ending incompatible with a Trishtubh verse. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com But what confirms me even more in my view that such strict uniformity must not be looked for in the ancient hymns of the Rishis, is the fact that in many cases it would he 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 predecessors, 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 [p. ci] 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 Pratisakhyas, 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 purposeless 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 bharman? Any one acquainted with Sanskrit would naturally read samane adhi bharmani. 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 bharman, the paeon 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: Suryo no divas patu patu vato antarikshat, agnir nah parthivebhyah. 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, 10, grinite agnir etari na sushaih, sokishkeso ni rinati vana, every modern Pandit would naturally read vanani instead of vana, in order to get the regular Trishtubh metre. But this being the case, how can we imagine that even the most ignorant member of an ancient Parishad should wilfully have altered vanani into vana? What surprises one is, that vana 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 [p. cii] 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 mistake which we wish to remove came to be committed. If a 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 suppose 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 evidently 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, purvish ta indropamatayah purvir uta prasastayah, nothing seems more tempting than to omit indra, and to read purvish ta upamatayah. 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 Akarya 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 maintained, by admitting synizesis of opa, and reading purvish ta indropa*matayah. For a similar synizesis of , see III, 6, 10. praki adhvareva* tasthatuh, unless we read praky adhvareva. Another and more difficult case of synizesis occurs in VII, 86, 4. ava tvanena namasa tura*(h) iyam. [paragraph continues] It would be easy to conjecture tvareyam instead of tura iyam, but tvareyam, in the sense of 'let me hasten,' is not Vedic. The choriambic ending, however, of a Trishtubh [p. ciii] 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, a vimsatya trimsata yahy arvan, a katvarimsata hari*bhir yuganah, a pankasata surathebhir indra, a shashtya saptatya somapeyam, [paragraph continues] Professor Kuhn proposes to omit the a 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 a, while by admitting synizesis of haribhih all necessity for conjectural emendation disappears. If the poets of the Veda had objected to a paeon quartus ( ) at the end of a Gayatri, what could have been easier than to change IV, 52, 1, divo adarsi duhita, into adarsi duhita divah? or X, 118, 6, adabhyam grihapatim, into grihapatim adabhyam? If an epitritus secundus ( ) had been objectionable in the same place, why not say VI, 61, 10, stomya bhut sarasvati, instead of sarasvati stomya bhut? Why not VIII, 2, 11, revantam hi srinomi tva, 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 psarah, instead of mahi psaro varunasya? It a dispondeus ( ) was to be avoided, then V, 68, 3, mahi vam kshatram deveshu, might easily have been replaced by deveshu vam kshatram mahi , and VIII, 2, 10, sukra asiram yakante, by sukra yakanta asiram. If no epitritus primus ( ) was allowed, why not say VI, 61, 11, nidas patu sarasvati, instead of sarasvati nidas patu, or VIII, 79, 4, dvesho yavir aghasya kit, instead of yavir aghasya kid dveshah? [p. civ] Even the epitritus tertius ( ) might easily have been avoided by dropping the augment of apam in X, 119, 1-13, kuvit somasyapam 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 ( ) could have been removed in III, 24, 5, sisihi nah sunumatah, by reading sunumatah sisihi nah, and in VIII, 2, 31, sanad amrikto dayate, by reading amrikto dayate sanat. 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 the final dipodia of Gayatri verses, I still 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 [*a]: 1. , 2. , 3. , 4. , 5. , 6. , 7. , 8. . I do not pretend to give every passage in which these varieties occur, out 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 Anushtubha verses would have swelled the lists too much. section 2. . I, 12, 9. tasmai pavaka mrilaya. (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, 7; [p. cv] 32, 4; 52, 1; V, 5, 9; 7, 4; 7, 5; 7, 7; 9, 4; 53, 12; 61, 3; 61, 11; 64, 5; 65, 4; 82, 9; VI, 16, 17; 16, 18; 16, 45; 45, 17; 61, 4; VII, 15, 14; 66, 2; VIII, 6, 35; 6, 42; 32, 10; 44, 28; 45, 31; 72, 6; 72, 13; 80, 1; 83, 3; 93, 27; IX, 61, 5; 64, 1; X, 118, 6. section 3. I, 22, 11. akkhinnapatrah sakantam. I, 30, 13. kshumanto yabhir madema. I, 41, 8; 90, 1; 90, 4; 120, 1; V, 19, 1; 70, 3; VI, 61, 10; VIII, 2, 2; 2, 4; 2, 5; 2, 11; 2, 12; 2, 13; 2, 14; 2, 15; 2, 16; 2, 17; 2, 29; 2, 30; 2, 32; 2, 33; 2, 36; 2, 37; 7, 30; 7, 33; 11, 2; 11, 3; 11, 4; 16, 3; 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. section4. . I, 3, 8. usra iva svasarani. I, 27, 4. agne deveshu pra vokah. I, 30, 10; 30, 15; 38, 7; 38, 8; 41, 7; 43, 7; II, 6, 2; III, 27, 3; V, 82, 7; VI, 16, 25; 16, 26; 61, 12; VIII, 2, 1; 2, 3; 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. section5. . I, 2, 7. dhiyam ghritakim sadhanta. I, 3, 4. anvibhis tana putasah. I, 27, 3; 90, 2; II, 6, 4; III, 41, 8; V, 68, 3; 68, 4; VIII, 2, 10; 2, 24; 16, 1; 16, 12; 79, 2; IX, 66, 17; X, 20, 6; 20, 8. section6. . I, 15, 6. rituna yagnam asathe. I, 38, 2. kva vo gavo na ranyanti (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, 32; 26, 19; 79, 4; 79, 5; 81, 6; X, 158, 4. [p. cvi] section7. . I, 10, 8. sam ga asmabhyam dhunuhi. I, 12, 5. agne tvam rakshasvinah. I, 37, 15; 43, 8; 46, 6; III, 62, 7; IV, 30, 21; V, 86, 5; VIII, 5, 32; 5, 35; X, 119, 1-13; 144, 4. section 8. . I, 2, 9. daksham dadhate apasam (or section 2). I, 6, 10. indram maho va ragasah. I, 27, 6; 30, 21; 41, 9; 90, 5; III, 24, 5; V, 19, 2; 70, 1; 70, 4; 82, 8; VIII, 2, 27; 2, 31; 16, 9; 55, 4; 67, 19; 81, 5; 81, 8; IX, 47, 2. But although with regard to the Gayatra, and I may add, the Anushtubha padas, the evidence as to the variety of their vrittas is such that it can hardly be resisted, a much more determined stand has been made in defence of the vritta of the Traishtubha and Gagata padas. Here Professor Kuhn and those who follow him maintain that the rule is absolute, that the former must end in , the latter in , 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 arguments 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 [p. cvii] 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 Gagata padas, 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 Pratisakhya and Panini, 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: 1. The vowel o in the body of a word is to be treated as optionally short: II, 39, 3. prati vastor usra (see Trisht. section 5). Here the o of vastoh is supposed to be short, although it is the Guna 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 [*a]. 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 apoikoi, tuptetai, and even gnumai, nom. plur. In Latin, too, the old terminations of the nom. sing. o and u, instead of the later us, are short. (Neue, Formenlehre, section 23 seq.) VI, 51, 15. gopa ama. Here the o of gopa is treated as short, in order to get instead of , which is perfectly legitimate at the end of an Ushnih. 2. The long i and u are treated as short, not only before vowels, which is legitimate, but also before consonants. VII, 62, 4. dyavabhumi adite trasitham nah (see Trisht. section 5). The forms isiya and rasiya in VII, 32, 18, occur at the end of octosyllabic or Gayatra padas, and are therefore [p. cviii] perfectly legitimate, yet Professor Kuhn would change them too, into isiya and rasiya. In VII, 28, 4, even mayi is treated as mayi (see Trisht. section 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. mahah kshonasya asvina kanvaya. Here, even if we considered the dispondeus as illegitimate, we might scan kanv*aya, for this scanning occurs in other places, while to treat the first a as short before nv seems tantamount to surrendering all rules of prosody. 4. Final n before semivowels, mutes, and double n before vowels make no position [*a]. Ex. III, 49, I. yasmin visva (Trisht. section 5);. I, 174, 5. yasmin kakan; I, 186, 4. sasmin(n) udhan [*b]. 5. Final Visarga before sibilants makes no position [*c]. Ex. IV, 21, 10. satyah samrat (Trisht. section 5). Even in I, 63, 4. [p. cix] [paragraph continues] kodih sakha (probably a Gagata), and V, 82, 4. savih saubhagam (a Gay. section 7), the long i is treated as short, and the short a of sakha is lengthened, because an aspirate follows. 6. S before mutes makes no position. Ex. VI, 66, II. ugra aspridhran (Trisht. section 3). 7. S before k makes no position. Ex. visvaskandrah, &c. 8. Mutes before s make no position. Ex. rakshas, according to Professor Kuhn, in the seventh Mandala only, but see I, 12, 5; kutsa, &c. 9. Mutes before r or v make no position. Ex. susipra, dirghasrut. 10. Sibilants before y make no position. Ex. dasyun. 11. R followed by mutes or sibilants makes no position. Ex. ayur givase, khardih, varshishtham. 12. Words like smaddishtin, &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 ri 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 arsheh. But why not samvaranasy ri*sheh (i. e. siarsheh)? 2. The a privativum may be lengthened. Ex. agarah, amritah. 3. Short vowels before liquids may be long. Ex. narah, taruta, tarati, marutam, harivah, arushi, dadhur iha, suvita (p. 471). 4. Short vowels before nasals may be lengthened. Ex. ganan, sanitar, tanuh, upa nah. 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. [p. cx] 7. The group ava is to be pronounced aua. Ex. avase becomes auase; savita becomes sauita; 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. kanvatamah becomes kanua*tamah; varunah becomes ua*runah. 10. The short vowel in the reduplicated syllable of perfects is to be lengthened. Ex. tatanah, dadhire. 11. Short vowels before all aspirates may be lengthened. Ex. rathah becomes rathah; sakha becomes sakha. 12. Short vowels before h and all sibilants may be lengthened. Ex. mahini becomes mahini; usigam becomes usigam; rishate becomes rishate; dasat becomes dasat. 13. The short vowel before t may be lengthened. Ex. vagavatah becomes vagavatah; atithih becomes atithih. 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. apam becomes apam; tapushim becomes tapushim ; grihapatim becomes grihapatim. 16. The short vowel before g and g may be lengthened. Ex. sanushag asat becomes sanushag asat; yunagan becomes yunagan. Footnotes ^civ:a See some important remarks on these varieties in Mr. J. Boxwell's article 'On the Trishtubh Metre,' Journal Asiat. Soc. Beng., 1885, p. 79. ^cvii:a A very strong divergence of opinion is expressed on this point by Professor Bollensen. He says: 'O und E erst spater in die Schrifttafel aufgenommen, bewahren ihre Lange durch das ganze indische Schriftenthum bis ins Apabhramsa hinab. Selbstverstandlich kann kurz o und e im Veda erst recht nicht zugelassen werden.' Zeitschrift der D. M. G., vol. xxii, p. 574. ^cviii:a 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. ^cviii:b Here a distinction should be made, I think, between an n before a consonant, and a final n following a short vowel, which, according to the rules 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, eg. I, 33, 11, though Professor Kuhn would remove it altogether. Kuhn, Beitrage, vol. iii, p. 125. ^cviii:c Here, too, according to later researches, Professor Kuhn would rather omit the final sibilant altogether, loc. cit. vol. iv, p. 207. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com 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 restrictions of prosody are thus removed, our metres, no doubt, become perfectly regular. But it should be remembered 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 [p. 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 Trishtubh metre sprang from the Gagati 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 Trishtubh and Gagati metres in chronological order, I should decidedly place the Trishtubh 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 Trishtubh 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 Trishtubh, i. e. hendecasyllabic, 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 hendecasyllabic Trishtubh as originally a dodecasyllabic Gagati, only [p. cxii] deprived of its tail. If my explanation of the name of Trishtubh, i. e. 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 (vritta) 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 temptation 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 suspended? 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 padas occasionally extend to the third; and it will be impossible, without intolerable violence, to remove all the varieties of the last pada of a Gayatri of which I have given examples above, pages seqq. It is, of course, impossible to give here all the evidence that might be brought forward in support of similar freedom in Trishtubh verses, and I admit that the 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 Trishtubh verses. Yet even with this limited evidence, I think I shall be able to establish at least three [p. cxiii] varieties of Trishtubh. Preserving the same classification which I adopted before for the Gayatris, so as to include the important eighth syllable of the Trishtubh, which does not properly belong to the vritta, I maintain that class 4. , class 5. , and class 8. must be recognised as 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. section4. . The verses which fall under section 4 are so numerous that after those of the first Mandala, 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 Pratisakhya, 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, 15; 54, 12; IV, 1, 16; 2, 7; 9; 11; 4, 12; 6, 1; 2; 4; 7, 7; 11, 5; 17, 3; 23, 6; 24, 2; 27, 1; 28, 5; 55, 5; 57, 2; V, 1, 2; VI, 17, 10; 21, 8; 23, 7; 25, 5; 29, 6; 33, 1; 62, 1; 63, 7; VII, 21, 5; 28, 3; 42, 4; 56, 15; 60, 10; 84, 2; 92, 4; VIII, 1, 33; 96, 9; IX, 92, 5; X, 61, 12; 13; 74, 3; 117, 7. In support of section 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 Trishtubh, while the first, second, and third padas would have yielded a much larger harvest: section5. . I, 89, 9. ma no madhya ririshatayur gantoh. I, 92, 6. supratika saumanasayagigah. I, 114, 5; 117, 2; 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, 7b; IX, 90, 4; X, 11, 8. [p. cxiv] 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 a'yur in I, 89, 9, we might read a'yu; in I, 92, 6, we might drop the augment of agigar; in II, 4, 2, we might admit synizesis in ara*tir, and then read gira-asvah, as in I, 141, 12. In VI, 25, 2, after eliding the a of ava, we might read dasih. 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 suppression 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 violent 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 Pratisakhyas and admit a dispondeus at the end of a Trishtubh 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 Traishtubha padas ending in a choriambus, , again confining myself, with few exceptions, to final padas: section 8. I, 62, 3. sam usriyabhir vavasanta narah. I, 103, 4. yad dha sunuh sravase nama dadhe. I, 121, 9; 122, 10b; 173, 8; 186, 2; II, 4, 3; 19, 1; 33, 14; IV, 1, 19c [*a]; 25, 4; 39, 2; V, 30, 12; 41, 4; 41, 15; [p. cxv] [paragraph continues] VI, 4, 7; 10, 5; 11, 4; 13, 1b; 13, 1d; 20, 1b; 20, 1d; 29, 4; 33, 3; 33, 5; 44, 11; 49, 12; 68, 5; 68, 7; VII, 19, 10; 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 caesura takes place after the seventh syllable, and this is, no doubt, a great help towards a better delivery of these choriambic Trishtubhs. While, however, I contend for the recognition of these three varieties of the normal Trishtubh 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. section 2. . Trishtubh verses, the final pada of which ends in , 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: I, 122, 11. prasastaye mahina rathavate. III, 20, 5. vasun rudran adityan iha huve. V, 2, 1. purah pasyanti nihitam (tam) aratau. VI, 13, 5. vayo vrikayaraye gasuraye. section 1. . I should propose the same medela for some final padas of Trishtubhs apparently ending in . 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 admission [p. cxvi] of an occasional Gagata pada is more in accordance with the habit of the Vedic poets. Thus I should scan: V, 33, 4. vrisha samatsu dasasya nama kit [*a]. V, 41, 5b. raya eshe'vase dadhita dhih. After what I have said before on the real character of the teaching of the Pratisakhya, I need not show again that the fact of Uvata's counting to 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 remarks (Beitrage, vol. iii, p. 451), in showing that Uvata considered himself at perfect liberty in counting or not counting, for his own purposes, the elided syllable of avase. VII, 4, 6. mapsavah pari shadama maduvah. section6. . Final padas of Trishtubhs ending in are very scarce. In VI, 1, 4, bhadrayam te ranayanta samdrishtau, it would be very easy to read bhadrayam te samdrishtau ranayanta; and in X, 74, 2, dyaur na varebhih krinavanta svaih, we may either recognise a Gagata pada, or read dyaur na varebhih krinavanta svaih, which would agree with the metre of hymn X, 77. section 7. Padas ending in do not occur as final in any Traishtubha hymn, but as many Gagata padas occur in the body of Traishtubha hymns, we have to scan them as dodecasyllabic: I, 63, 4a. tvam ha tyad indra kodih sakha. IV, 26, 6b. paravatah sakuno mandram madam. The adjective pavaka which frequently occurs at the end of final and internal padas of Trishtubh hymns has always [p. cxvii] to be scanned pavaka. Cf. IV, 51, 2; VI, 5, 2; 10, 4; 51, 3; VII, 3, 1; 9; 9, 1b; 56, 12; X, 46, 7b. I must reserve what I have to say about other metres of the Veda for another opportunity, but I cannot leave this subject without referring once more to a metrical licence which has been strongly advocated by Professor Kuhn and others, and by the admission of which there is no doubt that many difficulties 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 particularly for metrical purposes. There is the stronger argument that in some cases final s and m 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, sendrah for sa indrah sanctioned for metrical purposes even by Panini, VI, 1, 134. We might refer also to feminines which have s in the nominative singular after bases in u, but drop it after bases in i. We find in the Samhita text, V, 7, 8, svadhitiva, instead of svadhitih-iva in the Pada text, sanctioned by the Pratisakhya 259; likewise IX, 61, 10, Samhita, bhu'my a' dade, instead of Pada, bhu'mih a' dade. But before we draw any general conclusions from such instances, 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 bhu'mih we have a secondary form bhu'mi; and we may conclude from svadhiti-van, I, 88, 2, that the Vedic poets knew of a form svadhiti, by the side of svadhitih. As to the suppression of final m, however, we see it admitted by the best authorities, or we see at least alternate forms with or without m, in tubhya, which occurs [p. cxviii] frequently instead of tubhyam [*a], and twice, at least, without apparently any metrical reason [*b]. We find asma'ka instead of asma'kam (I, 173, 10), yushma'ka instead of yushma'kam (VII, 59, 9-10), yagadhva instead of yagadhvam (VIII, 2, 37) sanctioned both by the Samhita and Pada texts [*c]. 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 [*d], 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. On a 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 myself 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 [p. cxix] 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 and Occident, vol. ii, p. 461. He proposed, for instance, to write hyana' instead of hiyana', IX, 13, 6; dhyano instead of dhiyano, VIII, 49, 5; sahyase instead of sahiyase, I. 71, 4; yano instead of iyano, VIII, 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 [*a]. 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 synaloephe, which means the contraction of two vowels into one [*b]. 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 syllables. As in Greek we have double forms like alegeinos and algeinos, galaktofagos and glaktofagos, petenos and ptenos, pykinos and pyknos [*c], and as in Latin we have the shortening [p. cxx] or suppression of vowels carried out on the largest scale [*a]. we find in Sanskrit, too, such double forms as prithvi or prithivi, adhi and dhi, api and pi, ava and va. The occurrence of such forms which have nothing to do with metrical considerations, but are perfectly legitimate from a grammatical 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 impression in the minds of poets that two short syllables and one long syllable were under certain circumstances interchangeable. 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 nasatya, VIII, 5, 32; prithivyas and prithivyah; pitroh and pitroh, 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 samne, or samne, VIII, 6, 47; dhamne or dhamne, VIII, 92, 25; aravnah and aravnah, IX, 63, 5. They might vary between panti and panti, I, 41, 2; yathana and yathana, I, 39, 3; nidhatoh and nidhatoh, I, 41, 9; tredha and tredha, I, 34, 8; devah and devah (besides devasah), I, 23, 24; rodasi and rodasi, I, 33, 9; 59, 4; 64, 9; and rodasyoh, I, 33, 5; 59, 2; 117, 10; [p. cxxi] [paragraph continues] VI, 24, 3; VII, 6, 2; X, 74, 1 [*a]. Need we wonder then if we find that, on the other hand, they allowed themselves to pronounce prithivi as prithi*vi, I, 191, 6; VII, 34, 7; 99, 3; dhrishnava as dhrishnava*, V, 52, 14; suvana as suva*na? There is no reason why we should change the spelling of suvana into svana. 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 pronunciation. Why, there is not one single passage in the whole of the ninth Mandala, where, as far as I know, suvana should not be pronounced as dissyllabic, i. e. as suva*na; and to suppose that the scholars of India did not know how that superfluous syllable should be removed, is really taking too low an estimate of men like Vyali 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 convincing passages are those where, as in the Atyashti and similar hymns, a poet repeats the same phrase twice, altering 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 uniformity of the metre. Thus we read: I, 133, 6. apurushaghno'pra*tita sura satvabhih, trisaptaih sura satvabhih. [p. cxxii] Here no'pra must be pronounced with one ictus only, in order to get a complete agreement between the two iambic diameters. I, 134, 5. ugra isha*nanta bhurvani, apam ishanta bhurvani. As ishanta never occurs again, I suspect that the original reading was ishananta in both lines, and that in the second line ishananta, pronounced rapidly, was mistaken for ishanta. Is not bhurvani 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: ahelamana uru*samsa sari bhava, vage-vage sari bhava. In I, 129, I I, adha hi tva ganita giganad vaso, rakshohana*m tva gigana*d 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 Rishis. The preposition anu takes synizesis in I, 127, 1. ghritasya vibhrashtim anu* vashti sokisha. Cf. X, 14, 1. The preposition abhi: I, 91, 23. rayo bhagam sahasavann abhi* yudhya. Here Professor Kuhn changes sahasavan into sahasvah, which, no doubt, is a very simple and very plausible emendation. But in altering the text of the Veda many things have to be considered, and in our case it might be objected that sahasvah never occurs again as an epithet of Soma. [p. cxxiii] [paragraph continues] As an invocation sahasvah 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 sahasvah could not be applied to Soma, for nearly the same arguments could be used against sahasavan, if conjecturally put in the place of sahasvah; 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 passage there should be any objection to admitting the synizesis in abhi, I should much rather propose synizesis of sahasavan, than change it into sahasvah. There is synizesis in maha, eg. I, 133, 6. avar maha* indra dadrihi srudhi nah. Although this verse is quoted by the Pratisakhya, Sara 522, as one in which the lengthened syllable dhi of srudhi does not occupy the tenth place, and which therefore required 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. ma vo vakamsi pari*kakshyani vokam, sumneshv id vo antama madema. [paragraph continues] 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 separation of the verb from ma and the accumulation of two verbs in the last line would be objectionable. Hari is pronounced as hari*: VII, 32, 12. ya indro hari*van na dabhanti tam ripah. II, 18, 5. a katvarimsata hari*bhir yuganah. Hence I propose to scan the difficult verse I, 167, 1, as follows: sahasram ta indra-utayo nah, sahasram isho hari*vo gurtatamah [*a], [p. cxxiv] sahasram rayo madayadhyai, sahasrina upa no yantu vagah. 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 I, 175, 6. maya ivapo na* trishyate babhutha. V, 61, 16. a yagniyaso va*vrittana. The pragrihya 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 a*pam napak ka manma. In III, 6, 10, we must either admit Sandhi between pra'ki and adhvareva, or contract the first two syllables of adhvareva. The o and e of vocatives before vowels, when changed into av or a(y), are liable to synizesis; IV, 48, 1. vayav a* kandrena rathena (Anushtubh, c.) IV, I, 2. sa bhrataram varu*nam agna a* vavritsva. The termination avah also, before vowels, seems to count as one syllable in V, 52, 14, divo va dhrishnava* ogasa, which would render Professor Bollensen's correction (Orient and Occident, vol. ii, p. 480), dhrishnuogasa, 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, 82; I, 186, 11 (unless we read vo'sme); X, 129, 6. Professor Bollensen's proposal to change iyam to im, and ayam to am (Orient and 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, adha has to be [p. cxxv] pronounced with one ictus; in VI, 26, 7, sadha*vira is tri-syllabic. In VI, 10, 1, we must admit synizesis in adhvare; in I, 161, 8, either in udakam or in abravitana; I, 110, 9, in ribhuma'n; VIII, 79, 4, in divah; V, 4, 6, in nritama (unless we read so'gne); I, 164, 17, in parah; VI, 15, 14, in pa'vaka; I, 191, 6; VII, 34, 7; 99, 3, in prithivi'; II, 20, 8, in purah; VI, 10, I, in prayati; VI, 17, 7, in brihat; IX, 19, 6, in bhiyasam; I, 133, 6, in mahah; II, 28, 6; IV, 1, 2; VI, 75, 18, in varuna; III, 30, 21, in vrishabha; VII, 41, 6, in vaginah; II, 43, 2, in sisumatih; VI, 51, 2, in sanutar; 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 emendations 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 dictionary 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 important part in a translation or, more truly, in a deciphering of Vedic hymns. F. MAX MULLER. PARKS END, OXFORD: March, 1869. Footnotes ^cxiv:a 'Nur eine Stelle habe ich mir angemerkt, wo das Metrum aam verlangt.' Kuhn, Beitrage, vol. iv, p. 180; Bollensen, Zeitschrift der D. M. G., vol. xxii, p. 587. ^cxvi:a Professor Kuhn has finally adopted the same scanning, Beitrage, vol. iv, p. 584. ^cxviii:a I, 54, 9; 135, 2; III, 42, 8; V, 11, 5; VII, 22, 7; VIII, 51, 9; 76, 8; 82, 5; IX, 62, 27; 86, 30; X, 167, 1. ^cxviii:b II, 11, 3; V, 30, 6. ^cxviii:c See Bollensen, Orient and Occident, vol. iii, p. 459; Kuhn, Beitrage, vol. iv, p. 199. ^cxviii:d Orient and Occident, vol. iv, p. 449. ^cxix:a Synizesis in Greek applies only to the quick pronunciation of two vowels, if in immediate contact; and not, if separated by consonants. Samprasarana might seem a more appropriate term, but though the grammatical process designated in Sanskrit by Samprasarana offers some analogies, it could only by a new definition be applied to the metrical process here intended. ^cxix:b A. B. p. 835, 30. esti de en tois koinois metrois kai e kaloyene synekfunesis e kai synizesis legetai. Otan gar funeentun epallelos genetai e profora tote ginetai e synizesis eis mian syllaben. Diaferei de synaloifeis. e men gar grammatun esti klope, ei de xroun. kai men synaloife, us legetai, fainetai, ei de oy Mehlhorn, Griechische Grammatik, section 10s. Thus in we have synizesis, in synaeresis. ^cxix:c Cf. Mehlhorn, Griechische Grammatik, section 57. ^cxx:a See the important chapters on 'Kurzung 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. ^cxxi:a Professor Bollensen in some of these passages proposes to read rodasios. In I, 96, 4, no change is necessary if we read visam. Zeitschrift der D. M. G., vol. xxii, p. 587. ^cxxiii:a As to the scanning of the second line see . Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 1] VEDIC HYMNS. MANDALA X, HYMN 121. ASHTAKA VIII, ADHYAYA 7, VARGA 3-4. . 1. In the beginning there arose the Golden Child (Hiranya-garbha [*1]); 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 [*1] command all the bright gods revere, whose shadow [*2] 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 [*1] world, who governs all this, man and beast:--Who is the God to whom we shall offer sacrifice? 4. He through whose might [*1] these snowy mountains are, and the sea, they say, with the distant river (the Rasa [*2]), 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 [*1], he through whom the ether was stablished, and the firmament; he who measured the air in the sky [*2]:--Who is the God to whom we shall offer sacrifice? [p. 2] 6. He to whom heaven and earth [*1], 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 [*1] went everywhere, holding the germ (Hiranya-garbha), and generating light, then there arose from them the (sole [*2]) breath of the gods:--Who is the God to whom we shall offer sacrifice? 8. He who by his might looked even over the waters which held power (the germ) and generated the sacrifice (light [*1]), he who alone is God above all gods [*2]:--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 [*1]. Pragapati, 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!] [p. 3] NOTES. This hymn is ascribed to Hiranyagarbha Pragapatya, and is supposed to be addressed to Ka, Who, i. e. the Unknown God. First translated in my History of Ancient Sanskrit Literature, 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, I; 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 suspected 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. Hiranyagarbha [p. 4] itself is an apax legomenon. Sam avartata is found only in the last Mandala, X, 90, 14; 129, 4. Bhuta also, in the sense of what is, occurs in the tenth Mandala 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). Atmada'h, in the sense of giving life, is another apax legomenon. Prasish is restricted to Mandalas I (I, 145, 1), IX (IX, 66, 6; 86, 32), and our passage. Himavat, apax legomenon. The repetition of the relative pronoun in verses 2 and 4 is unusual. In the tenth verse the compound yat-kamah is modern, and the insertion of eta'ni between tvat and anyah is at all events exceptional. The passage V, 31, 2 is not parallel, because in tvat indra vasyah anyat, the ablative tvat is governed by vasyah. In VI, 21, 10, na tva'van anyah amrita tvat asti, anyah is separated from tvat 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 Brahmana period, for many Brahmanas 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-brahmana IX, 9, 12, verse 1 at least is mentioned [*a]. Most of its verses, however, occur in the Vagasaneyi-samhita, in the Taittiriya-samhita, and in the Atharva-veda-samhita, nay, the last verse, to my mind the most suspicious of all, occurs most frequently in the other Samhitas and Brahmanas. But though most of the verses of our hymn occur in other Samhitas, 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) [*b]. Then we have verse 1 once more [p. 5] in XXV, 10, followed by verse 3 (XXV, 11), by verse 4 (XXV, 12), and then by verse 2 (XXV, 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 [*a], and the last verse in X, 20 [*b], and XXIII, 65. In the Taitt. Samhita the verses follow more regularly, still never quite in the same order as in the Rig-veda. In TS. IV, 1, 8, 3 [*c] 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. In TS. 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, a'po ha yad brihati'r garbham a'yan daksham dadhana ganayantih svayambhum, tata ime'dhyasrigyanta 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, yo' 3 syese dvipado yas katushpadah, as third pada; also in XIII, 3, 24. Verse 3, eko ra'ga; yasya khaya'mritam yasya mrityuh, as third pada. Verse 4, yasya visve; samudre yasya rasa'm id ahuh; ima'ska. Verse 5, yasya dyaur urvi' prithivi' ka mahi' yasyada urvamtariksham, yasyasau su'ro vitato mahitva'. Verse 6, avatas kaskabhane bhiyasane rodasi ahvayetham (sic), yasyasau pantha' ragaso vimanah. Verse 7, a'po agre visvam avan garbham dadhana amrita ritagna'h, ya'su devi'shv adhi deva asit. Verse 10, vi'sva rupa'ni paribhur gagana, see VII, 79, 4, and 80, 3. We are justified, therefore, in looking upon the verses, composing this hymn, as existing before the [p. 6] final arrangement of the four Samhitas, 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 1000 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: Hiranyagarbha 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? LUDWIG: Hiranyagarbha hat zuerst sich gebildet, er ward geboren als einziger herr alles gewordenen, dise erde and disen himel halt er; Ka, dem gotte, mochten wir mit havis aufwarten. Note [10:121:1:1]1. Hiranyagarbha [*a] 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 Pragapati, the lord of creation, when dwelling as yet in the golden egg, and Hiranyagarbha became in the end a recognised name of Pragapati, see Say. on X, 121, 1. All this is fully explained by Sayana, 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? [p. 7] LUDWIG: Geber des lebendigen hauches, geber der kraft, zu des unterweisung alle Otter sich einfinden, des glanz die unsterblichkeit, dessen der tod ist, Ka, dem gotte, mochten wir mit havis aufwarten. Note [10:121:2:1]1. In order to account for the repetition of yasya, Sayana and Mahidhara take visve for men, and devah for gods. Note [10:121:2:2]2. It is difficult to say what is meant by khaya, 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 Sayana also takes it, TS. IV, 1, 8, 4, yasya pragapates khayavat svadhinam amritam, moksharupam, mrityuh, praninam maranam api, yasya khayeva svadhinah; and, though not quite so clearly, in RV. X, 121, 2. Mahidhara on the contrary takes khaya in the sense of refuge, and says, whose shadow, i. e. whose worship, preceded by knowledge, is amrita, immortality, a means of deliverance [*a], while ignorance of him is death, or leads to samsara. Verse 3. 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? LUDWIG: Der des atmenden, augenbewegenden lebendigen durch seine grosze der einzige konig geworden; der verfugt uber disz zwei- und vier-fuszige, Ka, dem gotte, mochten wir mit havis aufwarten. Note [10:121:3:1]1. It is difficult to say whether nimishatah means twinkling or sleeping. It has both meanings as to wink has in English. Sayana (X, 121, 3; TS. IV, 1, 8, 4) and Mahidhara (VS. XXIII, 3 [*b]) explain it by winking. This may be right as expressing sensuous perception, in addition to mere breathing. In X, 190, 2, visvasya mishato vasi' means, lord of all that winks, i. e. [p. 8] 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? LUDWIG: Dessen die schneebedeckten (berge, die Himavan) vermoge seiner grosze, als des eigentum man ocean und Rasa nennt, des dise himelsgegenden, des arme sie, Ka, dem gotte, mochten wir mit havis aufwarten. Note [10:121:4:1]1. Muir's translation, which suggests itself very naturally to a European mind, is impossible, because mahitva' cannot be either mahitvam (as Sayana also and Mahidhara suggest), or mahitva'ni; and because ahuh does not mean declare. Otherwise nothing could be better than his rendering: 'Whose greatness these snowy mountains, and the sea with the Rasa (river), declare.' Mahitva', as Sayana also rightly perceives, TS. IV, 1, 8, 4, is a very common instrumental (see Lanman, Noun-inflection, pp. 335-6), and the same mahitva' must be supplied for samudram. We might make the whole sentence dependent on ahuh without much change of meaning. The Atharva-veda text supplies a lectio facilior, but not therefore melior. Note [10:121:4:2]2. The Rasa 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, n. 19. Verse 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? LUDWIG: Durch den gewaltig der himel and fest die erde, durch den gestutzt Svar, and das gewolbe, der die raume im mittelgebiete ausgemeszen, Ka, dem gotte, mochten wir mit havis aufwarten. [p. 9] Note [10:121:5:1]1. In this verse I decidedly prefer the reading of the Atharva-veda, yena dyaur ugra prithivi ka drilhe. 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 [10:121:5:2]2. Ragaso vima'nah 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 svah and naka are still higher than the heaven (dyu), svah being sometimes explained as the abode of the sun, the ether, or empyrean, naka, the firmament, as svarga (Mahidhara); or svah as svarga, and naka as aditya (Sayana). Vimana 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 Sayana's rendering, 'who makes the rain in the sky.' The Atharva-veda rendering is very free, and certainly no improvement. Verse 8. 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? LUDWIG: Auf den die beiden schlachtreihen durch (ihre) begirde aufgestellt in ordnung ihren blick richten, zitternd, im geiste, wo daru'ber hin aufgegangen Sura ausstralt, Ka, dem gotte, mochten wir mit havis aufwarten. Note [10:121:6:1]1. It would be well to read rodasi for krandasi (which B. R. explain by 'two armies'), and the various reading in AV. IV, 2, 3 decidedly points in that direction. But even if krandasi stands, it must be taken in the same sense as rodasi. Uditau vyeti in TS. IV, 1, 8, 5 is explained by udayavishaye vividham gakkhati. [p. 10] 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? LUDWIG: 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, mochten wir mit havis aufwarten. Note [10:121:7:1]1. The waters here referred to have to be understood 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-brahmana (XI, 1, 6, 1) says, 'everything was water and sea.' These waters held the germ [*a], and produced the golden light, the sun [*b], whence arose the life of all the gods, viz. Pragapati. The Atharva-veda adds a verse which repeats the same idea more clearly: a'po vatsam ganayantir garbham agre samairayan, tasyota ga'yamanasyolba asid dhiranyayah, 'In the beginning the waters, producing a young, brought forth an embryo, and when it was being born, it had a golden covering.' The sunrise serves here as elsewhere as an image of the creation. Note [10:121:7:2]2. Grassmann proposes to omit eka, because it is absent in the Maitrayani 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? LUDWIG: Der in seiner grosze sogar die waszer uberschaute, wie sie die fahigkeit besitzend erzeugten das opfer, der der einzige gott war uber den gottern, Ka, dem gotte, mochten wir mit havis aufwarten. Note [10:121:8:1]1. In daksham dadhana ganayantir yagnam, we have a repetition of what was said in the preceding verse, [p. 11] daksham standing for garbham, yagnam 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 [10:121:8:2]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 asit, 'over which divine waters there was the god.' See Ludwig, Notes, p. 441. Verse 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? LUDWIG: 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, mochten wir mit havis aufwarten. Verse 10. MUIR: Pragapati, 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. LUDWIG: Pragapati, kein anderer als du hat umfasst die wesen alle, der wunsch, um deswillen wir dir opfern, der werde uns zu teil, besitzer von reichtumern mogen wir sein. Note [10:121:10:1]1. This verse is certainly extremely weak after all that preceded, still, to judge from its frequent occurrence, we cannot well discard it. All 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 [p. 12] that Pragapati 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: ghoshah it asya srinvire na rupam tasmai va'taya havisha 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 Brahmanas 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-brahmana (XXIV, 4), in the Tandya-brahmana (XV, 10), and in the Satapatha-brahmana [*a], whenever interrogative verses occur, the author states, that Ka is Pragapati, or 'the Lord of Creatures' (Pragapatir vai Kah). 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 [*b]. 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 Vagasaneyi-samhita (XXIV, 15). At the time of Panini [p. 13] this word had acquired such legitimacy as to call for a separate rule explaining its formation (Pan. IV, 2, 25). The commentator there explains Ka by Brahman. After this we can hardly wonder that in the later Sanskrit literature of the Puranas, 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 Pragapati-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. Footnotes ^4:a The last line is here, tasmai ta indo havisha vidhema, let us sacrifice to him with thy oblation, O Soma! ^4:b Var. lect. nimeshatah. ^5:a Var. lect. ma' ma, satyadharma vya'nat, prathamo for brihati'h. ^5:b Var. lect., rupa'ni for bhuta'ni. ^5:c Var. lect., ver. 5, dridhe, dual for drilha'; ver. 6, uditau vyeti for udito vibha'ti; ver. 8, agnim for yagnam. ^6:a M. M., India, What can it teach us? pp. 144, 162. ^7:a muktihetu, not yuktihetu, as Weber prints. ^7:b Is nimeshato in XXIII, 3, a varia lectio, or an asuddha? In XXV, 13, we read nimishato. ^10:a See RV. X, 82, 5-6. ^10:b See RV. X, 72, 7. ^12:a Satap. Brahm. I, 1, 1, 13; II, 5, 2, 13; IV, 5, 6, 4; also Aitar. Brahm. III, 21. ^12:b Asv. Sr. Sutra II, 17, 14; Katy. Sr. Sutra V, 4, 23; Vait. Sutra VIII, 22, ed. Garbe. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 14] MANDALA I, HYMN 6. ASHTAKA I, ADHYAYA 1, VARGA 11-12. TO INDRA AND THE MARUTS (THE STORM-GODS). 1. Those who stand around [*2] him while he moves on, harness the bright red (steed) [*1]; the lights in heaven shine forth [*3]. 2. They harness to the chariot on each side his (Indra's) [*1] 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 [*1]! where there was no form, hast been born together with the dawns [*2]. 4. Thereupon [*1] they (the Maruts), according to their wont [*2], assumed again the form of new-born babes [*3], taking their sacred name. 5. Thou, O Indra, with the swift Maruts [*1], who break even through the stronghold [*2], hast found even in their hiding-place the bright ones [*3] (days or clouds). 6. The pious singers [*1] (the Maruts) have, after their own mind [*2], shouted towards the giver of wealth, the great, the glorious (Indra). 7. Mayest thou [*1] (host of the Maruts) be verily seen [*2] 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 [*2] (Maruts), the sacrificer [*1] cries aloud. [p. 15] 9. From yonder, O traveller (Indra), come hither, or from the light of heaven [*1]; the singers all yearn for it;-- 10. Or we ask Indra for help from here, or from heaven, or from above the earth, or from the great sky. [p. 16] NOTES. This hymn is ascribed to Kanva, 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, I. 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 indestructive (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. LUDWIG: Sie spannen an den hellen, den roten, den vom feststehenden hinwegwandelnden; heller glanz erstralt am Himmel. Note [1:6:1:1]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 bradhna as an [p. 17] adjective,--bradhna 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 arusha 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 declared to be addressed to the sun; and Satap. Br. XIII, 2, 6, 1, where we read, yunganti bradhnam arusham karantam iti, asau va adityo bradhno'rusho'mum evasma adityam yunakti svargasya lokasya samashtyai. Ludwig remarks justly that the sun has been conceived as a chariot also, and that bradhna arusha may have been thus understood here. Delbruck 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. p. 173. M. Bergaigne (Rel. Ved. iii. p. 324) remarks very truly: 'Le soleil est tantot une roue, tantot un char, tantot un cheval, trainant le char, tantot un heros monte sur le char et dirigeant les chevaux.' The following passages will illustrate the principal meaning of arusha, and justify the translation here adopted. ARUSHa, AS AN ADJECTIVE. Arusha is used as an adjective in the sense of red: VII, 97, 6. tam sagma'sah arusha'sah asvah brihaspatim saha-va'hah vahanti,--nabhah ni rupam arusham vasanah. Powerful red horses, drawing together draw him, Brihaspati: horses clothed in red colour, like the sky. III, 1, 4. svetam gagnanam arusham mahi-tva'. Agni, the white, when born; the red, by growth. III, 15, 3. krishna'su agne arushah vi bhahi. Shine, O Agni, red among the dark ones. III, 31, 21; VI, 27, 7. [p. 18] VII, 75, 6. prati dyutana'm arusha'sah asvah kitra'h adrisran ushasam vahantah. The red horses, the beautiful, were seen bringing to us the bright dawn. V, 43, 12; I, 118, 5; IV, 43, 6; V, 73, 5; I, 36, 9; VII, 3, 3; 16, 3; X, 45, 7; I, 141, 8. II, 2, 8. sah idhanah ushasah ra'myah anu sva'h na didet arushena bhanuna. He (Agni), lit after the lovely dawns, shone like the sky with his red splendour. III, 29, 6; IV, 58, 7; I, 114, 5; V, 59, 5; 12, 2; 12, 6; VI, 8, 1. VI, 48, 6. syava'su arushah vrisha. In the dark (nights) the red hero (Agni). Cf. III, 7, 5. In one passage vrishan arusha is intended for fire in the shape of lightning. X, 89, 9. ni amitreshu vadham indra tumram vrishan vrishanam arusham sisihi. Whet, O strong Indra, the heavy strong red weapon, against the enemies. X, 43, 9. ut gayatam parasuh gyotisha saha--vi rokatam arushah bhanuna sukih. 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. krishnah svetah arushah ya'mah asya bradhnah rigrah uta sonah. His (Agni's) path is black, white, red, bright, reddish, and yellow. Here it is extremely difficult to keep all the colours distinct. Arusha is frequently applied to Soma, particularly in the 9th Mandala. There we read: IX, 8, 6. arushah harih. IX, 71, 7. arushah divah kavih vrisha. IX, 74, 1. va'gi' arushah. IX, 82, 1. arushah vrisha harih. IX, 89, 3. harim arusham. IX, 111, 1. arushah harih. See also IX, 25, 5; 61, 21. In IX, 72, 1, arusha seems used as a substantive in the sense of red-horse. [p. 19] Professor Spiegel, in his important review of my translation (Heidelberger Jahrbucher, 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. yunganti bradhnam arusham. They yoke the bright red-horse (the Sun). I, 94, 10. yat ayukthah arusha' rohita rathe. When thou (Agni) hadst yoked the two red-horses and the two ruddy horses to the chariot. 1, 146, 2. II, 10, 2. sruya'h agnih--havam me--syava' ratham vahatah rohita va uta 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 rohita and arusha. IV, 2, 3. IV, 6, 9. tava tye agne haritah--rohitasah--arusha'sah vrishanah. To thee (Agni) belong these bays, these ruddy, these red-horses, the stallions. Here, again, three kinds of horses are distinguished--Harits, Rohitas, and Arushas. VIII, 34, 17. ye rigrah va'ta-ramhasah arusha'sah raghusyadah. Here arusha may be the subject, and the rest adjectives; but it is also possible to fake all the words as adjectives, referring them to asu in the next verse. The fact that rigra likewise expresses a peculiar red colour, is no objection, as may be seen from I, 6, I; 94, 10. VII, 42, 2. yunkshva--haritah rohitah ka ye va sadman arusha'h. [p. 20] Yoke (O Agni) the bays, and the ruddy horses, 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. uta arushasya vi syanti dha'rah. (When you go to the battle, O Maruts), the streams of the red (horse) flow off. V, 56, 7. uta syah va'gi' 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 arusha 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 [*a], Arusha occurs as a proper name, as the name of a solar deity, as the bright deity of the morning (Morgenroth). My interpretation 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 Surya. 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 [p. 21] 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 independent names of independent deities. In our passage I, 6, 1, yunganti bradhnam arusham, 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 Aruna. VII, 71, 1. apa svasuh ushasah nak gihite rinakti krishni'h arusha'ya 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. divah sisum sahasah sunum agnim yagnasya ketum arusham yagadhyai. 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 yagnasya ketum, the light of the sacrifice. I had myself yielded [*a] so far to these considerations that I [p. 22] 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 [*a].' 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 aranis, 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 Arusha, originally as clothed in bright red colour, but gradually changed into the representative of the morning. We see at once, if examining 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. arushasya duhitara virupe (iti vi-rupe) stribhih anya' pipise su'rah anya'. 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. tam arvantam na sanasim arusham na divah sisum marmrigyante dive-dive. [p. 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 na after arusham is right, a distinction is clearly made between Agni, the sacrificial fire, to whom the hymn is addressed, and Arusha, 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-parnah. Arusha, the morning sun, with beautiful wings. THE FEMININE ARUSHi, AS AN ADJECTIVE. Arushi, like arusha, is used as an adjective, in the same sense as arusha, i. e. red: III, 55, 11. sya'vi ka yat arushi ka svasarau. As the dark and the red are sisters. I, 92, 1 and 2. ga'vah arushih and arushih ga'h. The red cows of the dawn. I, 92, 2. rusantam bhanum arushih asisrayuh. The red dawns obtained bright splendour. Here ushasah, the dawns, occur in the same line, so that we may take arushih 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 kitre 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. asva-iva kitra' arushi mata' gavam rita-vari sakha abhut asvinoh usha'h. 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 svasrih arushih. The seven red sisters. [p. 24] THE FEMININE ARUSHi, AS A SUBSTANTIVE. If used as a substantive, arushi 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 mentioned so immediately after, that this one passage seems hardly sufficient to establish the use of arushi as a recognised name of the dawn. Other passages, however, would likewise gain in perspicuity, if we took arushi by itself as a name of the dawn, just as we had to admit in several passages arusha by itself as a name of the morning. Cf. I, 71, 1. Arushi means the horses of Agni, in I, 14, 12: yukshva hi arushih rathe haritah deva rohitah. Yoke, O god (Agni), the red-horses to the chariot, the bays, the ruddy. I, 72, 10. pra ni'kih agne arushih aganan. They knew the red-horses, Agni, coming down. VIII, 69, 5. Soma, as we saw, was frequently spoken of as arushah harih. In IX, 111, 2, tridha'tubhih arushibhih seems to refer to the same red-horses of Soma, though this is not quite clear. The passages where arushi 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 sveta, the name for white, is mentioned by the side of arusha. Most likely arusha 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. [p. 25] Having thus explained the different meanings of arusha and arushi in the Rig-veda, I feel it incumbent, at least for once, to explain the reasons why I differ from the classification of Vedic passages as given in the Dictionary published 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. avardhayan su-bhagam sapta yahvi'h svetam gagnanam arusham mahi-tva', sisum na, gatam abhi aruh asvah. Here, however, it is only said that Agni was born brilliant-white [*a], 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, vrishnah arushasya is no doubt meant for Agni. But vrishan by itself does not mean horse, though it is added to different names of horses to qualify them as male horses; cf. VII, 69, I, a' vam rathah vrishabhih yatu asvaih, 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 gagne guhva regamanah maha'h putra'n arushasya pra-yakshe, I do not venture to say who is meant by the mahah putra'n arushasya, whether Adityas or Maruts, but hardly the sons of Agni, as Agni himself is mentioned as only born. But, even if it were so, the father of these sons (putra) could hardly be intended here for a horse. IV, 6, 9. tava tye agne haritah ghrita-sna'h rohitasah rigu-ankah su-ankah, arusha'sah vrishanah rigu-mushka'h. Here, so far from Agni being represented as a red-horse, his different horses, the Harits or bays, the Rohitas or [p. 26] ruddy, and the arusha'sah vrishanah, the red stallions, are distinctly mentioned. Here vrishan may be translated by stallion, instead of simply by male, because arusha is here a substantive, the name of a horse. V, 1, 5. ganishta hi genyah agre ahnam hitah hiteshu arushah vaneshu. Here arushah 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 vrishan, which does not mean the red-horse, but the red male, the red hero, i. e. Agni. In VI, 49, 2, divah sisum sahasah sunum agnim yagnasya ketum arusham yagadhyai, there is no trace of Agni being conceived as a 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 Brihaspati. I, 118, 5. pari vam asvah vapushah patanga'h vayah vahantu arusha'h abhi'ke. Here we find the vayah arusha'h 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), arushi occurs three times, referring twice to the cows of the dawn, once to the dawn herself. In IV, 15, 6, tam arvantam na sanasim arusham na divah sisum marmrigyante dive-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 [p. 27] cannot join arusham in the next pada with arvantam in the preceding pada, for the second na 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 Arusha, 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, antar (iti) krishna'n arushaih dha'ma bhih gat, dha'ma bhih is said to mean flames of lightning. But dha'man 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, arusha 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 arushi in the Veda are collected, it is said that arushi 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 arushi 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 arushi means the horses of the dawn, and I doubt whether such a passage exists, while the one verse where arushi is really used for the horses of Indra, is not mentioned at all. Lastly, two passages are set apart where arushi 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, arushi is said to mean flames, but no further light is thrown upon that very difficult passage. [p. 28] Note [1:6:1:2]2. Pari tasthushah. I take this form as a nominative plural like abibhyushah, I, 11, 5, tva'm deva'h abibhyushah tugyamanasah avishuh, 'the gods, stirred up, came to thee, not fearing;' and like dadushah, I, 54, 8, ye te indra dadushah vardhayanti mahi kshatram, '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 Professor Whitney, in reviewing my translation, declared that the participial form tasthushah 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 Brihat-Samhita had shown long before that nom. plur. such as vidushah are by no means rare, even in the Mahabharata and kindred works. Dr. Lanman (Journ. Americ. Or. Soc. X, p. 513) has now entered abibhyushah as a nom. plur., but he prefers to take tasthushah as an acc. plural, so that we should have to translate karantam pari tasthushah by 'walking round those who stand.' This may be grammatically possible; but who could be meant by tasthushah, standing ones? And, secondly, is it usual in Vedic Sanskrit to say karati pari tam, he walks round him?' We find pari tam yati, or tam pari yati, 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 pa'rthivam ragah. It is more difficult to decide whether we should adopt Ludwig's interpretation, who takes pari tasthushah 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? I doubt it, though I may add in support of it such a passage as I, 191, 9, ut apaptat asau su'ryah ... adityah parvatebhyah, a verse where the expression visvadrishtah adrishtaha' is analogous to our ketum krinvan aketave. I therefore retain pari tasthushah as a nom. plural in the sense of standing around, circumstantes, possibly of parikara, [p. 29] attendants. Parishthana or sthana comes to mean an abode, and paritasthivantas would be bystanders, attendants, 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 Brahmanas, I may mention that in the Taitt. Br. III, 9, 4, I, paritasthushah is explained as a nom. plur., ime vai lokah paritasthushah, while Sayana in his commentary (Sama-veda II, 6, 3, 12, i) has parito'vasthita lokatrayavartinah praninah. Note [1:6:1:3]3. Rokante rokana'. A similar expression occurs III, 61, 5, where it is said of Ushas, the dawn, that she lighted the lights in the sky, pra rokana' ruruke ranvasandrik. Verse 2. WILSON: 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, kuhne, held-tragende. LUDWIG: Sie spannen seine lieblichen falben an den wagen mit auseinandergehenden seiten, die blutroten, mutigen, helden-bringenden. Note [1:6:2:1]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 Sayana, vividhe pakshasi rathasya parsvau yayos tau vipakshasau, rathasya dvayoh parsvayor yogitav ity arthah. 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. [p. 30] 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--Manner!--das Dunkele and kenntlich das Unkenntliche, entsprangst du mit dem Morgenroth. LUDWIG: Sichtbarkeit schaffend dem unsichtbaren, gestalt o schmuckreiche (Marut) dem gestaltlosen, wurdet ihr mit den Ushas zusammen geboren. Note [1:6:3:1]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 maryah, 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 maryah 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 Tandya Brahm. VII, 6, 5. If Dr. Kluge proposes to read maryai as a dative (like lukui) 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 maryah, and no accent. If maryah had the accent, we might possibly translate, 'the youths, i. e. the Maruts, made,' taking krinvan for akrinvan, or the more usual akurvan; but in that case the transition to agayathah would be very sudden. See, however, I, 6, 7. [p. 31] Sayana explains it maryah, manushyah! idam askaryam pasyata. Another explanation of this verse, which evidently 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 [1:6:3:2]2. Ushadbhih, an instrumental plural which attracted the attention of the author of the Varttika to Pan. VII, 4, 48. It occurs but once, but the regular form, ushobhih, 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 madbhih 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 bhih in the Rig-veda, but the forms svavadbhih and svatavadbhih probably occurred in some other Vedic writings. Svatavadbhyah has been pointed out by Professor Aufrecht in the Vagasan. Samhita XXIV, 16, and svatavobhyah in Satap. Br. II, 5, I, 14. That the nom. svavan, 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 Pan. 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, Sutra 287; see also Vagasan. Pratis. III, Sutra 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. Verse 4. WILSON: 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 Stucken gleich erregen wieder Schwangerschaft die heilgen Namen tragenden. LUDWIG: Da haben namlich in ihrer gottlichen weise dise der Prisni leibesfrucht gebracht, opfer verdienenden namen erwerbend. [p. 32] Note [1:6:4:1]1. At must here take vyuha 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, a't rokate vane a' vi-bha'-va, though in the line immediately following it is monosyllabic. Also in V, 7, 10, a't agne aprinatah. Note [1:6:4:2]2. Svadha', 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. Svadha' was known, it is true, in the ordinary Sanskrit, 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 a nymph. But Professor Benfey, with great ingenuity, postulated for Sanskrit a noun svadha', as corresponding to the Greek ethos and the German sitte, O. H. G. sit-u, Gothic sid-u. The noun svadha has since been discovered in the Veda, where it occurs very frequently; and its true meaning in many passages where native tradition had entirely misunderstood it, has really been restored by means of its etymological identification with the Greek ethos or Ethos. See Kuhn's Zeitschrift, vol. ii, p. 134; vol. xii, p. 158. The expressions anu svadha'm and svadha'm anu are of frequent occurrence. They mean, according to the nature or character of the persons spoken of, and may be translated 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. indra svadha'm anu hi nah babhu'tha. For, Indra, according to thy wont, thou art with us. VIII, 20, 7. svadha'm anu sriyam narah--vahante. According to their wont, the men (the Maruts) carry splendour. [p. 33] Thou hast grown (Indra) according to thy nature. IV, 33, 6. anu svadha'm ribhavah gagmuh eta'm. 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; I, 88, 6; VII, 56, 13; III, 51, 11. In all these passages svadha' may be rendered by manner, habit, usage, and anu svadha'm would seem to correspond to the Greek ex ethoys. 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 ethos and Ethos, and whereas the former comes very near in meaning to the Sanskrit svadha, 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, meta t' ethea kai nomon ippun, loca consueta et pascua. Svadha' 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 Ethos, from meaning lair, haunt, home, came, like nomos and nomos, to mean habit, manner, character, which would be quite possible, or whether Ethos in that meaning represents a second start from the same point, which in Sanskrit was fixed in svadha', is impossible to determine. In Sanskrit svadha' 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. tisrah devi'k svadhaya barhih a' idam akkhidram pantu. May the three goddesses protect by their power the sacred pile unbroken. IV, 13, 5. kaya yati svadhaya. By what inherent power does he (the Sun) move on? IV, 26, 4. akakraya svadhaya. By a power which requires no chariot, i. e. by himself without a chariot. The same expression occurs again X, 27, 19. [p. 34] In some places the verb mad, to delight, joined with svadhaya, 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 madantih. 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 piba svadhaya kit sutasya agneh va pahi gihvaya 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. agneh pibata gihvaya. X, 15, 3. I, 165, 6. kva' sya' vah marutah svadha' asit yat ma'm ekam sam-adhatta ahi-hatye. Where was that custom of yours, O Maruts, when you left me alone in the killing of Ahi? VII, 8, 3. kaya nah agne vi vasah su-vriktim ka'm um (iti) svadha'm 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. I, 64, 4. sakam gagnire svadhaya. They (the Maruts) were born together, according to their nature; very much like anu svadha'm, 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, svadhaya, meaning originally by its own power, or nature, comes to mean, by itself, sponte sua. VII, 78, 4. a' asthat ratham svadhaya yugyamanam. 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. [p. 35] X, 129, 2. a'nit avatam svadhaya tat ekam. That only One breathed breathlessly (or freely) by its own strength, i. e. by itself. In the same sense svadha'bhih is used in several passages: I, 113, 13. amrita karati svadha'bhih. The immortal Dawn moves along by her own strength, i. e. by herself. VIII, 10, 6. yat va svadha'bhih adhi-tishthathah ratham. Or whether ye mount your chariot by your own strength, ye Asvins. I, 164, 30. givah mritasya karati svadha'bhih amartyah martyena sa-yonih. 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 svadha'bhih, too, is doubtful. In VI, 2, 8, svadha' looks like an adverb, instead of svadhaya, and would then refer to parigma. The same applies to VIII, 32, 6. But svadha' means also food, lit. one's own portion, the sacrificial offering due to each god, and lastly, food in general. I, 108, 12. yat indragni (iti) ut-ita su'ryasya madhye divah svadhaya madayethe (iti). Whether you, Indra and Agni, delight in your food at the rising of the sun or at midday. X, 15, 12. tvam agne ilitah gata-vedah avat havya'ni surabhi'ni kritvi', pra adah pitri-bhyah svadhaya te akshan addhi tvam deva pra-yata havi'mshi. 13. ye ka iha pitarah ye ka na iha ya'n ka vidma ya'n um (iti) ka na pra-vidma, tvam vettha yati te gata-vedah svadha'bhih yagnam sukritam gushasva. 14. ye agni-dagdha'h ye anagni-dagdhah madhye divah svadhaya madayante, tebhih sva-ra't asunitim eta'm yatha-vasam tanva'm kalpayasva. 12. Thou, O Agni Gatavedas, hast carried, when implored, 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 [p. 36] how many they are, O Gatavedas, accept the well-made sacrifice with the sacrificial portions. 14. They who, whether 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 priksha'sah svadhaya madanti. The seven horses delight in their food. X, 14, 7. ubha' ra'gana svadhaya madanta. The two kings delighting in their food. IX, 113, 10. yatra ka'mah ni-kama'h ka, yatra bradhnasya vishtapam, svadha' ka yatra triptih ka tatra ma'm amritam 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. yasya tri' purna' madhuna pada'ni akshiyamana svadhaya madanti. He (Vishnu) whose three places, full of sweet, imperishable, delight or abound in food. V, 34, 1; II, 35, 7; I, 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. ya'n ka deva'h vavridhuh ye ka deva'n sva'ha anye svadhaya anye madanti. Those whom the gods cherish, and those who cherish the gods, the one delight in Svaha, the others in Svadha; or, in praise and food. Note [1:6:4:3]3. The expression garbha-tvam a-irire is matched by that of III, 60, 3, saudhanvana'sah amrita-tvam a' irire, the Saudhanvanas (the Ribhus) obtained immortality, or became 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 express 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, aganayah marutah vakshanabhyah, Thou, Vayu, hast produced the Maruts from the bowels (of the sky). [p. 37] [paragraph continues] 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 Brihat-samhita, 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 II, 2, 7, 2, comm. VaHNI. Verse 5. WILSON: Associated with the conveying Maruts, the traversers of places difficult of access, thou, Indra, hast discovered the cows hidden in the cave. BENFEY: Mit den die Festen brechenden, den Stu'rmenden fandst, Indra, du die Ku'he in der Grotte gar. LUDWIG: Und mit denen, die das feste sogar anbrechen, selbst im versteck, o Indra, mit den priesterlichen, fandest du die morgenstralen auf. Note [1:6:5:1]1. Sayana explains vahnibhih in the sense of Marudbhih, and he tells the oft-repeated story how the cows were carried off by the Panis from the world of the gods, and thrown into darkness, and how Indra with the Maruts conquered them and brought them back. Everybody seems to have accepted this explanation of Sayana, 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 originally [p. 38] the idea of moving about (the German be-wegen), in which case vah-ni, fire, would have been formed with the same purpose as ag-ni, ig-nis, fire, from Sk. ag, ag-u, 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 constantly 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 sacrificial fire: V, 50, 4. yatra vahnih abhi-hitah. Where the sacrificial fire is placed. It is applied to Agni: VII, 7, 5. asadi vritah vahnih a-gaganva'n agnih brahma'. 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. vahnih vindate vasu. Agni finds wealth (for those who offer sacrifices?). 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,i. apa dva'ra tamasah vahnih avar (ity avah). Agni opened the two doors of darkness. I, 160, 3. sah vahnih putrah pitroh pavitra-van puna'ti dhi'rah bhuvanani mayaya. That light, the son of the two parents, full of brightness, the wise, brightens the world by his power. Agni is even called vahni-tama (IV, I, 4), which hardly means more than the brightest. [p. 39] II, 17, 4. a't rodasi (iti) gyotisha vahnih a' atanot. Then the bright (Indra) stretched out or filled heaven and earth with his light. II, 38, I. ut um (iti) syah devah savita'--vahnih 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. aga'h anyasya vahnayah hari (iti) anyasya sambhrita. The bearers of the one (Pushan) are goats, the bays are yoked for the other (Indra). I, 14, 6. ghrita-prishthah manah-yugah ye tva vahanti vahnayah. The horses with shining backs, obedient to thy will, which carry thee (Agni). VIII, 3, 23. yasmai anye dasa prati dhuram vahanti vahnayah. 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, II, 7. vahamanah asvaih.) II, 37, 3. medyantu te vahnayah yebhih i'yase. May thy horses be fat on which thou goest. II, 24, 13. I, 44, 13. srudhi srut-karna vahni-bhih. Agni, who hast ears to hear, hear, on thy horses. Unless vahni-bhih is joined with the words that follow, devaih saya'va-bhih. III, 6, 2. vakyantam te vahnayah sapta-gihvah [*a]. May thy seven-tongued horses be called. Here vahnayah 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' vahnih rathanam. [p. 40] She is yoked as the drawer of the chariots. Probably, however, vahnih should here be changed into vahni. The passages in which vahni is applied to Soma in the ninth and tenth Mandalas throw little light on the subject. (IX, 9, 6; 20, 5; 6; 36, 2; 64, 19; 89, 1; X, 101, 10.) Instead of visa'm vispatih, lord of men (VII, 7, 4), we find IX, 108, 10. visa'm vahnih na vispatih. One feels inclined to translate here vahnih by leader, but it is more likely that vahni is here again the common name of Soma, and that it is inserted between visa'm na vispatih, which is meant to form one phrase. In IX, 97, 34, tisrah va'kah irayati pra vahnih, 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 [*a]. The verb vah was used in Sanskrit in the sense of carrying out (ud-vah, ausfuhren), or performing a rite, particularly as applied to the reciting of hymns. Hence such compounds as uktha-vahas or stoma-vahas, offering hymns of praise, and yagna-vahas. Thus we read V, 79, 4. abhi ye tva vibha-vari stomaih grinanti vahnayah. The ministers who praise thee, splendid Dawn, with hymns. I, 48, 11, ye tva grinanti vahnayah. The ministers who praise thee. VII, 75, 5. usha'h ukkhati vahni-bhih grinana'. The dawn lights up, praised by the ministers. VI, 39, 1. mandrasya kaveh divyasya vahneh. Of the sweet poet, of the heavenly priest ... VII, 82, 4. yuva'm it yut-su pritanasu vahnayah yuva'm kshemasya pra-save mita-gnavah, isana' vasvah ubhayasya karavah indravaruna su-hava havamahe. [p. 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 Varuna, who listen to our call. VI, 32, 3. sah vahni-bhih rikva-bhih goshu sasvat mitagnu-bhih puru-kritva gigaya. 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. hota yah nah maha'n sam-varaneshu vahnih. The Hotar who is our great priest in the sanctuaries. I, 128, 4. vahnih vedha'h 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 ukthaih 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 ushasam asvina dadhi-kra'm vi-ushtishu havate vahnih ukthaih. The priest at the break of day calls with his hymns Agni, Ushas, the Asvins, and Dadhikra. I, 184, 1. ta' vam adya tau aparam huvema ukkhantyam ushasi vahnih ukthaih. 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 vahnih ukthaih, the Vedic poets frequently use the words vahnih asa'. This asa' is the instrumental singular of as, mouth, and it is used [p. 42] in other phrases also of the mouth as the instrument of praise. VI, 32, 1. vagrine sam-tamani vakamsi asa' sthaviraya taksham. I have shaped with my mouth blessed words to the wielder of the thunderbolt, the strong Indra. X, 115, 3. asa' vahnim na sokisha vi-rapsinam. He who sings with his flame as the poet with his mouth. See also I, 38, 14. mimihi slokam asye, make a song in thy mouth. Thus we find vahnih asa' in the same place in the sixth and seventh Mandalas (VI, 16, 9; VII, 16, 9), in the phrase vahnih asa' viduh-tarah, applied to Agni in the sense of the priest wise with his mouth, or taking vahnih asa' as it were one word, the wise poet. I, 129, 5. vahnih asa', vahnih nah akkha. Indra, as a priest by his lips, as a priest coming towards us. From the parallelism of this passage it would seem that Professor Roth concluded the meaning of asa' [*a] to be near, [p. 43] or coram. In the Nighantu, II, 16, the right reading is evidently asat, not asa; see Nirukta, ed. Satyavrata Samasrami, vol. i, p. 264. Asa', however, is an old variant, as may be seen from Rig-veda-bhashya I, 127, 8; X, 115, 3. I, 76, 4. praga'-vata vakasa vahnih asa' a' ka huve 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. pavakaya guhva vahnih asa'. Thou, a poet with a bright tongue, O Agni! Grassmann thinks that vahnir asa 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 Ribhus, 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 translation by independent evidence, but must rely partly on the authority of Sayana, partly on the general tenor of the text before us, where the Maruts are mentioned in the preceding verse, and, if I am right, in the verse following also. On the other hand, if vahni can thus be used as a name of [p. 44] 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 tye indra sakhyeshu vahnayah--vi adardiruh valam. In thy friendship, Indra, these Maruts tore asunder the cloud. Note [1:6:5:2]2. I have translated vilu 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 vilu is the original form of Ilios, and he has brought some further evidence to show that the siege and conquest of Troy, as I 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 vilu in the Veda has not dwindled down as yet to a mere name, and that therefore it may have originally retained its purely appellative power in Greek as well as in Sanskrit, and from meaning a stronghold in general, have come to mean the stronghold of Troy. Note [1:6:5:3]3. The bright cows are here the cows of the morning, 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 companions 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 usriyah 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 Sanger den Schatzeherrn, den beruhmten, gewaltigen. [p. 45] LUDWIG: Als fromme heran zum liede haben die sanger ihn, der trefliches findet, beruhmten gesungen. Note [1:6:6:1]1. The reasons why I take girah as a masculine in the sense of singer or praiser, may be seen in a note to I, 37, 10. Note [1:6:6:2]2. yatha matim, lit. according to their mind, according 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 furchtlosen, erblicken dich, beide erfreu'nd und glanzesgleich. LUDWIG: Mit Indra zusammen wirst du gesehn zusammengehend mit dem furchtlosen, mild ihr zwei, von gleichem glanze. Note [1:6:7:1]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 Sama-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 [1:6:7:2]2. Drikshase, a very valuable form, well explained by drisyethah, a second person singular conjunctive of the First Aorist Atmanepada, the termination 'sase' corresponding to Greek sei, as the conjunctive takes the personal terminations of the present in both languages. Similar [p. 46] 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 Tandya-brahmana XII, 2, 6, 7, reads drikshuse, and explains it by ime loka dadrisire. Sayana, however, explains drisidhatoh karmani madhyamaikavakane vyatyayena sepratyaye drikshusa iti rupam. See Delbruck, 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). BENFEY: Durch Indra's liebe Schaaren, die untadligen, himmelsturmenden, strahlet das Opfer machtiglich. LUDWIG: Mit den tadellosen, morgens erscheinenden singt der kampfer sighaft, mit des Indra zu liebenden scharen. Note [1:6:8:1]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 Sayana explains by sacrifice, and which I have ventured to translate by priest or sacrificer. Makha, as an adjective, means, as far as we can judge, strong or vigorous, and is applied to various deities, such as Pushan I, 138, 1, Savitri 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 maybe connected [p. 47] with the Greek maxos in summaxos. See Curtius, Grundzuge, p. 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 vahnih, su-apasyate makhah. Here I propose to translate, The poet speaks out, the priest works well. The same meaning seems applicable likewise to the phrase makhasya davane, to the offering of the priest, though I should prefer to translate 'to share in the sacrifice.' I, 134, 1. a' yahi davane, va'yo (iti), makhasya davane. Come, Vayu, to the offering, to the offering of the priest. VIII, 7, 27. a' nah makhasya davane--devasah upa gantana. 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 davane 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 vayam savituh savimani sreshthe syama vasunah 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 II, 11, 12, the locative would likewise be preferable; but there is a decided majority of passages in which davane occurs and where it is to be taken as a dative [*a], 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 sreshthe to savimani, and to make allowance in the other passages for the idiomatic use of such phrases as davane vasunam or rayah davane, whether from da or from do. See De Infinitivi forma et usu, by E. Wilhelm, 1873, p. 17. [p. 48] The termination vane explains, as has been shown by Professor Benfey, Greek infinitives such as dounai, i. e. doenai or dofenai = Sanskrit da-vane. The termination mane in da'-mane, for the purpose of giving, explains, as the same scholar has proved, the ancient infinitives in Greek, such as do-menai. It may be added that the regular infinitives in Greek, ending in enai, as leloip-enai, are likewise matched by Vedic forms such as IX, 61, 30. dhu'rv-ane, or VI, 61, 13. vibhv-ane, and turv-ane (Delbruck in K. Z. XVIII, p. 82; Bopp, Accent, section section106, 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 ein, which stands for eni, like eis for esi, 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 infinitive. See RV. I, 134, 5. ugra'h ishananta bhurvani, apa'm ishanta bhurvani. Note [1:6:8:2]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 didyu, weapon, what is thrown, pl. didyavah, and possibly didyut, the weapon, particularly Indra's weapon or thunderbolt, abhidyu might mean breaking forth, rushing forth towards us, something like prakrilinah, another name of the Maruts. How abhidyu could mean conquerant, maitre du jour, as M. Bergaigne maintains, I do not see. Abhidyu'n, I, 33, I I; 190, 4, does not differ much from anudyu'n, i. e. it is used vipsayam. 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 Aether, Umkreisender! zu dir streben die Lieder all. [p. 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 begehren 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 [1:6:9:1]1. Although the names for earth, sky, and heaven vary in different parts of the Veda, yet the expression divah rokanam occurs so frequently that we can hardly take it in this place in a sense different from its ordinary meaning. Professor Benfey thinks that rokana 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, divah va rokana't adhi, and divah va pa'rthivat adhi, as parallel; yet I believe they are not quite so. The following passages will show that the two words rokanam divah belong together, and that they signify the light of heaven, or the bright place of heaven. VIII, 98, 3. agakkhah rokanam divah. Thou (Indra) wentest to the light of heaven. I, 155, 3. III, 6, 8. urau va ye antarikshe--divah va ye rokane. In the wide sky, or in the light of heaven. VIII, 82, 4. upame rokane divah. In the highest light of heaven. IX, 86, 27. triti'ye prishthe adhi rokane divah. On the third ridge, in the light of heaven. See also I, 105, 5; VIII, 69, 3. The very phrase which we find in our verse, only with kit instead of va, occurs again, I, 49, I; VIII, 8, 7; and the same sense must probably be assigned to VIII, 1, 18, adha gmah adha va divah brihatah rokana't adhi. [p. 50] Either from the earth, or from the light of the great heaven, increase, O Indra! Rokana also occurs in the plural: I, 146, 1. visva divah rokana'. All the bright regions of heaven. Sayana: 'All the bright palaces of the gods.' See III, 12, 9. The same word rokana, and in the same sense, is sometimes joined with su'rya and na'ka. Thus, I, 14, 9. su'ryasya rokana't visvan deva'n--hota iha 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. ya'h rokane parastat su'ryasya. The waters which are above, in the bright realm of the sun, and those which are below. I, 19, 6. ye na'kasya adhi rokane, divi deva'sah a'sate. 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, na'kasya rokane. Thus rokana 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, III, 44, 4. visvam a' bhati rokanam, 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 (dyu and bhu'mi), and the threefold division into earth, sky, and heaven, where sky is meant for the region intermediate between heaven and earth (prithivi', antariksha, dyu). There is also a fourfold division, for instance, VIII, 97, 5. yat va asi rokane divah samudrasya adhi vishtapi, yat pa'rthive sadane vritrahan-tama, yat antarikshe a' gahi. [p. 51] Whether thou, O greatest killer of Vritra, 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. ye vavridhanta pa'rthivah ye urau antarikshe a', vrigane va nadi'nam sadha-sthe va mahah divah. 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. tisrah bhu'mih tri'ni rokana'. The three earths, the three skies. II, 27, 9. tri' rokana' divya' dharayanta. The Adityas support the three heavenly skies. V, 69, 1. tri' rokana' varuna tri'n uta dyu'n tri'ni mitra dharayathah ragamsi. Mitra and Varuna, you support the three lights, and the three heavens, and the three skies. Here there seems some confusion, which Sayana's commentary makes even worse confounded. What can rokana' mean as distinct from dyu and ragas? The fourth verse of the same hymn throws no light on the subject, and I should feel inclined to take divya'-pa'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: trih antariksham savita' mahi-tvana' tri' ragamsi pari-bhuh tri'ni rokana', tisrah divah prithivi'h tisrah 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 divah va rokana't 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 divah and pa'rthivat must be separated. At all events there is no passage in the Rig-veda where pa'rthiva is joined as an adjective with dyu. Pa'rthiva as an adjective is frequently joined with ragas, never with dyu. See I, 81, [p. 52] [paragraph continues] 5; 99, 7; VIII, 88, 5; IX, 72, 8: in the plural, I, 154, 1; V, 81, 3; VI, 31, 2; 49, 3. Pa'rthivani also occurs by itself, when it refers to the earth. as opposed to the sky and heaven. X, 32, 2. vi indra yasi divya'ni rokana' vi pa'rthivani ragasa. Indra thou goest in the sky between the heavenly lights and the earthly. VIII, 94, 9. a' ye visva pa'rthivani paprathan rokana' divah. The Maruts who stretched out all the earthly lights, and the lights of heaven. VI, 61, 11. a-paprushi pa'rthivani uru ragah antariksham. Sarasvati filling the earthly places, the wide welkin, the sky. This is a doubtful passage. Lastly, pa'rthivani by itself seems to signify earth, sky, and heaven, if those are the three regions which Vishnu 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. yah pa'rthivani tri-bhih it vigama-bhih uru kramishta. He (Vishnu) 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. Footnotes ^20:a Chips from a German Workshop, 2nd ed., vol. ii, p. 137 seq. Selected Essays, vol. i, p. 444. ^21:a Chips from a German Workshop, vol. ii, p. 139. ^22:a Journal of the Royal Asiatic Society, 1867, p. 204. ^25:a See V, 1, 4. svetah vagi' gayate agre ahnam. X, I, 6. arushah gatah pade ilayah. ^39:a Cf. I, 58, 7. sapta guhvah. ^40:a See Taitt. Brahm. I, 1, 6, to. vahnir va anadvan, vahnir adhvaryuh. ^42: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 as and asya, mouth, from the same root. I do not think, however, that the lengthening of the vowel in as 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 visvavat, visvavadbhih, &c.; in others again it pervades the whole declension, as in turashat: (see Sanskrit Grammar, section section 210, 208, 175.) Among ordinary words vak offers a clear instance of a lengthened vowel. In the Veda we find ritishaham, VI, 14, 4, and ritisha'ham (Samhita), I, 64, 15. In X, 71, 10 the Samhita has sabhasahena, the Pada sabhasahena. We find vah in apsu-vah (Sam. Ved.), indra-vah, havya-vah. Sah at the end of compounds, such as nri-sah, pritana-sah, bhuri-sah, satra-sah, vibha-sah, sada-sah, varies between a long and short a: (see Regnier, Etude sur l'idiome du [p. 43] Vedas, 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 as from av-as, or from an-as. From 'an' we have in the Veda ana, 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 ^47:a RV. I, 61, 10; 122, 5; 134, 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, 17; 70, 12; IX, 93, 4; X, 32, 5; 44, 7; 50, 7. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 53] MANDALA I, HYMN 19. ASHTAKA I, ADHYAYA 1, VARGA 36-37. . 1. Thou art called forth to this fair sacrifice for a draught of milk [*1]; with the Maruts come hither, O Agni! 2. No god indeed, no mortal, is beyond the might [*1] of thee, the mighty one; with the Maruts come hither, O Agni! 3. They who know of the great sky [*1], the Visve Devas [*2] without guile [*3]; with those Maruts come hither, O Agni! 4. The strong ones who sing their song [*1], unconquerable 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 [*1]; with the Maruts come hither, O Agni! 7. They who toss the clouds [*1] across the surging sea [*2]; 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[*1] the sweet (juice) of Soma; with the Maruts come hither, O Agni! [p. 54] NOTES. This hymn is ascribed to Medhatithi, of the family of Kanva. Verse I = SV I, 16. Verse 1. WILSON: Earnestly art thou invoked to this perfect rite, to drink the Soma juice; come, Agni, with the Maruts. BENFEY: Zu diesem schonen Opfer wirst du gerufen, zum Trank der Milch!--Mit diesen Marut's, Agni! komm! LUDWIG: Her zu diesem schonen opfer, gerufen wirst zum milchtrank du, mit den Marut, Agni, kom. Note [1:19:1:1]1. Gopitha is explained by Yaska and Sayana 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 protection.' 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 (dedicated) to thee, who art mighty: come, Agni, with the Maruts. BENFEY: Denn nicht ein Gott, kein Sterblicher ragt uber dein, des Grossen, Macht--Mit diesen Marut's, Agni! komm! LUDWIG: Es uberragt kein gott, kein sterblicher die einsicht dein des grossen, mit den Marut, Agni, kom. Note [1:19:2:1]1. The Sanskrit kratu expresses power both of body and mind. Parah governs the accusative. Verse 3. WILSON: Who all are divine, and devoid of malignity. [p. 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! LUDWIG: Die wissen um den grossen raum, alle gotter truges bar, mit den Marut, Agni, kom. Note [1:19:3:1]1. The sky or welkin (ragas) 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', f., or pa'rthiva, n.; the sky, ragas; and the heaven, dyu: see I, 6, 9, note 1. The phrase mahah ragasah occurs I, 6, 10; 168, 6, &c. Sayana takes ragas 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 identified with the Greek Erebos; Ath. Veda VIII, 2, 1. parayami tva ragasa ut tva mrityor apiparam, 'I bring thee out of darkness, out of death I brought thee.' The identification of ragas with erebos (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 b representing a Sanskrit g, even in the middle of a word. See my article in Kuhn's Zeitschrift, vol. xv, p. 215; Curtius. Grundzuge (fifth edition), p. 480. Note [1:19:3:2]2. The appellation Visve deva'h, all gods together, or, more properly, host-gods, is often applied to the Maruts; cf. I, 23, 8; 10. Benfey connects this line with the preceding verse, considering Visve deva'h, it seems, inappropriate as an epithet of the Maruts. Note [1:19:3:3]3. On adruh, without guile or deceit, without hatred, see Kuhn's excellent article, Zeitschrift fur die Vergleichende 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. II, 41, 21; III, 56, 1; IV, 56, 2; VII, 66, 18: to Mitra and Varuna, RV. V, 68, 4: to Agni, RV. VI, 15, 7; VIII, 44, 10. The form adhruk occurs in the sixth Mandala only. [p. 56] 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 machtiglich Licht angefacht--Mit diesen Marut's, Agni! komm! LUDWIG: Die singen, die gewaltigen, ihr lied unangegriffen durch (ihre) kraft, mit den Marut, Agni, kom. Note [1:19:4:1]1. Sayana 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 Brahmanas, who had lost all knowledge of the natural sense of the ancient hymns. The passages in which arka is explained as water in the Brahmanas are quoted by Sayana, 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 malevolent: come, Agni, with the Maruts. BENFEY: Die glanzend-grau'ngestaltigen, hochherrschend feindvernichtenden--Mit diesen Marut's, Agni! komm! LUDWIG: 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 Gotter die im Himmel sind ob dem Lichtkreis des Gottersitz's--Mit diesen Marut's, Agni! komm! LUDWIG: Die ob der himmeiswolbung glanz, am himel die gotter sitzen, mit den Marut, Agni, kom. Note [1:19:6:1]1. Na'ka must be translated by firmament, as there [p. 57] is no other word in English besides heaven, and that is wanted to render dyu. Like the Jewish firmament, the Indian na'ka, too, is adorned with stars; cf. I, 68, 10. pipesa na'kam stribhih. Dyu, heaven, is supposed to be above the ragas, sky or welkin. Kuhn's Zeitschrift, vol. xii, p. z8. Sayana: '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 uber das wogende Meer hinjagen die Wolkenschaar--Mit diesen Marut's, Agni! komm! LUDWIG: Die die berge wiegend hindurch durchs wogenmeer bewegen, mit den Marut, Agni, kom. Note [1:19:7:1]1. That parvata (mountain) is used in the sense of cloud, without any further explanation, is clear from many passages: I, 57, 6. tvam tam indra parvatam maha'm urum vagrena vagrin 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. u'dhah 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 clud, rock. See Justi, Orient and Occident, vol. ii, p. 62. See Grimm, Deutsche Grammatik, 13, 398, 424; also Kuhn, Weisse Frau, p. 12. Note [1:19:7:2]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 [p. 58] 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 ekam divi ekam 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 Sutras on which these metrical laws are based, the river Sarasvati had changed its course, and that the place where that river disappeared under ground was called Vinasana [*a], the loss. This Vinasana forms, according to the laws of the Manavas, the western frontier of Madhyadesa, the eastern frontier being formed by the confluence of the Ganga and Yamuna. Madhyadesa is a section of Aryavarta, the abode of the Aryas in the widest sense. Aryavarta shares with Madhyadesa the same frontiers 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, Pankalas (Kanyakubga, according to Kulluka), and Surasenas (Mathura, according to Kulluka). The most sacred spot of all, however, is that section of the Brahmarshi country which lies between the rivers Drishadvati and Sarasvati, and which in the laws of [p. 59] the Manavas is called Brahmavarta. In the Sutras which supplied the material to the authors of the metrical law-books, the Vinasana is mentioned for the first time in the Baudhayana Sutras, 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 Vasishtha Sutras 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 adarsanat, and interpreted 'east of the invisibility, or of the disappearance of the Sarasvati.' Vasishtha quotes another authority, a Gatha of the Bhallavins, which says: 'In the west the boundary river,' i. e. sindhur vidharani. This sindhur vidharani is another name of the old Sarasvati, and in Baudhayana I, 2, 12, the same verse is quoted, though the reading of vidharani varies with vikarani and visarani. See Buhler, l. c. Madhyadesa is mentioned in one of the Parisishtas (MS. 510, Wilson) as a kind of model country, but it is there described as lying east of Dasarna [*a], west of Kampilya [*b], north of Pariyatra [*c], and south of the Himavat, or again, in a more general way, as the Duab of the Ganga and Yamuna [*d]. It is very curious that while in the later Sanskrit literature [p. 60] 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 Sarasvati fell into the sea: VII, 95, 1-2. pra kshodasa dha'yasa sasre esha' sarasvati dharunam a'yasi pu'h, pra-ba'badhana rathya-iva yati visvah apah mahina' sindhuh anya'h. eka aketat sarasvati nadi'nam sukih yati' giri-bhyah a' samudra't, rayah ketanti bhuvanasya bhu'reh ghritam payah duduhe na'hushaya. 1. 'With her fertilising stream this Sarasvati 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 possible to determine by geological evidence the time of the changes which. modified the southern area of the Penjab and caused the Sarasvati to disappear in the desert, still the fact remains that the loss of the Sarasvati 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 Penjab, and therefore the iron gate, or the real frontier against the rest of India. At present the Sarasvati 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 [p. 61] the Indus and Ganges, call the Sarasvati the mother of rivers (VII, 36, 6. sarasvati saptathi sindhu-mata), the strongest of rivers (VI, 61, 13. apasam apah-tama), 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 [*a]. But this passage, though important as showing the application of samudra, i. e. confluvies, to the Indian sea, and proving the acquaintance of the Vedic Rishis with the southern coast of India, is by no means the only one in which samudra must be translated by sea. Thus we read, VII, 49, 2: ya'h a'pah divya'h uta va sravanti khanitrimah uta va ya'h svayam-ga'h, samudra-arthah ya'h sukayah pavaka'h ta'h a'pah devi'h iha ma'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 visvah abhi prikshah sakante samudram na sravatah sapta yahvi'h. All kinds of food go to Agni, as the seven rivers go to the sea. Cf. I, 190, 7. samudram na sravatah rodha-kakrah. V, 78, 8. yatha va'tah yatha vanam yatha samudrah egati. 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 arnavam 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. ya's te pushan na'vah antah samudre hiranyayih antarikshe karanti. Thy golden ships, O Pushan, which move within the watery sky. [p. 62] VII, 70, 2. yah vam samudra'n saritah piparti. He who carries you across the watery rivers. I, 161, 14. at-bhih yati varunah samudraih. Varuna moves in the flowing waters. In both these passages samudra, as an adjective, does not conform to the gender of the noun. See Bollensen, Orient und Occident, vol. ii, p. 467. II, 16, 3. na samudraih parvataih indra te rathah (na pari-bhve). 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 uber das Meer hinaus--Mit diesen Marut's, Agni! komm! LUDWIG: 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 drinking, (as) of old: come, Agni, with the Maruts. BENFEY: Ich giesse zu dem ersten Trank fur dich des Soma Honig aus--Mit diesen Marut's, Agni! komm! LUDWIG: Ich giesze dir zum ersten trunk madhu mit dem soma zu; mit den Marut, Agni, kom. Note [1:19:9:1]1. Purvapiti, the early draught, implies at the same time the priority of the god to whom it is given. Footnotes ^58:a Mentioned in Laty. Srauta Sutras, X, 15, 1; Pankavimsa Brahm. XXV, 10, 1; see Hist. A. S. L., p. 12. ^59:a See Wilson's Vishnu-purana, ed. Hall, pp. 154, 155, 159, 160. ^59:b See Wilson's Vishnu-purana, ed. Hall, p. 161. ^59:c L. c., pp. 123, 127. Instead of Pariyatra, other MSS. read Paripatra; see Baler, Vasishtha I, 8. ^59:d Prag dasarnat pratyak kampilyad udak pariyatrad, dakshinena himavatah. Gangayamunayor antaram eke madhyadesam ity akakshate. Medhatithi 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, Memoire sur l'Inde, p. 46. ^61:a See 'India, what can it teach us?' pp. 170, 171. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 63] MANDALA I, HYMN 37. ASHTAKA I, ADHYAYA 3, VARGA 12-14. TO THE MARUTS (THE STORM-GODS). 1. Sing forth, O Kanvas, to the sportive host of your Maruts, brilliant on their chariots, and unscathed [*1],-- 2. They who were born together, self-luminous, with the spotted deer (the clouds) [*1], the spears, the daggers, the glittering ornaments [*2]. 3. I hear their [*1] whips, almost close by, when they crack them in their hands; they gain splendour [*2] on their way [*3]. 4. Sing forth the god-given prayer to the wild [*1] host of your Maruts, endowed with terrible vigour [*2] and strength. 5. Celebrate the bull among the cows (the storm among the clouds) [*1], for it is the sportive host of the Maruts; he grew as he tasted the rain [*2]. 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 [*1]? 7. At your approach the son of man holds himself down; the gnarled cloud [*1] fled at your fierce anger. 8. They at whose racings [*1] 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 [*1]. 10. And these sons, the singers [*1], stretched out the fences in their racings [*2]; the cows had to walk knee-deep. [p. 64] 11. They cause this long and broad unceasing rain [*1] to fall on their ways. 12. O Maruts, with such strength as yours, you have caused men to tremble [*1], you have caused the mountains to tremble. 13. As the Maruts pass [*1] along, they talk together on the way: does any one hear them? 14. Come fast on your quick steeds! there are worshippers [*1] for you among the Kanvas: 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. [p. 65] NOTES. This hymn is ascribed to Kanva, 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, Kanvas, the aggregate strength of the Maruts, sportive, without horses, but shining in their car. BENFEY: Kanviden, auf! begrusst mit Sang, die muntre Heerschaar der Marut's, die rasch'ste, wagenglanzende. LUDWIG: Eurer spilenden schar, der Marutschar, der unangreifbaren, die auf wagen glanzt, der singt, o Kanvas, zu. Note [1:37:1:1]1. Wilson translates anarva'nam by without horses, though the commentator distinctly explains the word by without an enemy. A Brahmana passage explains: bhratrivyo va arva, ity srutyantarat. See TS. IV, 3, 13, 6. Wilson considers it doubtful whether arvan 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-arvan is not formed from arvat, horse, racer, but from arvan; and this is derived from the same root which yields arus, n. a wound, riti (see I, 64, 15, note), &c. The accusative of anarvat, without a horse, would be anarvantam, not anarvanam. 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 ollymi corresponding to Sanskrit rinomi, i. e. arnomi, I hurt, likewise [p. 66] in oyle, wound, which cannot be derived from ole; in oylos, oylios, hurtful, and oloos, destructive: see Curtius, Grundzuge der Griechischen Etymologie (funfte Ausgabe), p. 372. In the Veda ar has the sense of offending or injuring, particularly if preceded by upa. X, 164, 3. yat a-sasa nih-sasa abhi-sasa upa-arima ga'gratah yat svapantah, agnih visvani apa duh-krita'ni agushtani are asmat dadhatu. If we have offended, or whatever fault we have committed, by bidding, blaming, or forbidding, while waking or while sleeping, may Agni remove all wicked misdeeds far from us. Hence upara, injury, VII, 86, 6. asti gya'yan kaniyasah upa-are, the older man is there to injure, to offend, to mislead, the young: (History of Ancient Sanskrit Literature, second edition, p. 541.) Roth translates upara by Verfehlung, missing. Ari, enemy, too, is best derived from this root, and not from ra, to give, with the negative particle, as if meaning originally, as Sayana supposes, a man who does not give. In ararivan, gen. ararushah, hostile, Rosen recognised many years ago a participle of a really reduplicated perfect of ar, and he likewise traced araru, enemy, back to the same root: see his note to I, 18, 3. From this root ar, to hurt, arvan, hurting, as well as arus, wound, are derived in the same manner as both dhanvan and dhanus, bow, are formed from dhan; yagvan and yagus from yag, parvan and parus from par. See Kuhn, Zeitschrift, vol. ii, p. 233. Anarvan, then, is the same as anarus, Sat. P. Brahmana 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, 5; V, 49, 4; VII, 20, 3; 97, 5; X, 61, 13; 65, 3. In I, 116, 16, 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. arvan, and one in which the acc. sing. arvanam, occur, apparently [p. 67] meaning horse. But in I, 163, 13, and IX, 97, 25, arvan stands in the Pada text only, the Samhita has arva akkha and arva iva. In X, 46, 5, the text hiri-smasrum na arvanam dhana-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 arvat, horse, admits in the nom. and acc. sing. of any forms but arva and arvantam [*a]. Panini (VI, 4, 127) allows the forms arvan and arvanam, 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) anasvah does not refer to yamah. The masculine anarva'nam after the neuter sardhas is curious; sardhas means might, but it is here used to express a might or an aggregate of strong men or gods, and the nom. plur. ye, 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 anarva'nam [*b]. It would be possible, if necessary, to explain away the irregularity of anarva'nam by admitting a rapid transition from the Maruts to Indra, the eldest among the Maruts (cf. I, 23, 8. indra gyeshthah marut-ganah), and it would be easier still to alter sardhas into sardham, as an accusative singular of the masculine noun sardha, which has the same meaning as the neuter sardhas. There is one passage, V, 56, 9, which would seem to give ample countenance to such a conjecture: tam vah sardham rathe-subham--a' huve. I call hither this your host, brilliant on chariots. Again, II, 30, u, we read: tam vah sardham ma'rutam--gira' upa bruve. I call with my voice on this your host of Maruts. [p. 68] VIII, 93, 16. srutam vah vritrahan-tamam pra sardham karshanina'm, a' sushe. I pant for the glorious, victorious, host of the quick Maruts. From this sardha we have also the genitive sardhasya, VII, 56, 8 (4): subhrah vah sushmah krudhmi manamsi dhunih munihiva sardhasya dhrishnoh. Your prowess is brilliant, your minds furious; the shout of the daring host is like one possessed. We have likewise the dative sardhaya, the instrumental sardhena, and the acc. plur. sardhan; 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 sardhas is equally well authenticated, and we find of it, not only the nominative, accusative, and vocative sing. sardhas, but likewise the nom. plur. sardhamsi. The nominative singular occurs in our very hymn: I, 37, 5. krilam yat sardhah ma'rutam. Which is the sportive host of the Maruts. I, 127, 6. sah hi sardhah na ma'rutam tuvi-svanih. For he (Agni) is strong-voiced like the host of the Maruts. IV, 6, 10. tuvi-svanasah ma'rutam na sardhah. Thy flames (Agni) are strong-voiced like the host of the Maruts. V, 46, 5. uta tyat nah ma'rutam sardhah a' gamat. May also that host of the Maruts come to us. II, 1, 5. tvam nara'm sardhah asi puru-vasuh. 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 sardhah ma'rutam. Thou art the host of the Maruts. If this repetition seems offensive, the first nara'm sardhas might be taken for some other company of gods. Thus we find: [p. 69] VII, 44, 5. srinotu nah daivyam sardhah agnih i srinvantu visve mahisha'h amurah. May the divine host, may Agni, hear us, may the Visve hear us, the strong, the wise. Or III, 19, 4. sah a' vaha deva-tatim yavishtha sardhah yat adya divyam yagasi. Bring thou hither, O Agni, the gods, that you may sacrifice to-day to the divine host. Or I, 139, 1. a' nu tat sardhah divyam vrinimahe. We chose for us now that divine host. As in these last, so in many other passages, sardhas is used as a neuter in the accusative. For instance, I, 106, 1; II, 11, 14. ma'rutam sardhah. II, 3, 3; VI, 3, 8. sardhah marutam. The vocative occurs, V, 46, 2. agne indra varuna mitra devah sardhah pra yanta ma'ruta uta vishno (iti). Agni, Indra, Varuna, Mitra, gods, host of the Maruts, come forth, and Vishnu! We see how throughout all these passages those in which sardha and sardhas 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 sardhas are applied to other hosts or companies. Thus V, 53, 10, sardha refers to chariots, while in I, 133, 3, sardhas 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 sardhas is not only followed by masculine 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 ye, in III, 32, 4: indrasya sardhah marutah ye a'san. 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. sardhah ma'rutam ut samsa satya-savasam ribhvasam. [p. 70] 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 ye after ganah. On the Umbrian Cerfo Martio, as possibly the same as sardha-s ma'ruta-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 and Speeren gleich mit Donnern and mit Blitzen auch--selbststrahlende--geboren sind. LUDWIG: Die mit vilfarbigen speeren, mit der schwerter glanze, sichtbar wurden mit eignem leuchten. Note [1:37:2:1]1. The spotted deer (prishati) are the recognised animals of the Maruts, and were originally, as it would seem, intended for the rain-clouds. Sayana is perfectly aware of the original meaning of prishati, 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 prishati, as Roth observes, may mean a spotted cow or a spotted horse,--the Maruts, in fact, are called sometimes prishat-asvah, having piebald horses, or, having prishats 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 asu-asvah, possessed of quick horses; and in V, 58, 6, we read yat pra ayasishta prishatibhih asvaih--rathebhih, where the gender of prishatibhih [p. 71] would hardly allow us to join it with asvaih, but where we must translate: When you come with the deer, the horses, the chariots, or with your deer, as horses. Ludwig joins prishatibhih with rishtibhih, and again in I, 64, 8; see note i to I, 87, 4. Note [1:37:2:2]2. The spears and daggers of the Maruts are meant for the thunderbolts, and the glittering ornaments for the lightning. Sayana takes va'si in this passage for war-cries on the authority of the Nirukta, where va'si is given among the names of the voice. From other passages, however, it becomes clear that va'si 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 va'sis 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 va'sis. Here Sayana, too, translates va'si rightly by weapon; and in his remarks on I, 88, 3, he says that va'si was a weapon commonly called ara, which is a shoemaker's awl. See Dhammapada, ver. 401. This reminds one of framea, which at one time was supposed to he 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 Tvashtar is said to carry an iron va'si in his hand. Grassman (Kuhn's Zeitschrift, vol. xvi, p. 163) translates va'si by axe. That 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 ornament is mentioned, angi ankte hiranyayam. Sakam, together, is used with reference to the birth of the Maruts; see I, 64, 4. It should not be connected with va'sibhih. Verse 3. 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. LUDWIG: Als ware es hier, so hort man es, wenn die geisslen in ihren handen knallen; wunderbar strecken sie auf ihrer fart sich nieder. [p. 72] Note [1:37:3:1]1. Esham should be pronounced as a creticus; also in verses 9, 13, 15. This is a very common vyuha. On the whips as lightning, see Grimm, Donner, p. 27. Note [1:37:3:2]2. I should have taken kitram as an adverb, like Benfey, if ni ring were not usually construed with an accusative. Ring 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 [1:37:3:3]3. The locative ya'man 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, possessed of brilliant reputation. BENFEY: Singt eurer Schaar, der wuhlenden, der strahlenreichen, kraftigen ein gotterfulletes Gebet! LUDWIG: Eurer kunen schar, von blendender herlichkeit, der kraftvollen, soll ein von den gottern eingegebenes brahma gesungen werden. Note [1:37:4:1]1. Benfey translates ghrishvi by burrowing, and refers it to the thunderbolt that uproots the earth. He points out that ghrishvi means also, for the same reason, the boar, as proved by Kuhn (Die Herabkunft des Feuers, S. 202). Ghrishti 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 ghrishu and ghrishvi, exuberant, brisk, wild. See Kuhn in Kuhn's Zeitschrift, vol. xi, p. 385. Wilson, after Sayana, translates destroyers of foes. On the representation of the clouds as boars, see Nir. V, 4. Note [1:37:4:2]2. Tvesha-dyumna is difficult to render. Both [p. 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. Derivatives 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 unbesiegbar in den Kuh'n, im Schlund des Safts wuchs sie heran. LUDWIG: Preise wie unter kuhen den stier, (so) der Marut spilende schar, beim verschlingen des saftes ist sie grosz geworden. Note [1:37:5:1]1. This translation is merely conjectural. I suppose that the wind driving the clouds before him, is here compared to a bull among cows, cf. V, 52, 3: te syandra'sah na ukshanah ati skandanti sarvarih. 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. te ukshita'sah mahima'nam asata). Note [1:37:5:2]2. I take gambhe in the sense of gambhane. (On the root gabh and its derivatives, see Kuhn, Zeitschrift fur 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 Prisni. 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. [p. 74] 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-schu'tterer!--wenn ihr sie schu'ttelt Wipfeln gleich? LUDWIG: Wer ist der gro'sste bei euch, helden, wenn vom himel und der erde, schu'tteler, ihr am saume gleichsam ru'ttelt! Note [1:37:6:1]1. Antam na, literally, like an end, is explained by Sayana 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 garment, 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. WILSON: 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 Hugel weichet und der Berg. LUDWIG: Vor eurem anzug, eurem gewaltigen eifer, niederduckte sich der mensch, wich der festgeknotete [wolken]berg. Note [1:37:7:1]1. Sayana translates: 'Man has planted a firm buttress to give stability to his dwelling.' The reading ni for ni, which Aufrecht adopted, is untenable, as Ludwig shows. It has been altered in the second edition. See also VIII, 7, 5, ni yemire. Nidadhre is the perfect Atmanepada, and expresses the holding down of the head or the cowering attitude of man. I have taken ugra'ya manyave over to gihita, because these words could hardly form an apposition to ya'maya. As the Vedic poets speak of the very mountains as shaken by the storms, we might translate parvato girih by the gnarled or rocky mount; [p. 75] but there is no authority for translating gihita by it is shattered, and we should have to translate, the mountain yielded or bent before your anger. Cf. V, 57, 3: ni vah vana gihate ya'manah bhiya'. The forests get out of your way from fear. V, 60, 2. vana kit ugrah gihate ni vah bhiya' prithivi' kit regate parvatah 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-yamah nadayanta parvatan, we may translate 'when they on their fiery course made the parvatas (clouds) to sound or thunder,' but it is more likely that nadayati 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. LUDWIG: Bei deren marschen zitterte wie ein gealtet stammeshaupt die erd vor furcht auf ihren wegen. Note [1:37:8:1]1. Agma seems to express the act of racing or running (like agi, race, battle), while ya'ma 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). [p. 76] BENFEY: Kaum geboren sind sie so stark, dass ihrer Mutter sie entfliehn: ist ja doch zwiefach ihre Kraft. LUDWIG: Denn fest ist ihr geburtsort, vogel (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 [1:37:9:1]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. Vayas 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, I), 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 brihadvayasah in a Nivid; see Ludwig, p. 226. Nir-i is used with particular 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 Sohne Getos und Fluth, die bis zum Knie den Kuhen geht. LUDWIG: Und dise sone, die sanger, denten auf ihren zugen ihre banen aus, so dass brullend sie uns ganz nahe kamen. Note [1:37:10:1]1. If we could take sunavah girah in the sense of the sons of voice, i. e. of thunder, which would remove many difficulties, the accent of girah would have to be changed. The commentator takes sunu in the sense of utpadaka, producers of sound. Girah, however, occurs at least once more, in the sense of singers or poets, IX, 63, 10, where girah can only be a vocative, O ye singers! In I, 6, 6, the translation of girah by singers, i. e. the Maruts, may be contested, but if we consider that girah, in the sense of [p. 77] hymns, is feminine, and is followed by the very word which is here used, viz. devayantah, as a feminine, viz. devayantih, VII, 18, 3, we can hardly doubt that in I, 6, 6, girah is a masculine and means singers. The same applies to VI, 63, 10. In VI, 52, 9, upa nah sunavah girah srinvantu amritasya ye, the construction is, of course, quite different. Note [1:37:10:2]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. Ka'shtha may mean the wooden enclosures (carceres) or the wooden poles that served as turning and winning-posts (metae). The Sama-Veda has yagneshu 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 tentative and more satisfactory. He translates (Journ. As. 1884, p. 239), des fils ont, dans leur marche, allonge leurs chants comme des chemins, pour y marcher a genoux (sur les genoux) en mugissant (en chantant).' I shall content myself with shortly pointing out the misgivings which every Vedic scholar would feel at once in proposing such a rendering. 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. Bergaigne 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 sunavah divah, a very common name of the Maruts. One might go a step further, identify [p. 78] gih with bharati, 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 abhignu means on their knees, not up to their knees. Here again, I ask, does abhi in prepositional compounds ever mean on? If abhignu 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, abhignu seems to express a positive expression of reverence. With regard to the other passages where abhignu 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. Abhignu, like mitagnu, 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 hi 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 and breiten Spross der Wolke unerschopflichen. LUDWIG: Sogar disen langen, breiten, das kind der wolke, den unfeindlichen, schleudern auf ihren Zugen sie vorwarts. Note [1:37:11:1]1. Rain is called the offspring of the cloud, miho napat, and is then treated as a masculine; cf. apam napat, &c. [p. 79] Verse 12. WILSON: Maruts, as you have vigour, invigorate mankind: give animation to the clouds. BENFEY: O Marut's! mit der Kraft, die ihr besitzt, werft ihr Geschopfe um, die Berge werft ihr um sogar. LUDWIG: O Marut, so wie eure kraft ist, warft ihr die leute nieder, warft ihr die berge nieder. Note [1:37:12:1]1. In VIII, 72, 8, akukyavit is explained by vyadarayat, he tore open. Akukyavitana 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 horen. LUDWIG: Wenn die Marut wandern, sprechen auf dem weg sie mit einander, es horet sie ein jeder. Note [1:37:13:1]1. Yanti has to be pronounced as an amphibrachys. Verse 14. WILSON: Come quickly, with your swift (vehicles). The offerings of the Kanvas are prepared. Be pleased with them. BENFEY: Auf schnellen kommet schnell herbei, bei Kanva's Spross sind Feste euch: da wollt euch schon ergotzen. LUDWIG: Brecht rasch auf mit raschen rossen, bei den Kanva's ist euer dienst, dort eben erfreuet euch. Note [1:37:14:1]1. Benfey supposes that duvah stands in the singular 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 duvah as a nominative plural of a noun du, worshipper, derived from the same root which yielded duvah, worship. We certainly find a-duvah, as a nom. plur., in the sense of not-worshipping: [p. 80] VII, 4, 6. ma' tva vayam sahasa-van avi'rah ma' apsavah pari sadama ma' aduvah. May we not, O hero, sit round thee like men without strength, without beauty (cf. VIII, 7, 7), without worship. Here Sayana explains aduvah very well by parikaranahinah, 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: Gerustet ist fur euren Rausch und wir gehoren, traun! euch an fur unser ganzes Lebelang. LUDWIG: Er ist euch zur trunkesfreude, und wir gleichfalls euer hier, dass unsere ganze dauer wir erleben. Footnotes ^67:a See Bugge, K. Z. XIX, p. 403. ^67:b Bollensen (Z. D. M. G. XXII, 603) calls it a vulgar Donatus; see, however, Lanman, Noun-Inflection, pp. 330, 526. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 81] MANDALA I, HYMN 38. ASHTAKA I, ADHYAYA 3, VARGA 15-17. TO THE MARUTS (THE STORM-GODS). 1. What then now? When [*1] 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]? 2. Where now? On what errand of yours are you going, in heaven, not on earth [*1]? Where are your cows sporting? 3. Where are your newest favours [*1], O Maruts? Where the blessings? Where all delights? 4. If you, sons of Prisni, were mortals, and your praiser an immortal [*1],-- 5. Then never [*1] should your praiser be unwelcome, like a deer in pasture grass [*2], nor should he go on the path of Yama [*3]. 6. Let not one sin [*1] after another, difficult to be conquered, overcome us; may it depart [*2] together with greed. 7. Truly they are terrible and powerful; even to the desert the Rudriyas bring rain that is never dried up [*1]. 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 [*1]. 9. Even by day the Maruts create darkness with the water-bearing cloud [*1], when they drench the earth. 10. Then from the shouting of the Maruts over the whole space of the earth [*1], men reeled forward. 11. Maruts on your strong-hoofed never-wearying [*3] [p. 82] steeds [*1] go after those bright ones (the clouds), which are still locked up [*2]. 12. May your fellies be strong, the chariots, and their horses, may your reins [*1] be well-fashioned. 13. Speak forth for ever with thy voice to praise the Lord of prayer [*1], Agni, who is like a friend [*2], the bright one. 14. Fashion a hymn in thy mouth! Expand like the cloud [*1]! Sing a song of praise. 15. Worship the host of the Maruts, the terrible. . the glorious, the musical [*1]. May they be magnified here among us [*2]. [p. 83] NOTES. This hymn is ascribed to Kanva, 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 padas alike have their final spondee. In verse 7, the ionicus a minore is with an evident 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 [1:38:1:1]1. Kadha-priyah is taken in the Padapatha as one word, and Sayana explains it by delighted by or delighting in praise, a nominative plural. A similar compound, kadhapriya, occurs in I, 30, 20, and there too the vocative sing. fem., kadhapriye, is explained by Sayana as fond of praise. In order to obtain this meaning, kadha has to be identified with katha, story, which is simply impossible. There is another compound, adha-priya, nom. dual, which occurs VIII, 8, 4, and which Sayana 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 kat--kadha, what--where, and kas--kadha, who--where, occurring in the same sentence, an idiom so common in [p. 84] [paragraph continues] Greek, may have puzzled the author of the Pada text, and the compound being once sanctioned by the authority of Sakalya, Sayana 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, priyah would be an adjective 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: kah te ushah kadha priye bhuge martah 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 nunam kadha priyah yat indram agahatana, kah vah sakhi-tve 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 adha. It occurs in Zend as kadha. Kuhn, Beitrage IV, p. 186, has shown that kushthah (RV. V, 74, 1) is a similar monster, and stands for ku shthah. The words kat ha nunam commonly introduce an interrogative sentence, literally, What then now? cf. X, 10, 4. Note [1:38:1:2]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. Stevenson, it is also strewn over the floor of the chamber in which the worship is performed.' Cf. VI, II, 5. vringe ha yat namasa barhih agnau, ayami sruk ghrita-vati su-vriktih. [p. 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 nunam su-danavah madatha vrikta-barhishah. Where do ye rejoice now, you gods for whom the altar is trimmed? Otherwise, vrikta-barhishah 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--gleichwie ein Vater seinen Sohn--in Handen, da das Opfer harrt? Verse 2. Note [1:38:2:1]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 sentence seems to mean ' where tarry your herds?' viz. the clouds. Sayana 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 brullen vor Freude uber 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 yah amartyah havya' marteshu ranyati. The immortal who deigns to accept all offerings among mortals. V, 74, 3. kasya brahmani ranyathah. [p. 86] Whose prayers do ye accept? Followed by a locative ranyati 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 ranyanti in the sense of tarrying, disporting, and na, 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 vah | gavah | na ran yanti | . 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 'svah, kvabhisavah. 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 suryah, making suryah trisyllabic, or kuva idanim, leaving a hiatus. In I, 168, 6, kvavaram is kuvavaram: Sakalya, forgetting this, and wishing to improve 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 [1:38:3:1]1. The meanings of sumna, in the first five Mandalas are well explained by Professor Aufrecht in Kuhn's Zeitschrift, vol. iv, p. 274. As to suvita' 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. a' nah bhara suvitam yasya kakan. Verse 4. Note [1:38:4:1]1. One might translate: 'If you, sons of Prisni, 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 [p. 87] seriez pas immortels, (faites toutefois) que votre panegyriste jouisse d'une longue vie.' Wilson's translation is obscure: 'That you, sons of Prisni, may become mortals, and your panegyrist become immortal.' Sayana translates: 'Though you, sons of Prisni, were mortal, yet your worshipper would be immortal.' Ludwig has, 'Wenn ihr, o kinder der Prisni, sterbliche waret, der unsterbliche ware euer sanger dann. Nicht werde euch unlieb der sanger, 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 is to him. 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 malediction 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 martasah syatana. Verse 5. Note [1:38:5:1]1. Ma', though it seems to stand for na, retains its prohibitive sense. Note [1:38:5:2]2. Yavasa is explained by Sayana as grass, and Wilson's Dictionary, too, gives to it the meaning of meadow or pasture grass, whereas yava is barley. The Greek zea or zeia is likewise explained as barley or rye, fodder for horses. See I, 91, 13. ga'vah na yavaseshu, like cows in meadows. [p. 88] Note [1:38:5:3]3. 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. sam gakkhasva pitri-bhih sam yamena. Meet with the fathers, meet with Yama (X, 14, 10; 15, 8). X, 14, 7. yamam pasyasi varunam ka devam. Thou wilt see (there) Yama and the divine Varuna. X, 165, 4. tasmai yama'ya namah astu mrityave. 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 gleichgultig, wie das Wild im Gras, nicht wandl' er auf des Yama Pfad. Agoshya is translated insatiable by Professor Goldstucker. Verse 6. Note [1:38:6:1]1. One of the meanings of nirriti is sin. It is derived from the same root which yielded rita, in the sense of right. Nirriti was conceived, it would seem, as going away from the path of right, the German Vergehen. Nirriti was personified as a power of evil and destruction. VII, 104, 9. ahaye va ta'n pra-dadatu somah a' va dadhatu nih-riteh upa-sthe. May Soma hand them over to Ahi, or place them in the lap of Nirriti. I, 117, 5. susupva'msam na nih-riteh upa-sthe. Like one who sleeps in the lap of Nirriti. Here Sayana explains Nirriti 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 Nirriti as a male deity, and translates the last words, 'let him perish with our evil desires.' Note [1:38:6:2]2. Padishta is formed as an optative of the Atmanepada, but with the additional s before the t, which, in the ordinary Sanskrit, is restricted to the so-called benedictive (Grammar, section 385; Bopp, Kritische Grammatik, ed. 1834, [p. 89] [paragraph continues] section 329, note). Pad means originally to go. Thus RV. IX, 73, 9, atra kartam ava padati aprabhuh, 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, ma pady ayushah pura, literally, 'may he not go before the time,' but really intended for 'may he not die before the time.' In the Rig-veda padishta is generally qualified by some words to show that it is to be taken in malam partem. Thus in our passage, and in III, 53, 21; VII, 104, 16; 17. In I, 79, 11, however, padishta sah is by itself used in a maledictory sense, pereat, may he perish! In another, VI, 20, 5, pa'di by itself conveys the idea of perishing. This may have some weight in determining the origin of the Latin pestis (Corssen, Kritische Beitrage, p. 396), for it shows that, even without prepositions, such as a or vi, pad may have an ill-omened meaning. In the Aitareya-brahmana 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 [1:38:7:1]1. The only difficult word is avata'm. Sayana 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 desseche 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 [p. 90] this explanation, though ingenious, and, as I am told, particularly truthful in an eastern climate, is somewhat too artificial. If we changed the accent, avatam, unchecked, unconquered, would be better than avata'm, windless. But avata, unconquered, does not occur in the Rig-veda, except as applied to persons. It occurs most frequently in the phrase vanvan avatah, which Sayana explains well by himsan ahimsitah, hurting, but not hurt: (VI, 16, 20; 18, 1; IX, 89, 7.) In IX, 96, 8, we read prit-su 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 accordingly 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 avata, unconquerable, in the verse immediately following. In I, 52, 4, the Maruts are called avatah, which can only be avatah, unconquerable; nor can we hesitate in VIII, 79, 7, to change avatah into avatah, as an epithet applied to Soma, and preceded by adriptakratuh, of unimpaired strength, unconquerable. But even then we find no evidence that avata, unconquered, could be applied to rain or to a cloud, and I therefore propose another explanation, though equally founded on the supposition that the accent of avatam 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 Panini. 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, Sayana, too, explains avata, as applied to rivers, by asushka, not dry; and the same meaning would [p. 91] be applicable to avata'h in I, 62, 10. In this sense of not withered, not dry, avatam in our passage would form a perfectly appropriate epithet of the rain, while neither windless nor unconquered would yield an appropriate sense. In the famous passage, X, 129, 2, a'nit avatam svadhaya tat ekam, that only One breathed breathless by itself, avatam might be taken, in accordance with its accent, as windless or breathless, 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 translate, 'that only One breathed freely by itself.' Ludwig translates, 'Als treue die blendenden, die sturmenden Rudriya auf oder flache sogar, als brunnen die wolke schaffen.' This presupposes the conjectural reading avatam. Verse 8. Note [1:38:8:1]1. The peculiar structure of the metre in the seventh and eighth verses should be noted. Though we may scan | | | | | 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 | | | | 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. WILSON: 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 brullt es--die Mutter folgt dem Kalb gleichsam--wenn ihr Regen losgelassen. (Der Donner folgt dem Blitz, wie eine Kuh ihrem Kalbe.) Vasra as a masculine means a bull, and it is used as a name of the Maruts in some passages, VIII, 7, 3; 7. As [p. 92] 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. See I, 39, 9: 'Come to us, Maruts, with your entire help, as lightnings (come to, i. e. seek for) the rain!' Verse 9. Note [1:38:9:1]1. That parganya here and in other places means cloud has been well illustrated by Dr. Bailer, Orient and 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 companion of Indra. See now, 'India, what can it teach us?' p. 183 seq. Verse 10. Note [1:38:10:1]1. Sadma, as a neuter, means originally a seat, and is frequently used in the sense of altar: IV, 9, 3. sah sadma pari niyate hota; VII, 18, 22. hota-iva sadma pari emi rebhan. It soon, however, assumed the more general meaning of place, as X, 1, 1. agnih bhanuna rusata visva sadmani aprah. Agni with brilliant light thou filledst all places. It is lastly used with special reference to heaven and earth, the two sadmani, I, 185, 6; III, 55, 2. In our passage sadma pa'rthivam is the same as pa'rthive sadane in VIII, 97, 5. Here the earth is mentioned together with heaven, the sea, and the sky. Sayana takes sadma 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, I; VI, 51, 12. sadma'nam divyam. Verse 11. Note [1:38:11:1]1. I have translated vilu-panibhih, as if it were vilupanibhih, for this is the right accent of a Bahuvrihi [p. 93] compound. Thus the first member retains its own accent in prithu-pani, bhu'ri-pani vrisha-pani, &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. Pani, hand, means, as applied to horses, hoof: II, 31, 2. prithivya'h sa'nau ganghananta pani-bhih. When they strike with their hoofs on the summit of the earth. This meaning appears still more clearly in such compounds as dravat-pani: VIII, 5, 35. hiranyayena rathena dravatpani-bhih asvaih. On a golden chariot, on quick-hoofed horses. The horses of the Maruts, which in our verse are called vilu-pani, strong-hoofed, are called VIII, 7, 27. hiranyapani, golden-hoofed: asvaih hiranyapani-bhih devasah upa gantana. On your golden-hoofed horses come hither, O gods. Those who retain the accent of the MSS. ought to translate, 'Maruts, with your strong hands go after the clouds.' Note [1:38:11:2]2. Rodhasvati is explained by Sayana as river. 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 rodhasvat, 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 rodhasvati 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. kitrebhih abhraih. Note [1:38:11:3]3. Roth and Ludwig take akhidrayaman 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 unermud'tem Gang, Maruts. [p. 94] Verse 12. Note [1:38:12:1]1. Abhi'su, rein, does not mean finger in the Rig-veda, though Sayana 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 13. Note [1:38:13:1]1. Agni is frequently invoked together with the Maruts, and is even called marut-sakha, the friend of the Maruts, VIII, 92, 14. It seems better, therefore, to refer brahmanas patim to Agni, than, with Sayana, to the host of the Maruts (marudganam). Brahmanaspati and Brihaspati 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, I. Tana is an adverb. meaning constantly, always, for ever. Cf. II, 2, I; VIII. 40, 7. WILSON: Declare in our presence (priests), with voice attuned to praise Brahmanaspati, Agni, and the beautiful Mitra. BENFEY: Lass schallen immerfort das Lied zu grussen Brahmanaspati, Agni, Mitra, den herrlichen. Note [1:38:13:2]2. Mitra is never, as far as I know, invoked together with the Maruts, and it is better to take mitram as friend. Besides na cannot be left here untranslated. Ludwig translates, 'beautiful like Mitra,' that is, bright like the sun. Verse 14. Note [1:38:14:1]1. The second sentence is obscure. Sayana translates: '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 loudness. Tatanah can only be the second person singular of the conjunctive of the reduplicated perfect, of which we [p. 95] have also tatanat, tatanama, tatanan, and tatananta. Tatanah 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 Sarasvati are only small kings, and the poet adds: 'May he spread like a cloud with the rain,' giving hundreds and thousands (parganyah-iva tatanat hi vrishtya'). Ludwig takes tan in the sense of thundering; thunder like Parganya! Verse 15. Note [1:38:15:1]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 arka, i. e. songs of praise, it would be a very lame epithet after panasyu. But other passages, like I, 19, 4; 52, 15, show that the conception 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 represented 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 and Occident, vol. ii, p. 62; Genthe, Windgottheiten, p. 4; 11. There is no doubt therefore that arkin here means musician, and that the arka of the Maruts is the music of the winds. Note [1:38:15:2]2. Vriddha, literally grown, is used in the Veda as an honorific epithet, with the meaning of mighty, great, or magnified: III, 32, 7. yagamah it namasa vriddham indram brihantam rishvam agaram yuvanam. We worship with praise the mighty Indra, the great, the exalted, the immortal, the vigorous. Here neither is vriddha intended to express old age, [p. 96] nor yuvan young age, but both are meant as laudatory epithets. See Darmesteter, Ormazd et Ahriman, p. 91 seq. Asan is the so-called Let of as, to be. This Let is properly an imperative, which gradually sinks down to a mere subjunctive, and is generally called so. Of as, we find the following Let forms: belonging to the present, we have asasi, II, 26, 2; asati, VI, 23, 9; asathah, VI, 63, 1; and asatha, V, 61, 4: belonging to the imperfect, asah, VIII, 100, 2; asat, I, 9, 5; asama, I, 173, 9; asan, I, 89, 1. Asam, a form quoted by Roth from Rig-veda X, 27, 4, is really a'sam. We find, for instance, asah, with an imperative or optative meaning, in VIII, 100, 2. asah ka tvam dakshinatah sakha me adha vritra'ni a' ganghanava bhu'ri. And be thou my friend on my right hand, and we shall kill many enemies. Here we see the transition of meaning from an imperative 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, I. imam nah agne upa yagnam a' ihi-- asah havya-va't uta nah purah-ga'h. Here we have the imperative ihi and the Let asah used in the same sense. Far more frequently, however, asah is used in relative sentences, such as, VI, 36, 5. asah yatha nah savasa kakanah. That thou mayest be ours, delighting in strength. VII, 24, 1. asah yatha nah avita' vridhe ka. 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: Mogen die Hohen hier bei uns sein. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 97] MANDALA I, HYMN 39. ASHTAKA I, ADHYAYA 3, VARGA 18-19. TO THE MARUTS (THE STORM-GODS). 1. When you thus from afar cast forwards your measure [*1], like a blast of fire, through whose wisdom is it, through whose design [*2]? 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 [*1] through the trees of the earth, through the clefts of the rocks [*2]. 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 [*1]! O Rudras, can it be defied [*2]? 5. They make the rocks tremble, they tear asunder the kings of the forest [*1]. 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 [*1]; even the earth listened [*2] 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 Kanva [*1]. 8. Whatever fiend, roused by you or roused by men, attacks us, deprive him of power, of strength, and of your favours [*1]. 9. For you, chasing and wise Maruts, have wholly [p. 98] protected [*1] Kanva. Come to us, Maruts, with your whole favours, as lightnings [*2] (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 [*1]. [p. 99] NOTES. This hymn is ascribed to Kanva, the son of Ghora. The metre varies between Brihati and Satobrihati, 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 Brihati consists of 8 + 8 + 12 + 8, the Satobrihati of 12+ 8 + 12+ 8 syllables. No verse of this hymn occurs in SV., VS., AV.; verse 5 = TB. II, 4, 4, 3. Verse 1. Note [1:39:1:1]1. Ma'na, which I translate by measure, is explained by Sayana 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 ma'na is ever used in the Rig-veda in the sense of pride, which no doubt it has, as a masculine, in later Sanskrit: cf. Halayudha, ed. Aufrecht, iv, 37. Ma'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: ma'nena-iva tasthi-va'n antarikshe vi yah mame prithivi'm su'ryena. 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 ma'na could be taken in the sense of measure, i. e. shape or form, but this is doubtful. [p. 100] Note [1:39:1:2]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 made puru varpamsi vidva'n, 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 [1:39:3:1]1. Benfey takes vi yathana 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-ya is certainly used in the simple sense of passing through, without involving the idea of destruction: VIII, 73, 13. rathah viya'ti rodasi (iti). Your chariot which passes through or between heaven and earth. In other passages the mere passing across implies conquest and destruction: I, 116, 20. vi-bhinduna ... rathena vi 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 vritram parva-sah 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 atrinam. Walk athwart every evil spirit, or destroy every evil spirit! See before, I, 19, 7; 37, 7. We must scan vi yathana vaninah prithivyah. Note [1:39:3:2]2. It might seem preferable to translate a'sah parvatanam by the spaces of the clouds, for parvata means clouds in many places. Yet here, and still more clearly in verse 5, where parvata occurs again, the object of the poet [p. 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. ava abhinat kakubhah parvatanam. In the later literature, too, the same idea occurs: Mahabh. Vana-parva, ver. 10974, dyauh svit patati kim bhumir diryate parvato nu kim, does the sky fall? is the earth torn asunder, or the mountain? Verse 4. Note [1:39:4:1]1. Sayana was evidently without an authoritative explanation of tana yuga'. 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 yuga': 'Zu allen Zeiten, O Furchtbare!--sei im Nu zu uberwalt'gen euch die Macht.' Yuga', an instrumental, if used together with another instrumental, becomes in the Veda a mere preposition: cf. VII, 43, 5; 95, 4. raya' yuga'; X, 83, 3. tapasa yuga'; X, 102, 12. vadhrina yuga'; VII, 32, 20. puram-dhya yuga'; VI, 56, 2. sakhya yuga'; VIII, 68, 9. tva' yuga'. As to the meaning of tan, see B. R. s. 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 [1:39:4:2]2. I take nu kit a-dhrishe as an abrupt interrogative sentence, viz. Can it be defied? Can it be resisted? See V, 87, 2: tat vah marutah na a-dhrishe savah. Your strength, O Maruts, is not to be defied. Verse 5. Note [1:39:5:1]1. Large trees of the forest are called the kings or lords of the forest. Instead of pro arata, the Taitt. Br. II, 4, 4, 2, reads pro varata, which Sayana explains by pro, prakarshena, avarata dhavata. [p. 102] Verse 6. Note [1:39:6:1]1. Prashti is explained by Sayana as a sort of yoke in the middle, when three horses or other animals are harnessed to a car; rohita 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 apparently rude and ungrammatical. Benfey translates, 'Sie fuhrt ein flammenrothes Joch,' and remarks against Wilson that Sayana's definition of prashti as yoke is right, but that of rohita as deer, wrong. If Sayana's authority is to be invoked at all, one might appeal from Sayana in this place to Sayana VIII, 7, 28, where prashti is explained by him either by quick or by pramukhe yugyamanah, harnessed in front. The verse is yat esham pishatih rathe prashtih vahati rohitah. When the red leader draws or leads their spotted deer in the chariot. VI, 47, 24. prashtih is explained as tripada adharah; tadvad vahantiti prashtayo'svah. In I, 100, 17, prashtibhih, as applied to men, means friends or supporters, or, as Sayana explains, parsvasthair anyair rishibhih. Ludwig (IV, ad 25, 8) adds some useful information. He quotes from the comm. on Taitt. S. I, 7, 8; vamadakshinayor asvayor madhya ishadvayam prasarya tayor madhye saptyakhyagativiseshopetam asvam yungyat. The right horse is said to be the arva, the left vagi, the middle saptih. Latyayana II, 7, 23, calls the two side-horses prashti. According to Sayana (Taitt. S. I, 7, 8, p. 1024) prashti 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 [1:39:6:2]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. vilu kit yasya sam-ritau sruvat vana-iva yat sthiram, at whose approach even what is firm and strong [p. 103] will shake, like the forests. Roth translates, the earth yielded, got out of your way. Verse 7. Note [1:39:7:1]1. Kanva, the author of the hymn. Verse 8. Note [1:39:8:1]1. The abhva, fiend, or, as Benfey translates it very happily, Ungethum, may have been sent by the Maruts themselves, or by some mortal. With reference to yushmeshita 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 [1:39:9:1]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. s. v. da 4, base dad. Sayana 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: 'Uphold the sacrificer Kanva.' Benfey, less correctly, 'Den Kanva gabt ihr,' as if Kanva had been the highest gift of the Maruts. Note [1:39:9:2]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 kommt.' Lightning precedes the rain, and may therefore be represented as looking about for the rain. Ludwig proposes some bold conjectures. He would change kanvam to ranvam, and take the words from asamibhih 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 [1:39:10:1]1. Wilson: 'Let loose your anger.' Sayana: 'Let loose a murderer who hates.' [p. 104] Pari-manyu, which occurs but once in the Rig-veda, corresponds as nearly as possible to the Greek perithymos. Manyu, like thymos, means courage, spirit, anger; and in the compound parimanyu, as in perithymos, 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, Grundzuge, 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: ma' nah ... pari-dveshasah amhatih, urmih na na'vam a' vadhit. May the grasp of the violent hater strike us not, as the wave strikes a ship. Again, pari-spridh means literally one who strives round about, then an eager enemy, a rival (fem.): IX, 53, 1. nudasva ya'h pari-spridhah. Drive away those who are rivals. Pari-krosa 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-krosam gahi. Kill every reviler! The same idea which is here expressed by pari-krosa, is in other places expressed by pari-rap, lit. one who shouts round about, who defies on every side, a calumniator, an enemy, one who 'be-rattles.' II, 23, 3. a' vi-ba'dhya pari-rapah. 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 [p. 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 pritah, loved, we have pari-pritah, lit. loved all round, then loved very much: I, 190, 6. pari-pritah na mitrah; cf. X, 27, 12. We also find IX, 72, 1. pari-priyah, those who love fully or all around, which may mean great lovers, or surrounding friends. In all these cases the intensifying power of pari 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 preposition is joined to a noun which implies some definite limit, its magnifying power is no doubt due to the fact that what is around, is outside, and therefore beyond. Thus in Greek perimetros expresses the same idea as ypermetros (loc. cit. p. 488), but I doubt whether pari ever occurs in that sense in Sanskrit compounds. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 106] MANDALA I, HYMN 64. ASHTAKA I, ADHYAYA 5, VARGA 6-8. TO THE MARUTS (THE STORM-GODS). 1. For the manly host, the joyful, the wise, for the Maruts bring thou, O Nodhas [*1], a pure offering [*2]. I prepare songs, like as a handy priest [*3], wise in his mind, prepares the water, mighty at sacrifices. 2. They are born, the tall bulls of Dyu [*1] (heaven), the manly youths [*2] of Rudra, the divine, the blameless, pure, and bright like suns; scattering raindrops, full of terrible designs, like giants [*3]. 3. The youthful Rudras, they who never grow old, the slayers of the demon [*1], have grown irresistible like mountains. They throw down with their strength all beings, even the strongest, on earth and in heaven. 4. They deck themselves with glittering ornaments [*1] for a marvellous show; on their chests they fastened gold (chains) for beauty [*2]; the spears on their shoulders pound to pieces [*3]; they were born together by themselves [*4], the men of Dyu. 5. They who confer power [*1], the roarers [*2], the devourers 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 [*1] Maruts pour forth [*2] water, mighty at sacrifices, the fat milk (of the clouds). They seem to lead [*3] about the powerful horse, the cloud, to make it rain; they milk the thundering, unceasing spring [*4] [p. 107] 7. Mighty they are, powerful, of beautiful splendour, strong in themselves [*1] like mountains, (yet) swiftly gliding along;--you chew up forests, like wild elephants [*2], when you have assumed your powers among the red flames [*3]. 8. Like lions they roar, the wise Maruts, they are handsome like gazelles [*1], the all-knowing. By night [*2] 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 the ire of serpents [*1], salute heaven and earth [*2]! On the seats on your chariots, O Maruts, the lightning stands, visible like light [*3]. 10. All-knowing, surrounded with wealth, endowed with powers, singers [*1], men of endless prowess armed with strong rings [*2], 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 wanderers on the road. They are brisk, indefatigable [*1], they move by themselves; they throw down what is firm, the Maruts with their brilliant spears make (everything) to reel [*2]. 12. We invoke with prayer [*1] the offspring of Rudra, the brisk, the pure, the worshipful [*2], the active. Cling [*3] for happiness-sake to the strong company of the Maruts, the chasers of the sky [*4], the powerful, the impetuous [*5]. 13. The mortal whom ye, Maruts, protected, he indeed surpasses people in strength through your protection. He carries off booty with his horses, [p. 108] treasures with his men; he acquires honourable [*1] wisdom, and he prospers [*2]. 14. Give, O Maruts, to our lords strength glorious, invincible in battle, brilliant, wealth-acquiring, praiseworthy, known to all men [*1]. Let us foster our kith and kin during a hundred winters. 15. Will [*1] you then, O Maruts, grant unto us wealth, durable, rich in men, defying all onslaughts [*2]?--wealth a hundred and a thousand-fold, always increasing?--May he who is rich in prayers [*3] (the host of the Maruts) come early and soon! [p. 109] NOTES. This hymn is ascribed to Nodhas, of the family of Gotama. No verse of this hymn occurs in SV., VS., AV.; but verse 6 = TS. III, 1, 11, 7. Verse 1. Note [1:64:1:1]1. The first line is addressed by the poet to himself. Note [1:64:1:2]2. Suvrikti 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. Etymologically, however, suvrikti means the cleaning and trimming of the grass on which, as on a small altar, the oblation is offered: cf. vriktabarhis, I, 38, 1, note 2, page . 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 applicable, it seems safer to retain it: cf. III, 61, 5; VI, 11, 5. Prof. Roth, in the Melanges Asiatiques, vii, p. 612, calls the derivation, which he himself discovered, a 'Columbus-Egg.' He derives suvrikti from su + rikti, 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 certainly very ingenious, but there are some difficulties which have still to be accounted for. That the substantive rikti does not occur by itself would not be fatal, because other words in the Veda occur as uttarapadas only. But there is the compound namovrikti in X, 131, 2, which shows that vrikti 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 namovrikti. 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, [p. 110] p. 10, note), meaning well performed, perfect in a liturgical sense? Note [1:64:1:3]3. Apas, with the accent on the last syllable, is the accusative plural of ap, water, and it is so explained by Sayana. 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 rhythmos, as derived from rheu. Ludwig translates: Als ein kunstfertiger das werk im geiste, auch geschickt mit der hand mach ich schon die in der opferversammlungen machtig wirkenden lieder.' I thought formerly that we ought either to change the accent, and read apah, or the last vowel, and read apa'h. 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 overlooked by all translators, namely, that apah vidatheshu abhuvah, occurring in the first and sixth verses, ought to be taken in the same sense in both passages. Now apah vidatheshu abhuvah 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 vidatha a too exclusively political meaning. Vidatha may be an assembly, a public meeting, a witenagemot, or an ekklesia, but public meetings at that time had always a religious character, so that vidatha must often be translated by sacrifice. Verse 2. Note [1:64:2:1]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 Rudrasya maryah, the boys of [p. 111] [paragraph continues] Rudra (VII, 56, 1), the personification is always preserved. Hence if the same beings are called Divah maryah, 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 [1:64:2:2]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. maryah-iva su-vridhah vavridhuh narah. The men have grown strong like well-grown stallions. In some passages it has simply the meaning of man: I, 91, 13. maryah-iva sve okye. Like a man in his own house. Note [1:64:2:3]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.' Ghoravarpas 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 3. Note [1:64:3:1]1. Abhog-ghanah, 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 Namuki (na-muk, 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. girih na bhugma' maghavat-su pinvate. Like a feeding cloud he showers his gifts on the worshippers. Verse 4. Note [1:64:4:1]1. The ornaments of the Maruts are best described V, 54, 11: [p. 112] amseshu vah rishtayah pat-su khadayah vakshah-su rukma'h. 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 rukmavakshasah, gold-breasted (II, 34, 2; V, 55, 1; 57, 5). In the Asval. Srauta-sutra IX, 4, rukma is mentioned as an ornament to be given to the Hotri priest; it is said to be round. Note [1:64:4:2]2. Vapushe and subhe, as parallel expressions, occur also VI, 63, 6. Cf. Delbruck, K. Z. xviii, 96. Note [1:64:4:3]3. Ni mimrikshur does not occur again in the Rig-veda, and Roth has suggested to read ni mimikshur instead; see ni + marg. He does not, however, give our passage under myak, but under mraksh, and this seems indeed preferable. No doubt, there is ample analogy for mimikshuh, and the meaning would be, their spears stick firm to their shoulders. But as the MSS. give mimrikshuh, 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 mimrikshuh 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 translation 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-kritvan (VIII, 61, 10), and tuvi-mraksha (VI, 18, 2), and I translate, 'the spears on their shoulders pound to pieces.' Note [1:64:4:4]4. The idea that the Maruts owe everything, if not their birth, at least their strength (sva-tavasah, sva-bhanavah, sva-sritah), to themselves is of frequent occurrence in these hymns. See verse 7, note I. Verse 5. Note [1:64:5:1]1. They are themselves compared to kings (I, 85, 8), and called isana, lords (I, 87, 4). Note [1:64:5:2]2. Dhuni is connected with root dhvan, to dun or [p. 113] to din. Sayana explains it by bending or shaking, and Benfey, too, translates it by Erschutterer. Roth gives the right meaning. Verse 6. Note [1:64:6:1]1. I translate suda'navah 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 da'nu, neuter, water, or rain, the other from danu, giving. It cannot be denied, for instance, that whenever the Maruts are called suda'navah, the meaning, possessed of good rain, would be applicable: I, 40, 1; 44, 14; 64, 6; 85, 10; II, 34, 8; III, 26, 5; V, 52, 5; 53, 6; 57, 5; VIII, 20, 18; X, 78, 5; I, 15, 2; 23, 9; 39, 10. Yet, even in these passages, while suda'navah 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 suda'nu, in the sense of possessed of good water, sounds as strange as would suvrishti in the sense of possessed of good rain, or sumegha, possessed of good clouds, yet it is difficult to separate suda'navah and giradanavah, both epithets of the Maruts. When the same word is applied to Indra, VII, 31, 2; X, 23, 6; to Vishnu, VIII, 25, 12; to the Asvins, I, 112, 11; to Mitra and Varuna, V, 62, 9; to Indra and Varuna, 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, 34; 67, 16; the Vasus, I, 106, 1; X, 66, 12; the Visve, X, 65, 11, such an epithet would not be appropriate, while suda'navah, 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 suda'nu must be translated by good giver. Nor would the accent of danu, giver, be an obstacle, considering that the author of the Unadi-sutras had no Vedic [p. 114] authority to guide him in the determination of the accent of danu. 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 suda'nu 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 Hubschmann (Ein Zoroastrisches Lied, 1872, p. 48) tries to prove that the root da, 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 (daemi, daeis). This, however, is only a conjecture; what is certain is this, that apart from the passages where suda'nu 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 passages: I, 47, 8. su-krite su-da'nave. To him who acts well and gives well. VII, 96, 4. gani-yantah nu agravah putri-yantah su-da'navah, sarasvantam havamahe. We, being unmarried, and wishing for wives and wishing for sons, offering sacrifices, call now upon Sarasvat. VIII, 103, 7. su-da'navah deva-yavah. Offering sacrifices, and longing for the gods. Cf. X, 172, 2; 3; VI, 16, 8. IV, 4, 7. sah it agne astu su-bhagah su-da'nuh yah tva nityena havisha yah ukthaih piprishati. O Agni, let the liberal sacrificer be happy, who wishes to please thee by perpetual offerings and hymns. See also VI, 16, 8; 68, 5; X, 172, 2, 3. It must be confessed that even the meaning of da'nu 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, da'nu, demon, is applied to the mother of Vritra, the dark cloud. From this da'nu we have the derivative danava, meaning again demon. Why the demons, conquered by Indra, were called da'nu, is not clear, unless they were conceived originally as dark clouds, like Danu, the mother of Indra. Danu might mean wise, [p. 115] or even powerful, for this meaning also is ascribed to danu by the author of the Unadi-sutras. If the latter meaning is authentic, and not only deduced ex post from the name of Danu and Danava, it might throw light on the Celtic dana, fortis, from which Zeuss derives the name of the Danube. Sometimes da'nu, as a neuter, is explained as Soma: X, 43, 7. a'pah na sindhum abhi yat sam-aksharan somasah indram kulya'h-iva hradam, vardhanti viprah mahah asya sadane yavam na vrishtih divyena da'nuna. 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, da'nu paprih is doubtful. As an epithet to Apa'm napat, 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-danu, which may mean possessed of flowing rain. And in the next verse, sam ya' da'nuni yemathuh may be rendered by Mitra and Varuna, who brought together rain. The fact that Mitra-Varunau and the Asvins are called da'nunaspati does not throw much more light on the subject, and the one passage where da'nu occurs as a feminine, I, 54, 7, da'nuh asmai upara pinvate divah, may be translated by rain pours forth for him, below the sky, but the translation is by no means certain. Da'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 da'numat 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 da'nu existed in the sense of liquid, rain, dew, and also Soma; yet it is equally certain that da'nu existed in the sense of giver, if not of gift, and that from this, in certain passages, at all events, [p. 116] suda'nu must be derived, as a synonym of suda'van, 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 sudanu by possessed of excellent gifts. Note [1:64:6:2]2. I thought formerly that pinvanti was here construed with two accusatives, in the sense of 'they fill the water (with) fat milk.' Cf. VI, 63, 8. dhenum nah isham pinvatam asakram. You filled our cow (with) constant food. Similarly duh, to milk, to extract, is construed with two accusatives: Pan. I, 4, 51. gam dogdhi payah, he milks the cow milk. RV. IX, 107, 5. duhanah u'dhah divyam madhu priyam. Milking the heavenly udder (and extracting from it) the precious sweet, i. e. the rain. But I now prefer to translate pinvanti apah by they pour out water, and I take payah ghritavat as a description of the water, namely, the fat milk of the clouds. After that parenthesis, vidatheshu abhuvah is again an epithet of apah, as it was in the first verse. Note [1:64:6:3]3. 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. divah nah vrishtim marutah raridhvam pra pinvata vrishnah asvasya dha'rah. 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 atyah vagi' was meant for the cloud. Vagin by itself means a horse, as I, 66, 2; 69, 3. vagi' na pritah, like a favourite horse; I, 116, 6. paidvah vagi', the horse of Pedu. But being derived from va'ga, strength, vagin retained always something of its etymological meaning, and was therefore easily and naturally transferred to the cloud, the giver of strength, the source [p. 117] of food. Even without the na, i. e. as if, the simile would have been understood in Sanskrit, while in English it is hardly intelligible without a commentary. Benfey discovers some additional idea in support of the poet's comparison: '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 stromen.' Note [1:64:6:4]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 retained, as much as that of avata, well, in I, 85, 10-11. The adjectives stanayantam and akshitam seem more applicable to cloud, yet they may be applied also to a spring. Yaska 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 [1:64:7:1]1. Svatavas means really having their own independent 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-srit, going by themselves, i. e. moving freely, independently, wherever they list. See I, 64, 4, note 4. Note [1:64:7:2]2. Mriga'h hastinah, 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. Hastin 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 [1:64:7:3]3. The chief difficulty of the last sentence has been pointed out in B. and R.'s Dictionary, s. v. a'runi. Aruni does not occur again in the whole of the Rig-veda. If we take it with Sayana as a various reading of aruni', then. the [p. 118] [paragraph continues] Aruni's 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 a'runi in this one place only. If, as suggested by B. and R., the original text had been yada' aruni'shu, 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 tavishi. Tavishi, vigour, is construed with dha, to take strength, V, 32, 2. adhatthah; 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 tavishi must be taken in the sense which it seems always to possess, viz. vigour, it would be least objectionable to translate, 'when you joined vigour, i. e. when you assumed vigour, while being among the Arunis.' The Arunis being the cows of the dawn, a'runishu might simply mean in the morning. Considering, however, that the Maruts are said to eat up forests, a'runi 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 Schnelligkeit derselben.' Verse 8. Note [1:64:8:1]1. As pisa does not occur again in the Rig-veda, and as Sayana, without attempting any etymological arguments, 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, pis is explained by gold, &c.; VII, 57, 3, the Maruts are called visvapis. Note [1:64:8:2]2. Kshapah can only be the accusative plural, used in a temporal sense. It is so used in the expression kshapah usrah ka, by night and by day, lit. nights and days (VII, 15, 8). In VI, 52, 15, we find kshapah usra'h in the same sense. [p. 119] [paragraph continues] IV, 53, 7. kshapa'bhih aha-bhih, by night and by day. I, 44, 8, the loc. plur. vyushtishu, in the mornings, is followed by kshapah, 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 tisrah is used as an accusative (II, 2, 2; VIII, 41, 3). Kshapah, with the accent on the last, must be taken as a genitivus temporalis, like the German Nachts (I, 79, 6). In VIII, 19, 31. kshapah vastushu means at the brightening up of the night, i. e. in the morning. Thus, in III, 50, 4, Indra is called kshapa'm vasta' ganita' su'ryasya, the lighter up of nights, the parent of the sun. In VIII, 26, 3, ati kshapah, the genitive may be governed by ati. In IV, 16, 19, however, the accusative kshapah would be more natural, nor do I see how a genitive could here be accounted for: dya'vah na dyumnaih abhi santah aryah kshapah madema saradah ka purvi'h. May we rejoice many years, overcoming our enemies as the days overcome the nights by splendour. The same applies to I, 70, 4, where kshapah occurs with the accent on the last syllable, whereas we expect kshapah 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 [1:64:9:1]1. Ahimanyu comes very near to Angra-mainyu; cf. Darmesteter, Ormazd, p. 94. Note [1:64:9:2]2. Rodasi, a dual, though frequently followed by ubhe (I, 10, 8; 33, 9; 54, 2), means heaven and earth, excluding the antariksha or the air between the two. Hence, if this is to be included, it has to be added: I, 73, 8. apapri-va'n rodasi 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 [1:64:9:3]3. The comparison is not quite distinct. Amati means originally impetus, then power, e. g. V, 69, 1: [p. 120] vavridhana'u 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 na is used twice. Verse 10. Note [1:64:10:1]1. See I, 38, 14, p. 95. Note [1:64:10:2]2. In vrisha-khadi the meaning of khadi is by no means clear. Sayana 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 kakra or quoit, a ring with sharp edges, which is thrown from a great distance with fatal effect. Bollensen (Orient and Occident, vol. ii, p. 46) suggests for vrishan the meaning of hole in the ear, and then translates the compound as having earrings in the hole of the ear. But vrishan 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. Vrishan 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 schonverzehrendem; Muir, Sanskrit Texts, IV, 70, has the right rendering. Cf. note to I, 166, 9. Verse 11. Note [1:64:11:1]1. Formerly explained as 'zum Kampfe wandelnd.' See Kuhn, Zeitschrift, vol. iv, p. 19. [p. 121] Note [1:64:11:2]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, immovable themselves, and wearers of shining weapons. BENFEY: Weghemmnissen gleich schleudern die Fluthmehrer mit den goldnen Felgen das Gewolk empor, die nie muden Kampfer, frei schreitend-festessturzenden, die schweres thu'nden, lanzenstrahlenden Maruts. Verse 12. Note [1:64:12:1]1. Havasa, instead of what one should expect, havasa, occurs but once more in another Marut hymn, VI, 66, ii. Note [1:64:12:2]2. Vanin does not occur again as an epithet of the Maruts. It is explained by Sayana 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 connected 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. abhi dyumna'ni vaninah indram sakante akshita. The inexhaustible treasures of the worshipper go towards Indra. VIII, 3, 5. indram vaninah 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 represented 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 improvement. It is a scarce word, and occurs but once more [p. 122] in the Veda, III, 26, 5, where it is used of the Maruts, in the sense of noisy, turbulent. Note [1:64:12:3]3. Saskata, which I have here translated literally by to cling, is often used in the sense of following or revering (colere): II, I, 13. tva'm rati-sa'kah adhvareshu 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, I. sah enam saskat devah devam. The gods too are said to cling to their worshippers, i. e. to love and protect them: III, 16, 2; VII, i8, 25. The horses are said to follow their drivers: VI, 36, 3; VII, 90, 3, &c. It is used very much like the Greek opazu. Note [1:64:12:4]4. Ragastu'h may mean rousing the dust of the earth, a very appropriate epithet of the Maruts. Sayana 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 ragas, sky. When Soma is called ragastu'h, IX, 108, 7, Sayana too explains it by tegasam prerakam, and IX, 48, 4, by udakasya prerakam. Note [1:64:12:5]5. 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 rigisha. 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 rigishin by the Vedic poets, this rigishin being derived from rigisha, and rigisha from rig, to strive, to yearn, like purisha from pri, manisha from man; (see Unadi-sutras, p. 273.) This rig is the same root which we have in oregein, to reach, orge, emotion, and orgia, furious transports of worshippers. Thus the Maruts from being called rigishin, impetuous, came to be taken for drinkers of rigisha, the fermenting and overflowing Soma, and were assigned accordingly to the third libation at sacrifices. [p. 123] [paragraph continues] 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 13. Note [1:64:13:1]1. Aprikkhya, literally, to be asked for, to be inquired 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 [1:64:13:2]2. Pushyati might be joined with kratu and taken in a transitive sense, he increases his strength. But pushyati is also used as an intransitive, and means he prospers: I, 83, 3. asam-yatah vrate te ksheti pushyati. Without let he dwells in thy service and prospers. Roth reads asamyattah, against the authority of the MSS. Verse 14. Note [1:64:14:1]1. The difficulty of this verse arises from the uncertainty whether the epithets dhanaspritam, ukthyam, and visvakarshanim belong to sushma, strength, or to toka, kith and kin. Roth and Benfey connect them with toka. Now dhanasprit is applicable to toka, yet it never occurs joined with toka again, while it is used with sushma, VI, 19, 8. Ukthya, 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, visvakarshani is never applied to toka, while it is an epithet used, if not exactly of the strength, sushma, given by the gods, yet of the fame given by them: X, 93, 10. dhatam vireshu visva-karshani sravah. Give to these men world-wide glory. Cf. III, 2, 15. The next difficulty is the exact meaning of visva-karshani, 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 [p. 124] these names, they mean, as far as I can judge, known, worshipped by all men. Benfey translates allverstandig. Verse 15. Note [1:64:15:1]1. Riti, the first element of riti-saham, never occurs by itself in the Rig-veda. It comes from the root ar, to hurt, which was mentioned before () in connection with ar-van, hurting, arus, wound, and ari, enemy. Sam-riti occurs I, 32, 6. Riti therefore means hurting, and riti-sah means one who can stand an attack. In our passage rayim vira-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: agnih apsa'm riti-saham viram dadati sat-patim, yasya trasanti savasah sam-kakshi satravah bhiya'. Agni gives a strong son who is able to withstand all onslaughts, from fear of whose strength the enemies tremble when they see him. In other passages riti-sah is applied to Indra: VIII, 45, 35. bibhaya hi tva'-vatah ugra't abhi-prabhanginah dasma't aham riti-sahah. 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-kurmim riti-saham indra savishtha sat-pate. Thee, O most powerful Indra, of mighty strength, able to withstand all onslaughts. VIII, 88, 1. tam vah dasmam riti-saham--indram gih-bhih navamahe. We call Indra the strong, the resisting, with our songs. Note [1:64:15:2]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 [1:64:15:3]3. Dhiya'-vasu, as an epithet of the gods, means rich in prayers, i. e. invoked by many worshippers. It does [p. 125] not occur frequently. Besides the hymns of Nodhas, it only occurs independently in I, 3, 10 (Sarasvati), 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 intended 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 Anukramani, 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 vayam patim agne rayina'm pra samsamah mati-bhih gotamasah. We, the Gotamas, praise thee with hymns, Agni, the lord of treasures. I, 61, 16. eva, te hari-yogana su-vrikti indra brahmani gotamasah 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. sana-yate gotamah indra navyam atakshat brahma hari-yoganaya, su-nitha'ya nah savasana nodha'h-- pratah makshu dhiya'-vasuh 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 Anukramani and taking Nodhas as a proper name. It occurs so again in I, 61, 14. sadyah bhuvat viryaya nodha'h. May Nodhas quickly attain to power! In I, 124, 4. nodha'h-iva may mean like Nodhas, but more likely it has the general meaning of poet. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 126] 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 [*2]; they, the strong and wild, delight in the sacrifices. 2. When grown up [*1], they attained to greatness; the Rudras have established their seat in the sky. While singing their song and increasing their vigour, the sons of Prisni have clothed themselves in beauty [*2]. 3. When these sons of the cow (Prisni) [*1] adorn themselves with glittering ornaments, the brilliant [*2] ones put bright weapons on their bodies [*3]. They drive away every adversary [*4]; fatness (rain) streams along their paths;-- 4. When you [*1], the powerful, who shine with your spears, shaking even what is unshakable by strength,--when you, O Maruts, the manly hosts [*2], had yoked the spotted deer, swift as thought, to your chariots;-- 5. When you had yoked the spotted deer before your chariots, hurling [*1] the stone (thunderbolt) in the fight, then the streams of the red-(horse) [*2] rush forth: like a skin [*3] with water they water the earth. 6. May the swiftly-gliding, swift-winged horses carry you hither! Come forth with your arms [*1]! Sit down on the grass-pile; a wide seat has been made for you. Rejoice, O Maruts, in the sweet food [*2]. [p. 127] 7. Strong in themselves, they grew [*1] with might; they stepped to the firmament, they made their seat wide. When Vishnu [*2] saved the enrapturing Soma, the Maruts sat down like birds on their beloved altar. 8. Like [*1] 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 Tvashtar [*1] had turned the well-made, golden, thousand-edged thunderbolt, Indra takes it to perform his manly deeds [*2]; he slew Vritra, he forced out the stream of water. 10. By their power they pushed the well [*1] aloft, they clove asunder the rock (cloud), however strong. Blowing forth their voice [*2] 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 [*1] to the man who gives! Extend the same to us, O Maruts! Give us, ye heroes [*2], wealth with valiant offspring! [p. 128] 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 [1:85:1:1]1. The phrase ganayah na saptayah is obscure. As gani has always the meaning of wife, and sapti in the singular, dual, and plural means horse, it might be supposed that ganayah could be connected with saptayah, so as to signify mares. But although gani is coupled with patni, I, 62, 10, in the sense of mother-wife, and though sapti is most commonly joined with some other name for horse, yet ganayah saptayah never occurs, for the simple reason that it would be too elaborate and almost absurd an expression for vadavah. We find sapti joined with vagin, I, 162, 1; with rathya, II, 31, 7; atyam na saptim, III, 22, 1; sapti hari, III, 35, 2; asva sapti-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 ganayah remains unexplained, and it is impossible to take ganayah na saptayah as two similes, like unto horses, like unto wives. I believe, therefore, that we must here take sapti 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. Sapti, therefore, could never be a wild horse, but always a tamed horse, a horse that will go in harness. Cf. IX, 21, 4. hita'h na saptayah rathe, like horses put to the chariot; or in the singular, IX, 70, 10. hitah na saptih, like a harnessed horse. The root is sap, which in the Veda means to follow, to attend on, to worship. But if sapti means originally animals that will go [p. 129] together, it may in our passage have retained the sense of yoke-fellow (suzygos), 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. yuyam sakhayah saptayah. You (Maruts), friends and followers! or you, friends and comrades! Here it is hardly possible to assign to sapti the sense of horse, for the Maruts, though likened to horses, are never thus barely invoked as saptayah! 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 husband (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 patim na ganayah and ganayah 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 schmucken wie frauen, die renner, zu ihrem zuge,' &c. This is possible, yet the simile sounds somewhat forced. Note [1:85:1:2]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 [p. 130] larger and wider. It afterwards takes a more general sense of increasing, strengthening, blessing. Verse 2. Note [1:85:2:1]1. Ukshita is here a participle of vaksh or uksh, to grow, to wax; not of uksh, to sprinkle, to anoint, to inaugurate, as explained by Sayana. Thus it is said of the Maruts, V, 55, 3. sakam gata'h--sakam ukshita'h, born together, and grown up together. Note [1:85:2:2]2. The same expression occurs VIII, 28, 5. sapto (iti) adhi sriyah dhire. See also I, 116, 17; IX, 68, 1. Verse 3. Note [1:85:3:1]1. Go-matri, like go-gata, a name of the Maruts, who are also called prisni-matarah, sindhu-matarah. Note [1:85:3:2]2. Subhra is applied to the Maruts, I, i9, 5. Otherwise, no doubt, it might refer, as Ludwig remarks, to virukmatah, always supposing that virukmat is a feminine. Whether tanushu subhrah can stand for tanushu subhrasu is more doubtful. Note [1:85:3:3]3. Virukmatah must be an accusative plural. It occurs I, 127, 3, as an epithet of ogas; 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. satrun asrinat virukmata, Indra tore his enemies with the bright weapon. In VIII, 20, 11, where rukma occurs as a masculine plural, vi bhragante rukma'sah adhi bahushu, their bright things shine on their arms, it seems likewise to be meant for weapons; according to Sayana, for chains. In V, 55, 3; X, 78, 3, the Maruts are called vi-rokinah, bright like the rays of the sun or the tongues of fire. Note [1:85:3:4]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 [1:85:4:1]1. The sudden transition from the third to the second person is not unusual in the Vedic hymns, the fact [p. 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 [1:85:4:2]2. Vrisha-vrata is untranslatable for reasons stated p. 138 seq.; it means consisting of companies of vrishans, in whatever sense that word be taken. Wilson in his translation mistakes akyuta for akyutah, 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 Sayana. Vrishavrata occurs twice in the Rig-veda as an epithet of Soma only, IX, 62, 11; 64, 1. Verse 5. Note [1:85:5:1]1. If we take adri for cloud, then ramh might have the meaning of stirring up. V, 32, 2. tvam utsan ritu-bhih badbadhana'n aramhah. Thou madest the springs to run that had been shut up by the seasons. VIII, 19, 6. tasya it arvantah ramhayante asavah. His horses only run quick. But adri often means stone, in the sense of weapon, or bolt (cf. adrivah, voc., wielder of the thunderbolt), and ramhayati would then have the meaning of hurling. This is the meaning adopted by Benfey and Ludwig. Note [1:85:5:2]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 arusha, 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 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. pra pinvata vrishnah asvasya dha'rah, and that they lead about the horse to make it rain, RV. I, 64, 6. atyam na mihe vi nayanti vaginam. [p. 132] Note [1:85:5:3]3. Sayana 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) bienfaisant viennent inonder la terre.' Benfey: 'Dann stu'rzen reichlich aus der rothen (Gewitterwolke) Tropfen, mit Fluth wie eine Haut die Erde netzend. (Dass die Erde so durchnasst 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 karma-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 karma 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. bhu'myah udna'-iva vi tvakam bibheda. He (Brihaspati) having driven the cows from the cave, cut the skin of the earth, as it were, with water, i. e. saturated it with rain. The construction, however, if we took karma 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. [p. 133] We ought to scan karmevodabhih vi undanti bhuma for karmeva udabhih vyundanti bhuma would give an unusual caesura. Verse 6. Note [1:85:6:1]1. AV. XX, 13, 2. With your arms, i. e. according to Sayana, 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, bhurini bhadra' naryeshu 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 raghupatvanah with bahubhih, come forth swiftly flying on your arms! As it is, and with the accent on the antepenultimate, we must refer raghupatvanah to saptayah, horses. Note [1:85:6:2]2. The sweet food is Soma. Verse 7. Note [1:85:7:1]1. The initial 'a' of avardhanta must be elided, or 'te a' be pronounced as two short syllables equal to one long. Note [1:85:7:2]2. Taitt. S. IV, I, 11, 3. Vishnu, 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, Vishnu came to his help. IV, 18, 11. uta mata' mahisham anu avenat ami' (iti) tva gahati putra deva'h, atha abravit vritram indrah hanishyan sakhe vishno (iti) vi-taram vi kramasva. The mother also called after the bull, these gods forsake thee, O son; then, when going to kill Vritra, Indra said, Friend, Vishnu, step forward! This stepping of Vishnu is emblematic of the rising, the culminating, and setting of the sun; and in VIII, 12, 27, [p. 134] [paragraph continues] Vishnu is said to perform it through the power of Indra. In VI, 20, 2, Indra is said to have killed Vritra, assisted by Vishnu (vishnuna sakanah). Vishnu is therefore invoked together with Indra, VI, 69, 8; VII, 99; with the Maruts, V, 87; VII, 36, 9. In VII, 93, 8, Indra, Vishnu, and the Maruts are called upon together. Nay, ma'ruta, belonging ta the Maruts, becomes actually an epithet of Vishnu, V, 46, 2. ma'ruta uta vishno (iti); and in I, 156, 4. ma'rutasya vedhasah has been pointed out by Roth as an appellation of Vishnu. The mention of Vishnu 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 Vishnu 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 Vishnu schutzt den rauschtriefenden tropfenden (Soma), sitzen wie Vogel sie auf der geliebten Streu.' Langlois: 'Quand Vichnou vient prendre sa part de nos enivrantes libations, eux, comme des oiseaux, arrivent aussi sur le cousa qui leur est cher.' Ludwig: 'Als Vishnu half dem zum rauschtrank eilenden stiere, setzten sie sich wie vogel aufs liebe barhis.' Whence all these varieties? First, because a'vat may mean, he defended or protected, but likewise, it is supposed, he descried, became aware. Secondly, because vrishan 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 Vrishan, p. 138.) Thirdly, because the adjective belonging to vrishan, which generally helps us to determine which vrishan 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-kyut is readily explained by the commentators as bringing down pride, a meaning which the word might well have in modern Sanskrit, but which it clearly has not in [p. 135] the Veda. Even where the thunderbolt of Indra is called madakyut, and where the meaning of 'bringing down pride' would seem most appropriate, we ought to translate 'wildly rushing down.' VIII, 96, 5. a' yat vagram bahvoh indra dhatse madakyutam ahaye hantavai um (iti). When thou tookest the wildly rushing thunderbolt in thy arms in order to slay Ahi. When applied to the gods, the meaning of madakyut 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 kyu is particularly applicable to the sending down of rain; cf. Taitt. Samh. II, 4, 9, 2; 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, madakyut is also applied to real horses (I, 126, 4) where givers of rain would be an inappropriate epithet. I should therefore translate madakyut, 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 kyavate,' 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 intoxicating 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 of 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 R a u sc h is the nearest approach to the Sanskrit mada. VIII, I, 21. visvesham taruta'ram mada-kyutam made hi sma dadati nah. Indra, the conqueror of all, who rushes about in rapture, for in rapture he bestows gifts upon us. Cf. I, 51, 2. [p. 136] The horses of Indra are called madakyut, 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. manah-gavasa vrishana mada-kyuta. Ye two Asvins, quick as thought, powerful, wildly moving; or, as Sayana proposes, liberal givers, humblers of your enemies. See also VIII, 35, 19. Most frequently madakyut is applied to Soma, X, 30, 9; IX, 32, 1; 53, 4; 79, 2; 108, 11; where particularly the last passage deserves attention, in which Soma is called madakyutam sahasra-dharam 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-kyutam puru-kshum visvadhayasam. In all these passages we must translate mada-kyut by bringing delight, showering down delight. We have thus arrived at the conclusion that vrishanam mada-kyutam, as used in our passage I, 85, 7, might be meant either for Indra or for Soma. If the Asvins can be called vrishanau mada-kyuta, the same expression would be even more applicable to Indra. On the other hand, if Soma is called vrishabhah mada-kyut, the same Soma may legitimately be called vrisha inada-kyut. In deciding whether Indra or Soma be meant, we must now have recourse to other hymns, in which the relations of the Maruts with Vishnu, Soma, and Indra are alluded to. If Indra were intended, and if the first words meant 'When Vishnu 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. vrishanasvena marutah vrisha-psuna rathena vrisha-nabhina, a' syena'sah na pakshinah vritha narah havya' nah vitaye gata. Come ye Maruts together, to eat our offerings, on your [p. 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 Vishnu for Indra (II, 22, 1), and Vishnu 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 [1:85:8:1]1. On na and iva together, see Bollensen, Orient and Occident, II, 470. Verse 9. Note [1:85:9:1]1. Tvashtar, the workman of the gods, frequently. also the fashioner and creator. Note [1:85:9:2]2. Nari, the loc. sing. of nri, but, if so, with a wrong accent, occurs only in this phrase as used here, and as repeated in VIII, 96, 19. nari apamsi karta sah vritraha'. Its meaning is not clear. It can hardly mean 'on man,' without some more definite application. If nri 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. nare naryaya nri-tamaya nrina'm, and hence its application to Vritra would be objectionable. Sayana explains it in the sense of battle. I believe that nari stands for narya, the acc. plur. neut. of narya, manly, and the frequent epithet of apas, and I have translated accordingly. Indra is called narya-apas, VIII, 93, 1. See also Kuhn's Zeitschrift, vol. xxv, p. 601. Verse 10. Note [1:85:10:1]1. Avata, a well, here meant for cloud, like utsa, I, 64, 6. [p. 138] Note [1:85:10:2]2. Dhamantah vanam is translated by Sayana as playing on the lyre, by Benfey as blowing the flute. Such a rendering, particularly the latter, would be very appropriate, but there is no authority for vana meaning either lyre or flute in the Veda. Vana occurs five times only. In one passage, VIII, 20, 8. gobhih vanah agyate, it means arrow; the arrow is sent forth from the bow-strings. The same meaning seems applicable to IX, 50, I. vanasya 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 vana clearly does not mean a 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 vana for flute. Verse 12. Note [1:85:12:1]1. In the Taitt. S. I, 5, 11, we have sasamanaya, and in the Taitt. Br. II, 8, 5, 6, samsamanaya, but Sayana explains sasamanaya, samsanam kurvate. He explains tridhatuni by asanam, panam, khadanam. Vrishan. Note [1:85:12:2]2. In vrishan 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 [p. 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. 1. Vrishan, male. Vrishan, being derived from a root vrish, spargere, meant no doubt originally the male, whether applied to animals or men. In this sense vrishan 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 asva is horse, but VII, 69, 1, we read: a' vam rathah--vrisha-bhih yatu asvaih. May your chariot come near with powerful horses, i. e. with stallions. The Haris, the horses of Indra, are frequently called vrishana I, 177, 1. yuktva' hari (iti) vrishana. Having yoked the bay stallions. Vrishaba, 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 vrishan. Thus we find: VIII, 93, 7. sah vrisha vrishabhah bhuvat. May he (Indra) be a strong bull. I, 54, 2. vrisha vrisha-tva' vrishabhah. 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 [p. 140] 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. ye te vrishanah vrishabha'sah indra--atyah. Thy strong and powerful horses; literally, thy male bull-horses. When vrishan and vrishabha are used as adjectives, for instance with sushma, strength, they hardly differ in meaning: VI, 19, 8. a' nah bhara vrishanam sushmam indra. Bring us thy manly strength, O Indra. And in the next verse: VI, 19, 9. a' te sushmah vrishabhah etu. May thy manly strength come near. Vamsaga, too, which is clearly the name for bull, is defined by vrishan, I, 7, 8: vrisha yutha'-iva vamsagah. As the strong bull scares the herds. The same applies to vara'ha, which, though by itself meaning boar, is determined again by vrishan: X, 67, 7. vrisha-bhih vara'haih. With strong boars. In III, 2, 11, we read: vrisha--na'nadat na simhah. Like a roaring lion. If used by itself, vrishan, 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, vrisha na kruddhah, we can only translate like an angry male, though, no doubt, like a wild bull, would seem more appropriate. I, 186, 5. yena napatam apa'm guna'ma manah-guvah vrishanah yam vahanti. That we may excite the son 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 vrishan by itself means horse. [p. 141] If used by itself, vrishan most frequently means man, and chiefly in his sexual character. Thus: I, 140, 6. vrisha-iva patnih abhi eti roruvat. Agni comes roaring like a husband to his wives. I, 179, i. api um (iti) nu patnih vrishanah gagamyuh. Will the husbands now come to their wives? II, 16, 8. sakrit su te sumati-bhih--sam patnibhih na vrishanah nasimahi. May we for once cling firmly to thy blessings, as husbands cling to their wives. V, 47, 6. upa-prakshe vrishanah modamanah divah patha' vadhvah yanti akkha. The exulting men come for the embrace on the path of heaven towards their wives. In one or two passages vrishan would seem to have a still more definite meaning, particularly in the formula su'rah drisike vrishanah ka paumsye, which occurs IV, 41, 6; X, 92, 7. See also I, 179, 1. In all the passages which we have hitherto examined vrishan clearly retained its etymological meaning, though even then it was not always possible to translate it by mal e. 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 aspahe arshno, gen. a male horse; varazahe arshno, gen. a male boar; geus arshno, gen. a male ox; but likewise in the sense of man or hero, as arsha husrava, the hero Husrava. In Greek we find arsen and ar'rhen used in the same way to distinguish the sex of animals, as arsenes ippoi, boun arsena. In Latin the same word may be recognised in the proper name Varro, and in varo 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 vrishan by giver of rain, giver of [p. 142] good gifts, bounteous. The first of these meanings may indeed be admitted in certain passages, but in others it is more than doubtful. II. Vrishan, fertilising. I, 181, 8. vrisha vam meghah may be translated, your raining cloud. I, 129, 3. dasmah hi sma vrishanam 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, vrishan retained something of its etymological meaning, that it meant gushing forth, poured out, though in many places it is impossible to render vrishan, as applied to Soma, by anything but strong. All we can admit is that vrishan, if translated by strong, means also strengthening and invigorating, an idea not entirely absent even in our expression, a strong drink. III. Vrishan, strong. I, 80, 2. sah tva amadat vrisha madah, somah--sutah. This strong draught inspirited thee, the poured out Soma-juice. I, 91, 2. tvam vrisha vrisha-tvebhih. Thou, Soma, art strong by strength. I, 175, 1. vrisha te vrishne induh vagi' sahasra-sa'tamah. 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 vrishan, as applied to the juice and to the god who drinks it, is constant. Indo vrisha or vrisha indo are incessant invocations, and become at last perfectly meaningless. IV. Vrishan, epitheton ornans. There can be no doubt, in fact, that already in the hymns of the Veda, vrishan had dwindled away to a mere epitheton ornans, and that in order to understand it correctly, we must, as much as possible, forget its etymological [p. 143] colouring, and render it by hero or strong. Indra, Agni, the Asvins, Vishnu, the Ribhus (IV, 35, 6), all are vrishan, which means no longer male, but manly, strong. In the following passages vrishan is thus applied to Indra: I, 54, 2. yah dhrishnuna savasa rodasi (iti) ubhe (iti) vrisha vrisha-tva' vrishabhah ni-ringate. (Praise Indra) who by his daring strength conquers both heaven and earth, a bull, strong in strength. I, 100, 1. sah yah vrisha vrishnyebhih sam-okah mahah divah prithivya'h ka sam-ra't satina-satva havyah bhareshu marutvan nah bhavatu indrah uti'. 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. a' tva vahantu harayah vrishanam soma-pitaye, Indra tva su'ra-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 vrishabha'ya vrishne brahma akarma bhrigavah na ratham. Thus we have made a hymn for Indra, the strong bull, as the Bhrigus make a chariot. X, 153, 2. tvam vrishan vrisha it asi. Thou, O hero, art indeed a hero; and not, Thou, O male, art indeed a male; still less, Thou, O bull, art indeed a bull. I, 101, 1. avasyavah vrishanam vagra-dakshinam marutvantam sakhya'ya havamahe. Longing for help we call as our friend the hero who wields the thunderbolt, who is accompanied by the Maruts. VIII, 6, 14. ni sushne indra dharnasim vagram gaghantha dasyavi, vrisha hi ugra srinvishe. Thou, O Indra, hast struck the strong thunderbolt against Sushna, the fiend; for, terrible one, thou art called hero! VIII, 6, 40. vavridhanah upa dyavi vrisha vagri' aroravit, vritra-ha' soma-pa'tamah. [p. 144] Growing up by day, the hero with the thunderbolt has roared, the Vritra-killer, the great Soma-drinker. V, 35, 4. vrisha hi asi ra'dhase gagnishe vrishni te savah. Thou (Indra) art a hero, thou wast born to be bounteous; in thee, the hero, there is might. V. Varshishtha, strongest, best, oldest. It is curious to watch the last stage of the meaning of vrishan in the comparative and superlative varshiyas and varshishtha. In the Veda, varshishtha still means excellent, but in later Sanskrit it is considered as the superlative of vriddha, old, so that we see vrishan, from meaning originally manly, vigorous, young, assuming in the end the meaning of old. (M. M., Sanskrit Grammar, section 252.) Yet even thus, when vrishan 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. vrishnah vadhrih prati-ma'nam bubhushan purutra' vritrah asayat vi-astah. Vritra, the eunuch, trying to be like unto a man (like unto Indra), was lying, broken to many pieces. The next passages show vrishan as applied to Agni: III, 27, 15. vrishanam tva vayam vrishan vrishanah sam idhimahi. O, strong one, let us the strong ones kindle thee, the strong! V, I, 12. avokama kavaye medhyaya vakah vanda'ru vrishabha'ya vrishne. We have spoken an adoring speech for the worshipful poet, for the strong bull (Agni). Vishnu is called vrishan, I, 154, 3: pra vishnave susham etu manma giri-kshite uru-gaya'ya vrishne. May this hymn go forth to Vishnu, he who dwells in the mountain"(cloud), who strides wide, the hero! Rudra is called vrishan: II, 34, 2. rudrah yat vah marutah rukma-vakshasah vrisha agani prisnyah sukre u'dhani. When Rudra, the strong man, begat you, O Maruts with [p. 145] bright ornaments on your chests, in the bright lap of Prisni. That the Maruts, the sons of Rudra, are called vrishan, we have seen before, and shall see frequently again (I, 165, 1; II, 33, 13; VII, 56, 20; 21; 58, 6). The whole company of the Maruts is called vrisha ganah, the strong or manly host, i. e. the host of the Maruts, without any further qualification. VI. Vrishan, name of various deities. Here lies, indeed, the chief difficulty which is raised by the common use of vrishan 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. apa usha'h anasah sarat sam-pishtat aha bibhyushi, ni yat sim sisnathat vrisha. Ushas went away from her broken chariot, fearing lest the hero should do her violence. Here vrishan 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. bhu'ri-karmane vrishabha'ya vrishne satya-sushmaya sunavama somam, yah a-dritya paripanthi'-iva su'rah ayagvanah vi-bhagan eti vedah. Let us pour out the Soma for the strong bull, the performer 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. ritasya budhne ushasam ishanyan vrisha mahi' (iti) rodasi (iti) a' vivesa. The hero in the depth of the heaven, yearning for the dawns, has entered the great sky and the earth. [p. 146] 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 vrishan, without any other epithet to show that he is meant rather than any other god, is clear from such passages as, VI, 3, 7. vrisha rukshah oshadhishu nunot. He the wild hero shouted among the plants. In VII, 60, 9, vrishanau, the dual, is meant for Mitra and Varuna; in the next verse, vrishanah, the plural, must mean the same gods and their companions. That Soma is called simply vrishan, not only in the ninth Mandala, but elsewhere, too, we see from such passages as, III, 43, 7. indra piba vrisha-dhutasya vrishnah (a' yam te syenah usate gabha'ra), yasya made kyavayasi pra, krishti'h yasya made apa gotra' 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 Sayana, 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 Sayana would have so readily admitted the definite meaning of vrishan as Soma. I, 109, 3. ma' khedma rasmi'n iti na'dhamanah pitrina'm sakti'h anu-yakkhamanah, indragni-bhyam kam vrishanah madanti ta' hi adri (iti) dhishanayah upa-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, [p. 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 dhishanayah upa-sthe, which Sanskrit scholars will easily perceive. When vrishan 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. sah it vane namasyu-bhih vakasyate ka'ru ganeshu pra-bruvanah indriyam, vrisha khanduh bhavati haryatah vrisha kshemena dhenam magha-va yat invati. 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 Sayana 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 khandu does not occur again, and can therefore give us no hint. But haryata, which is applied to vrishan in our verse, is the standing epithet of Soma. It means delicious, and occurs very frequently in the ninth Mandala. It is likewise applied. to Agni, Pushan, the Haris, the thunderbolt, but wherever [p. 148] it occurs our first thought is of Soma. Thus, without quoting from the Soma-Mandala, we read, X, 96, 1, haryatam madam, the delicious draught, i. e. Soma. X, 96, 9. pitva' madasya haryatasya andhasah, means having drunk of the draught of the delicious Soma. VIII, 72, 18. padam haryatasya ni-dhanya'm, means the place where the delicious Soma resides. III, 44, 1. haryatah somah. Delicious Soma. II, 21, 1. bhara indraya somam yagata'ya haryatam. Bring delicious Soma for the holy Indra. I, 130, 2. madaya haryata'ya te tuvih-tamaya dha'yase. That thou mayest drink the delicious and most powerful draught, i. e. the Soma. If, then, we know that vrishan by itself is used in the sense of Soma, haryata vrishan 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 Anukramani does not sanction it. That the Maruts are called vrishan, without further explanations, will appear from the following passages: I, 85, 12. rayim nah dhatta vrishanah su-vi'ram. Give us wealth, ye heroes, consisting of good offspring. VIII, 96, 14. ishyami vah vrishanah yudhyata agau. 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, arsen means at last simply strong, and is applied, for instance, to the [p. 149] crash of the sea, ktupos arsen pontoy, so in the Veda vrishan is applied to the roaring of the storms and similar objects. V, 87, 5. svanah vrisha. Your powerful sound (O Maruts). X, 47, 1. gagribhma te dakshinam indra hastam vasuyavah vasu-pate vasunam, vidma hi tva go-patim sura gonam asmabhyam kitram vrishanam rayim dah. 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 kitra here refer to treasures, and vrishan to cattle? X, 89, 9. ni amitreshu vadham indra tumram vrishan vrishanam arusham sisihi. Whet, O hero, the heavy strong red weapon against the enemies. The long a in vrishanam is certainly startling, but it occurs once more, IX, 34, 3, where there can be no doubt that it is the accusative of vrishan. Professor Roth takes vrishan here in the sense of bull (s. v. tumra), but he does not translate the whole passage. III, 29, 9. krinota dhumam vrishanam sakhayah. Make a mighty smoke, O friends! Strength itself is called vrishan, if I am right in translating the phrase vrishanam sushmam by manly strength. It occurs, IV, 24, 7. tasmin dadhat vrishanam sushmam indrah. Indra may give to him manly strength. VI, 19, 8. a' nah bhara vrishanam sushmam indra. Bring to us, O Indra, manly strength. VII, 24, 4. asme (iti) dadhat vrishanam sushmam indra. Giving to us, O Indra, manly strength. See also VI, 19, 9, sushmah vrishabhah, used in the same sense. VII. Vrishan, general and empty term of praise. This constant play on the word vrishan, which we have observed in the passages hitherto examined, and which give by no means a full idea of the real frequency of its [p. 150] 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. a' tishtha ratham vrishanam vrisha te sutah somah pari-sikta madhuni, yuktva' vrisha-bhyam vrishabha kshitina'm hari-bhyam yahi pra-vata 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 vrishan and vrishabha. II, 16, 6. vrisha te vagrah uta te vrisha rathah vrishana hari (iti) vrishabha'ni a'yudha, vrishnah madasya vrishabha tvam isishe indra somasya vrishabhasya tripnuhi. 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. vrisha tva vrishanam vardhatu dyauh vrisha vrisha-bhyam vahase hari-bhyam, sah nah vrisha vrisharathah su-sipra vrisha-krato (iti) vrisha vagrin bhare dhah. 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. vrisha gra'va vrisha madah vrisha somah ayam sutah, vrishan indra vrisha-bhih vritrahan-tama, vrisha tva vrishanam 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. vrisha ayam indra te rathah uto (iti) te [p. 151] vrishana hari (iti), vrisha tvam sata-krato (iti) vrisha havah. vrisha gra'va vrisha madah vrisha somah ayam sutah, vrisha yagnah yam invasi vrisha havah. vrisha tva vrishanam huve vagrin kitra'bhih uti-bhih, vavantha hi prati-stutim vrisha havah. 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, throughout, gives to each vrishan 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 vrishan would be appropriate 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, va'tah apa'm vrishan-van, we are justified, no doubt, in translating, 'the wind who pours forth water;' and X, 93, 5, apa'm vrishan-vasu (iti) su'ryama'sa, means 'Sun and Moon, givers of water.' But even in some passages where vrishan is followed by the word vrish, it is curious to observe that vrish is not necessarily used in the sense of raining or pouring forth, but rather in the sense of drinking. VI, 68, 11. indravaruna madhumat-tamasya vrishnah somasya vrishana [*a] a' vrishetham. [p. 152] Indra and Varuna, you strong ones, may you drink of the sweetest strong Soma. That a-vrish means to drink or to eat, was known to Sayana and to the author of the Satapatha-brahmana, who paraphrases a vrishayadhvam by asnita, eat. The same phrase occurs I, 108, 3. I, 104, 9. uru-vyakah gathare a' vrishasva. Thou of vast extent, drink (the Soma) in thy stomach. The same phrase occurs X, 96, 13. VIII, 61, 3. a' vrishasva--sutasya indra andhasah. Drink, Indra, of the Soma that is poured out. In conclusion, a few passages may be pointed out in which vrishan seems to be the proper name of a pious worshipper: I, 36, 10. yam tva deva'sah manave dadhuh iha yagishtham havya-vahana, yam kanvah medhya-atithih dhanaspritam yam vrisha yam upa-stutah. Thee, O Agni, whom the gods placed here for man, the most worthy of worship, O carrier of oblations, thee whom Kanva, thee whom Medhyatithi 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 Upastutah is here to be taken as a proper name, as Upastuta, the son of Vrishtihavya, is clear from verse 17: agnih pra avat mitra' uta medhya-atithim agnih sata' upastutam. Agni protected also the two friends, Medhyatithi and Upastuta, in battle. The fact is that whenever upastuta 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. [p. 153] VIII, 5, 25. yatha kit kanvam a'vatam priya-medham upa-stutam. As you have protected Kanva, Priyamedha, Upastuta. Cf. I, 112, 15. VIII, 103, 8. pra mamhishthaya gayata--upa-stutasah agnaye (accent of the vocative). Sing, O Upastutas, to the worthiest, to Agni! X, 115, 9. iti tva agne vrishti-havyasya putra'h upastuta'sah rishayah 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 um (iti) tva dadhyan rishih putrah idhe atharvanah, vritra-hanam puram-daram. tam um (iti) tva pathyah vrisha sam idhe dasyuhantamam, dhanam-gayam rane-rane. Thee, O Agni, did Dadhyak kindle, the Rishi, the son of Atharvan, thee the killer of Vritra, 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 Dadhyak and Vrishan were both intended as proper names. Yet as early as the composition of the Satapatha-brahmana, this was entirely misunderstood. Dadhyak, 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 Dadhyak, 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 vrishan 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! Footnotes ^151:a The dual vrishanau occurs only when the next word begins with a vowel. Before an initial a, a, i, the au is always changed into av in the Samhita (I, 108, 7-12; 116, 21; 117, 19; 153, 2; 157, 5; 158, 1; 180, 7; VII, 61, 5). Before u the preceding au becomes a in the Samhita, but the Pada gives au, in order to show that no Sandhi can take place between the two vowels (VII, 60, 9; [p. 152] X, 66, 7). Before consonants the dual always ends in a, both in the Samhita and Pada. But there are a few passages where the final a occurs before initial vowels, and where the two vowels are allowed to form one syllable. In four passages this happens before an initial a (I, 108, 3; VI, 68, 11; I, 177, 1; II, 16, 5). Once, and once only, it happens before u, in VIII, 22, 12. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 154] MANDALA I, HYMN 86. ASHTAKA I, ADHYAYA 6, VARGA 11-12. TO THE MARUTS (THE STORM-GODS). 1. O Maruts, that man in whose dwelling you drink (the Soma), ye mighty (sons) of heaven, he indeed has the best guardians [*1]. 2. You who are propitiated [*1] 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 [*1]. 4. On the altar of this strong man (here) [*1] Soma is poured out in daily sacrifices; praise and joy are sung. 5. To him let the mighty [*1] Maruts listen, to him who surpasses all men, as the flowing rain-clouds [*2] pass over the sun. 6. For we, O Maruts, have sacrificed at many harvests, through the mercies [*1] of the swift gods (the storm-gods). 7. May that mortal be blessed, O chasing Maruts, whose offerings you carry off [*1]. 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 [*1]. 9. O ye of true strength, make this manifest with might! strike the fiend [*1] with your lightning! 10. Hide the hideous darkness, destroy [*1] every tusky [*2] fiend. Make the light which we long for! [p. 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 [1:86:1:1]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. divah rishva'sah ukshanah; I, 64, 4. divah narah. The Ait. Brahmana VI, 10, takes gopa, guardian, as Indra. Verse 2. Note [1:86:2:1]1. The construction of this verse is not clear. Yagna-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. varkah dhah yagna-vahase. Grant splendour to the sacrificer! But it is also used of the gods who carry off the sacrifice, 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 instrumental yagnaih. The difficulty is the gen. plur. matina'm, instead of matibhih. The sense, however, seems to allow of but one construction, and we may suppose that the genitive depends on the yagna in yagnavahas, 'accepting the worship of the prayers of the priest.' Benfey refers yagnaih to the preceding verse, and joins havam to viprasya matina'm: 'Durch Opfer--Opferfordrer ihr!--oder ihr hort--Maruts--den Ruf der Lieder, die der Priester schuf.' The Samhita text lengthens the last syllable of srinuta, as suggested by the metre. [p. 156] If the accent allowed yagnavahasah 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 [1:86:3:1]1. The genitive yasya vaginah depends on vipra. Anu-taksh, like anu-grah, anu-gna, seems to convey the meaning of doing in behalf or for the benefit of a person. Ganta might also be translated in a hostile sense, he will go into, he will conquer many a stable full of cows. Verse 4. Note [1:86:4:1]1. Ludwig has pointed out that asya may refer to the present sacrificer. Verse 5. Note [1:86:5:1]1. I have altered a' bhuvah into abhuvah, for I do not think that bhuvah, the second pers. sing., even if it were bhuvat, the third pers., could be joined with the relative pronoun yah in the second pada. The phrase visvah yah karshani'h abhi occurs more than once, and is never preceded by the verb bhuvah or bhuvat. Abhuvah, on the contrary, is applied to the Maruts, I, 64, 6, vidatheshu abhuvah; and as there can be no doubt who are the deities invoked, abhuvah, the strong ones, is as appropriate an epithet as vimahas in the first verse. Note [1:86:5:2]2. Sasrushih ishah, as connected with sura, the sun, can only be meant for the flowing waters, the rain-clouds, the givers of ish or vigour. They are called divya'h ishah: VIII, 5, 21. uta nah divya'h ishah uta sindhun varshathah. 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. BENFEY: Ihn, der ob allen Menschen ragt, sollen horen die Labungen, and nahn, die irgend Weisen nahn. LUDWIG: Horen sollen von ihm, der uber allen menschen ist, die erden, seine bis zur sonne gelangten krafte. In his [p. 157] notes he would prefer: Von ihm sollen sie gegenwartig horen, von ihm der alle menschen ubertrift (und die in die sonne wegegangenen), die darbringungen. Sroshantu does not occur again; but we find sroshan, I, 68, 5; sroshamana, III, 8, 10; VII, 51, 1; VII, 7, 6. Verse 6. Note [1:86:6:1]1. The expression avobhih, 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, &c.) It seems best therefore to take karshani 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 karshani is used in that sense also. Only avobhih would not be in its right place then. The same applies to the various reading in TS. IV, 3, 13, 5, where instead of avobhih we find mahobhih. This too is used with reference to gods, and particularly to the Maruts; see I, 165, 5, note. Verse 7. Note [1:86:7:1]1. Par, with ati, means to carry over (I, 97, 8; 99, I; 174, 9; III, 15, 3; 20, 4; IV, 39, I; V, 25, 9; 73, 8; VII, 40, 4; 97, 4; VIII, 26, 5; 67, 2, &c.); with apa, to remove (I, 129, 5); with nih, 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 [1:86:8:1]1. Vida as second pers. plur. perf. is frequent, generally with the final 'a' long in the Samhita, I, 156, 3; V, 41, 13; 55, 2. Verse 9. Note [1:86:9:1]1. Observe the long penultimate in rakshah, instead of the usual short syllable. Cf. I, 12, 5, and see Kuhn, Beitrage, vol. iii, p. 456. [p. 158] Verse 10. Note [1:86:10:1]1. See note 1 to I, 39, 3. Note [1:86:10:2]2. Atrin, which stands for attrin, is one of the many names assigned to the powers of darkness and mischief. It is derived from atra, 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. atrani asmai pat-bhih sam 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. apa'dam atram--mridhra-vakam. Indra killed the footless ogre, the babbler. It means tooth or jaw: I, 129, 8. svayam sa' rishayadhyai ya' nah upa-ishe atraih. May she herself go to destruction who attacks us with her teeth. It is probably from atra in the sense of tooth (cf. odontes = edontes) that atrin is derived, meaning ogre or a devouring devil. In the later Sanskrit, too, the Asuras are represented as having large tusks, Mahabh. V, 3572, damshtrino bhimavegas ka. Thus we read I, 21, 5, that Indra and Agni destroy the Rakshas, and the poet continues: apragah santu atrinah. May the ogres be without offspring! IX, 86, 48. gahi visvan rakshasah indo (iti) atrinah. Kill, O Soma, all the tusky Rakshas. Cf. IX, 104, 6; 105, 6. VI, 51, 14. gahi ni atrinam panim. Kill, O Soma, the tusky Pani. I, 94, 9. vadhaih duh-samsan apa duh-dhyah gahi dure va ye anti va ke kit atrinah. 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; 5; VIII, 12, 1; 19, 15; X, 36, 4; 118, 1. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 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 [*1], 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 [*1], then the casks (clouds) on your chariots trickle everywhere, 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 [*1], when on the (heavenly) paths they harness (their deer) for victory [*2]. 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 [*1], moves by itself; hence [*2] it exercises lordship, invested with powers. Thou indeed art true, thou searchest out sin [*3], 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 [*1] of the Soma: when the singers (the Maruts) had joined Indra in deed [*2], then only they took their holy names;-- 6. These Maruts, armed with beautiful rings, obtained splendours for their glory [*1], they obtained [*2] rays, and men to celebrate them; nay, armed with daggers, speeding along, and fearless, they found the beloved domain of the Maruts [*3]. [p. 160] 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 [1:87:1:1]1. Ke kit 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. Ke kit, 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 usra'h iva stri-bhih by 'like cows marked with stars on their foreheads.' 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 usra'h here in the same sense as dya'vah; II, 34, 2, it is said that the Maruts were perceived dya'vah na stri-bhih, like the heavens with the stars. I, 166, 11. dure-drisah ye divya'h-iva stri-bhih. Who are visible far away, like the heavens (or heavenly beings) by the stars. And the same is said of Agni, II, 2, 5. dyauh na stribhih kitayat rodasi (iti) anu. Stribhih 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 usra'h, which applies chiefly to the dawn. But in the Indian mind, the two dawns, i. e. the dawn and the gloaming, are so closely united and identified, that their names, too, are frequently interchangeable. Verse 2. Note [1:87:2:1]1. I translate yayi not by a goer, a traveller, i. e. the [p. 161] cloud (this is the explanation proposed by Sayana, and adopted by Professor Benfey), but by path. Sayana (TS. IV, 3, 13, 7) renders yayim by gatim. Etymologically yayi may mean either, and in some passages I feel doubtful as to which is the more appropriate meaning. But in parallel passages yayi is clearly replaced by ya'ma. Thus: VIII, 7, 2. yat--ya'mam subhrah akidhvam. When you, bright Maruts, have seen your way. See also VIII, 7, 4. yat ya'mam ya'nti vayu-bhih. When they (the Maruts) go on their path with the winds. VIII, 7, 14. adhi-iva yat girina'm ya'mam subhrah akidhvam. When you, bright Maruts, had seen your way, as it were, from above the mountains. The same phrase occurs, even without ya'ma or yayi, in V, 55, 7. na parvatah na nadya'h varanta vah yatra akidhvam marutah gakkhata it u tat. Not mountains, not rivers, keep you back; where you have seen (your way), there you go. Though yayi does not occur frequently in the Rig-veda, the meaning of path seems throughout more applicable than that of traveller. V, 87, 5. tveshah yayih. Your path, O Maruts, is blazing. V, 73, 7. ugrah vam kakuhah yayih. Fearful is your pass on high. I, 51, 11. ugrah yayim nih apah srotasa asrigat. The fearful Indra sent the waters forth on their way streaming. X, 92, 5. pra--yayina yanti sindhavah. The waters go forth on their path. Ludwig takes kosa as buckets on the chariots of the Maruts, which seems right. Verse 3. Note [1:87:3:1]1. Cf. I, 37, 8, page 75. There is no authority for Sayana's explanation of vithura'-iva, the earth trembles like a widow. Vithura' occurs several times in the Rig-veda, but never in the sense of widow. Thus: [p. 162] I, 168, 6. yat kyavayatha vithura'-iva sam-hitam. When you, Maruts, throw down what is compact, like brittle things. I, 186, 2; VI, 25, 3; 46, 6; VIII, 96, 2; X, 77, 4 (vithuryati). The Maruts themselves are called avithura in verse 1. Spiegel compares the Zend aiwithura. As to agma and ya'ma, see I, 37, 8, page . Note [1:87:3:2]2. Subh is one of those words to which it is very difficult always to assign a definite special meaning. Being derived from subh, to shine, the commentator has no difficulty in explaining it by splendour, beauty; sometimes by water. But although subh 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 Sayana 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 subhe, i. e. for brightness' sake. As the Maruts are frequently praised for their glittering ornaments, their splendour might be intended in this passage, as it certainly is in others. Thus: I, 85, 3. yat subhayante angi-bhih tanu'shu subhra'h dadhire virukmatah. When the Maruts adorn themselves with glittering ornaments, the brilliant ones put bright weapons on their bodies. VII, 56, 6. subha' sobhishthah, sriya' sam-mislah, ogah-bhih ugra'h. The most brilliant by their brilliancy, united with beauty, terrible by terrors. In I, 64, 4, I have translated vakshah-su rukma'n adhi yetire subhe by 'they fix gold (chains) on their chests for beauty.' And the same meaning is applicable to I, 117, 5, subhe rukmam na darsatam ni-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 [p. 163] subhe. 'When they harnessed their chariots or their deer for the sake of beauty,' means nothing, or, at least, very little. I take, therefore, subhe 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. gayatam-iva tanyatuh marutam eti dhrishnuya' yat subham yathana narah. The thundering voice of the Maruts comes fiercely, like that of conquerors, when you go to conquer, O men! Sayana: '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 subham, you go to conquer. Cf. V, 55, 1. Sayana: 'For the sake of water, or, in a chariot.' V, 52, 8. sardhah ma'rutam ut samsa--uta sma te subhe narah pra syandra'h yugata tmana. Praise the host of the Maruts, whether they, the men, the quickly moving, have by themselves harnessed (the chariots) for conquest. Sayana: 'For the sake of water.' Cf. X, 105, 3. V, 57, 3. subhe yat ugrah prishatih ayugdhvam. When you have harnessed the deer for conquest. Sayana: 'For the sake of water.' III, 26, 4. subhe--pishatih ayukshata. They had harnessed the deer for victory. Sayana: 'They had harnessed in the water the deer together (with the fires).' V, 63, 5. ratham yungate marutah subhe su-kham su'rah na--go-ishtishu. The Maruts harness the chariot meet for conquest, like a hero in battles. Sayana: 'For the sake of water.' I, 88, 2. subhe kam yanti--asvaih. The Maruts go on their horses towards conquest. Sayana: 'In order to brighten the worshipper, or, for the sake of water.' [p. 164] I, 119, 3. sam yat mithah paspridhana'sah agmata subhe makha'h amitah gayavah 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. marut-bhih ugrah subham anyah iyate. The other, the fearful (Indra), goes with the Maruts to glory. Sayana: 'He takes brilliant decoration.' I, 167, 6. a' asthapayanta yuvatim yuvanah subhe nimislam. The Maruts, the youths, placed the maid (lightning on their chariot), their companion for victory (subhe nimislam). Sayana: 'For the sake of water, or, on the brilliant chariot.' Cf. I, 127, 6; 165, I. VI, 62, 4. subham priksham isham u'rgam vahanta. The Asvins bringing glory, wealth, drink, and food. VIII, 26, 13. subhe kakrate, you bring him to glory. Subham-ya'van is an epithet of the Maruts, I, 89, 7; V, 61, 13. Cf. subhra-yavana, VIII, 26, 19 (Asvinau). Subham-ya', of the wind, IV, 3, 6. Subham-yu, of the rays of the dawn, X, 78, 7. Verse 4. Note [1:87:4:1]1. Sayana: 'With spotted deer for their horses.' See I, 37, 2, note 1, page ; as Pushan is called agasva, having goats for his horses, RV. V, 58, 2. That the Maruts have not only prishatis, but horses for their chariots, we have seen before. In I, 88, 1, we have asvaparnaih rathebhih. Note [1:87:4:2]2. Aya' is a word of very rare occurrence in the Rig-veda. It is the instrum. sing. of the feminine pronominal base a or i, and as a pronoun followed by a noun it is frequently to be met with; V, 45, 11. aya' dhiya', &c. But in our verse it is irregular in form as not entering into Sandhi with isanah. This irregularity, however, which might have led us to suppose an original aya'h, indefatigable, corresponding [p. 165] with the following asi, is vouched for by the Pada text, in such matters a better authority than the Samhita text, and certainly in this case fully borne out by the Pratisakhya, I, 163, 10. Unless we read aya'h, we must take aya' as an adverb, in the sense of thus or hence; cf. VI, 66, 4. In some passages where aya' seems thus to be used as an adverb, it would be better to supply a noun from the preceding verse. Thus in II, 6, 2, aya' refers to samidham in II, 6, 1. In VI, 17, 15, a similar noun, samidha or gira', should be supplied. But there are other passages where, unless we suppose that the verse was meant to illustrate a ceremonial act, such as the placing of a samidh, and that aya' pointed to it, we must take it as a simple adverb, like the Greek tui: RV. III, 12, 2; IX, 53, 2; 106, 14. In X, 116, 9, the Pada reads ayah-iva, not aya, as given by Roth; in VI, 66, 4, aya nu, the accent is likewise on the first. Note [1:87:4:3]3. Rina-ya'van is well explained by B. and R. as going after debt, searching out sin. Sayana, though he explains rina-ya'van by removing sin, derives it nevertheless correctly from rina and ya, and not from yu. The same formation is found in subham-ya'van, &c.; and as there is rina-ya' besides rina-ya'van, so we find subham-ya' besides subham-ya'van. Ludwig prefers the derivation from yu. Verse 5. Note [1:87:5:1]1. The Soma-juice inspires the poet with eloquence. Note [1:87:5:2]2. Sami occurs again in II, 31, 6; III, 55, 3; VIII, 45, 27; X, 40, 1. Grassmann has shown that it may be taken as an instrum. of sami, 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 anat turvane sami. He (Indra) was able to overcome, lit. he reached to, or he arrived at the overcoming or at victory by toil. But, like other words which have the general meaning of working or toiling, sami is used both in a general sense, and in the more special sense of sacrifice. X, 40, 1. vastoh-vastoh vahamanam dhiya' sami. [p. 166] Your chariot, O Asvins, driven along every morning by thought and deed. II, 31, 6. apa'm napat asu-hema dhiya' sami. Apam napat (Agni) moving quickly by thought and deed. In these two passages it might be possible, with a slight alteration of the accent, to read dhiya-sami as one word. Dhiya-sam would mean the sacrificer who is engaged in prayer; cf. dhiya-gur, V, 43, 15. Thus we read: VI, 2, 4. yah te su-da'nave dhiya' martah sasamate. 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 akkha didye purvya'ni, 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. s.v. di and sami. In other passages the feminine sami seems to mean work, sacrificial work, but, as far as we can see, not simply sacrifice. Thus the Ribhus and others are said to have acquired immortality by their work or works, sami or samibhih, 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: ige yagnebhih sasame samibhih. 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 kam-nu, to work, to labour, to tire (Sanskrit samyati), the Greek komide and komizu, to labour for or take care of a person, and possibly even the Greek kumos a song or a festival (not a village song), may all find their explanation in the Sanskrit root sam. The idea that the Maruts did not originally enjoy divine [p. 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. 7 * 7. Yagniya, properly 'worthy of sacrifice,' has the meaning of divine or sacred. The Greek agios has been compared with yagya, sacrificio colendus, which is not a Vedic word. Verse 6. Note [1:87:6:1]1. Sriyase kam seems to be the same as the more frequent sriye kam. Sriyase only occurs twice more, V, 59, 3. The chief irregularity consists in the absence of Guna, which is provided for by Panini's kasen (III, 4, 9). Similar infinitives, if they may so be called, are bhiyase, V, 29, 4; vridhase, V, 64, 5; dhruvase, VII, 70, 1; tugase, IV, 23, 7; ringase, VIII, 4, 17; vringase, VIII, 76, 1; rikase, VII, 61, 6. In VI, 39, 5, rikase may be a dat. sing. of the masculine, to the praiser. Note [1:87:6:2]2. Mimikshire from myaksh, to be united with. Rasmi, rays, after bhanu, splendour, may seem weak. It might be possible to assign to rasmi the meaning of reins, and take rikvabhir in the sense of sounding or tinkling. In V, 79, 8, arki is used in juxtaposition with rasmi. Note [1:87:6:3]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 rikvanah) obtained their holy names after having joined Indra in his work, which means that they then and there became what they are. Having thus obtained their true character and a place among the gods, they may be said to have won at the same time splendour, and worshippers to sing their praises, and to have established themselves in what became afterwards known as their own domain, their own place among the gods who are invoked at the sacrifice. See VII, 58, 1. The metre requires that we should read dhamanah. [p. 168] BENFEY translates: Gedeih'n zu spenden woll'n die schongeschmucketen mit Lichtern, Strahlen mit Lobsangern regenen; die brullenden, furchtlosen, sturmischen, 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. LUDWIG: Zu herlichkeit haben dise sich mit liechtglanz versehen, mit sausenden zugeln die schonberingten, schwertbewaffnet die kraftvollen, ohne furcht besitzen sie die freundliche Marutmacht. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 169] MANDALA I, HYMN 88. ASHTAKA I, ADHYAYA 6, VARGA 14. TO THE MARUTS (THE STORM-GODS). 1. Come hither, Maruts, on your chariots charged with lightning, resounding with beautiful songs [*1], stored with spears, and winged with horses! Fly [*3] to us like birds, with your best food [*2], 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 [*1] is brilliant like gold;--with the tire [*2] of the chariot they have struck the earth. 3. On your bodies there are daggers for beauty; may they stir up our minds [*1] as they stir up the forests. For yourselves, O well-born Maruts, the vigorous (among you) shake [*2] the stone (for distilling Soma). 4. Days went round you and came back [*1], 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 [*1] was ever known as this which Gotama sounded for you, O Maruts, when he saw you on golden wheels, wild boars [*2] 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. [p. 170] NOTES. This hymn is ascribed to Gotama, the son of Rahugana. 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 1: a vidyunmat-bhih marutah su-arkaih rathebhih yata rishtimat-bhih asva-parnaih. [paragraph continues] Again verse 6: esha sya vah marutah anu-bhartri prati stobhati vaghatah na vani. [paragraph continues] But the general character of these lines shows that they were intended for hendecasyllabics, each ending in a bacchius, though even then they are not free from irregularities. The first verse would scan: a vidyunmat-bhih marutah su-arkaih rathebhih yata rishtimat-(bhih) asva-parnaih. [paragraph continues] And verse 6: esha sya, vah marutah anu-bhartri prati stobhati vaghatah na vani. [paragraph continues] Our only difficulty would be the termination bhih of rishtimat-bhih. I cannot adopt Professor Kuhn's suggestion to drop the Visarga of bhih and change i into y (Beitrage, vol. iv, p. 198), for this would be a license without any parallel. It is different with sah, originally sa, or with feminines in ih, where parallel forms in i are intelligible. The simplest correction would be to read rathebhih yata rishti-mantah asva-parnaih. One might urge in support of this reading that in all other passages where rishtimat 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? [p. 171] In the two Gayatri padas which follow I feel equally reluctant to alter. I therefore scan a varshishthaya nah isha vayah na paptata su-mayah, taking the dactyl of paptata as representing a spondee, and admitting the exceptional bacchius instead of the amphimacer at the end of the line. The last line of verse 6 should be scanned: astobhayat vritha asam 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 Anukramanis distinctly state that this fifth verse is viradrupa, i. e. that one of its padas consists of eight syllables. How they would have made eight syllables out of vi-dhavatah varahun 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-dhavatah varahun. Lastly, there is the third pada of the second verse, rukmah na kitrah svadhiti-van. It would not be possible to get eleven syllables out of this, unless we admitted vyuha not only in svadhitivan or svadhiti-van, but also in kitrah. Kuhn (Beitrage, vol. iv, p. 192) proposes to scan rukmau na kitarah svadhitivan. Nothing would be easier than to insert esham after kitrah, but the question occurs again, how could esham be lost, or why, if by some accident it had been lost, was not so obvious a correction made by Saunaka and Katyayana? No verse of this hymn occurs in SV., VS., AV., TS., TB. Verse 1. Note [1:88:1:1]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 and den Wagen des Gottes begleitet munterer Hornerschall, entweder stosst er selbst ins Horn, [p. 172] oder sein Gefolge. Oft vernimmt man auch eine liebliche Musik, der keine auf Erden gleich kommt (Mullenhof, 582). Das wird das Pfeifen and Heulen des Sturmes sein, nur in idealisirter Art.' Ibid. p. 158. Note [1:88:1:2]2. Varshishtha, which is generally explained as the superlative of vriddha, old (Pan. VI, 4, 157), has in most passages of the Rig-veda the more general meaning of strong or excellent: VI, 47, 9. isham a' vakshi isha'm varshishtham; III, 13, 7 (vasu); III, 26, 8 (ratna); III, 16, 3 (rai); IV, 31, 15; VIII, 46, 24 (sravah); IV, 22, 9 (nrimna); V, 67, 1 (kshatra); VI, 45, 31 (murdhan). In some passages, however, it may be taken in the sense of oldest (I, 37, 6; V, 7, 1), though by no means necessarily. Varshishtha is derived in reality from vrishan, in the sense of strong, excellent. See note to I, 85, 12, page . Note [1:88:1:3]3. Paptata, the second person plural of the imperative of what is commonly, though without much reason, called the aorist of the causative of pat. It is curiously like the Greek piptete, but it has the meaning of flying rather than falling; see Curtius, Grundzuge, p. 190. Two other forms formed on the same principle occur in the Rig-veda, paptah and paptan: II, 31, 1. pra yat vayah na paptan. That they may fly to us like birds. VI, 63, 6. pra vam vayah--anu paptan. May your birds fly after you. X, 95, 15. pururavah ma' mrithah ma' pra paptah. Pururavas, do not die, do not go away! Verse 2. Note [1:88:2:1]1. Though svadhiti-van 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. sva-dhitim na tegase. They adorned Agni like an axe to shine or to cut. The svadhiti is used by the butcher, I, 162, 9; 18; 20; and by the wood-cutter or carpenter, III, 8, 6; 11; X, 89, 7, &c. Roth (s. v.) takes svadhiti as meaning also a tree, [p. 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 vananam may well mean 'the strong axe among woods,' the axe being naturally made of the strongest wood. In V, 32, 10, a devi' svadhitih is mentioned, possibly the lightning, the companion of Indra and the Maruts. Note [1:88:2:2]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. uta pavya' rathanam adrim bhindanti ogasa. They cut the mountain (cloud) with the tire of their chariots. I, 166, 10. pavishu kshura'h adhi. 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 elsewhere 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 Beitrage zur Vergleichenden Sprachforschung, 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 3. Note [1:88:3:1]1. That the va'sis are small weapons, knives or daggers, we saw before, p. 71. Sayana here explains va'si by a weapon commonly called ara, or an awl. In X, 101, 10, va'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 [p. 174] a neuter medha, but such a neuter does nowhere exist in the Veda. We only find the masculine medha, sacrifice, which is out of the question here, on account of its accent. Hence the passage III, 58, 2, urdhva'h bhavanti pitara-iva medhah, is of no assistance, unless we alter the accent. The feminine medha' means will, thought, prayer: I, 18, 6; II, 34, 7; IV, 33, 10; V, 27, 4; 42, 13; VII, 104, 6; VIII, 6, 10; 52, 9; IX, 9, 9; 26, 3; 32, 6; 65, 16; 107, 25; X, 91, 8. The construction does not allow us to take medha' as a Vedic instrumental instead of medhaya, nor does such a form occur anywhere else in the Rig-veda. Nothing remains, I believe, but to have recourse to conjecture, and the addition of a single Visarga in the Pada would remove all difficulty. In the next line, if tuvi-dyumna'sah 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-gatah. The conception that the Maruts stir up the forests is not of unfrequent occurrence in the Rig-veda cf. I, 171, 3. That urdhva is used of the mind, in the sense of roused, may be seen in I, 119, 2; 134, I; 144, 1; 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 [1:88:3:2]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, because it is a divine rather than a human epithet. Still, the passage is doubtful. Verse 4. Note [1:88:4:1]1. The first question is, which is the subject, ahani [p. 175] or gridhrah? If gridhrah were the subject, then we should have to translate it by the eager poets, and take ahani in the sense of visva 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 rendering. First, gridhrah, though metaphorically applicable to poets, never occurs again as signifying poets or priests. One passage only could be quoted in support, IX, 97, 57, kavayah na gridhrah (not gridhra'h), 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, ahani 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 a + hani, without ceasing, without wearying, would be too bold in the present state of Vedic interpretation. If then we take ahani as the subject, gridhrah would have to be taken as a vocative, and intended for the Maruts. Now, it is perfectly true, that by itself gridhra, hawk, does not occur again as a name of the Maruts, but syena, 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-pu'bhih mithah vapanta va'ta-svanasah syena'h aspridhran. They plucked each other with their beaks (?), the hawks, rushing like the wind, strove together. Aguh might be the aorist of gai, to sing, or of ga, to go: I, 174, 8. sana ta' te indra navyah a' aguh. New poets, O Indra, sang these thy old deeds. III, 56, 2. ga'vah a' 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, ima'm dhiyam varkarya'm ka devi'm, or whether these words are to be joined to krinvantah, like brahma. The meaning of [p. 176] varkarya' is, of course, unknown. Sayana'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 varkarya' 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 varkarya', in order to give the meaning of rain-producing. It might have been karkarya, glorious, or the song of a poet called Varkara, or, as Ludwig suggests, Vrikari. The most likely supposition is that varkarya' was the name given to some famous hymn, some paean 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, 2: devi'm su-stutim; III, i 8, 3. ima'm dhiyam sata-seyaya devi'm. 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 ursprungliche Bedeutung des Wortes Brahma, 1868, p. 5. Verse 5. Note [1:88:5:1]1. Yogana commonly means a chariot: VI, 62, 6. arenu-bhih yoganebhih bhuganta. You who possess dustless chariots. VIII, 72, 6. asva-vat yoganam brihat. [p. 177] The great chariot with horses. It then became the name for a distance to be accomplished 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, yogana means a hymn, lit. a composition, which is clearly its meaning in VIII, 90, 3. brahma te indra girvanah kriyante anatidbhuta, ima' gushasva hari-asva yogana indra ya' 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 [1:88:5:2]2. Vara'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 Vritra, who is also called varaha, I, 61, 7; X, 99, 6. In X, 67, 7, vrisha-bhih vara'haih (with the accent on the penultimate) is intended for the Maruts [*a]. Except in this passage, varaha has the accent on the last syllable. In IX, 97, 7, varaha 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 emporstrebt, es klingt zuruck gleich eines Beters Stimme. Muhlos schuf solche Lieder er, entsprechend eurer Arme Kraft. (Note: Der zum Himmel schallende Lobgesang findet seinen Widerhall (wirklich, 'bebt zuruck') in dem Sturmgeheul [p. 178] der Maruts, welches mit dem Geheul des Betenden verglichen wird.) LUDWIG: Dises lied, o Marut, euch unterstutzend (aufnemend) als eines priesters braust euch entgegen, nachbrausen hat es gemacht ohne muhe in (die) der nahe 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. adri-bhih sutah pavate gabhastyoh. The Soma squeezed by the stones runs from the hands. The translation would then be: O Maruts, this comforting 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 svadha', see . Footnotes ^177:a See Genthe, Die Windgottheiten, 186 1, p.14; Grimm, Deutsche Mythologie, p. 689. Grimm mentions eburthrung (boar-throng) as a name of Orion, the star that betokens storm. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 179] MANDALA I, HYMN 165. ASHTAKA II, ADHYAYA 3, VARGA 24-26. TO THE MARUTS AND INDRA. The Prologue. The sacrificer speaks: 1. To what splendour do the Maruts all equally [*1] cling [*2], they who are of the same age, and dwell in the same nest? With what thoughts?--from whence are they come [*3]? Do these heroes sing forth their (own) strength [*4], wishing for wealth? 2. Whose prayers have the youths accepted? Who has turned the Maruts to his own sacrifice? By what strong desire [*1] may we arrest them, they who float through the air like hawks? The Dialogue. The Maruts speak: 3. From whence [*1], O Indra, dost thou come alone, thou who art mighty? O lord of men [*2], what has thus happened to thee? Thou greetest (us) [*3] when thou comest together with (us), the bright (Maruts) [*4]. 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 [*1]; sweet [*2] are the libations! My strength rises [*3], 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 [p. 180] friends [*1], having adorned our bodies, we now harness our fallow deer [*2] with all our might [*3];--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 [*1]. The Maruts speak: 7. Thou hast achieved much with us as companions [*1]. 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 [*2]. Indra speaks: 8. I slew Vritra, 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 [*1]. The Maruts speak: 9. Nothing, O mighty lord, is strong [*1] before thee: no one is known among the gods [*2] like unto thee. No one who is now born [*3] comes near, no one who has been born. Do what thou wilt do [*4], thou who art grown so strong. Indra speaks: 10. Almighty strength be mine alone, whatever I may do, daring in my heart [*1]; 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 [p. 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 [*1] these prayers, be mindful [*2] 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 [*1]: turn hither quickly [*2]! 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 [*1], the poet, bring offspring [*2] for ourselves with food. May we have an invigorating autumn, with quickening rain [*3]. [p. 182] 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 Preface to this volume. According to the Anukramanika this hymn is a dialogue between Agastya, the Maruts, and Indra. A careful consideration 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 Anukramanika. 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 concluding 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 prabhritah me adrih. 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 prabhrita in our passage, I doubt whether, in connection with adri, or with vagra, prabhrita can mean anything but hurled. Thus we read: I, 61, 12. asmai it um (iti) pra bhara--vritra'ya vagram. Hurl thou, Indra, the thunderbolt against this Vritra. V, 32, 7. yat im vagrasya pra-bhritau dada'bha. When Indra conquered him in the hurling of the thunderbolt. [p. 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 worshipper 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 sacrificer, it would mean, 'the wisdom, or the poetical power, of Manya 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. [p. 184] [paragraph continues] We do not know the age of Manya 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 (garita') might again be Manya, the powerful poet whose services the sacrificer had engaged, and whose famous dialogue between Indra and the Maruts was considered a safe means of winning their favour. It would be in keeping with all this, if in the last verse the sacrificer once more informed the Maruts that this hymn of praise was the work of the famous poet Mandarya, the son of Mana, and if he then concluded with the usual prayer for safety, food, and progeny. No verse of this hymn occurs in the Sama-veda; verse 3 = VS. XXXIII, 27; verse 4 = VS. XXXIII, 78; verse 6 = TB. II, 8, 3, 5; verse 8 = TB. 11, 8, 3, 6; verse 9 = VS. XXXIII, 79. Verse 1. Note [1:165:1:1]1. As samani' occurs in the Veda as the feminine of samana (cf. IV, 51, 9; X, 191, 3; 4), samanya' might, no doubt, be taken as an instrumental, belonging to subha'. We should then have to translate: 'With what equal splendour are the Maruts endowed?' Sayana adopts the same explanation, while Wilson, who seems to have read samanyah, translates 'of one dignity.' Professor Roth, s. v. myaksh, would seem to take samanya' as some kind of substantive, and he refers to another passage, I, 167, 4, sadharanya'-iva marutah mimikshuh, without, however, detailing his interpretation of these passages. It cannot be said that Sayana's explanation is objectionable, yet there is something awkward in qualifying by an adjective, however indefinite, what forms the subject of an interrogative sentence, and it would be possible to avoid this, by taking samanya' as an adverb. It is clearly used as an adverb in III, 54, 7; VIII, 83, 8. Note [1:165:1:2]2. Mimikshuh is the perfect of myaksh, in the sense of to be firmly joined with something. It has therefore a more definite meaning than the Latin miscere and the Greek misgein, which come from the same source, i. e. [p. 185] from a root mik or mig, in Sanskrit also mis in mis-ra; (see Curtius, Grundzuge, 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. mimikshuh yam adrayah 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. ghritam mimikshe. The butter has been mixed. This form cannot be derived from mimiksh, but is the 3rd pers. sing. perf. Atm. of myaksh. If the meaning of mixing should be considered inadmissible, we might in this verse also translate, 'The butter has become fixed, solid, or coagulated.' Leaving out of consideration for the present the forms which are derived from mimiksh, we find the following passages in which myaksh occurs. Its original meaning must have been to be mixed with, to be joined to, and in many passages that original sense is still to be recognised, only with the additional idea of being firmly joined, of sticking to, or, in an active sense, laying hold of, grasping firmly. 1. Without any case: I, 169, 3. amyak sa' te indra rishtih asme (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. mimyaksha vagrah nri-pate gabhastau. In thy fist, O king, the thunderbolt rests firmly. [p. 186] I, 167, 3. mimyaksha yeshu su-dhita--rishtih. To whom clings the well-grasped spear. VI, 50, 5. mimyaksha yeshu rodasi' nu devi'. To whom the goddess Rodasi clings. (Say. samgakkhate.) VI, 11, 5. amyakshi sadma sadane prithivya'h. The seat was firmly set on the seat of the earth. (Say. gamyate, parigrihyate.) It is the 3rd pers. sing. aor. pass. VI, 29, 2. a' yasmin haste naryah mimikshuh a' rathe hiranyaye rathe-stha'h, a' rasmayah gabhastyoh sthurayoh a' adhvan asvasah vrishanah yugana'h. 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. asikyante, apuryante; or asinkanti, purayanti.) X, 96, 3. indre ni rupa' harita mimikshire. Bright colours stuck or clung or settled on Indra. (Say. nishiktani babhuvuh; miheh sanantat karmani rupam.) 3. With instrumental: I, 165, 1. kaya subha' marutah sam mimikshuh. To what splendour do the Maruts cling; or, what splendour clings to them? V, 58, 5. svaya matya' marutah sam mimikshuh. (See also I, 165, 1.) The Maruts cling to their own thought or will. (Say. vrishtya samyak sinkanti.) I, 167, 4. yavya' sadharanya'-iva marutah mimikshuh. 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-bhih sam mimikshire. The Maruts were joined with splendour. (Say. medhum ikkhanti.) 4. With accusative: VIII, 61, 18. ni ya' vagram mimikshatuh. Thy two arms which have firmly grasped the thunderbolt. (Say. parigrihnitah.) Here I should also prefer to place VII, 20, 4, if we might read mimikshe or mimyaksha, for it is impossible to take mimikshan for anything but a participle of the desiderative of mih, which does not yield an appropriate meaning. [p. 187] ni vagram indrah mimikshan. Grasping firmly the thunderbolt. (Say. satrushu prapayan.) VI, 29, 3. sriye te pa'da duvah a' mimikshuh. Thy servants embrace thy feet for their happiness. (Say. asinkanti, samarpayanti.) Like other verbs which mean to join, myaksh, if accompanied by prepositions expressive of separation, means to separate. (Cf. vi-yukta, se-junctus.) II, 28, 6. apo (iti) su myaksha varuna bhiyasam mat. Remove well from me, O Varuna, terror. (Say. apagamaya.) Quite distinct from this is the desiderative or inchoative verb mimiksh, from mih, in the sense of to sprinkle, or to shower, chiefly used with reference to the gods who are asked to sprinkle the sacrifice with rain. Thus we read: I, 142, 3. madhva yagnam mimikshati. (Narasamsa) sprinkles the sacrifice with rain. IX, 107, 6. madhva yagnam mimiksha nah. Sprinkle (O Soma) our sacrifice with rain. I, 34, 3. trih adya yagnam madhuna mimikshatam. O Asvins, sprinkle the sacrifice with rain thrice to-day! I, 47, 4. madhva yagnam mimikshatam. O Asvins, sprinkle the sacrifice with rain! 5. Without madhu: I, 22, 13. mahi' dyauh prithivi' ka nah imam yagnam mimikshatam. May the great heaven and earth sprinkle this our sacrifice. 6. With madhu in the accusative: VI, 70, 5. madhu nah dya'vaprithivi' (iti) 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 [p. 188] asked to sprinkle the sacrifice with their whip, i. e. to give rain: I, 157, 4. madhu-matya nah kasaya mimikshatam. O Asvins, sprinkle us with your rain-giving whip. I, 22, 3. taya yagnam mimikshatam. O Asvins, sprinkle the sacrifice with it (your whip). 7. Lastly, we find such phrases as, I, 48, 16. sam nah raya'--mimikshva. Sprinkle us with wealth, i. e. shower wealth down upon us. Here mih is really treated as a Hu-verb in the Atmanepada, though others take it for mimikshasva. As an adjective, mimikshu is applied to Indra (III, 50, 3), and mimiksha to Soma (VI, 34, 4). Note [1:165:1:3]3. I do not see how etasah can here be taken in any sense but that suggested by the Pada, a'-itasah, come near. Professor Roth thinks it not impossible that it may be meant for etah, the fallow deer, the usual team of the Maruts. These Etas are mentioned in verse 5, but there the Pada gives quite correctly etan, not a'-itan, and Sayana explains it accordingly by gantun. Note [1:165:1:4]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 [1:165:2:1]1. Manas here, as elsewhere, is used in the sense of thought preceding speech, desire, or devotion not yet expressed in prayer. See Taitt. Samh. V, 1, 3, 3. yat purusho manasabhigakkhati tad vaka vadati, what a man grasps in his mind, that he expresses by speech. Professor Roth suggests an emendation which is ingenious, but not necessary, viz. maha' namasa, with great adoration, an expression which occurs, if not in VI, 52, 17, at least in VII, 12, 1. We find, however, the phrase maha' manasa in VI, 40, 4. a' yahi sasvat usata' yayatha indra maha' manasa soma-peyam, upa brahmani srinavah ima' nah atha te yagnah tanve vayah dhat. [p. 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 maha' is always used as an adjective belonging to some term or other for praise and prayer. Besides the passages mentioned, we find: II, 24, 1. aya' vidhema navaya maha' gira'. Let us sacrifice with this new great song. VI, 52, 17. su-uktena maha' namasa a' vivase. I worship with a hymn with great adoration, or I worship with a great hymn in adoration. VIII, 46, 14. gaya gira' maha' vi-ketasam. Celebrate the wise Indra with a great song. Otherwise we might translate, Thou hast always come with a great yearning desire. Verse 3. Note [1:165:3:1]1. We ought to scan kutah tvam indra mahinah san, because yasi, being anudatta, could not begin a new pada. It would be more natural to translate kutah by why? for the Maruts evidently wish to express their surprise at Indra's going to do battle alone and without their assistance. I do not think, however, that in the Rig-veda, even in the latest hymns, kutah 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 [1:165:3:2]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, I, 3. tvam agne indrah vrishabhah sata'm asi. Thou, Agni, art Indra, the hero among heroes. I, 173, 7. samat-su tva sura sata'm uranam. Thee, O hero, in battles the protector of (good and true) men. Note [1:165:3:3]3. The meaning of sam prikkhase is very much the same as that of sam vadasva in I, 170, 5. Note [1:165:3:4]4. Subhana is evidently meant as a name for the [p. 190] [paragraph continues] Maruts, who thus speak of themselves in the third person, which is by no means unusual in the Rig-veda. Mahidhara explains subhanaih 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 [1:165:4:1]1. Brahmani and matayah are here mentioned separately in the same way as a distinction is made between brahman, stoma, and uktha, IV, 22, I; VI, 23, 1; between brahmani and girah, III, 51, 6; between brahma, girah, and stomah, VI, 38, 3; between brahma, girah, uktha', and manma, VI, 38, 4, &c. Note [1:165:4:2]2. Sam, 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 sam, and we must therefore render it differently, although we are able to perceive that in the mind of the poet it might still have been conceived as an adverb, in the sense of 'well.' I shall arrange the principal passages in which sam occurs according to the verbs with which it is construed. 1. With bhu: VIII, 79, 7. bhava nah soma sam hride. Be thou, Soma, well (pleasant) to our heart. Cf. VIII, 82, 3. VIII, 48, 4. sam nah bhava hride a' pitah indo (iti). [p. 191] Be thou well (sweet) to our heart, when drunk, O Soma! Cf. X, 9, 4. I, 90, 9. sam nah bhavatu aryama'. May Aryaman be well (kind) to us! VI, 74, 1. sam nah bhutam dvi-pade sam katuh-pade. May Soma and Rudra be well (kind) to our men and cattle. Here sam 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, I; IX, 69, 7. The expression dvipad and katuh-pad is curiously like what occurs in the prayers of the Eugubian tables, Fisovie Sansie, ditu ocre Fisi, tote Jovine, ocrer Fisie, totar Jovinar dupursus, peturpursus fato fito (Umbrische Sprachdenkmaler, ed. Aufrecht, p. 198); and also in the edicts of Piyadasi, dupada-katupadesu pakhivalikalesu, 'aux bipedes, aux quadrupedes, aux volatiles, aux animaux qui se meuvent dans les eaux.' See Burnouf, Lotus, p. 667. II, 38, 11. sam yat stotri-bhyah apaye bhavati. What may be well (a pleasure) for the praisers, for the friend. X, 37, 10. sam nah bhava kakshasa. Be kind to us with thy light! 2. With as: VIII, 17, 6. somah sam astu te hride. May the Soma be well (agreeable) to thy heart! I, 5, 7. sam te santu pra-ketase. May the Somas be well (pleasing) to thee, the wise! V, 11, 5. tubhyam manisha' iyam astu sam hride. May this prayer be well (acceptable) to thy heart! I, 114, 1. yatha sam asat dvi-pade katuh-pade. That it may be well for our men and cattle. Cf. X, 165, I; 3. VII, 86, 8. sam nah ksheme sam um (iti) yoge nah astu. May it be well with us in keeping and acquiring! V, 7, 9. a' yah te--agne sam asti dha'yase. He who is lief to thee to support, i. e. he whom thou likest to support. V, 74, 9. sam um (iti) su vam--asma'kam astu karkritih. Let there be happiness to you--glory to us! [p. 192] 3. With as or bhu 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 hi te. For it is well for thee. X, 86, 15. manthah te indra sam hride. The mixture is pleasant to thy heart, O Indra! X, 97, 18. aram ka'maya, sam hride. Enough for love, pleasant to the heart. VI, 34, 3. sam tat asmai. That is pleasant to him. VI, 21, 4. kah te yagnah manase sam varaya. What sacrifice seems to thy mind pleasant to select? 4. With kar: I, 43, 6. sam nah karati arvate. May he do well to our horse, i. e. may he benefit our horses. IV, I, 3. toka'ya tuge--sam kridhi. Do good to our children and progeny, or bless us for the procreation of children. VIII, 18, 8. sam nah karatah asvina. May the two Asvins do us good! 5. With vah: I, 157, 3. sam nah a' vakshat dvi-pade katuh-pade. May he bring blessing to us for man and cattle. VIII, 5, 20. tena nah--pasve toka'ya sam gave, vahatam pi'varih ishah. Bring to us rich food, a blessing to cattle, to children, and to the ox. 6. With verbs, such as pu, va, and others, where it is clearly used as an adverb: IX, II, 3. sah nah pavasva sam gave sam ganaya sam arvate, sam ragan oshadhibhyah. 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, 15; 109, 5. VII, 35, 4. sam nah ishirah abhi vatu va'tah. [p. 193] May the brisk wind blow kindly upon us, or blow a blessing upon us! VII, 35, 6. sam nah tvashta gna'bhih iha srinotu. May Tvashtar with the goddesses hear us here well, i. e. auspiciously! VII, 35, 8. sam nah su'ryah--ut etu. May the sun rise auspiciously for us! VIII, 18, 9. sam nah tapatu suryah. May the sun warm us well! III, 13, 6. sam nah soka--agne. Shine well for us, O Agni! Sam Yoh. Sam also occurs in a phrase that has puzzled the interpreters of the Veda very much, viz. sam yoh. 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 yagamanaya sam yoh. Give, Agni and Soma, to the sacrificer health and wealth. I, 106, 5. sam yoh yat te manuh-hitam tat imahe. Brihaspati, we ask for health and wealth which thou gavest to Manu. I, 114, 2. yat sam ka yoh ka manuh a-yege 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. ya'ni manuh avrinita pita' nah ta' sam ka yoh ka rudrasya vasmi. The medicines which our father Manu chose, those I desire, the health and wealth of Rudra. I, 189, 2. bhava toka'ya tanayaya sam yoh. Be to our offspring health and wealth! IV, 12, 5. yakkha toka'ya tanayaya sam yoh. Give to our offspring health and wealth! V, 69, 3. i'le tokaya tanayaya sam yoh. I ask for our offspring health and wealth, [p. 194] VI, 50, 7. dha'ta toka'ya tanayaya sam yoh. Give to our offspring health and wealth! X, 182, I. atha karat yagamanaya sam yoh. May he then produce for the sacrificer health and wealth. VII, 69, 5. tena nah sam yoh--ni asvina vahatam. On that chariot bring to us, Asvins, health and wealth. III, 17, 3. atha bhava yagamanaya sam yoh. Then, Agni, be health and wealth to the sacrificer. III, 18, 4. brihat vayah sasamaneshu dhehi, revat agne visva'mitreshu sam yoh. Give, Agni, much food to those who praise thee, give to the Visvamitras richly health and wealth. X, 15, 4. atha nah sam yoh arapah dadhata. And give us health and wealth without a flaw! Cf. X, 59, 8. X, 37, 11. tat asme sam yoh arapah dadhatana. And give to us health and wealth without a flaw! V, 47, 7. tat astu mitra-varuna tat agne sam yoh asmabhyam idam astu sastam. Let this, O Mitra-Varuna, let this, O Agni, be health and wealth to us; may this be auspicious! V, 53, 14. vrishtvi' sam yoh a'pah usri bheshagam sya'ma marutah 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. sam ka yoh ka mayah dadhe. He gave health, wealth, and happiness. VIII, 71, 15. agnim sam yoh ka da'tave. We ask Agni to give us health and wealth. X, 9, 4. sam yoh abhi sravantu nah. May the waters come to us, as health and wealth, or may they run towards us auspiciously. Note [1:165:4:3]3. If we retain the reading of the MSS. sushmah iyarti, we must take it as an independent phrase, and translate it by 'my strength rises.' For sushma, 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 [p. 195] be possible to translate sushma by strong. But even there it is better to keep to the general meaning of sushma, 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. stoman iyarmi abhriya-iva va'tah. I stir up hymns as the wind stirs the clouds. X, 116, 9. su-vakasya'm iyarmi sindhau-iva pra irayam na'vam arkaih. 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. pavaka-varkah sukra-varkah anuna-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 sushma 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 [1:165:5:1]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 antamebhih by horses, as Sayana does, but there is no authority for it. Sva-kshatra is an adjective, meaning endowed with independent strength, synonymous with sva-tavas, I, 166, 2. It is applied to the mind of Indra, I, 54, 3; V, 3, 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, [p. 196] and that after calling together their followers, and adorning themselves for battle, they proceed to harness their chariots. Cf. I, 107, 2. Note [1:165:5:2]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 eta'n. If the 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, Sayana in I, 166, 10, seems to take etah for ete. In other passages, however, Sayana, too, has perceived the difference, and in I, 169, 6, he explains the word very fully as prishadvarna gantaro va asva va. In this passage the Etas are clearly the deer of the Maruts, the Prishatis: I, 169, 6. adha yat esham prithu-budhna'sah etah. In the next verse, however, eta seems applied to the Maruts themselves: I, 169, 7. prati ghora'nam etanam aya'sam marutam srinve a-yata'm upabdih. 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, 10, amseshu etah, I adopt Professor Roth's conjecture, that etah 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 eta 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 [1:165:5:3]3. Mahah-bhih, 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. adharayatam prithivi'm uta dya'm mitra-ragana varuna mahah-bhih. [p. 197] Kings Mitra and Varuna, you have supported heaven and earth by your powers. VII, 3, 7. tebhih nah agne amitaih mahah-bhih satam purbhih a'yasibhih vi pahi. With those immeasurable powers, O Agni, protect us, with a hundred iron strongholds. I, 90, 2. te--mahah-bhih, vrata' rakshante visva'ha. They always protect the laws by their powers. VII, 71, 1. tvam nah agne mahah-bhih pahi. Protect us, Agni, with thy power. In other passages, however, we see mahah-bhih used of the light or of the flames of Agni and of the dawn: IV, 14, 1. devah rokamanah mahah-bhih. Agni, the god, brilliant with his powers. VI, 64, 2. devi rokamana mahah-bhih. 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--mahah-bhih. The Maruts are born with their powers. VII, 58, 2. pra ye mahah-bhih ogasa uta santi. The Maruts who excel in power and strength. Cf. III, 4, 6. Verse 6. Note [1:165:6:1]1. Indra in this dialogue is evidently represented as claiming everything for himself alone. He affects contempt 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-adhatta 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 [p. 198] company of the Maruts. But while on this point I differ from Professor Roth, I think he has rightly interpreted the meaning of anamam. Out of the four passages in which badhasnaih 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 [1:165:7:1]1. See VII, 39, 6. sakshimahi yugyebhih nu devaih. Note [1:165:7:2]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 marutah, 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 it asat indra kratva yatha vasah. May it be so, O Indra, as thou mayest desire by thy mind. VIII, 66, 4. vagri'--it karat indrah kratva 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 [1:165:8:1]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 indriyena, 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. Indriya, 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 badhim, see Bollensen, Z. D. M. G. XXII, p. 594. [p. 199] [paragraph continues] 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 [1:165:9:1]1. Anutta, in the sense of 'not shaken,' not shakeable, inebranlable, is strange; likewise the genitive, where we expect the instrumental. Still, nud, by itself, occurs in similar phrases, e. g. VI, 17, 5, nuttha'h akyutam, thou shookest what is unshakeable, which might have been expressed by akukyavah anuttam, and I cannot bring myself to believe that in our passage Aufrecht's conjectural emendation is called for. He (K. Z. XXVI, 611) takes anutta for anudatta, 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 anutta 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 vritra'ni hamsi aprati'ni ekah it anutta karshani-dhrita, 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. yah sardhate na anu-dadati sridhya'm, who does not forgive the hurter his hurt. I, 53, 8; II, 21, 4; 23, 11; X, 38, 5, Indra is called ananudah, not yielding, not surrendering. We must therefore admit two anuttas, one a-nutta, the other anu(da)tta. In anutta-manyu I prefer the former, 'of irresistible fury,' while Aufrecht prefers the latter, 'of recognised, or universally-admitted fury.' Note [1:165:9:2]2. Devata 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 [p. 200] only. But even there it does not mean deity. In X, 24, 6, devah devataya means, O gods, by your godhead, i. e. by your divine power. In X, 98, 1, brihaspate prati me devatam ihi, I take devata in the same sense as devatati, and translate, O Brihaspati, come to my sacrifice. In all other places where devata 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 viryena devata ati kekite. He is pre-eminent among the gods by his strength. I, 22, 5. sah ketta devata padam. He knows the place among the gods. I, 100, 15. na yasya deva'h devata na martah a'pah kana savasah antam apuh. He, the end of whose power neither the gods among the gods, nor mortals, nor even the waters have reached. Here the translation of devata in the sense of 'by their godhead,' would be equally applicable, yet nothing would be gained as, in either case, devata is a weak repetition. VI, 4, 7. indram na tva savasa devata vayum prinanti ra'dhasa nri-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 [1:165:9:3]3. The juxta-position of ga'yamanah 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 Padasishta of the Pavamanis (IX, 67) we read: yan me garbhe vasatah papam ugram, yag gayamanasya ka kimkid anyat, gatasya ka yak kapi vardhato me, tat pavamanibhir aham punami. Note [1:165:9:4]4. Karishya' is written in all the MSS. without a [p. 201] [paragraph continues] 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 karyam, faciendum. It is much easier, however, to explain this form if we add the Visarga, and read karishya'h, 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. uta nunam yat indriyam karishya'h indra paumsyam, adya nakih tat a' minat. O Indra, let no man destroy to-day whatever manly feat thou art now going to achieve. Verse 10. Note [1:165:10:1]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 dadhrishva'n as a finite verb, and translating, Whatever I have been daring, I shall do according to my will. Verse 11. Note [1:165:11:1]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 tanve tanu'bhih, literally for the body by the bodies, tang 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.' [p. 202] Verse 13. Note [1:165:13:1]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 apivatahe and apivataiti. If this is the same word as in Sanskrit, then apivatayati would be a causative, meaning to make known. The meaning of vat, however, is doubtful in Zend, and hardly appropriate in the few passages where it occurs in the Veda. Roth, in the Dictionary, explains vat by verstehn, begreifen, the causative by begreiflich machen; but in our passage he translates it by belebend, Ludwig by aufspurend. 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 kratum su-ketasam vatema. May we obtain an excellent understanding; not, Awaken in us a good sense. VII, 60, 6. Api kratum su-ketasam vatantah. They (Mitra and Varuna) obtaining an excellent understanding. I, 128, 2. tam yagna-sa'dham api vatayamasi. Him, Agni, the performer of the sacrifice, we make approach, we invite. X, 20, I; 25, 1. bhadram nah api vataya manah, daksham uta kratum. Bring to us, i. e. give us, a good mind, and a strong understanding. X, 13, 5. pitre putra'sah api avivatan ritam. 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, Sanskrit Texts, IV, p. 314, note; Nirukta, ed. Roth, p. 135. Note [1:165:13:2]2. On navedah, see IV, 23, 4. Verse 14. Note [1:165:14:1]1. This is a verse which, without some conjectural [p. 203] alterations, it seems impossible to translate. Sayana, 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 asma'n (which is here used as an amphimacer), the sacrificers or the Maruts? The verb a' kakre would well apply to the medha' manyasya, the hymn of Manya, which is intended to bring the Maruts to the sacrifice, this bringing to the sacrifice being the very meaning of a kar. But then we have the vocative marutah 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 asma'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 kakre into kakre, which may seem a slight change, but is not the less objectionable when we consider that in our emendations 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 Manya ends with verse 13, sand that the last verses were supplied by the sacrificers themselves. 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. Duvasya't is taken by Sayana as an ablative of duvasya, worthy of duvas, i. e. of worship, of sacrifice. Unfortunately this duvasya does not occur again, though it would be formed quite regularly, like namasya', worthy of worship, from namas, worship. If we take duvasya'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 [p. 204] 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 duvas meant originally any opus operatum. The root from which duvas is derived, is lost in Sanskrit, but it exists in other languages. It must have been du or du in the sense of acting, or sedulously working. It exists in Zend as du, to do, in Gothic as taujan, gataujan, Old High-German zawjan, Modern German zauen (Grimm, Gram. i2. p. 1041). The Gothic tavi, opus, Old High-German zouwi, Middle High-German gezouwe (Grimm, Gram. iii. p. 499), come from the same source; and it is possible, too, that the Old Norse taufr, modern tofrar, incantamenta, the Old High-German zoupar, Middle High-German zouber, both neuter, and the modern Zauber, may find their explanation in the Sanskrit duvas. Derived from duvas, 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--gata-vedasam. Worship Gatavedas. V, 28, 6. a' guhota duvasyata agnim. Invoke, worship Agni. Cf. III, 13, 3; 1, 13. III, 3, 1. agnih hi deva'n--duvasyati. Agni performs the worship of the gods. Cf. VII, 82, 5. I, 167, 6. suta-somah duvasyan. He who has poured out Soma and worships. In many passages duvasyati is joined with an instrumental: V, 42, 11. namah-bhih devam--duvasya. Worship the god with praises. I, 78, 2. tam u tva gotamah gira'--duvasyati. Gotama worships thee with a song. V, 49, 2. su-uktaih devam--duvasya. Worship the god with hymns. VI, 16, 46. viti' yah devam--duvasyet. He who worships the god with a feast. [p. 205] X, 14, 1. yamam--havisha duvasya. Worship Yama with an oblation. VI, 15, 6. agnim-agnim vah samidha duvasyata. Worship Agni with your log of wood. Cf. VIII, 44, 1. III, 1, 2. samit-bhih agnim namasa 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. anehasah stubhah indrah duvasyati. Indra provides for the matchless worshippers. I, 112, 15. kalim ya'bhih--duvasyathah. By the succours with which you help Kali. Cf. I, 112, 21. I, 62, 10. duvasyanti svasarah ahrayanam. The sisters attend the proud (Agni). I, 119, 10. yuvam pedave--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 diakonein; 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 [*a]': 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. Duvasya't may be, as Sayana suggests, an ablative of duvasya; and duvasya, like namasya', 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 [p. 206] 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 [1:165:14:2]2. In the second line, the words o su varta remind us of similar phrases in the Veda, but we want an accusative, governed by varta; whereas marutah, to judge from its accent, can only be a vocative. Thus we read: I, 138, 4. o (iti) su tva vavritimahi stomebhih. May we turn thee quickly hither by our praises! VIII, 7, 83. o (iti) su vrishnah--vavritya'm. May I turn the heroes quickly hither! Compare also passages like III, 33, 8: o (iti) su svasarah karave srinota. Listen quickly, O sisters, to the poet. I, 139, 7. o (iti) su nah agne srinuhi. 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 karu, the poet, whose hymn is supposed to attract the gods to the sacrifice. By a quick transition, the next words, marutah vipram akkha, would then have to be taken as addressed to the gods, 'Maruts, on to the sage!' and the last words would become intelligible by laying stress on the vah, 'for you, and not for Indra or any other god, has the singer recited these hymns.' See, however, Preface, . Verse 15. Note [1:165:15:1]1. I translate Manya, the son of Mana, 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 Mandari. The Manas are mentioned I, 172, 5;182, 8. Note [1:165:15:2]2. Vag.. S. XXXIV, 48. The second line is difficult, owing to the uncertain meaning of vaya'm. A' isha' [*a] yasishta has been rendered, 'Come hither with [p. 207] water or drink or rain,' yasishta being the aorist without the augment and with the intermediate vowel lengthened. The indicative occurs in V, 58, 6. yat pra ayasishta prishatibhih asvaih. When you Maruts came forth with your fallow deer and your horses. But what is the meaning of vaya'm? Vaya' means a germ, a sprout, an offshoot, a branch, as may be seen from the following passages: II, 5, 4. vidva'n asya vrata' dhruva' vaya'h-iva anu rohate. He who knows his eternal laws, springs up like young sprouts. (Better vaya'-iva.) VI, 7, 6. tasya it um (iti) visva bhuvana adhi murdhani vaya'h-iva ruruhuh. From above the head of Vaisvanara all worlds have grown; like young sprouts. VIII, 13, 6. stota'--vaya'h-iva anu rohate. (Better vaya'-iva.) The worshipper grows up like young sprouts. VIII, 13, 17. indram kshoni'h avardhayan vaya'h-iva. The people made Indra to grow like young sprouts. VIII, 19, 33. yasya te agne anye agnayah upa-kshitah vaya'h-iva. Agni, of whom the other fires are like parasitical shoots. I, 59, 1. vaya'h it agne agnayah te anye. O Agni, the other fires are indeed offshoots of thee. II, 35, 8. vaya'h it anya' bhuvanani asya. The other worlds are indeed his (the rising sun's) offshoots. VI, 13, 1. tvat visva--saubhagani agne vi yanti vaninah na vaya'h. From thee O Agni, spring all happinesses, as the sprouts of a tree. VI, 24, 3. vrikshasya nu (na?) te--vaya'h vi utayah ruruhuh. Succours sprang from thee, like the branches of a tree. V, 1, 1. yahva'h-iva pra vaya'm ut-gihanah pra bhanavah sisrate na'kam akkha. Like birds (?) flying up to a branch, the flames of Agni went up to heaven; (or like strong men reaching up to.) [p. 208] VI, 57, 5. ta'm pushnah su-matim vayam vrikshasya pra vaya'm-iva indrasya ka a' rabhamahe. Let us reach this favour of Pushan 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 passage, as in our own, vaya'h 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 tanve. '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 vaya'm. In VI, 2, 5, the expression vaya'vantam kshayam, a house with branches, means the same as nrivantam, a house with children and men. See M. M., On Bios and vayas, in Kuhn's Zeitschrift, vol. xv, p. 215. Benfey (Endungen in ians, 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 yasishta as a precative Atm., in order to account for the long i, and to accept it as a third person singular, referring to stomah. Note [1:165:15:3]3. Vrigana means an enclosure, a nomos, 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, barhih pra. vringe, I, 116, 1. In either case the meaning remains much the same, viz. a field, cleared for pasture or agriculture,--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, vrigana is a neuter, while as a masculine it means powerful, invigorating. See Preface, . Footnotes ^205:a Kar in the sense of officiating at a sacrifice is equally construed with a dative, X, 97, 22. yasmai krinoti brahmanah, he for whom a Brahmana performs a sacrifice. ^206:a There was a misprint in the Samhita text, esha' instead of esha', which was afterwards repeated whenever the same verse occurred again. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 209] MANDALA I, HYMN 166. ASHTAKA II, ADHYAYA 4, VARGA 1-3. TO THE MARUTS (THE STORM-GODS). 1. Let us now proclaim for the robust [*1] host, for the herald [*2] 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 [*3]! 2. Like parents bringing a dainty to [*1] their own [*2] son, the wild (Maruts) play playfully at the sacrifices. 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 [*1] up the clouds with might, your horses rushed [*2] forth, self-guided. All beings who dwell in houses [*3] 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 [*1], 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 [*2], whirling like chariot-wheels [*3]. 6. You, O terrible Maruts, whose ranks are never broken, favourably [*1] fulfil our prayer [*2]! Wherever your gory-toothed [*3] lightning bites [*4], it crunches [*5] cattle, like a well-aimed bolt [*6]. [p. 210] 7. The Maruts whose gifts are firm, whose bounties are never ceasing, who do not: revile [*1], and who are highly praised at the sacrifices, they sing their song [*2] 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 [*1] and mischief,--the man whom you, O fearful, powerful singers, protect from reproach in the prosperity of his children. 9. On your chariots, O Maruts, there are all good things, strong weapons [*1] are piled up clashing against each other. When you are on your journeys, you carry the rings [*2] on your shoulders, and your axle turns the two wheels at once [*3]. 10. In their manly arms there are many good things, on their chests golden chains [*1], flaring [*2] ornaments, on their shoulders speckled deer-skins [*3], on their fellies sharp edges [*4]; as birds spread their wings, they spread out splendours behind. 11. They, mighty by might, all-powerful powers [*1], visible from afar like the heavens [*2] with the stars, sweet-toned, soft-tongued singers with their mouths [*3], the Maruts, united with Indra, shout all around. 12. This is your greatness [*1] O well-born Maruts!--your bounty [*3] extends far, as the sway [*2] of Aditi [*4]. Not even [*5] Indra in his scorn [*6] 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 [*1]. Having through this prayer granted a hearing to man, all these heroes together have become well-known by their valiant deeds. [p. 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 Mana, the poet, ask you with food for offspring for ourselves! May we have an invigorating autumn, with quickening rain! [p. 212] NOTES. This hymn is ascribed to Agastya, the reputed son of Mitravarunau, and brother of Vasishtha. The metre in verses 1-13 is Gagati, in 14, 15 Trishtubh. No verse of this hymn occurs in SV., VS., AV., TS., TB. Verse 1. Note [1:166:1:1]1. Rabhasa, an adjective of rabhas, and this again from the root rabh, to rush upon a thing, a-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 preserved. The Greek labros, 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 implies strength, and strength implies quickness, as we see, for instance, from the German snel, which, from meaning originally 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: I, 145, 3. sisuh a' adatta sam rabhah. The child (Agni) acquired vigour. Indra is called rabhah-da'h, giver of strength; and rabhasa, vigorous, is applied not only to the Maruts, who in V, 58, 5, are called rabhishthah, 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. adha enam vrikah rabhasa'sah adyuh. May rabid wolves eat him! In the next verse rabhasa, the epithet of the wolves, is replaced by asiva, which means unlucky, uncanny. In our hymn rabhasa occurs once more, and is applied there, in verse 10, to the angi or glittering ornaments of the Maruts. Here Sayana 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. [p. 213] Note [1:166:1:2]2. Ketu, derived from an old root ki, in Sanskrit ki, to perceive, from which also kitra, 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 [1:166:1:3]3. The real difficulty of our verse lies in the two comparisons aidha'-iva and yudha'-iva. Neither of them occurs again in the Rig-veda. B. and R. explain aidha' as an instrumental of aidh, flaming, or flame, and derive it from the root idh, to kindle, with the preposition a. Professor Bollensen in his excellent article Zur Herstellung des Veda (Orient and Occident, vol. iii, p. 473) says: 'The analysis of the text given in the Pada, viz. aidha'-iva and yudha'-iva, is contrary to all sense. The common predicate is tavisha'ni 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 aidhe va and yudhe | va. Both are infinitives, aidh is nothing but the root idh + a, to kindle, to light.' Now this is certainly a very ingenious explanation, but it rests on a supposition which I cannot consider as proved, viz. that in the Veda, as in Pali, the comparative 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 yudhe-iva, though it might become yudha iva, would never in the Veda become yudheva. As yudha' occurs frequently in the Veda, we may begin by admitting that the parallel form aidh must be explained in analogy to yudha'. Now yudh is a verbal noun and means fighting. We have the accusative yudham, I, 53, 7; the genitive yudhah, VIII, 27, 17; the dative yudhe, I, 61, 13; the locative yudhi, I, 8, 3; the instrumental yudha', I, 53, 7, &c.; loc. plur. yut-su, I, 91, 21. As long as yudh [p. 214] retains the general predicative meaning of fighting, some of these cases may be called infinitives. But yudh soon assumes not only the meaning of battle, battle-ground, but also of instrument of fighting, weapon. In another passage, X, 103, 2, yudhah may be taken as a vocative plural, meaning fighters. Passages in which yudh means clearly weapon, are, for instance, V, 52, 6. a' rukmaih a' yudha' narah rishva'h rishti'h asrikshata. With their bright chains, with their weapon, the tall men have stretched forth the spears. X, 55, 8. pitvi' somasya divah a' vridhanah su'rah nih yudha' adhamat dasyun. 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 aidh the meaning of torch. Whether aidh comes from idh with the preposition a, which, after all, would only give edh, or whether we have in the Sanskrit aidh the same peculiar strengthening which this very root shows in Greek and Latin [*a], 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 appearance, 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 [1:166:2:1]1. That upa can be construed with the accusative is clear from many passages: III, 35, 2. upa imam yagnam a' vahatah indram. Bring Indra to this sacrifice! I, 25, 4. vayah na vasati'h upa. As birds (fly) to their nests. [p. 215] Note [1:166:2:2]2. Nitya, from ni + tya [*a], 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 niga, literally eingeboren, then, like nitya, 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. tam tva narah dame a' nityam iddham agne sakanta kshitishu dhruva'su. 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. daksha'yyah yah dame a'sa nityah. Agni who is to be pleased within the house, i. e. as belonging 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 nityah, however, may have been intended as an adjective belonging to the vocative suno. Most frequently nitya occurs with sunu, I, 66, 1; 185, 2; tanaya, III, 15, 2; X, 39, 14; toka, II, 2, 11; api, 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 Atharvana. Nishtya, extraneus, occurs three times in the Rig-veda: VI, 75, 19. yah nah svah aranah yah ka nishtyah gighamsati. Whoever wishes to hurt us, our own friend or a stranger from without. X, 133, 5. yah nah indra abhi-da'sati sa-nabhih yah ka nishtyah. He who infests us, O Indra, whether a relative or a stranger. VIII, I, 13. ma' bhuma nishtyah-iva indra tvad aranah-iva. [p. 216] 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). LUDWIG: Wie einen nicht absterbenden Sohn das Madhu bringend. Verse 4. Note [1:166:4:1]1. Avyata, a Vedic second aorist of vi (ag), to stir up, to excite. From it pravayana, a goad, pra-vetar, a driver. The Greek oi-s-tros, 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 vya. Note [1:166:4:2]2. Adhragan, from dhrag, a root which, by metathesis 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 peixys, budh pyth, bandh, penth. This would give us trex, the Greek root for running, Goth. thrag-jan. Note [1:166:4:3]3. Harmya is used here as an adjective of bhuvana, 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 meaning 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 festivals; where they seem, like all others of the human family, to take pleasure in cherishing and perpetuating [p. 217] their ancient customs [*a]."' This pit was called harmya [*b] or gharma, which is the Latin formus. Thus we read: VII, 56, 16. te harmye-stha'h sisavah na subhra'h. The Maruts bright like boys standing by the hearth. From meaning fire-pit, or hearth, harmya afterwards takes the more general sense of house: VII, 55, 6. tesham sam hanmah aksha'ni yatha idam harmyam tatha. We shut their eyes as we shut this house (possibly, this oven). VII, 76, 2. pratiki' a' agat adhi harmyebhyah. The dawn comes near, over the house-tops. X, 46, 3. gatah a' harmyeshu. Agni, born in the houses. X, 73, 10. manyoh iyaya harmyeshu tasthau. He came from Manyu, he remained in the houses. In some of these passages harmya might be taken in the sense of householder; but as harmya 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 harmyeshtha 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 tamasi harmye dha'h. [p. 218] When thou, Indra, hadst placed Sushna, who was anxious to fight, in the darkness of the pit. In the next verse we find asurye tamasi, in the ghastly darkness. VIII, 5, 23. yuvam kanvaya nasatya api-riptaya harmye sasvat uti'h dasasyathah. You, Nasatyas, always grant your aid to Kanva 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, 7; 119, 6; VIII, 73, 3; X, 80, 3. Lastly we find: X, 114, 10. yada' yamah bhavati harmye hitah. 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-sad, 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 erfullt mit eurer Kraft, hervorsturmt ihr selbst-gelenkten Laufes.' Verse 5. Note [1:166:5:1]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 parvata for mountain, 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 meaning 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. akyuta kit vah agman a' na'nadati parvatasah vanaspatih, bhu'mih ya'meshu 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 I.) Grassmann here translates nadayanta by erschuttern, but in VIII, 20, 5 by erdrohnt. Note [1:166:5:2]2. See I, 37, 7, note 1. [p. 219] Note [1:166:5:3]3. Rathiyanti-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 oshadhi, and take it in the sense of upamanad akare (Pan. 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 rathiyanti, whereas the more regular form is that of the Samhita, rathiyanti. Cf. Pratisakhya, 587. Verse 6. Note [1:166:6:1]1. Su-ketuna, the instrumental of su-ketu, kindness, good-mindedness, favour. This word occurs in the instrumental only, and always refers to the kindness of the gods; not, like sumati, to the kindness of the worshipper also: I, 79, 9. a' nah agne su-ketuna rayim visva'yu-poshasam, mardikam dhehi givase. Give us, O Agni, through thy favour wealth which supports our whole life, give us grace to live. I, 127, 11. sah nah nedishtham dadrisanah a' bhara agne devebhih sa-kanah su-ketuna mahah rayah su-ketuna. 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-ketuna rayim dhattam vasu-mantam sata-gvinam. Give to us, O Dyavaprithivi, by your favour, wealth, consisting of treasures and many flocks. V, 51, 11. svasti dyavaprithivi (iti) su-ketuna. Give us, O Dyavaprithivi, happiness through your favour! V, 64, 2. ta' bahava su-ketuna pra yantam asmai arkate. Stretch out your arms with kindness to this worshipper! In one passage of the ninth Mandala (IX, 65, 30) we meet with su-ketunam, as an accusative, referring to Soma, the gracious, and this would pre-suppose a substantive ketuna, which, however, does not exist. Note [1:166:6:2]2. Sumati has, no doubt, in most passages in the Rig-veda, the meaning of favour, the favour of the gods. 'Let us obtain your favour, let us be in your favour,' are familiar expressions of the Vedic poets. But there are also numerous passages where that meaning is inapplicable, and [p. 220] where, as in our passage, we must translate sumati by prayer or desire. In the following passages sumati is clearly used in its original sense of favour, blessing, or even gift: I, 73, 6 (7). su-matim bhikshamanah. Begging for thy favour. I, 171, 1. su-uktena bhikshe su-matim tura'nam. With a hymn I beg for the favour of the quick Maruts. I, 114, 3. asya'ma te su-matim. May we obtain thy favour! Cf. I, 114, 9: I, 114, 4. su-matim it vayam asya a' vrinimahe. We choose his favour. Cf. III, 33, 1. I, 117, 23. sada kavi (iti) su-matim a' kake vam. I always desire your favour, O ye wise Asvins. I, 156, 3. mahah te vishno (iti) su-matim bhagamahe. May we, O Vishnu, 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 vasvah. Thou grantest the favour of wealth. VII, 39, 1. urdhvah agnih su-matim vasvah asret. The lighted fire went up for the favour of wealth. Cf. VII, 60, 11; IX, 97, 26. III, 57, 6. vaso (iti) ra'sva su-matim visva-ganyam. Grant us, O Vasu, thy favour, which is glorious among men! VII, 100, 2. tvam vishno (iti) su-matim visva-ganyam--dah. Mayest thou, Vishnu, give thy favour, which is glorious among men! X, 11, 7. yah te agne su-matim martah akshat. The mortal who obtained thy favour, O Agni. II, 34, 15. arva'ki sa' marutah ya' vah utih o (iti) su vasra'-iva su-matih gigatu. Your help, O Maruts, which is to usward, your favour may it come near, like a cow! VIII, 22, 4. asma'n akkha su-matih vam subhah pati (iti) a dhenuh-iva dhavatu. May your favour, O Asvins, hasten towards us, like a cow! But this meaning is by no means the invariable meaning of sumati, and it will easily be seen that, in the following [p. 221] passages, the word must be translated by prayer. Thus when Sarasvati is called (I, 3, 11) ketanti su-matina'm, this can only mean she who knows of the prayers, as before she is called kodayitri' sunritanam, she who excites songs of praise: I, 151, 7. akkha girah su-matim gantam asma-yu' (iti). Come towards the songs, towards the prayer, you who are longing for us. Cf. X, 20, 10. II, 43, 3. tushni'm a'sinah su-matim kikiddhi nah. Sitting quiet, listen, O Sakuni (bird), to our prayer! V, 1, 10. a' bhandishthasya su-matim kikiddhi. Take notice of the prayer of thy best praiser! Cf. V, 33, I. VII, 18, 4. a' nah indrah su-matim gantu akkha. May Indra come to our prayer! VII, 31, 10. pra-ketase pra su-matim krinudhvam. Make a prayer for the wise god! IX, 96, 2. su-matim yati akkha. He (Soma) goes near to the prayer. X, 148, 3. rishinam viprah su-matim kakanah. Thou, the wise, desiring the prayer of the Rishis. VIII, 22, 6. ta' vam adya sumati-bhih subhah pati (iti) asvina pra stuvimahi. Let us praise to-day the glorious Asvins with our prayers. IX, 74, 1. tam imahe su-mati'. We implore him with prayer. In our passage the verb pipartana, fill or fulfil, indicates in what sense sumati ought to be taken. Su-matim pipartana is no more than ka'mam pipartana, fulfil our desire! See VII, 62, 3. a' nah ka'mam pupurantu; I, 158, 2. kamaprena-iva manasa. On sumna, see Burnouf, Etudes, p. 91, and Aufrecht, in Kuhn's Zeitschrift, vol. iv, p. 274. Note [1:166:6:3]3. Krivih-dati has been a crux to ancient and modern interpreters. It is mentioned as a difficult word in the Nighantu, 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 Nighantu III, 23, but seems rather to mean an animal, perhaps the wild boar, kapros, with metathesis of v and r. He translates our passage: 'Where [p. 222] your lightning with boar-teeth tears.' In his Dictionary, however, he only says, 'krivis, perhaps the name of an animal, and dant, tooth.' Sayana contents himself with explaining krivirdati by vikshepanasiladanti, having teeth that scatter about. My own translation is founded on the supposition that krivis, the first portion of krivirdati, has nothing to do with krivi, but is a dialectic variety of kravis, raw flesh, the Greek kreas, Latin caro, cruor. It means what is raw, bloody, or gory. From it the adjective krura, horrible, cruentus (Curtius, Grundzuge, p. 142; Kuhn, Zeitschrift, vol. ii, p. 235). A name of the goddess Durga in later Sanskrit is kruradanti, and with a similar conception the lightning, I believe, is here called krivirdati, with gory teeth. Note [1:166:6:4]4. It should be observed that in radati the simile of the teeth of the lightning is carried on. For radati may be supposed to have had in the Veda, too, the original meaning of radere and rodere, 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. goh na parva vi rada tiraska'. 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 radh. But rad, to divide, may, like the German theilen in zutheilen, have taken the meaning of giving. Greek daiu means to divide, but yields dais, 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. ta'vat ushah ra'dhah asmabhyam rasva ya'vat stotri-bhyah aradah grinana'. Grant us, Ushas, so much wealth as thou hast given to the singers, when praised. I, 116, 7. kakshi'vate aradatam puram-dhim. You gave wisdom to Kakshivat. I, 169, 8. rada marut-bhih surudhah go-agrah. [p. 223] Give to the Maruts gifts, rich in cattle. VII, 62, 3. vi nah sahasram surudhah radantu. May they (the gods) give to us a thousand gifts! I, 117, 11. va'gam vipraya--radanta. Giving spoil to the sage! VI, 61, 6. rada pusha'-iva nah sanim. Give us, Sarasvati, wealth, like Pushan! 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. yat abhyah aradah gatum indra. That thou hast cut a way for them (the rivers). Cf. VII, 74, 4. IV, 19, 2. pra vartani'h aradah visva-dhenah. Thou (Indra) hast cut open the paths for all the cows. X, 75, 2. pra te aradat varunah ya'tave pathah. Varuna cut the paths for thee to go. VII, 87, 1. radat pathah varunah su'ryaya. Varuna cut paths for Surya. V, 80, 3. pathah radanti suvita'ya devi'. She, the dawn, cutting open the paths for welfare. VII, 60, 4. yasmai aditya'h adhvanah radanti. For whom the Adityas cut roads. II, 30, 2. pathah radantih--dhunayah 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: III, 33, 6. indrah asma'n aradat vagra-bahuh. Cf. X, 89, 7. Note [1:166:6:5]5. Rina'ti, like the preceding expressions krivirdati and radati, is not chosen at random, for though it has the [p. 224] 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. puru'ni dasmah ni rinati gambhaih. Agni crunches many things with his jaws. I, 127, 4. sthira' kit anna ni rinati ogasa. Even tough morsels he (Agni) crunches fiercely. In a more general sense we find it used, V, 41, 10. sokih-kesah ni rinati vana. Agni with flaming hair swallows or destroys the forests. IV, 19, 3. ahim vagrena vi rinah. Thou destroyedst Ahi with the thunderbolt. X, 120, 1. sadyah gagnanah ni rinati satrun. As soon as born he destroys his enemies. Note [1:166:6:6]6. Sudhita-iva barhana. I think the explanation of this phrase given by Sayana may be retained. He explains sudhita by suhita, i. e. sushthu prerita, well thrown, well levelled, and barhana by hatis, tatsadhana hetir va, a blow or its instrument, a weapon. Professor Roth takes barhana as an instrumental, used adverbially, in the sense of powerfully, but he does not explain in what sense sudhita-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 svadhitiva. 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. nih-mathitah su-dhitah a' sadha-sthe. Agni produced by rubbing, and well placed in his abode. VII, 42, 4. su-pritah agnih su-dhitah dame a'. Agni, who is cherished and well placed in the house. III, 29, 2. aranyoh ni-hitah gata-vedah garbhah-iva su-dhitah garbhinishu. Agni placed in the two fire-sticks, well placed like an embryo in the mothers. Cf. X, 27, 16. [p. 225] VIII, 60, 4. abhi prayamsi su-dhita a' vaso (iti) gahi. Come, O Vasu, to these well-placed offerings. Cf. I, 135, 4; VI, 15, 15; X, 53, 2. X, 70, 8. su-dhita havi'mshi. The well-placed offerings. IV, 2, 10 (adhvaram). VII, 7, 3 (barhih). As applied to a'yus, life, sudhita may be translated by well established, safe: II, 27, 10. asya'ma a'yumshi su-dhitani pu'rva. May we obtain the happy long lives of our forefathers. IV, 50, 8. sah it ksheti su-dhitah okasi sve. That man dwells secure in his own house. Applied to a missile weapon, sudhita 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. mimyaksha yeshu su-dhita--rishtih. To whom the well held spear sticks fast. VI, 33, 3. tvam ta'n indra ubhayan amitran da'sa vritra'ni a'rya ka sura, vadhih vana-iva su-dhitebhih atkaih. Thou, Indra, O hero, struckest both enemies, the barbarous and the Aryan fiends, like forests with well-aimed weapons. Applied to a poem, sudhita means well arranged or perfect: I, 140, 11. idam agne su-dhitam duh-dhitat adhi priya't um (iti) kit manmanah preyah astu te. May this perfect prayer be more agreeable to thee than an imperfect one, though thou likest it. VII, 32, 13. mantram akharvam su-dhitam. A poem, not mean, well contrived. As applied to men, sudhita means very much the same as hita, well disposed, kind: IV, 6, 7. adha mitrah na su-dhitah pavakah agnih didaya ma'nushishu vikshu. Then, like a kind friend, Agni shone among the children of man. V, 3, 2. mitram su-dhitam. VI, 15, 2. mitram na yam su-dhitam. VIII, 23, 8. mitram na gane su-dhitam rita-vani. [p. 226] X, 115, 7. mitra'sah na ye su-dhitah. At last su-dhita, without reference to human beings, takes the general sense of kind, good: III, 11, 8. pari visvani su-dhita agneh asyama manma-bhih. 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 sudhita, as applied to weapons, means well held or well aimed, we can hardly doubt that barhana is here, as Sayana says, some kind of weapon. I should derive it from barhayati, to crush, which we have, for instance, I, 133, 5. pisanga-bhrishtim ambhrinam pisa'kim indra sam mrina, sarvam rakshah ni barhaya. Pound together the fearful Pisaki with his fiery weapons, strike down every Rakshas. II, 23, 8. brihaspate deva-nidah ni barhaya. Brihaspati strike down the scoffers of the gods. Cf. VI, 61, 3. Barhana 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 barhana occurs at least once more: VIII, 63, 7. yat pa'nka-ganyaya visa' indre ghoshah asrikshata, astrinat barhana vipah. 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 barhana 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 [1:166:7:1]1. Alatrina'sah, a word which occurs but once more, and which had evidently become unintelligible even at the [p. 227] time of Yaska. He (Nir. VI, 2) explains it by alamatardano meghah, the cloud which opens easily. This, at least, is the translation given by Professor Roth, though not without hesitation. Alamatardanah, as a compound, is explained by the commentator as atardanaparyaptah, alam atardayitum udakam, i. e. capable of letting off the water. But Devaragayagvan explains it differently. He says: alam paryaptam atardanam himsa yasya, bahudakatvakkhabalo megho viseshyate, i. e. whose injuring is great; the dark cloud is so called because it contains much water. Sayana. too, attempts several explanations. In III, 30, 10, he seems to derive it from trih, to kill, not, like Yaska, from trid, and he explains its meaning as the cloud which is exceedingly hurt by reason of its holding so much water. In our passage he explains it either as anatrina, 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 ra, to give, and the suffix trina, 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 III, 30, 10, qui laissait fletrir 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 trina is certainly irregular, and I should much prefer to write alatrina, 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 ra means to bark, and has been connected by Professor Aufrecht with Latin rire, inrire, and possibly inritare [*a], [p. 228] thus showing a transition of meaning from barking, to provoking 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, an assailer. The old derivation 'latrones eos antiqui dicebant, qui conducti militabant, apo teis latreias,' 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 (Grundzuge, p. 326) and Corssen (Kritische Nachtrage, p. 239) take a different view; but a foreign word, derived from latron, pay, hire, would never have proved so fertile as latro has been in Latin. If then we could write alatrina'sah, 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 Sayana'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 alatrina occurs, III, 30, 10: alatrinah valah indra vragah goh pura' hantoh bhayamanah vi ara. Without barking did Vala, the keeper of the cow, full of tear, open, before thou struckest him. If it should be objected that vraga means always stable, and is not used again in the sense of keeper, one might reply that vragah, in the nom. sing., occurs in this one single passage only, and that bhayamanah, 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 alatrina would remain the same, the not-barking being here used as a sign that Indra's enemy was cowed, and no longer inclined to revile or defy the power of Indra. Hom. hymn. in Merc. 145, oyde kunes lelakonto. Note [1:166:7:2]2. See I, 38, 15, note 1, page . [p. 229] Verse 8. Note [1:166:8:1]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 Dhatupatha, but has been identified with hvar, occurs in our hymn, verse 12: I, 128, 5. sah nah trasate duh-ita't abhi-hrutah samsat agha't abhi-hrutah. He protects us from evil, from assault, from evil speaking, from assault. X, 63, 11. tra'yadhvam nah duh-evayah abhi-hrutah. Protect us from mischievous injury! I, 189, 6. abhi-hrutam asi hi deva vishpat. For thou, god, art the deliverer from all assaults. Vishpat, 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. ta' hi kshatram avi-hrutam--a'sate. For they both have obtained uninjured power. X, 170, 1. a'yuh dadhat yagna-patau avi-hrutam. Giving uninjured life to the lord of the sacrifice. Verse 9. Note [1:166:9:1]1. Tavisha 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 tavisha'ni are placed on the chariots of the Maruts, just as before bhadra', 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 [p. 230] of strength, seemed a preferable rendering. As to mithaspridhya, see I, 119, 3, . Note [1:166:9:2]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 () 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 khadis are said to be worn on the shoulders: VII, 56, 13. amseshu a' marutah khadayah vah vakshah-su rukma'h upa-sisriyana'h. On your shoulders are the quoits, on your chests the golden chains are fastened. In other places the khadis 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. a' esham amseshu rambhini-iva rarabhe, hasteshu khadih ka kritih ka sam 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 kha'di-hasta, holding the quoits in their hands. There is one passage which was mentioned before (), where the khadis are said to be on the feet of the Maruts, and on the strength of this passage Professor Roth proposes to alter pra-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 khadi, 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 Vishnu holds in one of his right hands, the so-called kakra, may be the modern representation of the ancient khadi. What, however, is quite certain is this, that khadi in the Veda never means food, as Sayana optionally interprets it. This interpretation is accepted by Wilson, who translates, 'At your resting-places on the road refreshments (are ready).' Nay, he [p. 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 sarai of the Mohammedans, a place by the road-side where the travellers may find shelter and provisions.' Note [1:166:9:3]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 expression 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. Samaya in the Veda means together, at once, and is the Greek (omei, generally omou or omus, 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 syava'h--nemim ni vavrituh. The ten black horses turn down the felly or the wheel. IV, 30, 2. satra' te anu krishtayah visvah kakra'-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. tatah visham 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 axun y(mun) kuklu omei ... Verse 10. Note [1:166:10:1]1. See I, 64, 4, note 1, page . Note [1:166:10:2]2. See I, 166, 1, note 1, page . [p. 232] Note [1:166:10:3]3. On eta in the sense of fallow deer, or, it may be, antelope, see I, 165, 5, note 2, page . Eta originally means variegated, and thus becomes a name of any speckled deer, it being difficult to say what exact species is meant. Sayana in our passage explains etah by suklavarna malah, many-coloured wreaths or chains, which may be right. Yet the suggestion of Professor Roth that etah, 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 mentioned. We learn from Asvalayana's Grihya-sutras, of which we now possess an excellent edition by Professor Stenzler, and a reprint of the text and commentary by Rama Narayana Vidyaratna, 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 Brahmana should wear the skin of an antelope (aineya), the Kshatriya the skin of a deer (raurava), the Vaisya the skin of a goat (aga). If they wore dresses, that of the Brahmana should be dark red (kashaya), that of the Kshatriya bright red (mangishtha), that of the Vaisya yellow (haridra). The girdle of the Brahmana should be of Munga grass, that of the Kshatriya a bow-string, that of the Vaisya made of sheep's wool. The same regulations occur in other Sutras, as, for instance, the Dharma-sutras 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 Apastambiya-sutras, which have been published by Professor Buhler, the Brahmana may wear the skin of the harina deer, or that of the antelope (aineyam), but the latter must be from the black antelope (krishnam), 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 [p. 233] allows sana, hemp [*a], or kshuma, 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 kiram kambalam). He then adds a curious remark, which would seem to show [p. 234] that the Brahmanas preferred skins, and the Kshatriyas clothes, for he says that those who wish well to the Brahmanas 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-sutras of the Gautamas, which were published in India, prescribe likewise for the Brahmana the black antelope skin, and allow clothes of hemp or linen (sanakshaumakira) as well as kutapas (woollen cloth) for all. What is new among the Gautamas is, that they add the karpasa, the cotton dress, which is important as showing an early knowledge of this manufacture. The karpasa dress occurs once more as a present to be given to the Potar priest (Asv. Srauta-sutras 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 suppose, is the meaning of avikrita. Immediately after, however, 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 Brahmana's dress should be taken from the bark of trees (varksha). Manu, who here, as elsewhere, simply paraphrases the ancient Sutras, says, II, 41: karshnarauravabastani karmani brahmakarinah vasirann anupurvyena sanakshaumavikani ka. 'Let Brahmakarins 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 aigis from aix, would have meant originally, not skin in general, but a goat-skin. The skins of the eta, here ascribed to the Maruts, would be identical with the aineya, which Asvalayana ascribes to the Brahmana, not, as we should expect, to the Kshatriya, if, as has been supposed, aineya is derived from ena, which is a secondary form, particularly in the [p. 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 ena, a kind of antelope. These two forms pre-suppose an earlier erna or arna, and point therefore in a different direction, though hardly to arnes. Note [1:166:10:4]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 kshura is the Greek xyros or xyron. In the Veda we have clear allusions to shaving: X, 142, 4. yada' te va'tah anu-va'ti sokih, vapta-iva smasru vapasi pra bhu'ma. 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 svapu' (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 [*a]. Another derivation of napita, 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 Samanna-phala Sutta, mentions among the different professions of the people those of 'portier,' 'barbier,' and 'baigneur.' Verse 11. Note [1:166:11:1]1. Vi-bhutayah is properly a substantive, meaning [p. 236] power, but, like other substantives [*a], and particularly substantives 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-bhutayah utayah indra ma'-vate sadyah kit santi 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-bhutih astu sunrita. May the prayer be powerful. VI, 17, 4. maha'm anunam tavasam vi-bhutim matsara'sah 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. Vibhvah, with the Svarita on the last syllable, has to be pronounced vibhuah. In III, 6, 9, we find vi-bhavah. Note [1:166:11:2]2. See I, 87, 1, note 1, page . Note [1:166:11:3]3. See I, 6, 5, note 1, page . Verse 12. Note [1:166:12:1]1. Mahi-tvanam, greatness, is formed by the suffix tvana, which Professor Aufrecht has identified with the Greek sune (synon); 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 pratah-itva = pratah-ya'va. Note [1:166:12:2]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 vri, vrinoti), I believe, meant originally what is enclosed, protected, set apart, the Greek nomos: 1. V, 46, 7. ya'h pa'rthivasah ya'h apa'm api vrate ta'h nah devih su-havah sarma yakkhata. [p. 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 vrigana, see I, 165, 15, note 3, page . X, 114, 2. ta'sam ni kikyuh kavayah ni-da'nam pareshu ya'h guhyeshu vrateshu. The poets discovered their (the Nirritis') origin, who are in the far hidden chambers. I, 163, 3. asi tritah guhyena vratena. Thou art Trita within the hidden place, or with the secret work. Dr. Muir sent me another passage: III, 54, 5. dadrisre esham avama' sadamsi pareshu ya' guhyeshu vrateshu. 2. Vrata means what is fenced off or forbidden, what is determined, what is settled, and hence, like dharman, law, ordinance. Varayati means to prohibit. In this sense vrata occurs very frequently: I, 25, 1. yat kit hi te visah yatha pra deva varuna vratam, minimasi dyavi-dyavi. Whatever law of thine we break, O Varuna, day by day, men as we are. II, 8, 3. yasya vratam ni mi'yate. Whose law is not broken. III, 32, 8. indrasya karma su-krita puru'ni vrata'ni deva'h 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 satyam maghavana yuvoh it a'pah kana pra minanti vratam vam. All that is yours, O powerful gods, is true; even the waters do not break your law. II, 38, 7. nakih asya ta'ni vrata' devasya savituh minanti. No one breaks these laws of this god Savitar. Cf. II, 38, 9. I, 92, 12. aminati daivyani vrata'ni. Not injuring the divine ordinances. Cf. I, 124, 2. X, 12, 5. kat asya ati vratam kakrima. Which of his laws have we overstepped? [p. 238] VIII, 25, 16. tasya vrata'ni anu vah karamasi. His ordinances we follow. X, 33, 9. na deva'nam ati vratam sati-atma kana givati. No one lives beyond the statute of the gods, even if he had a hundred lives. VII, 5, 4. tava tri-dha'tu prithivi' uta dyauh vaisvanara vratam agne sakanta. The earth and the sky followed thy threefold law, O Agni Vaisvanara. VII, 87, 7. yah mrilayati kakrushe kit a'gah vayam syama varune anagah, anu vrata'ni aditeh ridhantah. Let us be sinless before Varuna, who is gracious even to him who has committed sin, performing the laws of Aditi! II, 28, 8. namah pura' te varuna uta nunam uta aparam tuvi-gata bravama, tve hi kam parvate na srita'ni aprakyutani duh-dabha vrata'ni. Formerly, and now, and also in future let us give praise to thee, O Varuna; for in thee, O unconquerable, all laws are grounded, immovable as on a rock. A very frequent expression is anu vratam, according to the command of a god, II, 38, 3; 6; VIII, 40, 8; or simply anu vratam, according to law and order: I, 136, 5. tam aryama' abhi rakshati rigu-yantam anu vratam. Aryaman protects him who acts uprightly according to law. Cf. III, 61, 1; IV, 13, 2; V, 69, 1. 3. 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. yah agni'shoma havisha saparya't devadri'ka manasa yah ghritena, tasya vratam rakshatam patam amhasah. 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 prathamah angirah-tamah kavih deva'nam pari bhushasi vratam. [p. 239] Agni, the first and wisest of poets, thou performest the sacrifice of the gods. III, 3, 9. tasya vrata'ni bhuri-poshinah vayam upa bhushema dame a' suvrikti-bhih. 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. vrata' te agne mahatah maha'ni tava kratva rodasi (iti) a' tatantha. The deeds of thee, the great Agni, are great, by thy power thou hast stretched out heaven and earth. VIII, 42, 1. astabhnat dya'm asurah visva-vedah amimita varima'nam prithivya'h, a asidat visva bhuvanani sam-ra't visva it ta'ni varunasya vrata'ni. 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 Varuna. VI, 14, 3. tu'rvantah dasyum ayavah vrataih si'kshantah avratam. Men fight the fiend, trying to overcome by their deeds him who performs no sacrifices; or, the lawless enemy. Lastly, vrata comes to mean sway, power, or work, and the expression vrate tava signifies, at thy command, under thy auspices: I, 24, 15. atha vayam aditya vrate tava anagasah aditaye syama. Then, O Aditya, under thy auspices may we be guiltless before Aditi. VI, 54, 9. pu'shan tava vrate vayam ni rishyema kada kana. O Pushan, may we never fail under thy protection. X, 36, 13. ye savituh satya-savasya visve mitrasya vrate varunasya deva'h. All the gods who are in the power of Savitar, Mitra, and Varuna. V, 83, 5. yasya vrate prithivi' namnamiti yasya vrate sapha-vat garbhuriti, yasya vrate oshadhih visva-rupah sah nah parganya mahi sarma yakkha. [p. 240] 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 [1:166:12:3]3. 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 bhagah asi datrasya data'. 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 datra, like datra or dattra, in the sense of gift, bounty, largess: I, 116, 6. yam asvina dadathuh svetam asvam--tat vam datram mahi kirtenyam bhut. The white horse, O Asvins, which you gave, that your gift was great and to be praised. I, 185, 3. anehah datram aditeh anarvam huve. I call for the unrivalled, the uninjured bounty of Aditi. VII, 56, 21. ma' vah datra't marutah nih arama. May we not fall away from your bounty, O Maruts! III, 54, 16. yuvam hi sthah rayi-dau nah rayina'm datram rakshethe. For you, Nasatyas, are our givers of riches, you protect the gift. VI, 20, 7. rigisvane datram dasushe dah. To Rigisvan, the giver, thou givest the gift. VIII, 43, 33. tat te sahasva imahe datram yat na upadasyati, tvat agne va'ryam vasu. We ask thee, strong hero, for the gift which does not perish; we ask from thee the precious wealth. X, 69, 4. datram rakshasva yat idam te asme (iti). Protect this gift of thine which thou hast given to us. VIII, 44, 18. i'sishe va'ryasya hi datrasya agne svah-patih. 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 [p. 241] bounty does not answer all purposes. In VII, 56, 21, ma' vah datra't marutah nih 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 datra. 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 da'tra 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 Naighantuka,' Zeitschrift der Deutschen Morgenlandischen Gesellschaft, 1853, vol. vii, P. 375. VIII, 78, 10. tava it indra aham a-sasa haste da'tram kana a' dade. Trusting in thee alone, O Indra, I take the sickle in my hand. This da'tra, sickle, is derived from do, to cut. Aditi, the Infinite. Note [1:166:12:4]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 [p. 242] [paragraph continues] 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 Varuna 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 Varuna and his brother Mitra were nursed in the lap of Aditi. Some poet would take hold o 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. uta sva-rage aditih stomam 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 stomam instead of somam, as printed by Professor Aufrecht. Cf. VII, 38, 4. The idea of the Infinite, as I have tried to show elsewhere, was most powerfully impressed on the awakening mind, or, as we now say, was revealed, by the East [*a]. '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 [p. 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,' aditer anikam. Thus we read: V, 62, 8. hiranya-rupam ushasah vi-ushtau ayah-sthunam ut-ita su'ryasya, a' rohathah varuna mitra gartam atah kakshathe (iti) aditim ditim h. Mitra and Varuna, 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 principal deities of the Veda. Aditi and the Adityas. Thus we read: I, 107, 2. upa nah deva'h avasa a' gamantu angirasam sa'ma-bhih stuyamanah, indrah indriyaih marutah marut-bhih adityaih nah aditih 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! [p. 244] X, 66, 3. indrah vasu-bhih pari patu nah gayam adityaih nah aditih sarma yakkhatu, rudrah rudrebhih devah mrilayati nah tvashta nah gna'bhih suvita'ya 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 Tvashtar with the mothers bring us to happiness! III, 54, 20. adityaih nah aditih srinotu yakkhantu nah marutah sarma bhadram. May Aditi with the Adityas hear us, may the Maruts give us good protection! In another passage Varuna takes the place of Aditi as the leader of the Adityas: VII, 35, 6. sam nah indrah vasu-bhih devah astu sam adityebhih varunah su-samsah, sam nah rudrah rudrebhih galashah sam nah tvashta gna'bhih iha srinotu. May Indra bless us, the god with the Vasus! May Varuna, the glorious, bless us with the Adityas! May the relieving Rudra with the Rudras bless us! May Tvashtar 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. pratah devi'm aditim gohavimi madhyandine ut-ita su'ryasya, I invoke the divine Aditi early in the morning, at noon, and at the setting of the sun, Mitra and Varuna, her principal sons, are mentioned immediately 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'h aditih without any copula, to signify the Adityas and Aditi: IV, 25, 3. kah deva'nam avah adya vrinite kah aditya'n aditim gyotih itte. Who does choose now the protection of the gods? Who asks the Adityas, Aditi, for their light? VI, 51, 5. visve adityah adite sa-goshah asmabhyam sarma bahulam vi yanta. [p. 245] All ye Adityas, Aditi together, grant to us your manifold protection! X, 39, 11. na tam raganau adite kutah kana na amhah asnoti duh-itam nakih bhayam. 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. ta'n a' vivasa namasa suvrikti-bhih mahah aditya'n aditim svastaye. I cherish them with worship and with hymns, the great Adityas, Aditi, for happiness' sake. X, 63, 17. eva plateh sunuh avivridhat vah visve adityah adite manishi'. The wise son of Plati magnified you, all ye Adityas, Aditi! X, 65, 9. parganyava'ta vrishabha' purishina indravayu' (iti) varunah mitrah aryama', deva'n aditya'n aditim havamahe ye pa'rthivasah divya'sah ap-su ye. There are Parganya and Vata, the powerful, the givers of rain, Indra and Vayu, Varuna, 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 daksha, 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 [p. 246] 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: X, 72, 4-5. aditeh dakshah agayata dakshat um (iti) aditih pari,--aditih hi aganishta daksha ya' duhita' tava, ta'm deva'h anu agayanta bhadra'h amrita-bandhavah. 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 va adite ganmani vrate ra'gana mitra'-varuna a' vivasasi. Or thou, O Aditi, nursest in the birthplace of Daksha the two kings, Mitra and Varuna. Nay, even this does not suffice. There is something again beyond Aditi and Daksha, and one poet says: X, 5, 7. asat ka sat ka parame vi-oman dakshasya ganman aditeh upa-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 contradictions, was imagined, and in the same hymn from which we have already quoted, the poet says: X, 72, 1-4. deva'nam nu vayam ga'na pra vokama vipanyaya, uktheshu sasyamaneshu yah (yat?) pasyat ut-tare yuge. 1. brahmanah patih eta' sam karma'rah-iva adhamat, deva'nam purvye yuge asatah sat agayata. 2. deva'nam yuge prathame asatah sat agayata, tat a'sah anu agayanta tat uttana-padah pari. 3. bhu'h gagne uttana-padah bhuvah a'sah agayanta, aditeh dakshah agayata, dakshat um (iti) aditih 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. Brahmanaspati [*a] blew them together like a smith (with [p. 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 (to on and to me on) 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 daksha, 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-pitarah, 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, convincingly proved that this epithet daksha-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 [*a].' This is particularly clear in one passage: III, 27, 9. bhuta'nam garbham a' dadhe, dakshasya, pitaram. I place Agni, the source of all beings, the father of strength ... [p. 248] After this we can hardly hesitate how to translate the next verse: VI, 50, 2. su-gyotishah--daksha-pitrin--deva'n. The resplendent gods, the fathers of strength. It may seem more doubtful, when we come to gods like Mitra and Varuna, 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 explanation, which makes Mitra and Varuna the sons of Daksha, may have sprung. VII, 66, 2. ya'--su-daksha 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, 10. avasyavah yushma'bhih daksha-pitarah. 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 misunderstanding 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 Puranic 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 unbounded realm beyond earth, sky, and heaven, and originally she was distinct from the sky, the earth, and the ocean. Aditi is mentioned by the side of heaven and earth, which [p. 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 passages 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). tat nah mitrah varunah mamahantam aditih sindhuh prithivi' uta dyauh. May Mitra and Varuna 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. IX, 97, 58 (final): I, 191, 6. dyauh vah pita' prithivi' mata' somah bhra'ta aditih svasa. The Sky is your father, the Earth your mother, Soma your brother, Aditi your sister. VIII, 101, 15. mata' rudra'nam duhita' vasunam svasa aditya'nam amritasya na'bhih, pra nu vokam kikitushe ganaya ma' ga'm anagam aditim vadhishta. 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, 3; IX, 96, 15; Vagasan. Samhita XIII, 49. VI, 51, 5. dyauh pitar (iti) prithivi ma'tah adhruk agne bhratah vasavah mrilata nah, visve adityah adite sa-goshah asmabhyam sarma bahulam 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, 10. su-tra'manam prithivi'm dya'm anehasam susarmanam aditim su-pranitim, daivim na'vam su-aritra'm anagasam asravantim a' ruhema svastaye. 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. aditih dya'vaprithivi' (iti). [p. 250] 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. ushasanakta brihati' (iti) su-pesasa dya'vaksha'ma varunah mitrah aryama', indram huve marutah parvatan apah aditya'n dya'vaprithivi' (iti) apah svar (iti svah). 1. dyauh ka nah prithivi' ka pra-ketasa ritavari (ity ritavari) rakshatam amhasah rishah, ma' duh-vidatra nih-ritih nah isata tat deva'nam avah adya vrinimahe. 2. visvasmat nah aditih patu amhasah mata' mitrasya varunasya revatah svah-vat gyotih avrikam nasimahi. 3. 1. There are the grand and beautiful Morning and Night, Heaven and Earth, Varuna, 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 Varuna! May we obtain heavenly light without enemies! This blessing of the gods we ask for to-day. Here we cannot but admit that Dya'vaksha'ma, heaven and earth, is meant for the same divine couple as Dya'vaprithivi', 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 Varuna, cannot well have been meant for the same deity as Heaven and Earth, mentioned in the second verse; and the author of [p. 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 Varuna, 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' gavyutih aditeh ritam 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 savasah manah sunu' (iti) dakshasya su-kratu (iti). 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, Varuna, who in VII, 60, 5 are called her sons. In X, 11, 1, Varuna is called yahvah aditeh, 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 (martanda, addled egg) was thrown away: ashtau putra'sah aditeh ye gata'h tanvah pari, deva'n upa pra ait sapta-bhih para martandam asyat. In X, 63, 2, the gods in general are represented as born from Aditi, the waters, and the earth: ye stha gata'h aditeh at-bhyah pari ye prithivya'h te me iha sruta havam. 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 [p. 252] IX, 114, 3. sapta disah na'na-suryah sapta hotarah ritvigah, deva'h aditya'h ye sapta tebhih soma abhi 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, I), 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. ashtau vi akhyat kakubhah prithivya'h. 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 [p. 253] [paragraph continues] 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. yagishtham sapta dha'ma-bhih. Agni, most worthy of sacrifice in the seven stations. IX, 102, 2. yagnasya sapta dha'ma-bhih. In the seven stations of the sacrifice. The seven threads of the sacrifice may have the same origin: II, 5, 2. a' yasmin sapta rasmayah tata'h yagnasya netari, manushvat daivyam ashtamam. 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. sapta dha'mani pari-yan amartyah. Agni, the immortal, who goes round the seven stations. X, 8, 4. ushah-ushah hi vaso (iti) agram eshi tvam yamayoh abhavah vi-bha'va, rita'ya sapta dadhishe pada'ni ganayan mitram tanve sva'yai. 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 marya'dah kavayah tatakshuh ta'sam ekam it abhi amhurah gat. The sages established the seven divisions, but mischief befell one of them. I, 22, 16. atah deva'h avantu nah yatah vishnuh vi-kakrame prithivya'h sapta dha'ma-bhih. May the gods protect us from whence Vishnu 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: Mitra, Aryaman, Bhaga, Varuna, Daksha, Amsah. These with Aditi would give us seven. In VI, 50, 1, we have Aditi, [p. 254] [paragraph continues] Varuna, Mitra, Agni, Aryaman, Savitar, and Bhaga. In I, 89, 3, Bhaga, Mitra, Aditi, Daksha, Aryaman, Varuna, Soma, Asvina, and Sarasvati are invoked together with an old invocation, pu'rvaya ni-vida. In the Taittiriya-aranyaka, I, 13, 3, we find the following list: 1. Mitra, 2. Varuna, 3. Dhatar, 4. Aryaman, 5. Amsa, 6. Bhaga, 7. Indra, 8. Vivasvat, but there, too, the eighth son is said to be Martanda, 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 ra'ga-putra, having kings for her sons; su-putra', having good sons; ugra-putra, having terrible sons: II, 27, 7. pipartu nah aditih ra'ga-putra ati dveshamsi aryama' su-gebhih, brihat mitrasya varunasya sarma upa syama puru-vi'rah arishtah. 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 Varuna! III, 4, 11. barhih nah astam aditih su-putra'. May Aditi with her excellent sons sit on our sacred pile! VIII, 67, 11. parshi dine gabhire a' ugra-putre gighamsatah, ma'kih tokasya nah rishat. Protect us, O goddess with terrible sons, from the enemy in shallow or deep water, and no one will hurt our offspring! Aditi identified with other Deities. Aditi, however, for the very reason that she was originally 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). aditih dyauh aditih antariksham aditih mata' sah pita' sah putrah, visve deva'h aditih panka ganah aditih gatam aditih gani-tvam. Aditi is the heaven, Aditi the sky, Aditi the mother, the [p. 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 prithvi' 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 Sunahsepa when on the point of being sacrificed by his own father, the following verse occurs: I, 24, 1. kah nah mahyai aditaye punah dat, pitaram ka driseyam mataram ka. 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 he sacrificed by his own father. If we discard the story of Sunahsepa, 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. There 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: [p. 256] IV, 2, 11. raye ka nah su-apatya'ya deva ditim ka ra'sva 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. tvam agne vira-vat yasah devah ka savita' bhagah, ditih ka dati va'ryam. 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 contrast with Aditi; cf. V, 62, 8, page . 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 Puranic 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 Varuna, delivers from sin. Why this should be so, we can still understand if we watch the transition which led from a purely cosmical to a 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. ava drugdha'ni pitrya sriga nah ava ya' vayam kakrima tanu'bhih, ava ragan pasu-tripam na tayum sriga vatsam na da'mnah vasishtham. Absolve us from the sins of our fathers, and from those [p. 257] which we have committed with our own bodies. Release Vasishtha, O king, like a thief who has feasted on stolen cattle; release him like a calf from the rope [*a]. VIII, 67, 14. te nah asnah vrikanam a'dityasah mumokata stenam baddham-iva adite. O Adityas, deliver us from the mouth of the wolves, like a bound thief, O Aditi! Cf. VIII, 67, 18. Sunahsepa, 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: sunah-sepam kit ni-ditam sahasrat yu'pat amunkah asamishta hi sah, eva asmat agne vi mumugdhi pa'san hotar (iti) kikitvah iha tu ni-sadya. O Agni, thou hast released the bound Sunahsepa 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 da'man, bond, ni-dita, bound, naturally suggested a-diti, the un-bound or unbounded, as one of those deities who could best remove the bonds of sin or misery. If we once realise this concatenation of thought and language, many passages of the Veda that seemed obscure, will become intelligible. VII, 51, 1. aditya'nam avasa nu'tanena sakshimahi sarmana sam-tamena, anagah-tve aditi-tve tura'sah imam yagnam dadhatu sroshamanah. 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. A'gas has the same meaning as the Greek agos, guilt, abomination; an-agas-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. [p. 258] 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-tamam varuna pa'sam asmat ava adhamam vi madhyamim srathaya, atha vayam aditya vrate tava anagasah aditaye syama. 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. anagasah aditaye devasya savituh h save, visva vama'ni dhimahi. May we, guiltless before Aditi, and in the keeping of the god Savitar, obtain all goods! Professor Roth here translates Aditi by freedom or security. I, 162, 22. anagah-tvam nah aditih krinotu. May Aditi give us sinlessness! Cf. VII, 51, 1. IV, 12, 4. yat kit hi te purusha-tra' yavishtha akitti-bhih kakrima kit kit a'gah, kridhi su asma'n aditeh anagan vi enamsi sisrathah 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. sah agne ena' namasa sam-iddhah akkha mitram varunam indram vokeh, yat sim a'gah kakrima tat su mrila tat aryama' aditih sisrathantu. O Agni, thou who hast been kindled with this adoration, greet Mitra, Varuna, and Indra. Whatever sin we have committed, do thou pardon it! May Aryaman, Aditi loose it! Here the plural sisrathantu should be observed, instead of the dual. VIII, 18, 6-7. aditih nah diva pasum aditih naktam advayah, aditih patu amhasah sada'-vridha. uta sya' nah diva matih aditih utya' a' gamat, sa sam-tati mayah karat apa 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 to [p. 259] us by day; may she kindly bring happiness to us, and carry away all enemies! Cf. X, 36, 3, page . X, 87, 18. a' vriskyantam aditaye duh-evah. May the evil-doers be cut off from Aditi! or literally, may they be rooted out before Aditi! II, 27, 24. adite mitra varuna uta mrila yat vah vayam kakrima kat kit a'gah, uru asyam abhayam gyotih indra ma' nah dirgha'h abhi nasan tamisrah. Aditi, Mitra, and also Varuna forgive, if we have committed any sin against you. May I obtain the wide and fearless light, O Indra! May not the long darkness reach us! VII, 87, 7. yah mrilayati kakrushe kit a'gah vayam syama varune anagah, anu vrata'ni aditeh ridhantah yuyam pata svasti-bhih sada nah. 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 nah aditih karat pasve nri-bhyah yatha gave, yatha toka'ya rudriyam. That Aditi may bring Rudra's favour to our cattle, our men, our cow, our offspring. I, 153, 3. pipa'ya dhenuh aditih rita'ya ganaya mitravaruna havih-de. Aditi, the cow, gives food to the righteous man, O Mitra and Varuna, who makes offerings to the gods. Cf. VIII, 101, 15. I, 185, 3. anehah datram aditeh anarvam huve. I call for the unrivalled, uninjured gift of Aditi. Here Professor Roth again assigns to Aditi the meaning of freedom or security. VII, 40, 2. dideshtu devi' aditih reknah. May the divine Aditi assign wealth! X, 100, 1. a' sarva-tatim aditim vrinimahe. We implore Aditi for health and wealth. I, 94, 15. yasmai tvam su-dravinah dadasah anagah-tvam [p. 260] adite sarva-tata, yam bhadrena savasa kodayasi praga'-vata ra'dhasa te syama. To whom thou, possessor of good treasures, grantest guiltlessness, O Aditi, in health and wealth [*a], whom thou quickenest with precious strength and with riches in progeny, 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', goddess, again and again; another frequent epithet is anarvan, uninjured, unscathed. Being invoked to grant light (VII, 82, 10), she is herself called luminous, gyotishmati, I, 136, 3; and sva'rvati, heavenly. Being the goddess of the infinite expanse, she, even with greater right than the dawn, is called uruki, VIII, 67, 12; uruvyakas, V, 46, 6; uruvraga, VIII, 67, 12; and possibly prithvi' in I, 72, 9. As supporting everything, she is called dharayatkshiti, supporting the earth, I, 136, 3; and visvaganya, VII, 10, 4. To her sons she owes the names of ra'gaputra, II, 27, 7; suputra', III, 4, 11; and ugraputra, VIII, 67, 11: to her wealth that of sudravinas, I, 94, 15, though others refer this epithet to Agni. There remains one name pastya, IV, 55, 3; VIII, 27, 5, meaning housewife, which again indicates her character as mother of the gods. I 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 Brahmanas and Aranyakas, 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, [p. 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-aranyaka and similar works the mythological confusion becomes greater still. Much valuable material for an analytical study of Aditi may be found in B. and R.'s Dictionary, and in several of Dr. Muir's excellent contributions 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 aditi 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, free. V, 59, 8. mimatu dyauh aditih vitaye nah. May the boundless Dyu (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 Dyu, the masculine deity of the sky. Dyu or the sky is called aditi or unbounded in another passage, X, 63, 3: yebhyah mata' madhu-mat pinvate payah piyu'sham dyauh aditih adri-barhah. The gods to whom their mother yields the sweet milk, and the unbounded sky, as firm as a rock, their food. IV, 3, 8. katha' sardhaya marutam rita'ya katha' sure brihate prikkhyamanah, prati bravah aditaye tura'ya. [p. 262] 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 tura'ya, partly because she is never called quick. Aditi must here be the name of one of the Adityas, or it may refer back to sure brihate. It can hardly be joined, as Professor Roth proposes, with sardhaya marutam, owing to the intervening sure brihate. In several passages aditi, as an epithet, refers to Agni: IV, 1, 20 (final). visvesham aditih yagniyanam visvesham atithih ma'nushanam. He, Agni, the Aditi, or the freest, among all the gods; he the guest among all men. The same play on the words aditi and atithi occurs again: VII, 9, 3. amurah kavih aditih vivasvan su-samsat mitrah atithih sivah nah, kitra-bhanuh ushasam bhati agre. The wise poet, Aditi, Vivasvat, Mitra with his good company, our welcome guest, he (Agni) with brilliant light came at the head of the dawns. Here, though I admit that several renderings are possible, 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 aditih vivasvan by 'the brilliant Aditi,' or 'the unchecked, the brilliant,' or by 'the boundless Vivasvat,' but on no account can we take aditi 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, aditim anarvanam, 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: [p. 263] IV, 39, 3. anagasam tam aditih krinotu sah mitrena varunena sa-goshah. May Aditi make him free from sin, he who is allied with Mitra and Varuna. We have had several passages in which Aditi, the female deity, is represented as sagoshah or allied with other Adityas, but if sah is the right reading here, Aditi in this verse can only be the male deity. The pronoun sa 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 discussed, and where aditi was supposed to have the meaning of earth: VII, 18, 8. duh-adhyah aditim srevayantah aketasah vi gagribhre parushnim. Professor Roth in one of his earliest essays translated this line, 'The evil-disposed wished to dry the earth, the fools split the Parushni,' and he supposed its meaning to have been that the enemies of Sudas swam across the Parushni in order to attack Sudas. We might accept this translation, if it could be explained how by throwing themselves 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 translate: 'The evil-disposed, the fools, laid dry and divided the boundless river Parushni.' 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 Sayana, who does not say that vigraha means dividing the waves of a river, as Professor Roth renders kulabheda, 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. [p. 264] Kana. Note [1:166:12:5]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 kana, 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, kana 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 kana is used emphatically, though originally it may have been a double negation. I a. In negative sentences: I, 18, 7. yasmat rite na sidhyati yagnah vipah-kitah kana. Without whom the sacrifice does not succeed, not even that of the sage. V, 34, 5. na asunvata sakate pushyata kana. He does not cling to a man who offers no libations, even though he be thriving. I, 24, 6. nahi te kshatram na sahah na manyum vayah kana ami' (iti) patayantah apuh. For thy power, thy strength, thy anger even these birds which fly up, do not reach. Cf. I, 100, 15. I, 155, 5. triti'yam asya nakih a' dadharshati vayah kana patayantah patatrinah. This third step no one approaches, not even the winged birds which fly up. I, 55, 1. divah kit asya varima' vi papratha, indram na mahna' prithivi' kana prati. The width of the heavens is stretched out, even the earth in her greatness is no match for Indra. I b. In positive sentences: VII, 32, 13. purvi'h kana pra-sitayah taranti tam yah indre karmana bhuvat. [p. 265] Even many snares pass him who is with Indra in his work. VIII, 2, 14. uktham kana sasyamanam agoh arih a' kiketa, na gayatram giyamanam. 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 aham a-sasa haste da'tram kana a' dade. Hoping in thee alone, O Indra, I take even this sickle in my hand. I, 55, 5. adha kana srat dadhati tvishi-mate indraya vagram ni-ghanighnate vadham. Then indeed they believe in Indra, the majestic, when he hurls the bolt to strike. I, 152, 2. etat kana tvah vi kiketat esham. Does one of them understand even this? IV, 18, 9. mamat kana used in the same sense as mamat kit. I, 139, 2. dhibhih kana manasa svebhih aksha-bhih. V, 41, 13. vayah kana su-bhvah a' ava yanti. VII, 18, 9. asuh kana it abhi-pitvam gagama. VIII, 91, 3. a' kana tva kikitsamah adhi kana tva na imasi. We wish to know thee, indeed, but we cannot understand thee. X, 49, 5. aham randhayam mrigayam srutarvane yat ma agihita vayuna kana anu-shak. VI, 26, 7. aham kana tat suri-bhih anasyam. May I also obtain this with the lords. I c. Frequently kana occurs after interrogative pronouns, to which it imparts an indefinite meaning, and principally in negative sentences: I, 74, 7. na yoh upabdih asvyah srinve rathasya kat kana, yat agne ya'si dutya'm. No sound of horses is heard, and no sound of the chariot, when thou, O Agni, goest on thy message. I, 81, 5. na tva'-van indra kah kana na gatah na ganishyate. No one is like thee, O Indra, no one has been born, no one will be! [p. 266] I, 84, 20. ma' te ra'dhamsi ma' to utayah vaso (iti) asma'n kada kana dabhan. May thy gifts, may thy help, O Vasu, never fail us! Many more passages might be given to illustrate the use of kana or kas kana and its derivatives in negative sentences. Cf. I, 105, 3; 136, 1; 139, 5; II, 16, 3; 23, 5; 28, 6; III, 36, 4; IV, 31, 9; V, 42, 6; 82, 2; VI, 3, 2; 20, 4; 47, 1; 3; 48, 17; 54, 9; 59, 4; 69, 8; 75, 16; VII, 32, 1; 19; 59, 3; 82, 7; 104, 3; VIII, 19, 6; 23, 15; 24, 15; 28, 4; 47, 7; 64, 27, 66, 13; 68, 19; IX, 61, 27; 69, 6; 114, 4; X, 33, 9; 39, 11; 48, 5; 49, 10; 59, 8; 62, 9; 85, 3; 86, 11; 95, 1; 112, 9; 119, 6; 7; 128, 4; 129, 2; 152, 1; 168, 3; 185, 2. I d. In a few passages, however, we find the indefinite pronoun kas kana used in sentences which are not negative: III, 30, 1. titikshante abhi-sastim gananam indra tvat a' kah kana hi pra-ketah. They bear the scoffing of men; for, Indra, from thee comes every wisdom. I, 113, 8. usha'h mritam kam kana bodhayanti. Ushas, who wakes every dead (or one who is as if dead). I, 191, 7. adrishtah kim kana iha vah sarve sakam ni gasyata. Invisible ones, whatever you are, vanish all together! II. We now come to passages in which kana stands for ka na, 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. yasmat indrat brihatah kim kana im rite. Beside whom, (beside) the great Indra, there is not anything. II, 24, 12. visvam satyam magha-vana yuvoh it a'pah kana pra minanti vratam vam. Everything, you mighty ones, belongs indeed to you; even the waters do not transgress your law. [p. 267] IV, 30, 3. visve kana it ana' tva deva'sah indra yuyudhuh. Even all the gods do not ever fight thee, O Indra. V, 34, 7. duh-ge kana dhriyate visvah a' puru ganah yah asya tavishim akukrudhat. Even in a stronghold many a man is not often preserved who has excited his anger. VII, 83, 2. yasmin aga' bhavati kim kana priyam. In which struggle there is nothing good whatsoever. VII, 86, 6. svapnah kana it anritasya pra-yota'. Even sleep does not remove all evil. In this passage I formerly took kana as affirmative, not as negative, and therefore assigned to prayota' the same meaning which Sayana assigns to it, one who brings or mixes, whereas it ought to be, as rightly seen by Roth, one who removes. VIII, 1, 5. mahe kana tva'm adri-vah para sulka'ya deyam, na sahasraya na ayutaya vagri-vah na sata'ya 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 Indra, thou who art possessed of a hundred powers! VIII, 51, 7. kada' kana stari'h asi. Thou art never sterile. VIII, 52, 7. kada' kana pra yukkhasi. Thou art never weary. VIII, 55, 5. kakshusha kana sam-nase. Not to be reached even with eye. X, 56, 4. mahimnah esham pitarah kana isire. Note [1:166:12:6]6. Considering the particular circumstances mentioned 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 tyagas in its etymological sense of leaving or forsaking, and to translate, by his forsaking you, or, if he should forsake you. The poet may have meant the word to convey that idea, which no doubt would be most appropriate here; but it must be confessed, at the same time, that in other passages where tyagas occurs, that meaning could hardly be ascribed to it. Strange as it may seem, no one who is acquainted with the general [p. 268] train of thought in the Vedic hymns can fail to see that tyagas in most passages means attack, onslaught; it may be even the instrument of an attack, a weapon. How it 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. na tam tigmam kana tyagah na drasad abhi tam guru. No sharp blow, no heavy one, shall come near him whom you protect. Here the two adjectives tigma, sharp, and guru, 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. mahah kit asi tyagasah varuta'. Thou art the shielder from a great attack. IV, 43, 4. kah vam mahah kit tyagasah abhi'ke urushyatam madhvi dasra nah uti'. Who is against your great attack? Protect us with your help, O Asvins, ye strong ones. Here Professor Roth seems to join mahah kit tyagasah abhi'ke urushyatam, but in that case it would be impossible to construe the first words, kah vam. I, 119, 8. agakkhatam kripamanam para-vati pituh svasya tyagasa 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 tyagas would here mean forlornness, need, or danger. But nibadhita is a strong verb, as we may see in VIII, 64, 2. pada' pani'n aradhasah ni badhasva maha'n asi. Strike the useless Panis down with thy foot, for thou art great. X, 18, 11. ut svankasva prithivi ma' ni badhathah. Open, O earth, do not press on him (i. e. the dead, who is [p. 269] to be buried; cf. M. M., Uber Todtenbestattung, Zeitschrift der D. M. G., vol. ix, p. xv). VII, 83, 6. yatra ra'ga-bhih dasa-bhih ni-badhitam pra su-da'sam a'vatam tritsu-bhih saha. Where you protected Sudas with the Tritsus, when he was pressed or set upon by the ten kings. Another passage in which tyagas occurs is, VI, 62, 10. sanutyena tyagasa martyasya vanushyata'm api sirsha' 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 tyagasa 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 sirsha' is governed by vavriktam, meaning turn back their heads, for the same expression occurs again in I, 33, 5. para kit sirsha' vavriguh te indra ayagvanah yagva-bhih spardhamanah. Professor Ben fey translates this verse by, 'Kopfuber 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 indrah induna deveshu kit dharayate mahi tyagah. Indeed through this draught Indra can hold out against that great attack even among the gods. X, 79, 6. kim deveshu tyagah enah kakartha. What insult, what sin hast thou committed among the gods? In these two passages the meaning of tyagas as attack or assault is at least as appropriate as that proposed by Professor Roth, estrangement, malignity. There remains one passage, VI, 3, 1. yam tvam mitrena varunah sa-goshah deva pa'si tyagasa martam amhah. I confess that the construction of this verse is not clear to me, and I doubt whether it is possible to use tyagasa as a verbal noun governing an accusative. If this were possible, one might translate, 'The mortal whom thou, O God (Agni), [p. 270] [paragraph continues] 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 tyagas 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. devas 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 separation 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 dhulim yas tyaged ukkair murdhni tasyaiva sa patet, he who throws up dust in the air, it will fall on his head. Ind. Spr. 1582. Muk, too, is used in a similar manner; for instance, vagram mokshyate te mahendrah, Mahabh. XIV, 263. Cf. Dhammapada, ver. 389. Verse 13. Note [1:166:13:1]1. Samsa, 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. ma' nah samsah ararushah dhurtih pranak martyasya. Let not the curse of the enemy, the onslaught of a mortal hurt us. I, 94, 8. asma'kam samsah abhi astu duh-dhyah. May our curse overcome the wicked! III, 18, 2. tapa samsam ararushah. Burn the curse of the enemy! [p. 271] VII, 25, 2. are tam samsam krinuhi ninitsoh. Take far away the curse of the reviler! Cf. VII, 34, 12. It means blessing: II, 31, 6. uta yah samsam usigam-iva smasi. We desire your blessing as a blessing for suppliants. X, 31, 1. a' nah deva'nam upa vetu samsah. May the blessing of the gods come to us! X, 7, 1. urushya nah uru-bhih deva samsaih. Protect us, god, with thy wide blessings! II, 23, 10. ma' nah duh-samsah abhi-dipsuh isata pra susamsah mati-bhih tarishimahi. 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, samsa may best be rendered by singer, praiser. Grassmann marks one passage only, II, 26, 1. riguh it samsah vanavat vanushyatah. May the righteous singer conquer his enemies. He admits, however, doubtfully, the explanation of B. R., that riguh samsah 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 samsah can mean here anything but singer. That being so, the same meaning seems more appropriate in other verses also, which I formerly translated differently, e. g. VII, 56, 19. ime samsam vanushyatah ni panti. They, the Maruts, protect the singer from his enemy. Lastly, samsa means praise, the spell addressed by men to the gods, or prayer: I, 33, 7. pra sunvatah stuvatah samsam avah. Thou hast regarded the prayer of him who offers libation and praise. X, 42, 6. yasmin vayam dadhima samsam indre. Indra in whom we place our hope. Cf. asams, Westergaard, Radices Linguae Sanscritae, s. v. sams. Footnotes ^214:a Schleicher, Compendium, section 36, aithu, aither, aithoysa; and section 49, aides, aidilis aestas. ^215:a Apa-tya; cf. Bopp, Accentuationssystem, section 138, epi-ssai, Nachkommen. ^217:a Tylor, Early History of Mankind, p. 262. ^217:b Spiegel, who had formerly identified harmya with the Zend zairimya in zairimyanura, has afterwards recalled this identification; see Spiegel, Av. Ubers. I, p. 190; Commentar uber den Avesta, I, p. 297; Justi, Handbuch, p. 119; Haug, Pahlavi Glossary, p. 22. According to the Parsis, the Hairimyanura, a daeva 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 xel-us, Sanskrit har-muta. ^227:a Kuhn, Zeitschrift, vol. ix, p. 233. ^233:a Sana is an old Aryan word, though its meanings differ. Hesychius and Eustathius mention kanna as being synonymous with psiathos, reed. Pollux gives two forms, kanna and kana, (Pollux X, 166 ptanaka de esti psiathos e en tois akatiois en kai kanan kalousin. VII, 176 kannai de to ek kanabun plegma) This is important, because the same difference of spelling occurs also in kannabis and kanaobs or kannbos, a model, a lay figure, which Lobeck derives from kannai. In Old Norse we have hanp-r, in A. S. haenep, hemp, Old High-Germ. hanaf. The occurrence of the word sana 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 A. S. haenep, the Old Norse hanp-r, are all borrowed from Latin cannabis, which, like other borrowed words, has undergone the regular changes required 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. kanape) 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). Kannbis being a foreign word, it would be useless to attempt an explanation of the final element bis, which is added to sana, the Sanskrit word for hemp. It may be visa, fibre, or it may be anything else. Certain it is that the main element 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 kannabis must be kept distinct from that of the Greek kanna or kana, reed. Both spellings occur, for Pollux, X, 166, writes ptanaka de esti psiathos e en tois akatiois en kai kanan kalousin, but VII, 176, kannai de to ek kanabun plegma. This word kanna may be the same as the Sanskrit sana, only with this difference, 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. ^235:a 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 svang, to embrace, to twist round a person, German slango, Schlange, snake, and Sanskrit naga, snake. Grimm, Deutsche Grammatik, vol. iii, p. 364. ^236:a See Benfey, Kuhn's Zeitschrift, vol. ii, p. 216. ^242:a Lectures on the Science of Language, Second Series, p. 499. ^246:a Brahmanaspati, literally the lord of prayer, or the lord of the sacrifice, sometimes a representative of Agni (I, 38, 13, note), but [p. 247] by no means identical with him (see VII, 41, 1); sometimes performing the deeds of Indra, but again by no means identical with him (see II, 23, 18. indrena yuga'--nih apa'm aubgah arnavam; cf. VIII, 96, 15). In II, 26, 3, he is called father of the gods (deva'nam pitaram); in II, 23, 2, the creator of all beings (visvesham ganita'). ^247:a The accent in this case cannot help us in determining whether daksha-pitar means having Daksha for their father (Lokropatur), or father of strength. In the first case daksha would rightly retain its accent (daksha-pitar) as a Bahuvrihi; in the second, the analogy of such Tatpurusha compounds as griha-pati (Pan. VI, 2, 18) would be sufficient to justify the purvapadaprakritisvaratvam. ^257:a See M. M., History of Ancient Sanskrit Literature, 2nd ed., p. 541. ^260:a On sarvatati, salus, see Benfey's excellent remarks in Orient and Occident, vol. ii, p. 519. Professor Roth takes aditi here as an epithet of Agni. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 272] MANDALA I, HYMN 167. ASHTAKA II, ADHYAYA 4, VARGA 4-5. TO THE MARUTS (THE STORM-GODS). 1. O Indra, a thousand have been thy helps accorded to us, a thousand, O driver of the bays, have been thy most delightful viands. May thousands of treasures richly to enjoy, may goods [*1] 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 [*1] to the Maruts one who moves in secret, like a man's wife (the lightning [*2]), and who is like a spear carried behind [*3], well grasped, resplendent, gold-adorned; there is also with them Vak (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 [*1]; but the terrible ones did not drive away Rodasi (the lightning), for they wished her to grow [*2] their friend. 5. When the divine Rodasi with dishevelled locks, the manly-minded, wished to follow them, she went, like Surya (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. [p. 273] 7. I praise what is the praiseworthy true greatness of those Maruts, that the manly-minded, proud, and strong one (Rodasi) drives with them towards the blessed mothers. 8. They protect [*1] Mitra and Varuna from the unspeakable, and Aryaman also finds out the infamous. Even what is firm and unshakable is being shaken [*2]; but he who dispenses treasures [*3], 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 [*1] 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 Mandarya, the son of Mana, the poet, ask you with food for offspring for ourselves! May we have an invigorating autumn, with quickening rain! [p. 274] NOTES. Ascribed to Agastya, addressed to the Maruts, but the first verse to Indra. Metre Trishtubh throughout. No verse of this hymn occurs in the Sama-veda, nor in the other Samhitas. Verse 1. Note [1:167:1:1]1. We must keep vaga, as a general term, distinct from asva, horses, and go, cows, for the poets themselves distinguish between gavyantah, asvayantah, and vagayantah; see IV, 17, 16; VI, 8, 6. Verse 3. Note [1:167:3:1]1. On mimyaksha, see before, I, 165, 1, note 2. Note [1:167:3:2]2. The spear of the Maruts is meant for the lightning, and we actually find rishti-vidyutah, having the lightning for their spear, as an epithet of the Maruts, I, 168, 5; 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 rodasi, the dual, with the accent on the antepenultimate, which means heaven and earth. This Rodasi' occurs: V, 56, 8. a' yasmin tasthau su-ranani bibhrati saka marutsu rodasi'. The chariot on which, carrying pleasant gifts, stands Rodasi among the Maruts. VI, 50, 5. mimyaksha yeshu rodasi' nu devi'. To whom clings the divine Rodasi. VI, 66, 6. adha sma eshu rodasi' sva-sokih a' amavatsu tasthau na rokah. When they (the Maruts) had joined the two Rodas, i. e. heaven and earth, then the self-brilliant Rodasi came among the strong ones. The name of Rodasi, heaven and earth, is so much more frequent in the Rig-veda than that of Rodasi', that in [p. 275] several passages the iti which stands after duals, has been wrongly inserted after Rodasi' in the singular. It is so in our hymn, verse 4, where we must read rodasi'm instead of rodasi' 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 Anukramani, Ambhrini. It was natural to identify this ambhrina with Greek obrimos, terrible, particularly as it is used of the thunder, obrimon ebrontese, Hes. Th. 839, and is applied to Athene as obriomo-patre. But there are difficulties pointed out by Curtius, Grundzuge, 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 I, 173, 3. antah dutah na rodasi karat va'k. 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 va'k vadanti avi-ketana'ni ra'shtri deva'nam ni-sasa'da mandra, when the voice, the queen of the gods, the delightful, uttering incomprehensible sounds, sat down. If, in our verse, we take Vak 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 [p. 276] public and takes part in the society and conversation of the sabha, the assembly-room, and the vidathas, the meetings. 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 sabheya and vidathya. Sabheya, from sabha, assembly, court, comes to mean courtly, polite; vidathya, from vidatha, assembly, experienced, learned. VIII, 4, 9. kandrah yati sabha'm upa. Thy friend, Indra, goes brilliant towards the assembly. X, 34, 6. sabha'm eti kitavah. The gambler goes to the assembly. VI, 28, 6. brihat vah vayah ukyate sabha'su. Your great strength is spoken of in the assemblies. Wealth is described as consisting in sabhas, houses, IV, 2, 5; and a friend is described as sabhasaha, strong in the assembly, X, 71, 10. Sabheya 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. Vidathya, 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, &c. Note [1:167:3:3]3. Upara na rishtih. I do not see how upara can here mean the cloud, if it ever has that meaning. I take upara as opposed to purva, 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 [1:167:4:1]1. The fourth verse carries on the same ideas which were hinted at in the third. We must again change rodasi', the dual, into rodasi'm, which is sufficiently indicated by the accent. Yavya I take as an instrumental of yavi, or of [p. 277] yavya. It means the youthful maid, and corresponds to yuvati in verse 6. Yavya would be the exact form which Curtius (Grundzuge, p. 589) postulated as the Sanskrit prototype of Hebe [*a]. 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 [*b], may be of some significance. Sadharani 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 Mahahharata. But although the Maruts cling to this maid (the Vak, 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. Aya'sah yavya' must be scanned . In VI 66, 5, aya'sah mahna' must be scanned as (mahimna?). Note [1:167:4:2]2. Vridham, as the accent shows, is here an infinitive governed by gushanta. Verse 5. 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 conceived 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 [p. 278] very form of Eileithyia is doubtful, and so is that of Rodasi'. It is tempting to connect rodasi, in the sense of heaven and earth, with O. S. radur, A. S. rodor (Grimm, Myth. p. 662), but that is impossible. Cf. I, 101, 7. Verse 8. Note [1:167:8:1]1. I do not see how panti, the plural, can refer to Mitra and Varuna, nor how these gods could here be introduced as acting the part of the Maruts. I therefore refer panti to the Maruts, who may be said to protect Mitra and Varuna, day and night, and all that belongs to them, from evil and disgrace. Aryaman is then brought in, as being constantly connected with Mitra-varunau, and the finding out, the perceiving from a distance, of the infamous enemies, who might injure Mitra-varunau, is parenthetically ascribed to him. See Ludwig, Anmerkungen, p. 239. Note [1:167:8:2]2. Kyavante cannot and need not be taken for kyavayanti, though akyutakut 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 understood, even though it is not expressed. In V, 60, 3, we read, parvatah kit mahi vriddhah bibhaya, even the very great mountain feared, i. e. the Maruts. Note [1:167:8:3]3. Dati in da'tivara 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. Da'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 construction becomes thereby extremely difficult. It means possessed of a treasure of goods which they distribute. The growing, too, which is here predicated by vavridhe, leads us to think of the Maruts, as in I, 37, 5, or of their friend Indra, I, 52, 2; 81, I; VI, 30, 1. It is never, so far as I know, applied to the sacrificer. Verse 9. Note [1:167:9:1]1. Dhrishata' is used as an adverb; see I, 71, 5; 174, 4; II, 30, 4, &c. Perhaps tmana may be supplied as in I, 54, 4. Footnotes ^277:a Wir mussen ein vorgriechisches yava oder moglicherweise yavya annehmen. ^277:b Il. V, 905. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 279] MANDALA I, HYMN 168. ASHTAKA I, ADHYAYA 4, VARGA 6-7. TO THE MARUTS (THE STORM-GODS). 1. To every sacrifice [*1] you hasten together [*2], 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 [*1], self-born and self-supported, like springs [*2], like thousandfold waves of water, aye, visibly like unto excellent bulls [*3], 3. Those Maruts, like Soma-drops [*1], 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 [*1]? You shake the sky [*2], as if on the search for food; you are invoked by many [*3], like the (solar) horse of the day [*4]. 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! [p. 280] 7. As your conquest is violent, splendid, terrible, full and crushing, so, O Maruts, is your gift delightful, 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 [*1] brought forth for the great fight the terrible train of the untiring Maruts: when fed they produced the dark cloud [*3], and then looked about for invigorating food [*2]. 10. May this praise, O Maruts, this song of Mandarya, the son of Mana, the poet, ask you with food for offspring for ourselves! May we have an invigorating autumn, with quickening rain! [p. 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 mocht ich euch gewinnen recht, Gebet, das zu euch Gottern drengt, empfangt ihr gern. LUDWIG: Bei jedem opfer ist zusammen mit euch der siegreich thatige, in jedem lied hat der fromme an euch gedacht. Ludwig proposes to read adidhiye or devayad a didhiye, but even then the construction remains difficult. Note [1:168:1:1]1. Yagna'-yagna', an adverbial expression, much the same as yagne yagne (I, 136, 1); it occurs once more in VI, 48, 1. Note [1:168:1:2]2. Tuturvanih does occur here only, but is formed like gugurvani, I, 142, 8, and susukvani, VIII, 23, 5. Possibly tuturvanih 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 evayah, in the sense of quickly moving, an epithet applied to Vishnu, I, 156, 1, and to the Maruts, V, 41, 16: katha' dasema namasa su-da'nun eva-ya' marutah akkha-ukthaih, How shall we worship with praise and invocations the liberal quick-moving Maruts? I read, with Roth, eva-ya'h; otherwise we should have to take evaya as [p. 282] an adverbial instrumental, like asaya' from asa; see Grassmann, s. v. asaya. In one hymn (V, 87) Evaya-marut, as one word, has become an invocation, reminding us of eie Foibe, or Evoe Bacche, and similar forms. Possibly eia 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. evaya'vari, VI. 48, 12), which Benfey proposed to divide into evaya-van, quick, again an epithet of Vishnu and the Maruts. If then we read evayah 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 [1:168:2:1]1. Isham sva'r are joined again in VII, 66, 9. saha isham sva'h ka dhimahi. It seems to mean food and light, or water and light, water being considered as invigorating and supporting. Abhigayanta governs the accusative. Note [1:168:2:2]2. The meaning of spring was first assigned to vavra by Grassmann. Note [1:168:2:3]3. Though I cannot find ga'vah and ukshanah again, used in apposition to each other, I have little doubt that Grassmann is right in taking both as one word, like tauros bous in Greek. Verse 3. Note [1:168:3:1]1. The first line of this verse is extremely difficult. GRASSMANN translates: Den Somasaften gleichen sie, den kraftigen, Die eingeschlurft sich regen, nimmer wirkungslos. LUDWIG: Die wie Soma, das gepresst aus 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: tvam hi nah tanvah Soma gopa'h ga'tre-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 [p. 283] cooling the air, are like Somas in their refreshing and invigorating power, when stirring the hearts of men. In X, 78, 2, the Maruts are once more compared with Somas, su-sarmanah na somah ritam yate. Should there be a dative hidden in a'sate? Rambhini I now take with Sayana 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 [1:168:5:1]1. Hanva-iva gihvaya gives no sense, if we take hanva 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. hanu sagihve; AV. X, 2, 7. hanvor hi gihvam adadhah, he placed the tongue in the jaws. I should therefore prefer to read hanu iva, which would improve the metre also, or take hanva for a dual, as Sayana 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 [1:168:5:2]2. I feel doubtful about dhanvakyut, and feel inclined towards Sayana's explanation, who takes dhanvan for antariksha. It would then correspond to parvata-kyut, dhruva-kyut, &c. Note [1:168:5:3]3. Purupraisha may also be, You who have the command of many. Note [1:168:5:4]4. As to ahanya'h na etasah, see V, 1, 4. svetah vagi' gayate agre ahnam. Verse 6. Vithura translated before, I, 87, 3, by broken, means also breakable or brittle. Sayana 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. [p. 284] Verse 7. Sati and rati 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 prithugrayi asuryeva gangati. Here asurya reminds us of the asurya in the preceding hymn, where it occurred as an epithet of Rodasi, the lightning. Prithugrayi, 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 gangati. Gang is a root which occurs here only, and gaggh too is a root which is unknown to most students of Sanskrit. Benfey [*a], 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 kkh in akkha for aksha, and into gh and ggh, in Pali and Prakrit, e. g. gha for ksha. The original form gaksh, to laugh, occurs I, 33, 7. tvam eta'n rudatah gakshatah ka ayodhayah, thou foughtest them, the crying and the laughing. That the lightning is often represented as laughing we see from the very next verse, ava smayanta vidyutah, 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. haskara't vidyutah pari atah gata'h avantu nah marutah mrilayantu nah. In the only other passage where gang occurs, VIII, 43, 8, arkisha ganganabhavan, applied to Agni, admits of the same correction, gagghanabhavan, and of the same translation, 'laughing with splendour.' Benfey's objection to the spelling of gaghgh with two [p. 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 [1:168:9:1]1. Prisni, the mother of the Maruts, who are often called Prisni-matarah, go-matarah, and sindhu-matarah. Note [1:168:9:2]2. As to svadha in the sense of food, see before, I, 6, 4, note 2, and X, 157, 5. Note [1:168:9:3]3. 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 Ungethum. Such words are simply untranslatable. Footnotes ^284:a Gott. Nachr., 1876, No. 13, s. 324. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 286] MANDALA I, HYMN 170. ASHTAKA I, ADHYAYA 4, VARGA 8-9. DIALOGUE BETWEEN INDRA AND HIS WORSHIPPER, AGASTYA. 1. Indra: There is no such thing to-day, nor will it be so to-morrow. Who knows what strange thing [*1] 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 [*1] 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 [*2] for thee the sacrifice, to be seen [*1] 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. [p. 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 supposed to be the same, namely Agastya, I give its translation here. None of its verses occurs in SV., VS., TS., AV. The Anukramanika 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 1 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. ma' duhstuti, ma' sahuti. 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 represented by some actors, so that here, as elsewhere, the first seeds of the drama would be found in sacrificial performances. 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 [p. 288] 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 [1:170:1:1]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 adbhuta (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 abhisamkarenya as one word, and probably in the sense of to be approached or to be accepted. Abhisamkarin, however, means also changeable. Verse 2. Note [1:170:2:1]1. Vadhih is the augmentless indicative, not subjunctive; see, however, Delbruck, Synt. Forsch. I, pp. 21, 115. Verse 4. Note [1:170:4:1]1. Ketana refers to yagna 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 [1:170:4:2]2. The dual tanavavahai is strange. It may refer, as Grassmann supposes, to Agastya and his wife, Lopamudra, 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 Akhyana hymn, and as intimately connected with the Marutvatiya Sastra of the midday Savana, in the Soma sacrifice. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 289] MANDALA I, HYMN 171. ASHTAKA II, ADHYAYA 4, VARGA 11. TO THE MARUTS (THE STORM-GODS). 1. I come to you with this adoration, with a hymn I implore the favour [*1] of the quick (Maruts). O Maruts, you have rejoiced [*2] in it clearly [*3], 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 [*1], O gods! Come to it, pleased in your mind, for you give increase to (our) worship [*2]. 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) [*1] 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 prepared,--we have now put them away, forgive us! 5. Thou through whom the Manas [*1] see the mornings, whenever the eternal dawns flash forth with power [*2], 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 [*1] (the Maruts), let thy anger be turned away [*2] from the Maruts, for thou hast become [*3] victorious together with those brilliant heroes. May we have an invigorating autumn, with quickening rain! [p. 290] 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 compromise 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., VS., TS., AV. Verse 1. Note [1:171:1:1]1. Sumati here means clearly favour, as in I, 73, 6, 7; while in I, 166, 6 it means equally clearly prayer. Note [1:171:1:2]2. Ludwig takes raranata as referring to suktena and namasa. The accent of raranata is irregular, and likewise the retaining of the final long a 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 [*a]. Panini (VII, 4, 2, 3) gives a number of verbs which form that aorist as , and not as e. g. asasasat, not asisasat; ababadhat, ayayakat, &c. Some verbs may take both forms, e. g. abibhragat and ababhragat. This option applies to all Kanyadi verbs, and one of these is ran, which therefore at the time of Katyayana was supposed to have formed its reduplicated aorist both as araranat and as ariranat. Without the augment we expect ri'ranata or raranata. The question is why the final a should have been lengthened not only in the Samhita, that would be explicable, but in the Pada text also. The conjunctive of the perfect would be raranata. See also Delbruck, Verbum, p. 111. Note [1:171:1:3]3. Vedyabhis, which Ludwig translates here by um dessentwillen, was ihr erfaren sollt, I have translated by clearly, though tentatively only. [p. 291] Verse 2. Note [1:171:2:1]1. The same idea is expressed in X, 47, 7. hridisprisah manasa vakyamanah. Note [1:171:2:2]2. Namasah vridha'sah is intended to convey the idea that the Maruts increase or bless those who worship them. Verse 3. Note [1:171:3:1]1. The second line has given rise to various interpretations. GRASSMANN: Uns mogen aufrecht stehn wie schone Baume Nach unsrem Wunsch, O Maruts, alle Tage. LUDWIG: Hoch mogen sein unsere kampfenden lanzen, alle tage, O Marut, sigesstreben. As komya never occurs again, it must for the present be left unexplained. There was another difficult passage, I, 88, 3. medha' vana na krinavante urdhva, which I translated, 'May the Maruts stir up our minds as they stir up the forests.' I pointed out there that urdhva 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 poetically 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 dourata from dory = Sk. daru), and the adjective would probably have to determine the true meaning. If connected with komala it might have the same meaning as eyxestos. Prof. Oldenberg suggests that vanani may be meant for the wooden vessels containing the Soma. Verse 5. Note [1:171:5:1]1. The Manas are the people of Manya, see I, 165, 15, note 1, and there is no necessity for taking mana, with Grassmann, as a general name for poet (Kuhn's Zeitschrift, vol. xvi, p. 174). [p. 292] Note [1:171:5:2]2. It is doubtful to which word savasa belongs. I take it to be used adverbially with vyushtishu. Verse 6. Note [1:171:6:1]1. We might also translate, 'protect men from the stronger one,' as we read I, 120, 4. patam ka sahyasah yuvam ka rabhyasah nah; and still more clearly in IV, 55, 1. sahiyasah varuna mitra martat. But I doubt whether nrin by itself would be used in the sense of our men, while narah is a common name of the Maruts, whether as divah narah, I, 64, 4, or as narah by themselves, I, 64, 10; 166, 13, &c. Note [1:171:6:2]2. On the meaning of avaya in avayatahelah, see Introduction, . Note [1:171:6:3]3. On dadhanah, see VIII, 97, 13, &c. Footnotes ^290:a See Sanskrit Grammar, section 372, note. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 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 Trinaskanda, lift us up that we may live! [p. 294] 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 kitra' utih, and possibly mahibhanavah for ahibhanavah. See for ya'mah kitrah uti' V, 52, 2. te ya'man panti; also VI, 48, 9. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 295] MANDALA II, HYMN 34. ASHTAKA II, ADHYAYA 7, VARGA 19-21. TO THE MARUTS (THE STORM-GODS). 1. The Maruts charged with rain [*1], endowed with fierce force, terrible like wild beasts [*2], blazing [*3] in their strength [*4], brilliant like fires, and impetuous [*5], have uncovered the (rain-giving) cows by blowing away the cloud [*6]. 2. The (Maruts) with their rings [*1] appeared like the heavens with their stars [*2], 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 Prisni [*3]. 3. They wash [*1] their horses like racers in the courses, they hasten with the points of the reed [*2] on their quick steeds. O golden jawed [*3] Maruts, violently shaking (your jaws), you go quick [*4] with your spotted deer [*5], being friends of one mind. 4. Those Maruts have grown to feed [*1] all these beings, or, it may be, (they have come) hither for the sake of a friend, they who always bring quickening rain. They have spotted horses, their bounties cannot be taken away, they are like headlong charioteers on their ways [*2]. 5. O Maruts, wielding your brilliant spears, come hither on smooth [*1] roads with your fiery [*2] 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 [*1]! [p. 296] [paragraph continues] Fulfil (our prayer) like the udder of a barren cow [*2], and make the prayer glorious by booty to the singer. 7. Grant us this strong horse for our chariot, a draught [*1] that rouses our prayers, from day to day, food to the singers, and to the poet in our homesteads [*2] luck [*3], wisdom, inviolable and invincible strength. 8. When the gold-breasted Maruts harness the horses to their chariots, bounteous [*1] in wealth, then it is as if a cow in the folds poured out [*2] to her calf copious food, to every man who has offered libations. 9. Whatever mortal enemy may have placed us among wolves [*1], shield us from hurt, ye Vasus! Turn the wheels with burning heat[*2] 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 [*1]. 11. We invoke you, the great Maruts, the constant wanderers, at the offering of the rapid Vishnu [*1]; holding ladles (full of libations) and prayerful we ask the golden-coloured and exalted Maruts for glorious wealth. 12. The Dasagvas (Maruts?) [*1] carried on [*2] 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 brilliant light, as with a sea of milk. 13. With the (morning) clouds, as if with glittering red ornaments [*1], these Maruts have grown great in the sacred places [*2]. Streaming down with rushing [p. 297] splendour [*3], they have assumed their bright and brilliant colour. 14. Approaching [*1] them for their great protection to help us, we invoke them with this worship, they whom Trita may bring near, like the five Hotri priests for victory [*2], descending on their chariot to help. 15. May that grace of yours by which you help the wretched [*1] 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)! [p. 298] NOTES. Hymn ascribed to Gritsamada. Metre, 1-14 Gagati, 15 Trishtubh, according to the paribhasha in the Sarvanukramani 12, 13. See also Ludwig, III, p. 59; Bergaigne, Recherches sur l'histoire de la liturgie vedique, 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. tavishebhir urmibhih instead of tavishibhir arkinah, bhrumim instead of bhrimim, and ripa instead of apa. Verse 1. Note [2:34:1:1]1. Dharavara'h, a word of doubtful import, possibly 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 [2:34:1:2]2. Cf. II, 33, 11. Note [2:34:1:3]3. Bergaigne, II, 381, translates arkinah by chantres, 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. Ved. 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 arkinah into arkinah, we must connect it with arki, light. Thus we read VIII, 41, 8, arkina pada'. Note [2:34:1:4]4. Tavishebhir urmibhih, the reading of the Taittiriyas, is explained by Sayana by balavadbhir gamanaih. It may have been taken from RV. VI, 61, 2. Note [2:34:1:5]5. On rigishin, see I, 64, 125; I, 87, I. Note [2:34:1:6]6. Bhrimi seems to me a name of the cloud, driven about by the wind. The Taittiriyas read bhrumim, and Sayana explains it by megham dharnantas kalayantah. In most passages, no doubt, bhrimi 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 [p. 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 Sayana's explanation, according to which bhrimi is a musical instrument, may rest on some traditional authority. In this case it would correspond to dhamantah vanam, in I, 85, 102. Verse 2. Note [2:34:2:1]1. On khadin, 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 khadis 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. agneh bha'mam marutam ogah, 'The splendour of Agni, the strength of the Maruts,' i. e. the lightning. It must be admitted, however, that a conjecture, proposed by Bollensen (Z. D. M. G. XLI, p. 501), would improve the verse. He proposes to read rishtayah instead of vrishtayah. We should then have to translate, 'Their spears shone like lightnings from the clouds.' These rishtis or spears are mentioned by the side of khadi and rukma in RV. V, 54, 11, and the compound rishtividyutah is applied to the Maruts in I, 168, 5 and V, 52, 13. The difficulty which remains is abhriyah. Note [2:34:2:2]2. On dya'vo na stribhih, see note to I, 87, 1. Note [2:34:2:3]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 Prisni-matarah. 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 bloweth 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 [p. 300] 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 Prisni.' The bright lap, sukram u'dhah, 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 sukre of the padapatha into sukrah and refer it to vrisha. The real difficulty lies in agani. Can it mean he begot, as Bergaigne (Religion Vedique, 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 aganishta, ganishthah, 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. vide hi mata' mahah mahi' sa', sa' it prisnih subhve garbham a' 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 [2:34:3:1]1. Ukshante is explained by washing, cleaning the horses, before they start for a new race. See V, 59, I. ukshante asvan, followed by tarushante a' ragah; IX, 109, 10. asvah na niktah vagi' dhanaya; Satap. Br. XI, 5, 5, 13. Pischel (Ved. Stud. I, 189) supposes that it always refers to the washing after a race. Note [2:34:3:2]2. Nadasya karnaih is very difficult. Sayana's explanation, meghasya madhyapradesaih, 'through the hollows of the cloud,' presupposes that nada by itself can in the RV. be used in the sense of cloud, and that karna, ear, may have the meaning of a hole or a passage. To take, as BR. propose, karna in the sense of karna, eared, with long ears, would not help us much. Grassmann's [p. 301] translation, 'mit der Wolke schnellen Fittigen,' is based on a conjectural reading, nadasya parnaih. Ludwig's translation, 'mit des fluszes wellen den raschen eilen sie,' is ingenious, but too bold, for karna never means waves, nor nada river in the Rig-veda. The Vedarthayatna gives: 'they rush with steeds that make the roar,' taking karnaih for kartribhih, 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 karna would be the sharp point of the reed, most useful for a whip. I cannot, however, follow him in taking asubhih in the sense of accelerating. I think it refers to asva in the preceding pada. Note [2:34:3:3]3. Hiranyasiprah. Sipra, in the dual sipre, is intended for the jaws, the upper and lower jaws, as in RV. I, 101, 10. vi syasva sipre, open the jaws. See Zimmer, Altindisches Leben, p. 249, note. RV. III, 32, I; V, 36, 2, sipre and hanu; VIII, 76, 10); X, 96, 9. sipre harini davidhvatah; X, 105, 5. siprabhyam siprinivan. In the plural, however, siprah, V, 54, 11 (siprah sirshasu vitatah hiranyayih), VIII, 7, 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 cheeks of a machine, so in this case the jaws seem to have been intended for what protects the jaws, and not necessarily 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, 4; 32, 24; 33, 7; 92, 4; see also sipravan 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 hiranya-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, hiranyasipra, with golden [p. 302] helmet. A decision between golden-jawed or golden-helmeted is difficult, yet golden-jawed is applicable in all cases. In our passage we must be guided by davidhvatah, which together with sipra occurs again X, 96, 9. sipre va'gaya harini davidhvatah, shaking the golden jaws, and it seems best to translate: O ye golden-jawed Maruts, shaking (your jaws), you go to feed. Note [2:34:3:4]4. If we retain the accent in priksham, we shall have to take it as an adverb, from priksha, quick, vigorous, like the German snel. This view is supported by Pischel, Ved. Stud. I, 96. If, however, we could change the accent into priksham, we might defend Sayana's interpretation. We should have to take priksham as the accusative of priksh, corresponding to the dative prikshe in the next verse. Priksh is used together with subh, ish, urg (VI, 62, 4), and as we have subham ya, we might take priksham ya in the sense of going for food, in search of food. But it is better to take priksham as an adverb. In the next verse prikshe is really a kind of infinitive, governing bhuvana. Note [2:34:3:5]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. Ved. II, p. 378, note. Verse 4. Note [2:34:4:1]1. Ludwig translates: Zu narung haben sie alle dise wesen gebracht; Grassmann: Zur Labung netzten alle diese Wesen sie. Ludwig suggests kitraya for mitraya; Oldenberg, far better, mitrayavah, looking for friends, like mitrayuvah, in I, 173, 10. Note [2:34:4:2]2. On vayuna, see Pischel in Vedische Studien, p. 301. But why does Pischel translate rigipya by bulls, referring to VI, 67, 11? Verse 5. Note [2:34:5:1]1. Adhvasmabhih seems to mean unimpeded or smooth. Cf. IX, 91, 3. Note [2:34:5:2]2. The meaning of indhanvabhih is very doubtful. [p. 303] Verse 6. Note [2:34:6:1]1. Nara'm na samsah, the original form of Narasamsah, I take here as a proper name, Mannerlob (like Frauenlob, the poet) referring to Indra. Bergaigne, I, p. 305, doubts whether Narasamsa can be a proper name in our passage, but on p. 308 he calls it an appellation of Indra. Note [2:34:6:2]2. Asvam iva, gives a sense, but one quite inappropriate to the Veda. It would mean, 'fill the cow in her udder like a mare.' I therefore propose to read asvam iva (asuam iva), from asu, a cow that is barren, or a cow that has not yet calved. Thus we read, I, 112, 3. ya'bhih dhenum asvam pinvathah, 'with the same help with which you nourish a barren cow.' Cf. I, 116, 22. staryam pipyathuh ga'm, 'you have filled the barren cow.' If asvam iva dhenum is a simile, we want an object to which it refers, and this we find in dhiyam. Thus we read, V, 71, 2; VII, 94, 2; IX, 19, 2, pipyatam dhiyah, to fulfil prayers. I know, of course, that such changes in the sacred text will for the present seem most objectionable 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. asu, the same conjecture has been suggested. Verse 7. Note [2:34:7:1]1. Here again I have taken great liberties. Apanam is explained by Sayana as a participle for apnuvantam. This participle, though quite correct (see Lindner, Altindische 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. ima' brahma sadhama'de gushasva, 'accept these prayers at our feast.' If we suppose that apana refers to the drinking of Soma, then [p. 304] nothing is more appropriate than to call the drinking kitayat, exciting, brahma, a hymn. Anyhow I can discover no better meaning in this line. Grassmann, who knows that kitayati means to excite, yet translates: 'Gebt Gebet, das durchdringt, euch erinnernd Tag fur Tag.' Ludwig: 'Das erfolgreiche brahma, das erinnernde tag fur tag.' Possibly we should have to change the accent from apana to apa'na. Apana in IX, 10, 5 is equally obscure. Note [2:34:7:2]2. On vrigana, see I, 165, 153. For fuller discussions 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'exegese vedique d'apres MM. Pischel et Geldner, p. 28; Ludwig, Uber Methode bei Interpretation des Rig-veda, 1890, pp. 27 seq. Note [2:34:7:3]3. Sani means acquiring, success, luck, gain, and is often placed in juxtaposition with medha', wisdom. If they are thus placed side by side, sank looks almost like an adjective, meaning efficient. RV. I, 18, 6. sanim medha'm ayasisham, 'I had asked for efficient, true, real wisdom,' or, 'I had asked for success and wisdom.' In such passages, however, as V, 27, 4. dadat rika' sanim yate dadat medha'm ritayate, it is clear that sani was considered as independent and different from medha' (rikayate = ritayate). Verse 8. Note [2:34:8:1]1. On suda'navah, see note to I, 64, 6. It must often be left open whether suda'nu was understood as bounteous, or as having good rain or good Soma. Note [2:34:8:2]2. Pinvate, lit. to make swell or abound. Verse 9. Note [2:34:9:1]1. Vrikata'ti is an old locative of vrikatat, wolf-hood. To place us in wolf hood means to treat us as wolves, or as vogelfrei. Others take it to mean treating us as a wolf would treat us. Note [2:34:9:2]2. Tapusha kakriya. According to Lanman (p. 571) tapusha might be taken as an acc. dual fem. I know, [p. 305] however, of no strictly analogous cases, and prefer to take tapusha as an instrumental, this being its usual employment. Verse 10. Note [2:34:10:1]1. The second line is obscure. Neither Grassmann nor Ludwig nor Sayana 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 [*a]. Thus we read, VIII, 12, 16. yat somam indra vishnavi yat va gha trite aptye yat va marutsu mandase, 'whether you, Indra, enjoy the Soma near Vishnu, or near Trita Aptya, or among the Maruts.' Sakapuni, as quoted by Yaska (Nir. XII, 19), explains the three steps of Vishnu as earth, sky, and heaven; Aurnavabha distinguishes Samarohana, Vishnupada, 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 duhuh (Rel. Ved. 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 [p. 306] others old, or who themselves become old.' This, however, does not help us much. Professor Oldenberg conjectures that possibly gurata'm might be changed to gurata'm, and that the dual of the verb might refer to Rudra and Prisni; or we might read gurata 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 nide 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 [2:34:11:1]1. Vishnor eshasya prabhrithe is obscure. At the offering of the rapid Vishnu is supposed to mean, when the rapid Vishnu 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 Vishnu, the bounteous gods.' In VII, 39, 5, the reading is vishnum esham. Bergaigne (II, 419) is inclined to take vishnu esha as Soma. We should then translate, 'at the offering of Soma.' Verse 12. Note [2:34:12:1]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 darkness of the thunderstorm and the brightness of the sun. The matutinal character of the Maruts appears, for instance, in V, 53, 14 (usri bheshagam), and their father Dyaus is likewise called vrishabhah usriyah, V, 58, 6. In the second line urnute, though in the singular, refers also to the Maruts in the plural; see Bergaigne, Melanges Renier, [p. 307] [paragraph continues] Paris, 1886, p. 80. There still remain two difficult words, manah and go-arnasa. 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 maha', it would form an appropriate adjective to gyotisha, as in IV, 50, 4. On go-arnasa all that can be said is that it mostly occurs where something is uncovered or revealed, so I, 112, 18; X, 38, 2. Note [2:34:12:2]2. On yagnam vah, to carry on the sacrifice like a wagon, see Bergaigne, Rel. Ved. II, 259-260. See also RV. VIII, 26, 15; 58, 1, and yagna-vahas. Verse 13. Note [2:34:13:1]1. In interpreting this obscure verse we must begin with what is clear. The aruna'h angayah 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 (vavridhuh), 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, 3; 59, 5. Now if it is said that the Rudras grew with kshonis, as if with bright red ornaments, we must have in these kshonis 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'h na rami'h arunaih apa urnute in the preceding verse), or lightnings. These bright clouds of heaven are sometimes conceived as the mothers (III, 9, 2. apah matri'h), and more especially the mothers of the Maruts, who are in consequence called Sindhu-matarah, 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, Pururavas (originally a solar hero), that as soon as he was born the women (gnah) were there, and immediately afterwards [p. 308] 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 carne along like angayah arunayah, like bright red ornaments, X, 95, 6. It seems clear therefore that the aruna'h angayah 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 arunayah angayah. Hence, whatever its etymology may have been, kshoni'bhih 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 ornaments, and as the clouds grew in splendour, the Maruts grew with their splendid ornaments. Professor Geldner arrived at a similar conclusion. In Bezzenberger's Beitrage, XI, p. 327, and more recently in Ved. Stud., p. 277, he assigned to kshoni the meaning of woman, which is quite possible, and would make it a synonym of the celestial gnas. 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 to kshonayah arunebhih na angibhih, '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 kshoni, namely cloud, or, as personified, Apsaras, applicable to other passages? In X, 95, 9, it seems most appropriate: 'So long as the mortal (Pururavas), longing for the immortal (Apsaras), does not come near with strength to those kshonis, 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 [p. 309] translates this verse somewhat differently, Ved. Stud. I, p. 276. Having disposed of these two passages where kshoni occurs in the plural, we have next to consider those where it stands in the dual. Here kshoni always means heaven and earth, like rodasi, dyavaprithivi, &c. VIII, 7, 22. sam u tye mahati'h apah sam kshoni' sam u su'ryam ... parvasah dadhuh. They, the Maruts, set the great waters (the sky), heaven and earth and the sun piecemeal (or, they put them together piece by piece). VIII, 52, 10. sam indrah ra'yah brihati'h adhunuta sam kshoni' sam u su'ryam. Indra shook the great treasures, heaven and earth, and the sun. VIII, 99, 6. anu te sushmam turayantam iyatuh kshoni' sisum na matara. Heaven and earth followed thy rapid strength, like mother-cows their calf. II, 16, 3. na kshoni'bhyam paribhve 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. apah kshoni' sakate ma'hina vam, we see at once that apah and kshoni' cannot be separated, and that we must translate, your Mahina reaches heaven and earth and the sky. Mahina, according to Professor Geldner, means the magnificent woman, namely Surya, but it is possible that it may have been meant for 'mahima, your greatness reaches heaven and earth and the sky.' Apah, 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. apah, kshoni', su'ryam, i. e. the waters (the sky), heaven and earth, the sun. I, 36, 8. rodasi apah, heaven and earth and the waters; cf. V, 31, 6. Likewise I, 52, 12. apah svah paribhu'h eshi a' divam; V, 14, 4. avindat ga'h apah svah; VI, 47, 14. apah ga'h; cf. VI, 60, 2. VII, 44, 1. dya'vaprithivi' apah svah, cf. X, 36, 1; IX. 90, 4; 91, 6. There remain five passages where kshonih occurs, and where Professor Geldner's conjecture that it means women [p. 310] 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 [2:34:13:2]2. Ritasya sadanani is almost impossible to translate. It may be the places in heaven where the Maruts are supposed to be, or the places where sacrifices are offered to them. Note [2:34:13:3]3. Atyena pa'gasa has been explained in different ways. Sayana 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 pa'gas 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 pa'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, I. vi pa'gasa prithuna sosukanah. Agni, shining with broad light. VIII, 46, 25. a' ... yahi makha'ya pa'gase. Come hither, Vayu, for strong light. III, 14, 1. (agnih) prithivya'm pa'gah asret. Agni assumed (or spread) splendour on earth. VII, 10, 1. ushah na garah prithu pa'gah asret. (Agni,) like the lover of the dawn, assumed (or spread) wide splendour. III, 61, 5. urdhvam madhudha' divi pa'gah asret. The dawn assumed rising splendour in the sky. VII, 3, 4. vi yasya te prithivya'm pa'gah asret. Thou (Agni) whose splendour spread on earth. [p. 311] IX, 68, 3. abhivragan akshitam pa'gah a' dade. (Soma) approaching assumed imperishable splendour. This splendour of Soma is also mentioned in IX, 109, 21, and the expression that he shakes his splendour (vritha kar) occurs IX, 76, 1; 88, 5. (Cf. Geldner, Ved. Stud. I, p. 117.) In VI, 21, 7. abhi tva pa'gah rakshasah vi tasthe, it would, no doubt, seem preferable to translate, 'the power of the Rakshas came upon thee,' but the ugram pa'gah, the fierce light, is not out of place either, while in most of the passages 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 pa'gasi, the two splendours. Pischel, Ved. Stud. p. 87, translates atyena pa'gasa by 'durch das stattliche Ross,' namely the Soma, but pa'gas seems to be something that belongs to Soma, not Soma himself. Verse 14. Note [2:34:14:1]1. Grassmann suggests iyana'h instead of iyanah. Note [2:34:14:2]2. Abhishtaye, for superiority or victory, rather than for assistance. Abhishti, 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 [2:34:15:1]1. On radhra and its various applications, see Pischel, Ved. Stud. I, p. 124. Footnotes ^305:a Othinn 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. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 312] MANDALA V, HYMN 52. ASHTAKA IV, ADHYAYA 3, VARGA 8-10. TO THE MARUTS (THE STORM-GODS). 1. O Syavasva, sing boldly with [*1] the Maruts, the singers who, worthy themselves of sacrifice, rejoice in their guileless glory [*2] according to their nature. 2. They are indeed boldly the friends of strong power; they on their march protect all who by themselves are full of daring [*1]. 3. Like rushing bulls, these Maruts spring over [*1] the dark cows (the clouds) [*2], 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 perfect strength, to those heavenly Maruts who are worthy of sacrifice, praise the sacrifice! 6. The tall men [*1], 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 [*2]. 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 [*1], whether those rushing heroes have by themselves harnessed (their horses) for triumph, 9. Or whether these brilliant Maruts have in the (speckled) cloud clothed themselves in wool [*1], or [p. 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 [*1] 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 [*1]! 12. In measured steps [*1] and wildly shouting [*2] the gleemen [*3] have danced toward the well (the cloud). They who appeared one by one like thieves, were helpers to me to see the light [*4]. 13. Worship, therefore, O seer, that host of Maruts, and keep and delight them with your voice, they who are themselves wise [*1] poets, tall heroes armed with lightning-spears. 14. Approach, O seer, the host of Maruts, as a woman approaches a friend, for a gift [*1]; and you, Maruts, bold in your strength [*2], 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 [*1] Maruts, the lords, who, when there was inquiry for their kindred, told me of the cow, they told me of Prisni as their mother, and of the strong Rudra as their father. 17. The seven and seven heroes [*1] gave me each a hundred. On the Yamuna I clear off glorious wealth in cows, I clear wealth in horses. [p. 314] NOTES. This hymn is ascribed to Syavasva Atreya. Metre, Anushtubh, 1-5, 7-15; Pankti, 6, 16, and 17. Sayana seems to take verse 16 as an Anushtubh, which of course is a mistake. No verse of this hymn occurs in SV., VS., TS., TB., MS., AV. Verse 1. Note [5:52:1:1]1. One expects the dative or accusative after arka. 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 [5:52:1:2]2. On sravah madanti, see Gaedicke, Accusativ, p. 75. Verse 2. Note [5:52:2:1]1. Dhrishadvinas may also refer to the Maruts. Verse 3. Note [5:52:3:1]1. One expects adhi instead of ati, see Gaedicke, Accusativ, p. 95 seq. Note [5:52:3:2]2. See note to I, 37, 5; also, Bartholomae in Bezzenberger's Beitrage, XV, 211. The whole verse has been discussed by Benfey, Vedica und Verwandtes, p. 152 seq. Verse 6. Note [5:52:6:1]1. This verse has been discussed before, I, 168, 7, note. Benfey (Nachrichten der K. Ges. der Wiss. zu Gottingen, 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.' Rishva'h seems here, as in verse 13, to refer to the Maruts, as in IV, 19, I, rishvam refers to Indra, though it can be used of weapons also, see VI, 18, 10. As to the instrumentalis comitativus in rukmaih and yudha', see Lanman, p. 335. [p. 315] Note [5:52:6:2]2. Benfey's explanation of gaghghatih is ingenious, though it leaves some difficulties. The writing of ghgh in Devanagari may have been meant for ggh, as in akhkhalikritya, 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. ganganabhavan, VIII, 43, 8. Verse 8. Note [5:52:8:1]1. As to the adjective in the masculine gender after sardhas, see I, 37, 1, note. The meaning of ribhvas, bold, rabid, is doubtful; see Bergaigne, Rel. Ved. II, 408. Verse 9. Note [5:52:9:1]1. Sayana takes Parushni as the name of one of the rivers of the Punjab, called the Iravati, and at present the Ravi. Parushni might mean speckled, muddy, as a synonym of prisni. Roth has suggested that parushni might here mean cloud. But what is the meaning of parushni in a similar passage, IV, 22, 2. (Indrah) sriye parushnim ushamanah-u'rnam yasyah parvani sakhya'ya vivye? 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 uta sma te parushnis u'rnah, and pronounce uta sma te parushnia u'rnah, though Lanman, p. 395, objects to ias for is in the acc. plur. See, however, heti'h adevih in VIII, 61, 16. The instrumental singular is possible, but again unusual with vas, parushnya u'rna. Possibly the original meaning of parushni may have been forgotten, and if the name of the river Parushni was generally known, it might easily have taken the place of parushni, the cloud. For other explanations see Roth, Uber gewisse Kurzungen, Wien, 1887; Bartholomae, in Kuhn's Zeitschrift, XXIX, 583; Schmidt, Die Pluralbildungen der indogermanischen Neutra, 1889, p. 307. [p. 316] Verse 10. Note [5:52:10:1]1. Vishtarah 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-stare for vi-starah. Vishtarin, which occurs AV. IV, 34, 1, does not throw much light on the exact meaning of vishtara in this place. If we retain Vishtarah, the nominative, we must assign to it the meaning of crowd, and refer it to the Maruts. Verse 11. Note [5:52:11:1]1. Paravata is a turtle-dove (VS. XXIV, 25), and it is just possible that the Maruts might have been compared to them. But paravata 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 Paravata, VI, 61, 2, and in the Pankav. Br. IX, 4, 1I, we hear that Turasravas and the Paravatas offered their Somas together. I am therefore inclined to take Paravata, 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 Paravatas may mean no more than that the Maruts also are rich and generous. Ludwig thinks of the Paryeitai, which seems more doubtful. For a different interpretation see Delbruck, Syntax, p. 531. Verse 12. Note [5:52:12:1]1. I take khandahstubh in the sense of stepping (according to) a measure, as explained in my Preface (1st ed.), , though I do not doubt that that meaning was afterwards forgotten, and replaced by the technical meaning of stubh, to shout. See Bohtlingk-Roth, s. v. stubh, and [p. 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 Sama-veda, could have suggested the first names of the ancient metres. Note [5:52:12:2]2. Kubhanyu can only be derived from bhan, to shout. Note [5:52:12:3]3. The kirinah 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 [5:52:12:4]4. Drisi tvishe. Grassmann translates: 'Wie Rauberbanden schienen sie geschart zum Andrang meinem Blick.' Ludwig better: 'Helfer waren sie, glanz zu sehn.' We must either read drise tvishe, to see the light, or drise tvishi, to be seen by light. See, however, P. G., Ved. Stud. p. 225. Verse 13. Note [5:52:13:1]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 [5:52:14:1]1. On dana', see Lanman, pp. 533, 335; P. G., Ved. Stud. p. 101. Note [5:52:14:2]2. Dhrishnavah ogasa to be read . Verse 15. This verse, as Roth says, is very obscure, and the translation is purely tentative. Grassmann derives vakshana 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 vakshana 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 [p. 318] together with the Maruts for his reward.' Whatever the verse may mean, esham deva'n 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, suribhih angibhih mit 'Herren, die schmieren, d. h. ordentlich bezahlen,' seems too exclusively German. Could angin be an adjective, in the sense of possessed of angis? Verse 16. Note [5:52:16:1]1. If sikvas is not to be derived from sak (see Hubschmann, Vocalsystem, pp. 64, 186), we should have to derive nis, night, from a root altogether different from that which yields nakt, nakta, &c. But how does sikvas 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 *sisakvas? 'Bright' leaves it doubtful whether it means clever or flaming. Verse 17. Note [5:52:17:1]1. The seven, seven heroes need not be the Maruts, but some liberal patrons who rewarded Syavasva. See Bergaigne, Rel. Ved. II, 371. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 319] MANDALA V, HYMN 53. ASHTAKA IV, ADHYAYA 3, VARGA 11-13. TO THE MARUTS (THE STORM-GODS). 1. Who knows their birth? or who was of yore in the favour of the Maruts, when they harnessed the spotted deer [*1]? 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 [*1] they came to the feast with their birds [*2]: they (the Maruts) are manly youths and blameless; seeing them, praise them thus; 4. They who shine by themselves in their ornaments [*1], their daggers, their garlands, their golden chains, their rings, going [*2] 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 [*1] going with rain. 6. The bucket which the bounteous heroes shook down from heaven for their worshipper, that cloud they send [*1] along heaven and earth, and showers follow on the dry land. 7. The rivers having pierced [*1] the air with a rush of water, went forth like milk-cows; when your spotted deer roll about [*2] 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 [*1]; do not go far away! [p. 320] 9. Let not the Rasa, the Anitabha, the Kubha, 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 [*1]. 11. Let us then follow with our praises and our prayers each host of yours, each troop, each company [*1]. 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 [*1] you shower down health, wealth [*2], 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 friends, praise them who love you, with your song! [p. 321] NOTES. Ascribed to Syavasva Atreya. Metre, 1, 5, 10, 11, 15 Kakubh; 2 Brihati; 3 Anushtubh; 4 Pura-ushnih; 6, 7, 9, 13, 14, 16 Satobrihati; 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; Kathaka XI, 9. Verse 1. Note [5:53:1:1]1. Kilasi, as fem. of kilasa, does not occur again. It seems to have meant spotted or marked with pocks, and would be intended for the prishatis. Does Kailasa come from the same source? Verse 2. Note [5:53:2:1]1. Kasmai sasruh is much the same as kasmai adya sugataya ... pra yayuh, in verse 12. We must then begin a new sentence, anu apayah, their comrades after, namely sasruh. Thus we read in verse 10 tam yah sardham ... anu pra yanti vrishtayah, 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 [5:53:3:1]1. Upa dyubhih occurs again VIII, 40, 8, and seems to mean from day to day. Note [5:53:3:2]2. The birds of the Maruts, probably of the same character as the birds of the Asvins. Verse 4. Note [5:53:4:1]1. I translate angi by ornament in general, not by paint or ointment,. though that may have been its original meaning. Note [5:53:4:2]2. On sraya, see Pan. III, 3, 24. Dhanvasu may possibly have been intended as governed by svabhanavah, and not by sraya'h; see, however, VIII, 33, 6. smasrushu sritah. [p. 322] Verse 5. Note [5:53:5:1]1. On dya'vah, nom. plur., and rathan, acc. plur., compare Bergaigne, Melanges Renier, p. 88. The text is doubtful, and may be a corruption of vrishti'h dya'vah yati'h iva. Verse 6. Note [5:53:6:1]1. The Taittiriyas, TS. II, 4, 8, 1, read parganyah; the Maitreyas, pra parganyah srigatam and yantu. Verse 7. Note [5:53:7:1]1. Tatridana, as trid 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, marudbhih, by whom they were brought forth. Note [5:53:7:2]2. The words vi yad vartanta enyah have received various explanations. Wilson translates: 'When the rivers rush in various directions.' Sayana admits also another meaning: 'When the rivers grow.' Ludwig translates: 'Sich verteilend gehn die schimmernden auszeinander.' Grassmann, 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 va gighred vi va varteta, samriddho me yagna iti ha vidyat; cf. XI, 2, 5, 3. In the TS. VII, I, 19, 3, the commentator explains vivartanam by nirgatya bhumau vilunthanam, the rolling on the ground. The same meaning is applicable to Mahaparinibbana Sutta, p. 66 (Childers), where the Bhikkhus are said to roll on the ground when they hear of Buddha's death; also to Mahabh. III, 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 [5:53:8:1]1. Ama't corresponds here to prithivi in other places. Originally it may have meant from the home. [p. 323] Verse 9. This verse has often been discussed on account of the names of the rivers which it contains. Syavasva had mentioned the Yamuna in 52, 17, and some interpreters have been inclined to give to parushni in 52, 9 a geographical 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. p. 163.) The Rasa, known to the Zoroastrians as the Ranha, 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 Rasa, 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 Kufen or Kufes 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 Sarayu, the affluent of the Ganga, 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 [5:53:10:1]1. Navyasinam has been a puzzle to all interpreters. Sayana seems to me to give the right interpretation, namely, nutananam. As from angasa, instr. sing., straightway, angasi'na was formed, straightforward; from navyasa, instr. sing., anew, navyasina seems to have been formed in the sense of new. Navyasinam might then be a somewhat [p. 324] irregular gen. plur., referring to ganam ma'rutam, 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 rathanam. Zimmer translates endlos, Bergaigne (II, 400) thinks of new or rejuvenescent mothers. Verse 11. Note [5:53:11:1]1. See III, 26, 6. Verse 14. Note [5:53:14:1]1. Usri, in the morning. Lanman (p. 427) proposes to read ushari, but the metre would be better preserved by reading vrishtvi' as trisyllabic. The difficulty is the construction of the gerund vrishtvi', which refers to the Maruts, and sya'ma saha, which refers to the sacrificers. Note [5:53:14:2]2. On sam yoh, 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: I 1 a b a II 3 a a a a 2 a a b a 4 b a a III 5 a a a IV 8 a a a 6 b a b a 9 b a b a 7 b a b a VI 12 a a a V 10 a b a 13 b a b a VII 15 a b a 11 a b a 14 b a b a 16 b a b a 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. Oldenberg's Prolegomena, p. 106 seq. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 325] MANDALA V, HYMN 54. ASHTAKA IV, ADHYAYA 3, VARGA 14-16. TO THE MARUTS (THE STORM-GODS). 1. You have fashioned [*1] this speech for the brilliant Marut-host which shakes the mountains: celebrate then the great manhood in honour of that host who praises the warm milk (of the sacrifice), and sacrifices on the height of heaven [*2], 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 [*1], they whirl the hail; they have thundering strength, they are robust, they are ever-powerful. 4. When you drive forth [*1] 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 greatness 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 [*1] 6. Your host, O Maruts, shone forth when, O sages, you strip, like a caterpillar, the waving tree [*1] [p. 326] [paragraph continues] Conduct then, O friends, our service [*2] 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 Varuna) [*1], the Maruts, carrying waterskins [*2], fill the well; when the strong ones roar, they moisten the earth with the juice of sweetness [*3]. 9. 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 [*1], 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 [*1] from the firmament, whose splendour no enemy [*2] 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 [*1] the wealth of food which you have bestowed on us; give us [*2], O Maruts, such thousandfold wealth as never fails [*3], like the star Tishya [*4] from heaven! 14. O Maruts, you protect our wealth of excellent men, and the seer, clever in song; you give to [p. 327] [paragraph continues] Bharata (the warrior) [*1] a strong horse [*2], you make the king to be obeyed [*3]. 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! [p. 328] NOTES. The same poet, Syavasva Atreya. Metre, 1-13, 15 Gagati; 14 Trishtubh. None of the verses of this hymn occurs in SV., VS., AV., TS., TB., MS. Verse 1. Note [5:54:1:1]1. Anaga, explained as a 2nd pers. plur. perf., referring to the same people who are addressed by arkata. It may be also the first person of the imperative; see Benfey, Uber die Entstehung der mit r anlautenden Personalendungen, p. 5, note. Note [5:54:1:2]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 divah prishtha is the back of heaven, the highest roof of heaven; see triprishtha. Thus we read, I, 115, 3. haritah ... divah a' prishtham asthuh. 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, divah a' prishtham yagyave. In IX, 61, 12. indraya yagyave seems to mean 'to the chasing Indra.' See also ayagi (erjagend), obtaining. Might we conjecture diva a' prikshaya'vane? Prikshayama occurs as a name; see also II, 34, 3. Verse 3. Note [5:54:3:1]1. Abda, wish to give water, is very doubtful. Both abda and abdi, in abdimat, mean cloud. The text seems corrupt. [p. 329] Verse 4. Note [5:54:4:1]1. The meaning of vyag is doubtful. It may simply mean to make visible. Verse 5. Note [5:54:5:1]1. The last words anasvadam yat ni ayatana girim are difficult, Sayana 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 Panis. Grassmann too is ready with an explanation: 'Als ihr unnahbar glanzend, Hirschen gleich, den Berg auf eurer Fahrt durchranntet, den kein Ross erreicht.' Ludwig: 'Als ihr nider gehn machtet den nicht vergangliches gebenden (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, 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 (Sayana, 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. tishthadgu, at sunset. In X, 8, 3, the Dawns are called asvabudhnah, 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. Grihy. II, 15, 4. Possibly therefore, though I say no more, possibly the Dawn or the East might have been called asvada, the West anasvada, and in that case it might be said that the Maruts are of unsullied splendour, when they [p. 330] go down to the western mountain. M. Bergaigne explains, 'La montagne qui ne donne pas, qui retient le cheval, le cheval mythique, soleil ou eclair.' My own impression, however, is that anasvadam is an old mistake, though I cannot accept Ludwig's conjecture a-nasva-dam. Why not anu svadha'm, or anasva-yah, moving without horses? cf. V, 42, 10. Verse 6. Note [5:54:6:1]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. Arnasam 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 [5:54:6:2]2. Aramati seems here to mean service or obedience, not a person who is willing to serve. Verse 8. Note [5:54:8:1]1. To translate aryamanah by friends is unsatisfactory. 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 [5:54:8:2]2. It ought to be kavandhinah as much as kavandha, V, 85, 3. Note [5:54:8:3]3. Madhvah andhasa; Grassmann, 'mit des Honigs Seim.' Verse 10. Note [5:54:10:1]1. Sabharas is evidently a recognised epithet of the Maruts, see VS. XVII, 81 and 84, but its meaning is doubtful. We have visvabharasam, IV, I, 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. [p. 331] Verse 11. Note [5:54:11:1]1. See Muir, S. T. V, p. 149. On siprah &c., see II, 34, 3, note. Verse 12. Note [5:54:12:1]1. The red apple to be shaken from the firmament can only be the lightning. Vi-dhu is construed with two accusatives, as in III, 45, 4; V, 57, 3. Gaedicke, Accusativ, p. 266. Note [5:54:12:2]2. Aryah 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 agribhita, though such a construction has few parallels, except perhaps in such sentences as havyah karshanina'm, 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 (ritayu) roar their (as catching-net) extended shouting.' 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 [5:54:13:1]1. For rathyah, see II, 24, 1, 5. rayah syama rathyah vayasvatah; VI, 48, 9. Note [5:54:13:2]2. Raranta, 2nd pers. plur. imp. intens., but Pada has raranta. Why not rarata? Note [5:54:13:3]3. Yukkhati has been compared by Kuhn (K. Z. III, 328) with duskei; but see Brugmann, Grundriss, I, pp. 110, 118. Note [5:54:13:4]4. Tishya must be the name of a star, hardly, as Sayana 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. [p. 332] Verse 14. Note [5:54:14:1]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 [5:54:14:2]2. Arvantam va'gam, a horse, his strength. See Bergaigne, Rel. Ved. II, 405; Pischel, Ved. Stud. p. 46. Note [5:54:14:3]3. Could srushtimat here mean obedient? Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 333] MANDALA V, HYMN 55. ASHTAKA IV, ADHYAYA 3, VARGA 17-18. TO THE MARUTS (THE STORM-GODS). 1. The chasing [*1] 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 nourished 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 [*1] the rain from the sea, and rain it down, O yeomen [*2]! Your milch-cows, O destroyers [*3], are never destroyed;--when they went in triumph, the chariots followed. 6. When you have joined the deer as horses [*1] 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 [p. 334] 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 remember 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! [p. 335] NOTES. The same poet, Syavasva Atreya. Metre, 1-9 Gagati; 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 Sayana, TS. II, 4, 8, 2. Verse 1. Note [5:55:1:1]1. Prayagyu, generally explained by rushing forward, 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. jagon (venari, persequi), originally to rush after, to hunt, to try to injure or kill (cf. mriganyavah, 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. Sec note to VII, 56, 16. Pischel, Ved. Stud. I, p. 98, is satisfied with deriving 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 [5:55:5:1]1. The verb irayatha is transitive; see Gaedicke, Accusativ, p. 54, and compare AV. IV, 27, 4. apah samudra'd divam ud vahanti. Note [5:55:5:2]2. I have translated purishinah 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 [5:55:5:3]3. Dasra, powerful, a common epithet of the Asvins, seems here, when joined with dasyanti, to retain something [p. 336] of its etymological meaning, which comes out clearly in das, to attack, unless it is derived from dams. Verse 6. Note [5:55:6:1]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. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 337] MANDALA V, HYMN 56. ASHTAKA IV, ADHYAYA 3, 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 [*1]. Today 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 [*1], 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 [*1] like bulls, impatient of the yoke, they by their marches make the heavenly stone, the rocky mountain (cloud) [*2] to shake. 5. Arise, for now I call with my hymns [*1] the troop of these Maruts, grown strong together, the manifold, the incomparable, as if calling a drove of bulls. 6. Harness the red mares to the chariot, harness 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. [p. 338] 8. We call towards us the glorious chariot of the Maruts, whereon there stands also Rodasi [*1], carrying delightful gifts, among the Maruts. 9. I call hither this your host, brilliant on chariots, terrible and glorious, among which she, the wellborn and fortunate, the bounteous lady, is also magnified among the Maruts. [p. 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 Brihati; 3, 7 Satobrihati. None of the verses occurs in SV., VS., AV., TS., MS. Verse 1. Note [5:56:1:1]1. Here again some interpreters of the Veda take angi 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 3. Note [5:56:3:1]1. The earth is frequently represented as trembling under the fury of the Maruts. Here she is first called milhushmati, 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, possibly, as drunk. Verse 4. Note [5:56:4:1]1. Vritha means pell-mell, confusedly, wildly; see also Geldner, Ved. Stud. p. 115. Note [5:56:4:2]2. Asma svaryah seems to mean the thunderbolt like vagrah svaryah in I, 32, 2; 67, 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 mountain (the cloud).' Parvata and giri often occur together, as in I, 37, 7; VIII, 64, 5. Verse 5. Note [5:56:5:1]1. Stomaih may possibly refer to samukshitanam. Verse 8. Note [5:56:8:1]1. On Rodasi', see before, I, 167, 3. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 340] MANDALA V, HYMN 57. ASHTAKA IV, ADHYAYA 3, VARGA 21-22. TO THE MARUTS (THE STORM-GODS). 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 Prisni, 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 [*1] the sky and the mountains (clouds) for wealth to the liberal giver; the forests bend down out of your way from fear [*2]. O sons of Prisni, 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 [*1] have obtained their immortal name [*2]. 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. [p. 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, righteous, truly listening to us, poets, young, dwelling on mighty mountains [*1], and grown mighty. [p. 342] 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, II, 4. Verse 3. Note [5:57:3:1]1. Dhu is construed with two accusatives, see RV. III, 45, 4; otherwise vasu might be connected with dasushe. The third pada is 3 literally repeated soon after, V, 60, 2; see note 1 to I, 37, 7. Note [5:57:3:2]2. Ya'manah bhiya' may be from fear of your approach. Verse 5. Note [5:57:5:1]1. In divah arka'h even Bergaigne allows that arka may mean singer, not song. Note [5:57:5:2]2. Na'ma, name, is here as elsewhere what is meant by the name, therefore immortal being or immortality. Verse 8. Note [5:57:8:1]1. Brihadgirayah cannot well mean with a powerful voice. The Maruts are called girishtha, VIII, 94, 12, dwelling on mountains, and like brihaddiva, brihadgiri seems to have been intended for dwelling on high mountains. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 343] MANDALA V, HYMN 58. ASHTAKA IV, ADHYAYA 3, VARGA 23. TO THE MARUTS (THE STORM-GODS). 1. I praise [*1] now the powerful company of these ever-young Maruts, who drive violently along with quick horses; aye, the sovereigns are lords of Amrita (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 [*1]; 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 Prisni are full of fury, the Marut cling firmly to their own will [*1]. 6. When you have come forth with your speckled deer as horses [*1] on strong-fellied chariots, O Maruts, the waters gush, the forests go asunder [*2];--let Dyu [*3] (Sky) roar down, the bull of the Dawn. 7. At their approach, even the earth opened wide, [p. 344] and they placed (sowed) their own [*1] 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, righteous, truly listening to us, poets, young, dwelling on mighty mountains, and grown mighty. [p. 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. II, 5, 5, 3; II, 8, 5, 7; MS. IV, 11, 2; IV, 4, 18. Verse 1. Note [5:58:1:1]1. On stushe, 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 stushe as 1 pers. sing. Aor. Atm. (not, as Avery, of the Present) in many places where it has been taken as an infinitive. For instance, II, 31, 5; VI, 49, 1; 51, 3 (with voke); 62, 1 (with huve); VIII, 5, 4; 7, 32; 74, 1; 84, 1 (here the second pada must begin with stushe). It may be an indicative or a subjunctive. As to stushe, without an accent, its character cannot be doubtful; see I, 122, 8; 159, 1; V, 33, 6; VI, 21, 2; 48, 14; VIII, 21, 9; 23, 2; 23, 7 (grine). In II, 20, 4, tam u stushe indram tam grinishe, grinishe is an aorist with vikarana, like punishe, I praise that Indra, I laud him. In I, 46, 1, stushe may be the infinitive, but not necessarily. It is an infinitive in I, 122, 7. stushe sa vam varuna mitra ratih, your gift, Varuna and Mitra, is to be praised. Likewise in VIII, 4, 17 (see BR. s. v. simian); 24, 1; 63, 3, though in several of these passages it must remain doubtful whether stushe should be taken as an absolute infinitive, or as a finite verb. In VIII, 65, 5, indra grinishe u stushe, means, 'Indra, I laud and praise,' as in II, 20, 4. Verse 4. Note [5:58:4:1]1. Vibhva-tashta is generally explained as made by a master, or by Vibhvan, one of the Ribhus. This may be so, though it seems a bold expression (see Bergaigne, II, 410-411). But may it not be a mere synonym of sutashta, and intended for vibhvane tashta? see Selected Essays, I, p. 143. [p. 346] Verse 5. Note [5:58:5:1]1. See Taitt. Br. II, 8, 5, 7. As to mimikshuh, see note to I, 165, 1. Verse 6. Note [5:58:6:1]1. On prishatibhih asvaih, 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 [5:58:6:2]2. On rinate vanani, see V, 57, 3. Note [5:58:6:3]3. 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 [5:58:7:1]1. Roth conjectures svam for svam, taking it as a locative of su, genetrix. This is not without difficulties, nor is it necessary. That we find in the Rig-veda no other locative in am after monosyllabic stems in u is perhaps no serious objection. But the text as it stands can be translated, 'as a husband the germ, they have placed (sown) their own strength.' Savas is the same as vrishnyam and vrishni savah in VIII, 3, 8; 10. Dhuh is used like dha in retodha. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 347] MANDALA V, HYMN 59. ASHTAKA IV, ADHYAYA 3, VARGA 24. TO THE MARUTS (THE STORM-GODS). 1. They truly [*1] tried to make you grant them welfare. Do thou sing [*2] praises to Heaven (Dyu), I offer sacrifice (rita) 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 [*1]. The heroes who appear on their marches, visible from afar, strive together within the great (sacrificial) assembly [*2]. 3. Your horn is exalted for glory [*1], as the horns of cows; your eye is like the sun [*2], when the mist is scattered. Like strong racers, you are beautiful, O heroes, you think of glory, like manly youths [*3]. 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 [*1] (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! [p. 348] 7. Those who like birds flew with strength in rows [*1] from the ridge of the mighty heaven to its ends, their horses shook the springs [*2] of the mountain (cloud) so that people on both sides [*3] knew it. 8. May [*1] Dyaus Aditi (the unbounded) [*2] 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. [p. 349] NOTES. The same poet and deity. Metre, 1-7 Gagati; 8 Trishtubh. None of the verses occurs in SV., VS., AV., TB., TS., MS. Verse 1. Note [5:59:1:1]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 suvitaya. Pra-kar, when it is construed with a dative, means generally to prepare some one for something, to cause some one to do a thing. Thus, I, 186, 10. pro asvinau avase krinudhvam. get the Asvins to protect. VI, 21, 9. pra utaye varunam mitram indram marutah krishva avase nah adya, make Varuna, Mitra, and Indra to protect, make the Maruts to protect us to-day. X, 64, 7. pra vah vayum--stomaih krinudhvam sakhya'ya pushanam, make Vayu by your praises to be your friend. I, 112, 8. pra andham sronam kakshase etaye krithah, 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 spat 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 bat. Note [5:59:1:2]2. Arka may also be the first person. Verse 2. Note [5:59:2:1]1. With regard to vyathir yati', cf. I, 117, 15. samudram avyathir gaganva'n, and VIII, 45, 19. vyathir gaganva'msah; Bergaigne, Journ. As. 1884, p. 490. Note [5:59:2:2]2. Mahe vidathe must be taken as a locative sing. It occurs again X, 96, 1. We have similar forms in mahe rane, IX, 66, 13. &c. The locative is governed by antah, [p. 350] as in II, 27, 8. vidathe antah esham. The etymology and the meaning of vidatha have been often discussed, for the last time by M. Regnaud, Revue de l'histoire des religions, 1890. Prof. Roth, as M. Regnaud states, explains it by conseil, avis, reunion ou l'on delibere, assemblee, troupe, armee. Grassmann takes it generally for reunion, 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 synonymous with yagna, 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 ukatha, 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 3. Note [5:59:3:1]1. On sriyase, see I, 87, 6. Note [5:59:3:2]2. I see no necessity for changing suryah into surah, see Bergaigne, Melanges Renier, p. 94. He would translate, 'they are like the eye of the sun.' Note [5:59:3:3]3. Maryah may be bridegrooms, as in V, 60, 4 [p. 351] [paragraph continues] (vara'h iva), but there is nothing to indicate that meaning here. The difficulty is to find a word to express sriyase. 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 [5:59:5:1]1. As to sabandhu, see VIII, 20, 21. Verse 7. Note [5:59:7:1]1. On srenih, see Gaedicke, p. 164; Bergaigne, Mel. Renier, p. 94. Note [5:59:7:2]2. The meaning of nabhanu, spring, is doubtful. Note [5:59:7:3]3. Ubhaye 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 [5:59:8:1]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 [5:59:8:2]2. On Dyaus Aditi, see note to I, 166, 12, , where the translation has to be corrected. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 352] MANDALA V, HYMN 60. ASHTAKA IV, ADHYAYA 3, VARGA 25. TO AGNI AND THE MARUTS. 1. I implore [*1] Agni, the gracious, with salutations, may he sit down here, and gather what we have made [*2]. I offer [*3] (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 [*1] adorned their bodies with golden ornaments; more glorious for glory [*2], 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 happiness. Young is their clever father Rudra, flowing with plenty is Prisni (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. [p. 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 [*1], wealth to the sacrificer who prepares (Soma juice). 8. Agni, be pleased to drink Soma with the brilliant Maruts, the singers, approaching in companies [*1], with the men (Ayus [*2]), who brighten and enliven everything; do this, O Vaisvanara (Agni), thou who art always endowed with splendour. [p. 354] 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 Agnimaruta Sastra. See Bergaigne, Recherches sur l'histoire de la liturgie vedique, p. 38. Metre, 1-6 Trishtubh; 7, 8 Gagati. No verse of this hymn occurs in SV., VS., AV., TS., TB., except verse i 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. The AV. reads sva'vasum, prasakto, pradakshinam, all of them inferior readings. The TB. agrees with RV., except that it seems to read prasaptah (prakarshena samagatah). Note [5:60:1:1]1. That il or id has originally the meaning of imploring, asking, begging, we see from such passages as RV. III, 48, 3. upasthaya mataram annam aitta, 'he, having approached his mother, asked for food,' unless we prefer to construe id with two accusatives, 'he, having approached, asked his mother for food.' The same verb is also construed with the accusative of the god implored, the dative of the object, and the instrumental of the means by which he is implored. See RV. VIII, 71, 14. agnim ilishva avase ga'thabhih, 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 [5:60:1:2]2. Viki kritam 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 krita or our karma, i. e. the sacrifice.' A similar thought is expressed in verse 6. Sayana explains viganatu and vikinuyat. Note [5:60:1:3]3. Perhaps pra bhare means, 'I am carried forth,' as in V, 59, 4, where it is applied to the Maruts. [p. 355] Verse 4. Note [5:60:4:1]1. See note 2 to I, 6, 4. Instead of svadha'bhih we have svayam in VII, 56, 11. Note [5:60:4:2]2. Sriye sreyamsah is difficult to translate; cf. II, 33, 3. sreshthah sriya' asi. Ludwig translates, zu herlichkeit die herlichen. Verse 7. Note [5:60:7:1]1. On risadas, see Aufrecht, Bezzenb. Beitr. XIV, p. 32. Verse 8. Note [5:60:8:1]1. On ganasri', 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 abhisri' and adhvarasri' points in another direction. Note [5:60:8:2]2. On the Ayus as a proper name, see Bergaigne, Rel. Ved. I, 62; II, 323. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 356] MANDALA V, HYMN 61. ASHTAKA IV, ADHYAYA 3, VARGA 26-29. TO THE MARUTS (THE STORM-GODS). 1. Who are you, O men, the very best, who have approached one by one, from the furthest distance [*1]? 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 [*1], the heroes stretched their legs apart [*2]... 4. Move along, heroes, young men, the sons of an excellent mother [*1], so that you may warm yourselves at our fire [*2]. 5. (1.) May the woman, if she stretched out her arm [*1] as a rest for the hero, praised by Syavasva [*2], 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 (Pani) 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 Purumilha [*1], 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; [p. 357] 12. (2.) They on whose chariots Rodasi [*1] glitters in glory [*2], like the golden disk above in heaven; 13. (3.) That youthful company of the Maruts, with blazing chariots, blameless, triumphant, irresistible. 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 [*1]. 16. (6.) Bring then to us delightful and resplendent [*1] 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 [*1], retired among the mountains. [p. 358] NOTES. This hymn is of a very composite nature. It is addressed to the Maruts by Syavasva. According to the Anukramani, however, the Maruts are addressed in vv. 1-4, 11-16 only; vv. 5-8 are addressed to Sasiyasi Tarantamahishi, 9 to Purumilha 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 Satobrihati. 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 addressed by Syavasva 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 [5:61:1:1]1. As to paramasyah paravatah, see TS. IV, 1, 9, 3, where we also find (IV, 1, 9, 2) parasya adhi samvatah. Verse 3. Note [5:61:3:1]1. Gaghane, like gaghanatah, may mean simply behind, as agre and agratah mean before. Note [5:61:3:2]2. It is clear that the Maruts are here supposed to sit astride on their horses. This is also shown by prishthe sadas (v. 2), and by putrakrithe na ganayah, they stretched out their legs, us gynaikes en teknopoiiai. Zimmer (p. 230) says, 'Zum Reiten wurde das Ross nicht benutzt.' On p. 295 he modifies this by saying, 'Keine einzige klare Stelle des Rig-veda ist mir bekannt, wo das Reiten beim Kampfe erwahnt wurde; man fahrt immer zu Wagen, wie die Griechen in homerischen Zeiten.' [p. 359] Verse 4. Note [5:61:4:1]1. Bhadraganayah, generally rendered by 'possessed of beautiful wives,' seems really to mean 'possessed of an excellent mother.' Gani clearly means mother, when Agni dvimata, having two mothers, is called dviganih; for it is never said that he has two wives. Besides, the Maruts are constantly addressed as the sons of their mother, Prisni, while their wives are mentioned but rarely. However, the other meaning is not impossible. See also Bergaigne, II, 387 seq. Note [5:61:4:2]2. The fire here intended is, I suppose, the sacrificial fire, to which the Maruts are here invited as they had been in former hymns. Verse 5. Note [5:61:5:1]1. Ludwig compares the A. S. expression healsgebedde; see also RV. X, 10, 10. Note [5:61:5:2]2. I have very little belief in the legends which are told in the Brahmanas and in the Anukramani in illustration 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 Sayana, is this:--'Arkananas Atreya was chosen by Rathaviti Darbhya to be his Ritvig priest. At the sacrifice Arkananas 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 Sasiyasi, 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, Purumilha. On his way to Purumilha, Syavasva saw the Maruts, and composed 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.' [p. 360] Saunaka confirms the same story, see Sayana's commentary to V, 61, 17. Here therefore we have to deal with two princely brothers, both Vaidadasvis, namely Taranta and Purumilha. They both give presents to Syavasva, who is a Brahmana, and he marries the daughter of another prince, Rathaviti Darbhya. In the Tandya-Brahmana, 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 Purushanti are introduced as wishing to give presents to the two Vaidadasvis, Taranta and Purumilha. 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 supposed, of priestly rank, and this would agree better with the words of verse 9, purumilha'ya vipraya. See on all this Oldenberg in Z. D. M. G. XLII, p. 232. If we accept this story, we have to take sasiyasi in verse 6 as a proper name. But sasiyasi 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 vasyasi 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 Sasiyasi, 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.' Grassmann translates: 'Und dagegen ist mancher nicht lobenswerth geizig, der ein Mann sich nennt, ein solcher ist der Strafe verfallen.' Ludwig: 'Auch mancher halbmensch, [p. 361] ungepriesen, der "mensch" zwar heiszt, doch ein Pani ist, der ist auf bose 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. wair, the Latin vir, and vairadeya 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 Pani (unfromm, gegen die Gotter karg, zugleich Bezeichnung habsuchtiger 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 sa' vairadeye it sama', 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 Delbruck, Syntaktische Forschungen, V, p. 528. Verse 9. Note [5:61:9:1]1. Purumilha is here clearly the man from whom benefits are expected, and therefore could not be the same as Purumilha 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 information from any source except his own brain. Verse 11. I agree with Ludwig that a new hymn begins with verse 11. [p. 362] Verse 12. Note [5:61:12:1]1. I have adopted the reading Rodasi' vibhra'gate in my translation; cf. VI, 66, 6, where Rodasi is compared with a rokah. Note [5:61:12:2]2. Roth (K. Z. XXVI, 51) takes sriya'dhi as sriyas 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 sriyo'dhi, and would translate, 'They whose charms shine over the two worlds on their chariots.' Pischel (Ved. Stud. p. 54) translates yesham sriya' by 'for whose sake.' Verse 15. Note [5:61:15:1]1. On ittha' dhiya', see Pischel, Ved. Stud. p. 184. Verse 16. Note [5:61:16:1]1. The Pada ought to have puru-kandra', as suggested by Grassmann and Ludwig. Verses 17-19. These verses are very peculiar, and may refer to historical 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 Urmya, 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 sanction of the Anukramani: Sasiyasi Tarantamahishi (V, 61, 5; 8), Purumilha Vaidadasvi (V, 61, 9), Taranta Vaidadasvi (V, 61, 10), Rathaviti Dalbhya (V, 61, 17-19). There is another Purumilha, a Sauhotra, in IV, 43, and a Purumilha Angirasa in VIII, 71. Verse 19. Note [5:61:19:1]1. See Oldenberg, Z. D. M. G. XXXIX, 89. He corrects gomatih to gomatim, the name of a river, mentioned in a very similar way in VIII, 24, 30. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 363] MANDALA V, HYMN 87. ASHTAKA IV, ADHYAYA 4, VARGA 33-34. TO THE MARUTS (THE STORM-GODS). 1. Let your voice-born [*1] prayers go forth to the great Vishnu, accompanied by the Maruts, Evayamarut, 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 proclaim it yourselves by knowledge, Evayamarut, that power of yours cannot be approached by wisdom, that (power) of theirs (cannot be approached) by gift or might [*1]; they are like unapproachable mountains. 3. They who are heard with their voice from the high heaven, the brilliant and strong, Evayamarut, in whose council no tyrant [*1] reigns, the rushing chariots [*2] of these roaring Maruts come forth [*3], like fires with their own lightning. 4. The wide-striding (Vishnu) [*1] strode forth from the great common seat, Evayamarut. When he has started by himself from his own place along the ridges, O ye striving, mighty [*2] Maruts, he goes together with the heroes (the Maruts), conferring blessings. 5. Impetuous, like your own shout, the strong one (Vishnu) made everything tremble, the terrible, the wanderer [*1], the mighty, Evayamarut; strong with him you advanced self-luminous, with firm reins, golden coloured, well-armed [*2], speeding along. 6. Your greatness is infinite, ye Maruts, endowed [p. 364] with full power, may that terrible power help, Evayamarut. In your raid [*1] 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 [*1], 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, Evayamarut. Confidants of the great Vishnu, may you together, like charioteers, keep all hateful things far [*1], by your wonderful skill. 9. Come zealously [*1] to our sacrifice, ye worshipful, hear our guileless call, Evayamarut. Like the oldest mountains in the sky, O wise guardians, prove yourselves for him irresistible to the enemy. [p. 365] NOTES. This hymn is evidently a later addition at the end of the fifth Mandala. 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 Evaya'marut which occurs in every verse, and sometimes as an integral portion of the verse. Evaya'marut is a sacrificial shout, much like Eyoi in Greek, Evoe in Latin, though I do not mean to say that the two are identical. Evayah, as I explained in note to I, 168, 1, is an epithet of Vishnu, as well as of the Maruts, meaning quickly moving. Evayamarut, therefore, 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 Evayamarut, 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 eyoi, and explains it as an adverbial instrumental, like asuya, in the sense of sturmisch. But this would leave evayavan unexplained. Verse 1. Note [5:87:1:1]1. Giri ga'h 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 nishpannah; [also by another commentator, hridaye gata, yagnagata va ity uktam]. Oldenberg suggests girige, which would be much better, considering how Vishnu is called girikshit, girishtha, &c.; see Bergaigne, II, 47. Most of the epithets have occurred before. I take savase as a substantive, like sardhas, not as an adjective. As to dhunivrata, see V, 58, 2; as to prayagyu, V, 55, I. [p. 366] Verse 2. Note [5:87:2:1]1. Kratva, dana', and mahna' seem to me in this place to belong together. The difficulty lies in the transition from vah to esham, but this is not uncommon. On mahina' = mahimna, dana', and mahna', see Wenzel, Instrumentalis, p. 17; Lanman, p. 533. Pischel, Ved. Stud. p. 101, translates, 'Ihre Macht gereicht ihnen zu grosser Gabe.' See also VIII, 20, 14. Gata'h mahina', born by greatness, seems to mean born in greatness, or born great. It would be easy to write mahinah. Verse 3. Note [5:87:3:1]1. The translation of iri is purely conjectural. Note [5:87:3:2]2. Syandra'sah, as suggested by Oldenberg, are probably meant for rathah. Syandana is a carriage in later Sanskrit. In VIII, 20, 2, we have to supply rathaih; in VI, 66, 2, rathah. Note [5:87:3:3]3. Pra, with the verb understood, they come forth; cf. VII, 87, 1. pra arnamsi samudriya nadi'nam; X, 75, 1. Dhuni, like dhuti, has become almost a name of the Maruts, see I, 64, 5. Verse 4. Note [5:87:4:1]1. The god here meant seems to be Vishnu, mentioned already in verse 1, and probably recalled by the Evaya in Evayamarut. Note [5:87:4:2]2. 'We must either take vispardhasah and vimahasah 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 [5:87:5:1]1. On yayih, see note to I, 87, 2; but it seems better to take it here as an adjective. Note [5:87:5:2]2. On svayudha, see Geldner, Ved. Stud. I, p. 143; Oldenberg, Gott. Gel. Anzeigen, 1890, p. 424. Verse 6. Note [5:87:6:1]1. Prasiti may be, as Ludwig translates it, fangschnur, a noose, but it can hardly mean Noth, as Grassmann [p. 367] 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 considering the locative in au before consonants a sure sign of the modern origin of this hymn. Verse 7. Note [5:87:7:1]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 a', appear, agmeshu, on the courses, mahah, quickly. If the accent of paprathe could be changed, we might translate, 'at whose coursings (agmeshu a') the seat of the earth is quickly stretched out far and wide,' and then take sardhamsi adbhutainasam in apposition to rudra'sah. Adbhutainas, in whom no fault is seen. Bergaigne translates, 'faisant du mal mysterieusement.' See Geldner, in K. Z. XXVIII, 199, Anm. 2; Bezzenberger's Beitrage, III, 169. Verse 8. Note [5:87:8:1]1. Cf. VI, 48, 10. Verse 9. Note [5:87:9:1]1. Susami, generally explained as a shortened instrumental, for susami = susamya, used in an adverbial sense. Susami 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 pada, see II, 31, 6; VIII, 45, 27; X, 40, 1. The phrase dhiya' sami, which has short i in 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. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 368] 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 intelligent man, that anything should have taken the same name dhenu, cow:--the one is always brimming to give milk among men, but Prisni (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 [*1]) became full of manly courage and strength. 3. They who [*1] 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 Prisni conceived the germ for the strong one (Rudra). 4. They who do not shrink from being born in this way [*1], and who within (the womb) clean themselves from all impurity [*2], 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 [*1]), never tiring in strength [*2], 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 [*1], both firmly established [*2]; then the self-shining [p. 369] [paragraph continues] Rodasi stood among the impetuous Maruts, like [*3] a light. 7. Even though your carriage, O Maruts, be without your deer [*1], without horse's, and not driven by any charioteer, without drag [*2], and without reins, yet, crossing the air [*3], 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 [*1]. 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, flickering 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 [*1], armed with flaming spears. Bright thoughts, like wild waters from the mountain [*2], strove to reach the host of heaven. [p. 370] 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, 3. Verse 10 in MS. IV, 14, 11. Metre, Trishtubh. 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 Prisni gave birth but once to the Maruts. See also VI, 48, 22; Gaedicke, Accusativ, p. 19; Delbruck, Tempuslehre, p. 102. Dhenu must be taken as the neuter form, and as a nominative, as is shown by II, 37, 2. dadih yah na'ma patyate. Verse 2. Note [6:66:2:1]1. It seems necessary to take arenavah hiranyayasah for rathah, chariots, as in V, 87, 3. Sayana 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 [6:66:3:1]1. The relative pronouns may be supposed to carry on the subject, viz. Marutah, from the preceding verse, unless we supply esham mata'. I am doubtful about maho 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 mahamaha, mahamahivrata, or an adverb, but the construction remains difficult throughout. Oldenberg suggests that the second pada may have been yan ko nu prisnih da'dhrivih bharadhyai. [p. 371] Verse 4. Note [6:66:4:1]1. A tentative rendering and no more. I take aya for aya 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 ganushah, which is possible, but without analogy. Lanman, p. 358, takes it for ayah, 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 instrumental ever used of a woman giving birth to a child? Ludwig: 'Die sich nicht weigern der geburt.' Note [6:66:4:2]2. Pu with accusative occurs AV. XIX, 33, 3. Verse 5. 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 duhre 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 [6:66:5:1]1. Stauna is an unknown word. Sayana 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 stavanah, praised. Note [6:66:5:2]2. Aya's can hardly refer to Prisni, never tiring to suckle the Maruts. In B.-R. ayas is explained as sich nicht anstrengend, behende, leicht, unermudlich. See also Windisch, K. Z. XXVII, 170; also Johansson, Bezzenb. Beitr. XV, p. 180. Verse 6. Note [6:66:6:1]1. To join together heaven and earth is, as Bergaigne 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 [6:66:6:2]2. On sumeke, see Geldner, K. Z. XXIV, 145; and Windisch, Festgruss an Bohtlingk, p. 114. Note [6:66:6:3]3. The na, placed before rokah, is irregular, see Bergaigne, Melanges Renier, p. 79. Oldenberg suggests [p. 372] narokah = nri-okah, '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 [6:66:7:1]1. Anenah is strange, and might be changed into anetah; it cannot be anena'h, without guilt. Note [6:66:7:2]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 via tic o. Note [6:66:7:3]3. Ragah-tu'h, 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 [6:66:8:1]1. Pa'rye dyoh, according to Grassmann, 'on the decisive day,' like pa'rye divi. Verse 11. Note [6:66:11:1]1. I have translated Rudrasya sunum 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 maruta scil. gana, the son of Rudra. In I, 64, 12, we have Rudrasya sunu in one pada, and maruta gana in the next. The Ribhus also are called in the same line savasah napatah, and indrasya suno, IV, 37, 4. Here sunu corresponds almost to the English offspring, only it is masculine. Note [6:66:11:2]2. Girayah may have been meant for giryah, a possible ablative of giri; see Lanman, p. 383. Ugra'h would then refer to a'pah, 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. apa'm iva id urmayah tarturanah pra manisha'h irate somam akkha, we see that the whole verse forms one sentence. All would be right if we could change girayah into giribhyah, but is not this a conjecture nimis facilis? Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 373] MANDALA VII, HYMN 56. ASHTAKA V, ADHYAYA 4, VARGA 23-26. TO THE MARUTS (THE STORM-GODS). 1. Who are these resplendent men, dwelling together, the boys of Rudra, also [*1] 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 [*1]; the hawks, rushing like the wind, strove together. 4. A wise man understands these secrets [*1], 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 [*1]. 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 [*1], O Maruts, 11. The well-armed, the swift, decked with beautiful 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, [p. 374] on your chests the golden chains are fastened; far-shining like lightnings with showers [*1], you wield your weapons, according to your wont. 14. Your hidden [*1] splendours come forth; spread out your powers (names), O racers! Accept, O Maruts, this thousandfold, domestic share, as an offering for the house-gods [*2]. 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 [*1]; 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 Hotri 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 [*1], they ward off the curse of the plotter, and turn [*2] their heavy hatred on the enemy. 20. These Maruts stir up even the sluggard [*1], even the vagrant [*2], as the gods [*3] 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 [p. 375] [paragraph continues] 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 [*1], then, O Maruts, sons of Rudra, be in battles our protectors from the enemy. 23. O Maruts, you have valued [*1] 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 [*1]. 25. May Indra then, Varuna, 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. [p. 376] 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, 10, 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 Trishtubh. Verse 1. Note [7:56:1:1]1. The SV. reads atha for the older adha. Sanika in the edition of the Bibl. Ind. is a misprint for sanila. Verse 3. Note [7:56:3:1]1. Sva-pu 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 *vapu, 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 svapu give any sense. Oldenberg therefore suggests pavanta, 'Sie stromten hell auf einander zu mit ihren svapus.' Verse 4. Note [7:56:4:1]1. Sayana explains eta'ni ninya' by svetavarnani marudatmakani bhutani. He takes udhas as a locative. Verse 8. Note [7:56:8:1]1. Geldner translates: 'Der Spielmann des wilden Heeres ist wie ein Muni,' and adds, 'Aber was ist ein Muni im Veda?' Verse 10. Note [7:56:10:1]1. I read tripan for tripat of the Pada text, and refer vavasana'h to the Maruts. The TS. has tripat, and the commentary explains it by triptim. The first line is Virag, the second Trishtubh, and the Trishtubh metre is afterwards carried on. [p. 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 Trishtubh, and possibly to insert a' 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 [7:56:13:1]1. TB. II, 8, 5, 6, reads vyrishtibhih (not vrishtibhih), and the commentator explains, vyrishtibhir ayudhaviseshair vyrishtyakhyair, viseshena rokamanah sthitah. And again, rishtaya eva visishtatvad vyrishtaya ity ukyante. Bollensen, Z. D. M. G. XLI, 501, conjectures rishtibhih for vrishtibhih, which is very ingenious. See also note 1 to II, 34, 2. Verse 14. Note [7:56:14:1]1. Budhnya, explained by budhne bhavani, and also by kalapravrittani. Note [7:56:14:2]2. Grihamedhiya may refer to the Maruts as grihamedhas or grihamedhinas; see RV. VII, 59, 10; VS. XXIV, 16. The grihamedhiya ishti in Sat. Br. XI, 5, 2, 4, is meant for the Maruts. Verse 16. Note [7:56:16:1]1. Yakshadrisah 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 ya'su kitram dadrise na yaksham; also note to V, 55, 1. But dris is not sadris. 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. Sutra 95 in BR.), or, considering the expression atyah na yamsat yakshabhrit viketah, I, 190, 4, take it for a name of horses. [p. 378] Verse 19. Note [7:56:19:1]1. Does not sahasa a' stand for sahasa a', and not for sahasah a'? Comp. Oldenberg, Prolegomena, 465 seq. Note [7:56:19:2]2. On dadhanti, see Hubschmann, Indogerm. Vocal-system, p. 12. Verse 20. Note [7:56:20:1]1. On radhra, see Pischel, Ved. Stud. pp. 124 seq. Note [7:56:20:2]2. Bhrimi is doubtful, but as it stands by the side of radhra, it seems to have a bad meaning, such as a vagrant, unsteady. Note [7:56:20:3]3. The Vasus are often mentioned with the Adityas and Rudras, see III, 8, 8; X, 66, 12; 128, 9. By themselves they became almost synonymous with the Devas. Thus in VII, ii, 4, we read that Agni became the master of all sacrifices, kratum hi asya Vasavah gushanta atha deva'h dadhire havyava'ham, 'for the Vasus liked his wisdom, therefore the Devas made him the carrier of offerings.' See also V, 3, 10. pita' Vaso yadi tat goshayase. In one passage, VI, 50, 4, Vasavah 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 [7:56:22:1]1. With pada b, compare VII, 70, 3 b. Verse 23. Note [7:56:23:1]1. I have taken bhu'ri kakra in the sense of magni facere, though I can find no analogous passages. Verse 24. Note [7:56:24:1]1. This verse has been well explained by Dr. v. Bradke, Dyaus Asura, p. 66. Svam okah, 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. Vah, 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 pada is a galita taken from VII, I, 25. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 379] MANDALA VII, HYMN 57. ASHTAKA 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 [*1] in our assemblies [*2] 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 [*1] 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 [*1], raise up for us riches [*2], 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! [p. 380] NOTES. Ascribed to Vasishtha. None of its verses occurs in SV., VS., AV., TS., TB., MS. Metre, Trishtubh. 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 sussen Trankes weiss man tuchtig 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 madhvah vah na'ma ma'rutam into madhvad vah na'ma ma'rutam? Madhvad 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 madati is always neutral, meaning to rejoice, while mand (Par.) is transitive, to make rejoice. Otherwise madhvah 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 [7:57:2:1]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 [7:57:2:2]2. On vidatha, see my note, V, 59, 2. [p. 381] Verse 3. See Gaedicke, Accusativ, p. 241; his rendering would be acceptable but for the a. Without any verb of motion a ragas can hardly mean 'through the air,' nor a' rodasi 'through the worlds.' Verse 4. Note [7:57:4:1]1. On api bhu and api as, see B.-R. s. v. Verse 6. Note [7:57:6:1]1. Amrita cannot be rendered by immortality in our sense, it simply means not dying. Note [7:57:6:2]2. Gigrita, imp. aor. caus. of gar. Rayah, acc. plur. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 382] 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 [*1]: they stir heaven and earth by their might, they mount up to the firmament from the abyss of Nirriti [*2]. 2. Even your birth [*1] 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 [*2], 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 further 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 [*1], 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! [p. 383] NOTES. Ascribed to Vasishtha. None of its verses occurs in SV., VS., AV., TS., TB., MS. Metre, Trishtubh. Verse 1. Note [7:58:1:1]1. Dhaman 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 utterly 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 dha-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 dhaman, 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 afterwards, and no one would maintain that a settlement, i. e. a household, was called dhaman, because it involved a settlement, 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,' [p. 384] and not 'lieu clos.' I still hold that like nomos, vrata must have meant first a real hedge, or erkos, and then only an abstract enclosure, i. e. a law, nomos. In this case we can see the actual transition of thought. People would begin by saying, '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 impossible 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. apa'm vrate, 'within the pale of the waters.' Dhaman, 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 dhaman 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 naman, name, while sometimes it may best be rendered by a general and abstract suffix, or even by a plural. Thus in our passage, daivyasya dha'mnah is not very different from devanam. What is peculiar to our passage is the genitive governed by tuvishman. After all the learning which Bergaigne has expended on the analysis of dhaman, 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 dha'mnah as a genitivus partitivus, such as AV. IV, 37, 5. oshadhinam virudham viryavati:. See Kuhn, Zeitschrift XIII, 120; Siecke, Genitivus, p. 14. Grassmann: 'Die machtig walten in der Gotter Wohnsitz.' Ludwig: 'Die von gottlicher natur, die starke.' He denies that tuvishman 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. [p. 385] Note [7:58:1:2]2. On Nirriti, see Hibbert Lectures, p. 245; Lect. Science of Lang., vol. ii, p. 562. Avamsa, literally without beams of support, or bottomless. Verse 2. Note [7:58:2:1]1. On ganus, see Lanman, p. 571. Note [7:58:2:2]2. Svardrik, according to Grassmann, der lichte Himmel; according to Ludwig, jeder der das licht schaut. Sayana, among other meanings, gives that of tree. See VII, 83, 2. Verse 3. On the construction of this verse, see Delbruck, Syntax p. 384, and Bergaigne, Melanges Renier, p. 82. Verse 5. Note [7:58:5:1]1. With regard to ta'n milhushah rudrasya, 'these bounteous (sons) of Rudra,' see VIII, 20, 3. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 386] MANDALA VII, HYMN 59. ASHTAKA V, ADHYAYA 4, VARGA 29-30. TO THE MARUTS AND RUDRA. 1. Whom you protect again and again, O gods, and whom you lead, to him, O Agni, Varuna, 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 dwelling, spreads out much food. 3. This Vasishtha will not despise even the last among you, O Maruts; drink [*1] 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 [*1] 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 [*1]--the whole flock sat down all around me, like gay men, delighting 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 Drub, kill him with your hottest bolt! [p. 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 [*1]. 10. O you who accept the domestic sacrifices [*1], come hither, O Maruts, do not keep away, you who are bounteous by your help [*2]. 11. O Maruts, strong and wise, with sun-bright skins, I choose the sacrifice for you here and there [*1] 12. We sacrifice to Tryambaka [*1], the sweet-scented, wealth-increasing (Rudra). May I be detached from death, like a gourd from its stem, but not [*2] from the immortal [*3]. [p. 388] NOTES. Ascribed to Vasishtha. Verse 12 addressed to Rudra. Verse 3 occurs SV. I, 241; verse 8, AV. VII, 77, 2; TS. IV, 3, 13, 3; 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, 10, 4; TA. X, 56; Sat. Br. II, 6, 2, 12. Metre, 1, 3, 5 Brihati; 2, 4, 6 Satobrihati; 7, 8 Trishtubh; 9, 10, 11 Gayatri; 12 Anushtubh. Verse 2. With pada a compare I, 110, 7; with c and d, VIII, 27, 16. Verse 3. Note [7:59:3:1]1. SV. has pibantu, and as a various reading the comment. gives pivanta. Sute saka is a standing phrase. Verse 6. Note [7:59:6:1]1. I cannot see how avita can stand for avishta (Delbruck, Verb, 186; Whitney, Gram. section 908). I translate as if the text gave avata. Verse 7. Note [7:59:7:1]1. On the secret approach of the Maruts, see I, 88, 5. Verse 8. The text in the AV. VII, 77, 2, is bad, yo no marto maruto durhrinayus, prati munkatam sah, and tapasa for hanmana. The TS. IV, 3, 13, 3, has tirah satya'ni. It reads besides, yo no marto vasavo durhrinayus tirah satya'ni marutah gighamsat druhah pa'sam, and tapasa. Tirah kitta'ni may mean 'beyond all conception,' as Grassmann takes it, or 'unobserved,' as B.-R. suggest. Tirah satya'ni 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 Oldenberg, Prolegomena, p. 328. Verse 9. Note [7:59:9:1]1. Uti', taken here as a dative, by Lanman, p. 382. [p. 389] Verse 10. Note [7:59:10:1]1. On the Maruts grihamedhinah, see Sat. Br. II, 5, 3, 4. Possibly the Maruts may be called grihamedhas, i. e. grihasthas, performing the Grihya sacrifices. See on these names TS. I, 8, 4, 1; 2. Note [7:59:10:2]2. The last pada in the TS. is pramunkanto no amhasah. Verse 11. Note [7:59:11:1]1. On iheha, see Delbruck, Syntax, p. 51. It means 'here and there,' that is, 'again and again.' Verse 12. Note [7:59:12:1]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 [7:59:12:2]2. On ma with optative, see Delbruck, Synt. Forsch. I, 194; Syntax, 338, 361, Anm. 1. Note [7:59:12:3]3. That amritat is right, not, as Grassmann suggests, amrita, is clear from the parallel forms, preto munkami na'mutah, or ito mukshiya ma'mutah. Pischel in Z. D. M. G. XL, 121, demands too much logical accuracy from a poet; see AV. XIV, I, 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 Trishtubhs, 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. XXXVIII, 449 seq., Proleg. 200; 511; Bergaigne, Recherches sur l'histoire de la Samhita, II, 10. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 390] MANDALA VIII, HYMN 7. ASHTAKA V, ADHYAYA 8, VARGA 18-24. TO THE MARUTS (THE STORM-GODS). 1. When the sage has poured out the threefold [*1] 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 mountains (clouds) have gone down [*1]. 3. The sons of Prisni, 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 beautiful, of reddish hue [*1], 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 [*1]: they have spread far and wide with their lights. 9. Accept, O Maruts, this my speech, this hymn of praise, O Ribhukshans [*1], this my call. 10. The Prisnis [*1] (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 [*2]. [p. 391] 11. O Maruts, whenever we call you from heaven, wishing for your favour, come hither towards us. 12. For you are bounteous [*1], in our house, O Rudras, Ribhukshans: 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 [*1] 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) [*1] of them, 16. Who like torrents [*1] foam along heaven and earth with their streams of rain, drawing the inexhaustible well. 17. These sons of Prisni 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 Kanva 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 Kanva. 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 sacrifice. 22. These Maruts have brought together piece [p. 392] by piece [*1] the great waters, heaven and earth, the sun, and the thunderbolt; 23. And, while performing their manly work, they have trodden Vritra 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 Vritra. 25. Holding lightnings in their hands, they hasten heavenward, golden helmets [*1] are on their head; the brilliant Maruts have adorned themselves for beauty. 26. When with Usana [*2] you have come from afar to Ukshnorandhra (ox-hollow) [*1], 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 [*1]. 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 Saryanavat, to Sushoma, to Argika, 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. [p. 393] 34. The hills even sink low, as if they thought themselves valleys, the mountains even bow themselves 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 [*1] has been born, like the shine [*2] by the splendour of the sun, and the Maruts have spread far and wide with their lights. [p. 394] NOTES. Ascribed to Punarvatsa Kanva. Verse 8 occurs MS. IV, 12, 5; verse 11 in TS. I, 5, 11, 4; MS. IV, 10, 4; verse 28 in AV. XIII, 1, 21. Metre, Gayatri. Verse 1. Note [8:7:1:1]1. Trishtubham is an adjective belonging to isham. The same expression occurs again, VIII, 69, 1, as a galita, and is therefore of little help. In IX, 62, 24, the ishah are called parishtubhah, which seems to mean something like parisrut, i. e. standing round about. I therefore take trishtubh in our passage simply as threefold, referring probably to the morning, noon, and evening sacrifice. The sacrifice is often called trivrit, X, 52, 4; 124, 1. Some scholars ascribe to stubh in trishtubh the meaning of liturgical shouting. Verse 2. Note [8:7:2:1]1. Besides ni ahasata, we find ud ahasata, I, 9, 4, and apa ahasata, IX, 73, 6. On ki, 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 imperfect. 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 translated 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 edition 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 [p. 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, therefore, 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 [8:7:7:1]1. Arunapsu, perhaps reddish-coloured, an epithet of the dawn. here applied to the Maruts. The Maruts are sometimes called vrishapsu, ahrutapsu, I, 52, 4; VIII, 20, 7. Verse 8. Note [8:7:8:1]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 [8:7:9:1]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 [8:7:10:1]1. The Prisnis in the plural fem. are the clouds, see VIII, 6, 19. Mythologically there is but one Prisni, the mother of the Maruts. See also Bergaigne, II, 397. Note [8:7:10:2]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 patras, in our passage, of the three lakes, or whether they should be taken as an apposition, [p. 396] 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 [8:7:12:1]1. On sudanavah as vocative, see Delbruck, Syntax, p. 106. Verse 14. Note [8:7:14:1]1. For adhi with genitive, one expects ati. But Delbruck doubts whether ati can govern the genitive. See Altind. Syntax, p. 440. Verse 15. Note [8:7:15:1]1. As adabhyasya can only refer to eta'vatah, I have taken etavat in the sense of gana, followed by esham. But I am not certain that the rendering is right. Verse 16. Note [8:7:16:1]1. I have ventured to translate drapsah 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 [8:7:22:1]1. I thought at first that by sam parvasah 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 opposition between sam dadhuh and vi yayuh. I therefore take parvasah in verse 22 in the sense of piece by piece, as in AV. IV, 12, 7. sam dadhat parusha paruh, while in verse 23 it means in pieces. Verse 25. Note [8:7:25:1]1. On siprah, see note to II, 34, 3. Verse 26. Note [8:7:26:1]1. Ukshnah randhram, 'the hollow of the bull,' whatever that may be, is not mentioned again. If it is meant for [p. 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. Aukshnorandhra, however, is the technical name of certain Samans, so that Ukshnorandhra may have been, like Usana (later Usanas), a proper name. See Tandya Br. XIII, 9, 18; 19. Note [8:7:26:2]2. If usana stands for usanaya it might mean, 'with desire,' but it seems more likely that it refers to the Rishi, who is called Usana in the Rig-veda, and Usanas in later writings. See Lanman, p. 562, l. 21; Bergaigne, II, 338, n. 3; Schmidt, K. Z. XXVI, 402, n. 1. Verse 27. Note [8:7:27:1]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 davane may here be derived from do, to divide, but this would not help us much. Verse 28. The AV. reads yam tva prishati rathe prashtir vahati rohita, subha' yasi rinann apah, which yields no help. Verse 29. This verse is very difficult. First of all, nikakraya can hardly mean 'without a chariot' (B.-R.), but seems an adverb, meaning downwards. But the chief difficulty lies in this, that we must decide, once for all, whether words, such as sushoma, saryanavat, argika, pastyavat, &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 [p. 398] 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 Saryanavat, &c., is that likely to be meant for a tank of Soma at his own or any other sacrifice? Saryanavat is derived from sarya, this from sara. Sara means reed, arrow; sarya, made of reeds, sarya, an arrow, but also reeds tied together and used at the sacrifice for carrying Soma-oblations. From it, saryana, which, according to Sayana, means lands in Kurukshetra (RV. VIII, 6, 39), and from which Saryanavat is derived, as the name of a lake in that neighbourhood (not a Landstrich, B.-R.). When this saryanavat 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 Saryanavat. This seems to me the lake in which the sun sets. In the 8th Mandala saryanavat occurs three times. In VIII, 6, 39, Indra is invoked to rejoice at Saryanavat, or, according to others, in a vessel full of Soma. In our passage the Maruts went to Saryanavat, to Sushoma, Argika, and Pastyavat, countries, it would seem, not vessels. In VIII, 64, it, after saying that the Soma had been prepared among the Purus, it is added that the Soma is sweetest in Saryanavat, on the Sushoma, and in Argikiya. In IX, 65, 22, we read of Somas prepared far and near, and at Saryanavat, and in the next verse we read of Somas to be found either among the Argikas, among the Pastyas, or among the Five Tribes. In IX, 113, 1; 2, Indra is asked to drink Soma at Saryanavat, 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 mountains, and these mountains are called saryanavatah. [p. 399] [paragraph continues] Argikiya, 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 Saryanavat was a lake and the adjoining district in Kurukshetra, that Argika was the name of a river, Argika the name of the adjoining country, Argikah, 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 Sushoma, and Pastyavat, though it might be an adjective meaning filled with hamlets, is probably another geographical name; see, however, IX, 65, 23. Ludwig takes Saryanavat as a name of the Eastern Sarasvati; see Zimmer, Altindisches Leben, p. 19; but we should expect Saryanavati as the name of a river. See also Bergaigne, I, 206, who, according to his system, takes all these names as 'preparateurs celestes du Soma.' Verse 31. See I, 38, 1, note 1. Verse 36. Note [8:7:36:1]1. Sayana may be right in stating that this verse was intended for an Agnimaruta sacrifice, and that therefore Agni was praised first, and afterwards the Maruts. In that case purvya might mean first. Note [8:7:36:2]2. Khandas is doubtful; see, however, I, 92, 6. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 400] 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, Ribhukshans, come hither on your flaming strong fellies [*1], O Rudras, come to us to-day with food, you much-desired ones, come to the sacrifice, you friends of the Sobharis [*2]. 3. For we know indeed the terrible strength of the sons of Rudra, of the vigorous Maruts, the liberal givers [*1] of Soma [*2] (rain). 4. The islands (clouds) were scattered, but the monster remained [*1], heaven and earth were joined together. O you who are armed with bright rings, the tracts (of the sky) [*2] 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 [*1], bring with them beautiful light [*2]. 8. The arrow of the Sobharis is shot from the bowstrings at the golden chest on the chariot of the Maruts [*1]. They, the kindred of the cow (Prisni), [p. 401] the well-born, should enjoy their food, the great ones should help us. 9. Bring forward, O strongly-anointed [*1] (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 [*1], 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 [*1], no one is the last; this is theirs by gift, by greatness [*2] 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 [*1], win it, O youths, so shall it be. 18. Whatever liberal givers may worship [*1] the Maruts, and move about together as generous [*2] benefactors, even from them turn [*3] towards us with a kinder heart, you youths 19. O Sobhari, call loud with your newest song [p. 402] 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 [*1] 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 [*1]. 22. O ye dancers, with golden ornaments on your chests, even a mortal comes (to ask) for your brotherhood [*1]; take care of us, ye Maruts, for your friendship 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 [*1], with those propitious favours be our delight, O delightful ones, ye who never hate your followers [*2]. 25. O Maruts, for whom we have prepared good altars, whatever medicine [*1] there is on the Sindhu, on the Asikni, 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 [*1], what hurts our sick one,--straighten what is crooked! [p. 403] NOTES. Ascribed to Sobhari Kanva; metre, Kakubha pragatha. Verse 1 = SV. I, 401; verse 21 = SV. I, 404. Verse 1. SV. reads sthata, and dridha kid yamayishnavah. Verse 2. Note [8:20:2:1]1. It might be better to supply rathaih, but the poet may have used pars pro toto. Note [8:20:2:2]2. The Sobharis, who are mentioned in the 8th Mandala only, are clearly a clan of that name, and their hymns form a small collection by itself. See Oldenberg. Prolegomena, p. 209 seq. Verse 3. Note [8:20:3:1]1. Milhvas 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 [8:20:3:2]2. Here again, as in II, 34, 11, Vishnu esha seems to mean Soma, possibly the food, or even the seed (retas) of Vishnu. Sayana too takes Vishnu as a name of rain. In I, 154, 5, we read that the spring of madhu is in the highest place of Vishnu. Could it mean the generous sons of Vishnu? Verse 4. Note [8:20:4:1]1. My translation is purely conjectural. I take dvipa for isolated or scattered clouds, different from the dukkhuna, which I take for the black mass of storm-clouds, threatening destruction. Grassmann: 'Die Wolkeninseln stoben and das Unheil floh.' Ludwig: 'Empor stigen gewaltig die waszerinseln, still stand das ungluck.' Note [8:20:4:2]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. [p. 404] Verse 7. Note [8:20:7:1]1. On psu in vrishapsu, see note to VIII, 7, 7. Note [8:20:7:2]2. Possibly sriyam vahante has to be taken like subham ya, see Gaedicke, Accusativ, p. 163. Verse 8. Note [8:20:8:1]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 vana may be used in the sense of bana, 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? 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 vana ever means sacrificial music, and that such sacrificial music can be spoken of as agyate (it is furnished), gobhih (by milk-draughts). Grassmann translates: 'Durch Milchtrank wird der Sobharis Musik belohnt.' Here again it must be proved that vana 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 vana can mean bolt, and I do not see that the intention of the poet, namely to ask for rain, would be conveyed by such words. Sayana 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 [p. 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 the sky. Herodotus 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 ang with gobhih in the sense of covering with milk, see IX, 45, 3: V, 3, 2, &c. As to rathe kose hiranyaye, see VIII, 22, 9. Verse 9. Note [8:20:9:1]1. Vrishad-angayah for vrishan-angayah, see J. Schmidt, K. Z. XXVI, 358. It cannot mean 'raining down ointments,' as Grassmann supposes, because that would be varshad-angayah, if it existed at all. Besides. the angis 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 [8:20:13:1]1. Naman is, of course, more than the mere name; but name can be used in much the same sense. Verse 14. Note [8:20:14:1]1. The simile of the aras, as in V, 58, 5, seems to require another negative. Note [8:20:14:2]2. See V, 87, 2, on dana' and mahna'. Verse 17. Note [8:20:17:1]1. On divah asurasya vedhasah, see von Bradke. Dyaus Asura, pp. 44 and 46. It should be remembered, [p. 406] however, that vedhas and medhas interchange. Thus in RV. IX, 102, 4, we have vedha'm, in SV. I, 101, medha'm. On medhas, the Zend mazda, see Darmesteter, Ormazd, p. 29. I take servant in the sense of worshipper, from vidh. Verse 18. Note [8:20:18:1]1. Arhanti, in the sense of arhayanti, to worship, seems better than to be worthy of, or to have a right to. Note [8:20:18:2]2. Milhushah can be nominative, see Lanman, p. 511; but it may also refer to the Maruts, and then be accusative. Note [8:20:18:3]3. Instead of a' vavridhvam, which Ludwig translates, Nemt uns fur euch in besitz, Grassmann translates, Wendet euch zu uns her. He read therefore a' vavriddhvam, and this, the plural corresponding to a' vavritsva, seems to be the right reading. Verse 20. Note [8:20:20:1]1. Grassmann proposes to change pritsu hotrishu into yutsu pritsushu. But may not hotrishu be used here in a 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. sah vritrahatye havyah; VII, 32, 24. bhare-bhare ka havyah, &c. Now a havyah, one who is called, presupposes a hotri, one who calls for assistance. It is true that hotri, 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 translates: 'and like a boxer who has been challenged over his challengers.' He, like Ludwig, takes hotri 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 [8:20:21:1]1. In the SV. marutah and rihate have the accent [p. 407] on the second syllable. Sabandhavah was used before of the Maruts, V, 59, 5; according to its accent it would here refer to ga'vah. 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 [8:20:22:1]1. Grassmann, 'geht euch an um eure Bruderschaft;' possibly, 'becomes your brother.' Verse 24. Note [8:20:24:1]1. It is, no doubt, very tempting to change tu'rvatha into turvasam, as Ludwig proposes. The difficulty is to understand 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 Pankalas (Sat. Br. XIII, 5, 4, 7). But, because the Pankalas were called Krivis, and because in later times we often hear of Kuru-Pankalas, 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 different original meaning. A derivation of krivi from kar is still more objectionable. Note [8:20:24:2]2. Asakadvishah, 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 [8:20:25:1]1. The medicines are generally brought by Rudra, and by his sons, the Maruts. Verse 26. Note [8:20:26:1]1. As to kshama' rapah, see X, 59, 8-10; AV VI, 57, 3; as to ishkarta, VIII, I, 12. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 408] MANDALA VIII, HYMN 94. ASHTAKA 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 [*1] have been harnessed to the chariots,-- 2. She in whose lap [*1] all gods observe their duties, sun and moon (also), that they may be seen; 3. Therefore all our friends [*1], 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) [*1]. 5. Mitra, Aryaman, Varuna drink of the Soma which is continually [*1] clarified, dwelling in three abodes [*2], procuring offspring. 6. May Indra also rejoice to his satisfaction in this pressed juice, mixed with milk, like a Hotri [*1] 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 marvellously, 9. The Maruts, who, when going to drink Soma, spread out the whole earth and the lights of heaven [*1]. 10. I call now them who are endowed with pure strength, you, O Maruts, from heaven, that you may drink the Soma here; [p. 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. [p. 410] NOTES. Ascribed to Bindu or Putadaksha. 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 [8:94:1:1]1. I adopt Ludwig's correction of the Pada, changing vahnih 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 vahnih as vodhri, the driver. Verse 2. Note [8:94:2:1]1. I should prefer to take upasthe in the sense of proximity, which, as in the case of vrikshopasthe, may be translated by shadow, or protection. Verse 3. Note [8:94:3:1]1. I cannot believe that we can take arya a' in our passage as arye a', and translate it with Pischel (Z. D. M. G. XL, p. 125) by 'our singers among the Aryas.' With the plural karavah we should expect aryeshu a', not arye a'; sec also Bergaigne, III, 287; II, 218. Pada a and b are galita, see VI, 45, 33. Verse 4. Note [8:94:4:1]1. Svarag seems to be meant for Soma as lord, not as brilliant. Verse 5. Note [8:94:5:1]1. Tana is generally explained by urnastukanirmita dasapavitra; see also Bergaigne, I, 179. Note [8:94:5:2]2. The three abodes are either the morning. noon, [p. 411] and evening sacrifices, or the three Soma-vessels, the Dronakalasa, Adhavaniya, and Putabhrit. Verse 6. Note [8:94:6:1]1. I do not see why hota-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 hota for Agni, fire. Verse 9. Note [8:94:9:1]1. See note to I, 6, 9, and 10, note 1. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 412] MANDALA X, HYMN 77. ASHTAKA VIII, ADHYAYA 3, VARGA 10-11. TO THE MARUTS (THE STORM-GODS). 1. Let me with my voice shower [*1] wealth like cloud-showers [*2], like sacrifices of a sage, rich in oblations. I have praised the goodly host of the Maruts [*3], so that they may be worthy of a Brahman [*4] 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 [*1]. 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 [*1]. This perfect sacrifice is meet for you, come hither together, as if enjoying our offerings. 5. You are as drivers [*1] on the poles with their reins, and as brilliant with light at daybreak; like hawks, you are famous destroyers of foes; like wells [*2] 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 [*1], he [p. 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 worshipped at all sacrifices, most blissful by their name of Adityas; may they, swiftly driving on their chariots, protect our prayer, quick even on their march, delighting in our sacrifice. [p. 414] NOTES. Ascribed to Syumarasmi Bhargava. On the metre, see Rig-veda, translation, Introd. p. civ; Benfey, Quantitatsversch. 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 [10:77:1:1]1. I take prusha for prushani. Note [10:77:1:2]2. I do not think that abhraprushah can be meant for the Maruts. Note [10:77:1:3]3. The na in many of the verses seems to be due to a mere trick, and untranslatable. Note [10:77:1:4]4. Or, 'I have praised the priestly host, so that they may be worthy of good Marut-hood.' Verse 2. Note [10:77:2:1]1. Akra'h, banners, Grassmann; columns, Ludwig. The meaning is utterly unknown. Verse 4. Note [10:77:4:1]1. See Aurel Mayr, Beitrage aus dem Rig-Veda. p. 12. 'The earth melted,' see Ps. xlvi. 6. Verse 5. Note [10:77:5:1]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, 5; V, 52, 8. Note [10:77:5:2]2. Prava has been derived from pru, to float. I should prefer to derive it from pra-van, from which we have pra-vana, precipice, possibly the Latin adjective pronus, and, very irregularly, Greek prenes. Stems in radical n frequently enter the class of stems in a and a, and pravan would become pravah or pravah, as -gan becomes -gah and -gah; cf. Lanman, [p. 415] p. 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 prava-s from va, to blow. As a substantive prava as well as upava occurs AV. XII, 1, 51. va'tasya prava'm upava'm anu vaty arkih. But these words mean the blowing before and the blowing after, and not blowers. There are the verbs prava and anuva in Tandya 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-h. Prava in RV. I, 34, 8, remains unexplained. Verse 7. Note [10:77:7:1]1. On udriki, see Ludwig's note. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 416] MANDALA X, HYMN 78. ASHTAKA VIII, ADHYAYA 3, VARGA 12-13. 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 ghrita [*1] 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 [*1] Angiras with their (numerous) songs. 6. These noble sons of Sindhu [*1] are like grinding-stones, they are always like Soma-stones [*2], 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. [p. 417] 7. Illumining the sacrifice [*1] 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. [p. 418] NOTES. Ascribed to Syumarasmi Bhargava. None of its verses occurs elsewhere. Metre, I, 3, 4, 8 Trishtubh; 2, 5-7 Gagati. Verse 4. Note [10:78:4:1]1. Ghritaprush, Fett spruhend, Gluth austheilend, according to Grassmann; ghrita-spruhend, according to Ludwig. Sayana takes vareyavah as wishing to give presents, and explains that such gifts were preceded by a gift of water, so that ghritaprushah would mean, giving water or rain. The real meaning is difficult. Verse 5. Note [10:78:5:1]1. Visvarupa may have been meant in a more special and mythological sense. Verse 6. Note [10:78:6:1]1. Sindhu-matarah may be a synonym of Prisni-matarah, 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 mere la riviere celeste. Cette riviere peut etre une des formes de la vache qui passe aussi pour leur mere.' Note [10:78:6:2]2. The gra'vanah and adrayah are probably meant for stones used for pounding corn and squeezing Soma. Verse 7. Note [10:78:7:1]1. On adhvarasri, see Pischel, Ved. Stud. p. 53. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 419] MANDALA I, HYMN 43. ASHTAKA I, ADHYAYA 3, VARGA 26-7. TO RUDRA. 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 [*1] may bring Rudra's healing to the cattle, to men, to cow, and kith, 3. So that Mitra, that Varuna, that Rudra hear us, and all the united Maruts [*1]. 4. We implore Rudra, the lord of songs, the lord of animal sacrifices [*1], the possessor of healing medicines [*2], for health, wealth [*3], 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 [*1]; 8. O Soma [*1], 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 [*1], in its centre, O Soma, cherish them, remember them who honour thee. [p. 420] NOTES. Ascribed to Kanva Ghaura, and addressed to Rudra (I, 2, 4-6), to Rudra and Mitra-Varunau (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. 1; and Recherches sur l'hist. de la Samhita, I, 65. He would prefer to divide the whole into three hymns. Verse 1. See TA. X, 17, I; Delbruck, Synt. Forsch. I, 246. Verse 2. Note [1:43:2:1]1. Ludwig takes Aditi here as a name of Rudra; also Hillebrandt, Uber die Gottin Aditi, p. 6. Verse 3. Note [1:43:3:1]1. The visve sagoshasah, following on Rudra, can hardly be meant for any but the Maruts, who are often called sagoshasah. But it may also have been intended for all the gods together. Verse 4. Note [1:43:4:1]1. Gathapatim and medhapatim are both difficult. We expect gatha'patim and medha'patim. If, as Ludwig maintains, gatha in Zend is equivalent to ritu, season, then gathapati might be ritupati, a name of Agni, X, 2, 1. But this is extremely doubtful. We must derive gathapati from gatha, I, 167, 6, and medhapati from medha, animal sacrifice, till we know more on the subject. Note [1:43:4:2]2. Galasha-bheshagam, an epithet of Rudra; see VIII, 29, 5, where Rudra is intended. In II, 33, 7, the arm of Rudra is called bheshagah galashah; in VII, 35, 6, Rudra himself is called galashah. Galasha seems connected with gala, water. Bergaigne, III, 32, translates it by adoucissant. Note [1:43:4:3]3. On samyoh, see note 2 to I, 165, 4. [p. 421] Verse 7. Note [1:43:7:1]1. Tuvi-nrimna 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 [1:43:8:1]1. I read Soma, pariba'dhah. See Delbruck, Synt. Forsch. p. 116. Verse 9. Note [1:43:9:1]1. Unless we can take murdha' for a locative, attracted by na'bha, I should propose to read murdhan na'bha. It can hardly be an adverbial Dvandva, murdha-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 ritasya amritasya dha'man, see IX, 97, 32; 110, 4 (dharman). Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 422] MANDALA I, HYMN 114. ASHTAKA I, ADHYAYA 8, VARGA 5-6. TO RUDRA. 1. We offer these prayers [*1] to Rudra, the strong, whose hair is braided [*2], who rules over heroes [*3], that he may be a blessing to man and beast, that everything 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 [*1] 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 [p. 423] growing or our grown ones, our father or our mother and do not hurt our own [*1] 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 libations, we call on thee always. 9. Like a shepherd [*1], 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 [*1], 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 [*2]. 11. We have uttered our supplication to him, desiring his help; may Rudra with the Maruts hear our call. May Mitra, Varuna, Aditi, the River, Earth, and the Sky grant us this! [p. 424] NOTES. Ascribed to Kutsa Angirasa. Metre, 1-9 Gagati; 10, 11 Trishtubh. Verse 1 = VS. XVI, 48; TS. IV, 5, 10, 1; MS. II, 9, 9 (yatha nah sam); 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 (a'yushi; havishmanto namasa vidhema te); verse 10 = TS. IV, 5, 10, 3. Verse 1. Note [1:114:1:1]1. TS. reads ima'm matim, and yatha nah sam. Note [1:114:1:2]2. Kapardin is an epithet not only of Rudra, but also of Pushan (VI, 55, 2; IX, 67, II), and of a Vedic clan, the Tritsus (VII, 83, 8) or Vasishthas; see Roth, Zur Literatur and Geschichte des Weda, pp. 94 seq.; Oldenberg, 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 [1:114:1:3]3. Kshayad-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 nrihan (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, ST. IV, p. 301, note. Verse 2. TS. reads ayage and pranitau. See Ludwig, Notes, p. 265. Verse 6. Note [1:114:6:1]1. On the meaning of vardhana and vridh in Zend, see Darmesteter, Ormazd, pp. 41, 6; 92, 1. [p. 425] Verse 7. Note [1:114:7:1]1. TS. reads priya' ma' nas tanuvah rudra ririshah. Priya, dear, used like filos, in the sense of our own. See Bergaigne, III, 152. Verse 8. See Colebrooke, Misc. Ess. I, p. 141 (ed. 1837); and Svetasvat. Up. in S. B. E. XV, p. 254, note. A'yushi for ayau is supported by VS. and TS. I propose to read a'yau for ayau. Bhamitah is supported by TS. and Svet. Up., while VS. reads bhaminah, which Mahidhara refers to vira'n. The last line is the same in RV. and VS., but the TS. reads havishmanto namasa vidhema te, while the Svet. Up. reads havishmantah sadasi tva havamahe. Verse 9. Note [1:114:9:1]1. As to the simile, see RV. X, 127, 8, and Muir ST. IV, p. 304, note. Verse 10. Note [1:114:10:1]1. TS. reads drat te, goghna ( degreese), purushaghne, kshayadviraya, raksha for mrila', deva bruhi. Note [1:114:10:2]2. I take dvibarhah, which stands for dvibarhah, as an adjective to sarma, or possibly as an adverb, see Lanman, p. 560. It can hardly refer to Rudra, as Grassmann supposes. See J. Schmidt, Pluralbildungen der Neutra, pp. 132 seq. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 426] MANDALA II, HYMN 33. ASHTAKA II, ADHYAYA 7, VARGA 16-18. TO RUDRA, THE FATHER OF THE MARUTS (THE STORM-GODS). 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 [*1], 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 [*1] 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 [*1]. 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 [*1] by invocations and libations, may I pay off [*2] that Rudra with my hymns of praise. Let not him who is kind-hearted [*3], 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 [*1], may I gain the favour of Rudra! [p. 427] 7. O Rudra, where is thy softly stroking hand which cures and relieves [*1]? 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 [*1] the fiery god [*2] with prostrations; we celebrate the flaring name [*3] 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 [*1] will never depart. 10. Worthily thou bearest arrows and bow, worthily, O worshipful [*1], the golden, variegated chain; worthily thou cuttest every fiend [*2] here to pieces, for there is nothing indeed stronger than thou, O Rudra. 11. Praise him, the famous, sitting in his chariot [*1], the youthful, who is fierce and attacks like a terrible wild beast [*2] (the lion). And when thou hast been praised, O Rudra, be gracious to him who magnifies thee, and let thy armies [*3] mow down others than us! 12. O Rudra, a boy indeed makes obeisance to his father who comes to greet him [*1]: 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 [*1], our father, chose, those I crave from Rudra, as health and wealth. 14. May the weapon of Rudra avoid us [*1], may the great anger of the flaring one pass us by. [p. 428] [paragraph continues] Unstring thy strong bows [*2] 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 [*1], 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. [p. 429] NOTES. Ascribed to Gritsamada. Metre, Trishtubh. See Muir, S. T. IV, 309; Geldner and Kaegi, p. 90. Bergaigne, III, 153; Leop. v. Schroeder, Indiens Literatur and Cultur, 343. 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 1. Note [2:33:1:1]1. The words abhi nah virah 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 moge tuchtig 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 tuchtig sein, to be strong, they rather mean, to suffer, to submit to, with a dative. Yet virah 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 vira, 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 (abhikshantarah?). It seems confined to the second Mandala. Verse 2. Note [2:33:2:1]1. Vitaram, wherever it occurs, is always joined with vi in the Rig-veda. [p. 430] Verse 3. Note [2:33:3:1]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 connected with the Greek krinu. The i in crimen has to be accounted for like the i in liber, from lubh (libh). The r is irregular, unless we find an analogy in increpare. Verse 5. Note [2:33:5:1]1. Havate, we expect huyate. Ludwig's explanation has not solved the difficulty, and suhavah points back to yo havate. Oldenberg suggests an anacoluthon, He who invokes--may I. Note [2:33:5:2]2. I formerly took ava 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. In the passage quoted by Ludwig from the TS. I, 8, 6, 2, the same meaning seemed quite appropriate: ava Rudram adimahi--yatha nah sreyasah 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 interpretation. 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 recognised as an almost technical legal term, meaning 'to pay off, to compound.' Thus, Tandya Br. XVI, 1, 12, we read yah 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 nih, we find TB. I, 6, 10, 1. praga' rudra'n nir ava dayate; the same occurs in Maitr. S. I, 10, 20, where we also read, griheshv eva Rudram nir ava dayata esha te Rudra bhagas. See also Ait. Br. II, 7, 1. There is a verse quoted, avamba Rudram adimahi, in TS. I, 8, 6, 2; [p. 431] and again in MS. I, 10, 4; Kath. IX, 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 [2:33:5:3]3. On ridudarah, see Benfey, Quantitatsversch. V, 1; p. 25; Geldner, K. Z. XXVIII, 201; Ludwig, Susses in seinem bauche habend; Bergaigne, misericordieux. The meaning is doubtful. Verse 6. Note [2:33:6:1]1. Ghriniva, divided into ghrini-iva, is a difficult form. Various attempts have been made to explain it. Grassmann translates: 'Wie Schatten von der Gluth mog 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 ghrini as an 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 ghriniva in the Samhita text, but should divide it into ghrini-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. upa khaya'm iva ghrineh aganma sarma te vayam, 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 ghriniva, but ghriner iva can be scanned ; see M. M., l. c., p. cxlviii. Verse 7. Note [2:33:7:1]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 hastah. [p. 432] Verse 8. Note [2:33:8:1]1. Namasya is difficult, but we can hardly take it for namasyamasi, masi being supplied from grinimasi. Nor do we gain by taking namasya' for an instrumental. Perhaps it is best to take it as a 1st pers. of the imperative. Note [2:33:8:2]2. The meaning of kalmalikin is unknown. Note [2:33:8:3]3. I think it is best to translate na'ma 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 nama. See VIII, 20, 13, note 1. Verse 9. Note [2:33:9:1]1. On vai, see Delbruck, Syntax, p. 483. On asurya, see von Bradke, Dyaus Asura, pp. 29, 34. Verse 10. Note [2:33:10:1]1. I have changed yagatam into yagata. Note [2:33:10:2]2. Arhan idam dayase visvam abhvam has been rendered in different ways. Grassmann: 'Du theilst alle diese Macht aus.' Ludwig: 'Du besitzest all dise gewalt.' Geldner: 'Du besitzest hochste 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. agnih vritra'ni dayate puru'ni, 'Agni cuts up many enemies.' VI, 22, 9. visvah agurya dayase vi maya'h, '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. a' yah nah abhvah i'shate, vi tam 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 abhva ever mean power in the sense of 'ungeheure Macht, or Urkraft' (Delbruck, Chrest. p. 49). Verse 11. Note [2:33:11:1]1. AV. XVIII, 1, 40, has gartasadam gananam ra'ganam, and anyam asmat te. Garta-sad, literally, sitting [p. 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, III, 122 seq.; Z. D. M. G. XL, 681. Note [2:33:11:2]2. The mriga bhima is probably meant for the lion, cf. I, 154, 2, and Zimmer, Altindisches Leben, p. 78. Note [2:33:11:3]3. As to the senas of Rudra, see TS. IV, 5, 2, 1, senani; AV. XI, 2, 31; Par. Grihy. III, 8, 11. Verse 12. Note [2:33:12:1]1. The sense would be better if vandamanam could be changed to vandamanah. Verse 13. Note [2:33:13:1]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 yell-known sentence, yat kimka Manur abravit tad bheshagam, Taitt. Samh. II, 2, 10, 2; cf. M. M., Hist. of Anc. Sansk. Lit. p. 89. Verse 14. Note [2:33:14:1]1. The VS. reads pari no rudrasya hetir vrinaktu, pari tveshasya durmatir aghayoh. Vrigyah is the 3rd pers. sing. in s of the aor. opt. Note [2:33:14:2]2. Rudra is called sthiradhanvan; see also IV, 4, 5; VIII, 19, 20; X, 116, 5; 6; 120, 4; 134, 2; Maitr. S. II, 9, 9. Verse 15. Note [2:33:15:1]1. Kekitana, the vocative of the participle. Note [2:33:15:2]2. Muir seems to translate bodhi, which Sayana explains by budhyasva, by 'think of us now.' The TB. reads havanasruh. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 434] MANDALA VI, HYMN 74. ASHTAKA V, ADHYAYA 1, VARGA 18. TO SOMA AND RUDRA. 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 [*1] the disease [*2] which has entered our house. Drive far away Nirriti [*3], and may auspicious glories belong to us! 3. Soma and Rudra, bestow all these remedies on our bodies. Tear away and remove from us [*1] whatever 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 Varuna, and guard us, as kind-hearted gods! [p. 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 Kath. XI, 12. Metre, Trishtubh. This is the only hymn addressed to Soma and Rudra. In the Khandogya 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, sam nah bhutam dvipade sam katuhpade, occur again and again, with slight modifications; see I, 114, 1; 157, 3; VII, 54, 1; X, 165, 1. Sumanasyamana also is suspicious. It occurs again in the next hymn, the last of the Mandala, in VII, 33, 14, likewise a suspected hymn, and in the tenth Mandala, X, 51, 5; 7. Verse 2. Note [6:74:2:1]1. On vishukim, see II, 33, 2. Note [6:74:2:2]2. Amiva has been identified with ania by Fick, Orient und Occident, III, p. 121. The difficulty is m = n. Note [6:74:2:3]3. The AV. reads ba'dhetham duram nirritim, the AV. and TS. read parakaih kritam kid enah pra mumuktam asmat. Verse 3. Note [6:74:3:1]1. AV. reads asmat for asme, and asat for asti. Verse 4. In the Maitr. S. the second half of this verse is, mumuktam asma'n grasita'n abhi'ke pra yakkhatam vrishana santamani. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 436] MANDALA VII, HYMN 46. ASHTAKA V, ADHYAYA 4, VARGA 13. TO RUDRA. 1. Offer ye these songs to Rudra whose bow is strong, whose arrows are swift, the self-dependent [*1] god, the unconquered conqueror, the intelligent, whose weapons are sharp--may he hear us! 2. For, being the lord [*1], 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 [*1]; do not hurt us in our kith and kin! 4. Do not strike us, O 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 [*1]--protect us always with your favours! [p. 437] NOTES. Ascribed to Vasishtha. Verse 1 occurs TB. II, 8, 6, 8. Metre, 1-3 Gagati; 4 Trishtubh. Verse 1. Note [7:46:1:1]1. The TB. has svadha'mne for svadha'vne, midkushe for vedhase, and srinotana for srinotu nah. The commentator explains both svadhamne = svakiyasthanayuktaya, and svadhavne = svadhasabdavakyenannena yuktaya va. On vedhas, see Bartholomae, K. Z. XXVII, 361; Ludwig, Z. D. M. G. XL, 716. Verse 2. Note [7:46:2:1]1. Geldner translates kshayena by 'from his high seat.' The meaning of kshaya in this place seems defined by the parallel expression sa'mragyena. Verse 3. Note [7:46:3:1]1. Svapivata has been variously translated. Grassmann gives Vielbegehrter; Ludwig, des windhauch in schlaf versenkt; Roth, wohl verstehend, denkend; Geldner, freundlicher; Muir, thou who art easy of access, which seems to me the right rendering; cf. supayana. It is derived from api + vat, which occurs six times in the Rig-veda. As a simple verb it means 'to go near, to attend,' as a causative, the same, or 'to bring near.' Thus, VII; 3, 10. api kratum su-ketasam vatema, may we obtain wisdom, full of good thoughts. VII, 60, 6. api kratum su-ketasam vatantah, (the gods) obtaining wisdom, full of good thoughts (for their worshippers). X, 20, 1 (X, 25, 1). bhadram nah api vataya manah, let us obtain a good mind. I, 128, 2. tam yagna-sa'dham api vatayamasi, we go near to, or we bring near Agni, the performer of the sacrifice. I, 165, 13. manmani--api-vatayantah, bringing the prayers near, or attending to the prayers. X, 13, 5. pitre putra'sah api avivatan ritam, the sons brought the sacrifice to the father. Api-vata would then mean approach, or in a more [p. 438] 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, ST. IV, p. 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: Apivatahe, Y. 9, 27, 2. p. sg. med. c. Gen. 'Hom, du verstehst dich auf rechte Preisspruche' d. h. kannst sie wurdigen;' apivataite daenayao mazdayacnois, V. 9, 2, 47, 'vertraut mit dem Gesetz; daena'm zarazca dat apaeca aotat, yt. 9, 26: 'wer das Gesetz lernt und in dasselbe eindringt;' verezyotuca fraca vatoyotu, Y. 35, 6, 'das richtig erkannte fuhre 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 [7:46:4:1]1. A' nah bhaga barhishi givasamse seems a very simple sentence. It has been translated without any misgivings by Grassmann, Ludwig, Geldner and Kaegi and others. Grassmann translates: 'Lass lange lebend uns die Streu noch schmucken.' 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 question, 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 nah with locative, means 'appoint us to something,' i. e. 'give us something.' Thus I, 121, 15. a' nah bhaga goshu, means 'divide us, distribute us, appoint us to cows,' i. e. 'give us cows as our share.' The same expression is used when [p. 439] instead of cows or riches, the gods are asked to give long life, glory, or sinlessness. Thus we read, I, 104, 6. sah tvam nah indra su'rye sah apsu anagastve a' bhaga givasamse, that is,' Indra, allow us to share and rejoice in the sun, in water, in sinlessness and praise of men.' X, 45, 10. a' tam bhaga sausravaseshu, '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 Narasamsa, i. e. Mannerlob, or dyoh samsa, 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 ete "eloge mortel" e.ut designe celui qui est loue par le mortel,' nothing is easier and better confirmed by other languages, while the invocation of 'une formule sacree' is almost unintelligible. If in a later hymn Indra is called gyeshthah mantrah, 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 narasamsa 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. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 440] MANDALA I, HYMN 2. ASHTAKA I, ADHYAYA 1, VARGA 3-4. TO VaYU. 1. Come hither, O Vayu, thou beautiful one [*1]! These Somas are ready, drink of them, hear our call! 2. O Vayu, the praisers celebrate thee with hymns, they who know the feast-days [*1], and have prepared the Soma. 3. O Vayu, thy satisfying stream [*1] 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 [*1] 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 [*1]; come then quickly hither! 6. O Vayu and Indra, come near to the work [*1] of the sacrificer, quick, thus is my prayer [*2], O ye men! 7. I call Mitra, endowed with holy strength [*1], and Varuna, who destroys all enemies; who both fulfil a prayer accompanied by fat offerings [*2]. 8. On the right way, O Mitra and Varuna, you have obtained great wisdom, you who increase the right and adhere to the right [*1]; 9. These two sages, Mitra and Varuna, the mighty, wide-ruling, give us efficient strength. [p. 441] NOTES. Ascribed to Madhukkhandas 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; XXXIII, 56; TS. I, 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 trikas. Verse 1. Note [1:2:1:1]1. Darsata, as applied to the wind, may be intended for visible, but its more general meaning is conspicuous, clarus, insignis. Verse 2. Note [1:2:2:1]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 Vishnu is called aharvid, conquering, or bringing, the light of the day (I, 156, 4). The priests, as inviting these gods, might possibly themselves be called aharvid, bringing back the light of day, but this seems doubtful. Verse 3. Note [1:2:3:1]1. This verse, though it seems easy, is really full of difficulties. The meaning of dhena 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 meaning is possible in some passages, particularly where dhene occurs in the dual, in other passages dhena seems clearly to [p. 442] mean a stream of milk, or of some other liquid, poured out (visrishta) 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), distinguished from sipre, the upper and lower jaws. See note on II, 34, 3. Sayana (Rv. Bh. I, 101, 10) explains it by gihvopagihvike. Durga adds (Nirukta Bhashya, VI, 17) adhastye damshtre va gihvopagihvike va, ity eke, tayor hy annam dhiyate. Benfey translates: 'Vayu, deine vorkostende Lippe schreitet zum Opferer, weit hingestreckt zum Somatrank.' Praprinkati can hardly mean vorkostend. Verse 4. Note [1:2:4:1]1. The instrumental prayobhih is best translated here by 'for the sake of;' see Wenzel, Instrumental, p. 104. Verse 5. Note [1:2:5:1]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. Vaginivasu, in the dual, is a frequent epithet of the Asvins, II, 37, 5; V, 74, 6; 7; 75, 3; 78, 3; VIII, 5, 3; 12; 20; 8, 10; 9, 4; 10, 5; 22, 7; 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. Vaginivati is an epithet of Ushas, Sarasvati, and Sindhu. A common phrase is va'gebhih vaginivati, lit. wealthy in wealth, cf. I, 3, 10. Vagini occurs as the feminine of vagin, wealthy, or strong, but never in the sense of mare; cf. III, 61, 1. ushah va'gena vagini, Ushas wealthy by wealth or booty; VI, 61, 6. Sarasvati va'geshu 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 vaginivasu as a collective [p. 443] substantive, like padmini, uhini, 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 vagini has necessarily that sense. Verse 6. Note [1:2:6:1]1. Nishkrita can hardly mean here what it means in later Sanskrit, a rendezvous. Note [1:2:6:2]2. On ittha' dhiya', see Pischel, Ved. Stud. p. 184. Verse 7. Note [1:2:7:1]1. Putadaksha, cf. putakratu, VIII, 68, 17. Note [1:2:7:2]2. Ghritaki seems to be taken here in a technical sense, like ghritavat, i. e. with oblations of butter thrown into the fire. In I, 167, 3, I took ghritaki 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 [1:2:8:1]1. Ritaspris, probably not very different from ritasa'p. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 444] MANDALA I, HYMN 134. ASHTAKA II, ADHYAYA 1, VARGA 23. TO VaYU. 1. O Vayu, may the quick racers bring thee towards the offerings, to the early drink [*1] here, to the early drink of Soma! May Sunrita [*2] (the Dawn) stand erect, approving thy mind! Come near on thy harnessed chariot to share, O Vayu, to share in the sacrifice [*3]! 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, cur 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) [*1] 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 [*1], in their rays, beautiful in their new rays. To thee the juice-yielding [*2] cow pours out all treasures. Thou hast brought forth the Maruts from the flanks [*3], yes, from the flanks of heaven. 5. For thee the white, bright, rushing Somas, strong in raptures, have rushed to the whirl, they [p. 445] have rushed to the whirl of the waters. The tired hunter asks luck of thee in the chase [*1]; thou shieldest [*2] by thy power from every being, yes, thou shieldest by thy power from powerful spirits [*3]. 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 [*1], all the cows pour out the milk, they pour out butter and milk (for the Soma). [p. 446] NOTES. Ascribed to Parukkhepa Daivodasi, and addressed to Vayu. Metre, 1-5 Atyashti; 6 Ashti. No verse occurs in the other Vedas. Verse 1. Note [1:23:1:1]1. Purvapiti may here imply that Vayu receives his libation first, before the other gods, see verse 6. Note [1:23:1:2]2. Whatever the etymology of sunrita 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. Urdhva stha is an expression applied frequently to the rise of the dawn or the morning, see III, 55, 14; 61, 3; VIII, 45, 12. In the last passage sunrita is simply the dawn. Ludwig translates, 'deine treflichkeit erhebe sich, gunstig aufnemend die absicht.' He, like Bergaigne, III, 295, takes sunrita as su-nri-ta, virtue. It seems to me that sunrita may be formed irregularly in analogy to an-rita, and then mean true, good. In other places sunritam 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-nritus. See also Bartholomae, in Bezzenb. Beitr. XV, 24. Note [1:23:1:3]3. On makhasya 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 krana 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 mogen, Vayu, dich erfreuen, Die starken, die wir schon gebraut, die himmlischen, Die milchgemischten, himmlischen; Wenn Tranke tuchtig deinen Sinn [p. 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) tuchtigkeit zukomen hilfleistungen zum gelingen, gewart, 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 [1:23:3:1]1. Purandhi may have meant originally doorkeeper or bar-holder (cardo), from puh and dhi, being formed like ishudhi, vrishandhi, sevadhi, &c. Purandhri also may have been pyluros, janitor, or rather janitrix, then housewife. Grassmann translates it by Segensfulle, Ludwig by Fulle; Bergaigne, III, 476, has a long note on purandhi, as one of the many names of 'la femelle.' Whatever it meant etymologically, in our passage, where she is to be woke by the wind in the morning (cf. ushasah budhi, I, 137, 2), it is again a characteristic epithet of the dawn, poliouxos, polias, poaitis. See also Pischel, Vedica, p. 202; Hillebrandt, Wiener Zeitschrift, III, 188; 259. Verse 4. Note [1:23:4:1]1. I have translated damsu as a locative; could it be a nom. plur. of damsu, dasy, referring to vastra, the terminations being left out? see Lanman, p. 415. Note [1:23:4:2]2. Sabardugha, juice-yielding. Roth explains it as quickly yielding, identifying sabar with Greek afar. But Greek f never represents Sanskrit b. Sabar, juice, milk, water, would really seem to yield the true source of A. S. saep, O. H. G. saf, sap, for it is clear that neither opos, nor Lat. sucus, would correspond with A. S. saep; see Brugmann, Grundriss, vol. i, section 328; also Bartholomae, in, Bezzenb. Beitr. XV, 17. [p. 448] Note [1:23:4:3]3. Vakshanabhyah, from the flanks. It would be better if we could refer vakshanabhyah 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 [1:23:5:1]1. I have followed Ludwig in his explanation of tsari, hunter, watcher, and takvaviya, chase of the takva, whatever animal it may be. Note [1:23:5:2]2. Oldenberg suggests pra'si for pasi, which on many accounts would be excellent. Note [1:23:5:3]3. On asurya, see von Bradke, Dyaus Asura, p. 39, and Bergaigne, Journal Asiatique, 1884, p. 510. Verse 6. Note [1:23:6:1]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. Without some other words, it can hardly mean 'those who have turned towards the gods,' as we read in X, 120, 3 (tve kratum api vringanti 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, p. 414. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 449] MANDALA X, HYMN 168. ASHTAKA VIII, ADHYAYA 8, VARGA 26. TO VaTA. 1. Now for the greatness of the chariot of Vata [*1]! Its roar goes crashing and thundering. It moves touching the sky, and creating red sheens [*2], or it goes scattering the dust of the earth. 2. Afterwards there rise the gusts of Vata [*1], they go towards him, like women to a feast [*2]. 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 [*1]; 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 [*1] of the world, that god moves wherever he listeth; his roars indeed are heard, not his form--let us offer sacrifice to that Vata! [p. 450] 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 [10:168:1:1]1. For this use of the accusative, see Pischel, Ved. Stud. p. 13. Note [10:168:1:2]2. Arunani is explained by Geldner, Ved. Stud. p. 274, as the reddish colours of the lightning. Verse 2. Note [10:168:2:1]1. Vishtha means kind or variety. Anu seems to refer to ratha, which I take as the subject of the whole of the first verse. Note [10:168:2:2]2. 'Sie gehn mit einander zum Tanz,' Geldner and Kaegi. Verse 3. Note [10:168:3:1]1. Geldner and Kaegi propose aha for ahah. Verse 4. Note [10:168:4:1]1. Vata seems to be called the garbha of the world, in the sense of being its source or life. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 451] MANDALA X, HYMN 186. ASHTAKA 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 Vata, 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 Vatayana, 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. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 452] APPENDICES. I. INDEX OF WORDS. II. LIST OF THE MORE IMPORTANT PASSAGES QUOTED IN THE PREFACE AND IN THE NOTES. III. A BIBLIOGRAPHICAL LIST OF THE MORE IMPORTANT PUBLICATIONS ON THE RIG-VEDA. [p. 453] [p. 454] Note that the original lexicographic ordering of this index, preserved in this transcription, is based on the Sanskrit alphabet. Also see the transcription notes, below.--JBH THE following Index of Words was commenced by Professor Thibaut, and continued and finished by Dr. Winternitz. I beg to express my gratitude 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. akkha ...). Three figures refer to Mandala, hymn, and verse, a small figure to a note, e. g. X, 77, 2:1, 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 not 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. NOTES ON THE TRANSCRIPTION OF THIS INDEX. The format of this transcription of the index varies slightly from the printed version so that this section can be parsed automatically if needed. In the printed edition, the main entry appeared on a line by itself, followed by a colon, with successive forms on the next line indented one level. Sub-entries appeared on separate lines, with more indentation. The entries have been, essentially, flattened in this transcription: in other words, there is a one-to-one correspondence between entries and lines. Only explicit page number references have been hyperlinked. In the printed version, footnotes are indicated by superscripts. In this transcription, footnotes are prefixed by a colon following the verse number. For instance, X, 77, 2:1 originally appeared as X, 77, 21. In the case where multiple superscripts appeared, a colon followed by the footnotes in square brackets: X, 77, 2:[1, 2] was originally X, 77, 21, 2. However, footnotes with lowercase letters (a, b, c, etc.) are transcribed with a superscript, e. g. Note a, as in the original. This only applies to the Index of Words section: everywhere else in the transcription of this book, superscripts are used to indicate footnotes as in the original.--JBH Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 455] I. INDEX OF WORDS. amsa, shoulder: amseshu, I, 64, 4; 166, 9; 10; 168, 3; V, 54, 11; VII, 56, 13; amsayoh adhi, V, 57, 6. amhati, tribulation: amhati-bhyah, V, 55, 10. amhas, anguish: amhah, II, 34, 15; 33, 2; amhasah, II, 33, 3. akanishtha: akanishthasah, among whom none is the youngest, V, 59, 6; 60, 5. akava, not deficient: akavah, V, 58, 5. aketu, without light: aketave, I, 6, 3. aktu, night: aktu'n, V, 54, 4. akra, banner (?): akra'h, X, 77, 2:1. aksha, axle: akshah, I, 166, 9:3. akshita, unceasing: akshitam (bi'gam), V, 53, 13; utsam, the inexhaustible well, I, 64, 6:4; VIII, 7, 16. akshna-ya'van, crossing: akshna-ya'vanah, the crossing (horses), VIII, 7, 35. akhidrayaman, never-wearying: akhidrayama-bhih (steeds), I, 38, 11:3. akhkhalikri: akhkhalikritya, (V, 52, 6:2.) Agastya: agastya, I, 170, 3; ( seq.) agribhita-sokis, untouched splendour: agribhita-sokishah, V, 54, 5:1; -am, V, 54, 12:2. Agni, the god: agne, I, 19, 1-9; VI, 66, 9; VII, 59, 1; agne, V, 56, 1; 60, 6; 8; agnih, V, 60, 7; VII, 56, 25; agnih na, X, 78, 2; agnih gani purvyah, VIII, 7, 36; agnim, I, 38, 13:1; V, 60, 1; VIII, 7, 32.--Agni and the Maruts, (339; 354; V, 59, 1:1.)--Agni has two mothers, (V, 61, 4:1).--hota = Agni, (VIII, 94, 6:1.) agni, fire, light: agnih, V, 58, 3; agnim, X, 121, 7; I, 170, 4; agnayah yatha, V, 87, 7; agnayah na idhana'h, VI, 66, 2; agnayah na susukana'h, II, 34, 1; susukva'msah na agnayah, V, 87, 6; agnayah na sva-vidyutah, V, 87, 3; agneh guhvah, VI, 66, 10; agnina'm gihva'h, X, 78, 3. agni-tap, warming oneself at the fire: agni-tapah, V, 61, 4:2. agni-bhragas, fiery: agni-bhragasah, V, 54, 11. agra: agre, in the beginning, X, 121, 1.--agra, top of a tree, (I, 37. 6:1.) agratas and agre, before: (V, 61, 3:1.) agha, mischief: agha't, I, 166, 8. aghnya, bull: aghnyam, I, 37, 5:1. anga, limb: angaih, II, 33, 9. anga: te anga, they alone, VII, 56, 2; yat anga, aye when, VIII, 7, 2. Angiras: angirasah (visva-rupah), X, 78, 5:1.--Angiras and Dasagvas, (II, 34, 12:1.) akarama: akaramah, no one being last, V, 58, 5. akkha, prep. c. acc. ...: approach thou, V, 52, 14; 15; on to, I, 165, 14. akyuta, unshakable: akyuta, I, 85, 4; 167, 8; VIII, 20, 5. [p. 456] akyuta-kyut, shaking the unshakable: epithet of Indra [not of the Maruts, correct on p. ], (I, 167, 8:2.) ag: agati, he drives, VI, 66, 7.--vanah agyate, the arrow is shot, VIII, 20, 8:1; (1, 85, 10:2)--vi agatha, you drive forth, V, 54, 4:1. aga, goat: (.) aga-asva, having, goats for his horses: ep. of Pushan, (I, 87, 4:1.) agara, never growing old: agarah, I, 64, 3. agina, skin: (.) agira, ready, swift (horses): agira', I, 134, 3; V, 56, 6. agoshya, unwelcome: agoshyah, I, 38, 5:3. agma, racing: agmeshu, I, 37, 8:1; 10:2; 87, 3; V, 87, 7:1. agman, racing: agman (Loc.), I, 166, 5; VIII, 20, 5. agyeshtha: agyeshtha'h, among whom none is the eldest, V, 59, 6; agyeshtha'sah, V, 60, 5. agra, a plain: agran, V, 54, 4. ank, to bow: sam akyanta, V, 54, 12. ang: angate (angi), they brighten themselves, VII, 57, 3.--ang, with gobhih, to cover with milk, (VIII, 20, 8:1; 405.)--pra anaga, you have fashioned, V, 54, 1.--with vi, to deck, adorn oneself; of angate, I, 64, 4; vi anagre, I, 87, I; vi angata, VIII, 7, 25.--sam ange, I prepare, I, 64, 1. angasa, straightway, and angasi'na, straightforward: (V, 53, 10:1.) angi: angi angate, they brighten themselves with brightness, VII, 57, 3; samanam angi, their anointing is the same, VIII, 20, 11.--pl. the glittering ornaments of the Maruts, angayah, I, 166, 10; angi'n, X, 77, 2; angi-bhih, I, 37, 2:2; 64, 4:1; 85, 3; 87, 1; V, 52, 15:1; 56, 1:1; X, 78, 7; (arunebhih) II, 34, 13:1; (307; 308); angishu, V, 53, 4:1.--(VIII, 20, 9:1.) angin, possessed of angis? (V, 52, 15:1.) angi-mat, well-adorned: angi-mantah, V, 57, 5. atas: atah, from yonder, I, 6, 9; from thence, I, 165, 5; V, 60, 6; atah kit, even from them, VIII, 20, 18. ati: ganan ati tasthau, I, 64, 13; across, II, 34, 15.--ati = adhi? V, 52, 3:1; (VIII, 7, 14:1.)--purvi'h ati kshapah, through many nights, X, 77, 2; ati kshapah, Gen., (I, 64, 8:2.) atithi, guest: play on the words atithi and aditi, (.) atka, garment: atkan, V, 55, 6. atya, rushing, horse, racer: atyam, I, 64, 6:3; atyam na saptim, (I, 85, 1:1); vrishanah vrishabha'sah atyah, strong and powerful horses (); atyah-iva, V, 59, 3; atyasah na, VII, 56, 16; atyan iva agishu, II, 34, 3.--atyena pa'gasa, with rushing splendour, II, 34, 13:3. atra: now, I, 165, 11; here, I, 165, 13; V, 61, 11; VII, 57, 5. atra, food: (I, 86, 10:2.) atra, tooth, jaw, eater, ogre: (I, 86, 10:2.) atrin, tusky fiend: atrinam, I, 86, 10:2. atha, therefore: I, 87, 4; 114, 9; (VII, 56, 1:1.) adas, yonder: X, 786, 3. adabhya, unbeguiled, unconquerable: adabhyah, II, 34, 10; adabhyasya, VIII, 7, 15:1. Aditi: Aditi, ( seqq.); aditya'h aditih, (); earth, (; ); as adj. unbound, unbounded, (); unrestrained, independent, free, [p. 457] [paragraph continues] ( seqq.); masc. = Aditya (; ); ep. of Agni ().--aditih, I, 43, 2:1; 114, 11; aditeh-iva, I, 166, 12.--Dyauh Aditih, V, 59, 8:2. aditi-tva, Aditi-hood, perfection or holiness: (.) a-du, not worshipping: aduvah, nom. plur., (I, 37, 14:1.) adeva-tra, godless: adeva-trat, V, 61, 6. adbhuta, n., strange thing: adbhutam, I, 170, 1:1. adbhuta-enas, in whom no fault is seen, faultless: adbhuta-enasam, V, 87, 7:1. adya, to-day ... adri, stone: thunderbolt, adrih, I, 165, 4:3; p. xv; xxi; (); adrim, I, 85, 5:1; adrina, I, 168, 6.--Soma-stone, adrim, I, 88, 3; adrayah na, X, 78, 6:2.--mountain, adrim, V, 52, 9; adrayah, V, 87, 2. adrivat, wielding the thunderbolt: adrivah, voc., (I, 85, 5:1.) adruh, without guile: adruhah, I, 29, 3:3. adrogha, guiltless: adrogham, V, 52, 1. advayavin, free from guile: advayavi, VII, 56, 18. advesha, kind: adveshah, V, 87, 8. adha, then ...: adha, also VII, 56, 1:1.--adha yat, now that, I, 167, 2.--adha priya, for adha-priya, (I, 38, 1:1.) adhi, over, on, in (c. Loc.), from (c. Abl.) ...: deveshu adhi, above all gods, X, 121, 8.--(V, 52, 3:1.)--sriya'dhi, not sriyas adhi, V, 61, 12:2.--adhi snuna divah, above the ridge of the sky, VIII, 7, 7; adhi-iva girina'm, as it were from above the mountains, VIII, 7, 14:1. adhrishta, unassailable: adhrishtasah, V, 87, 2; adhrishtah, VI, 66, 10. adhri-gu, irresistible: adhri-gavah, I, 64, 3. adhvan, road, way, journey: adhvan a', I, 37, 13; adhvanah, V, 53, 7; asya adhvanah, V, 54, 10; gatah adhva, a trodden path, VII, 58, 3. adhvara, sacrifice: adhvaram, I, 19, 1; VII, 56, 12; adhvare, I, 165, 2; X, 77, 8; VIII, 7, 6; adhvarasya-iva, VI, 66, 10. adhvara-sri', illumining the sacrifice: adhvara-sriyah, X, 78, 7:1; (V, 60, 8:1.) adhvare-stha', firm in the sacrifice: adhvare-stha'h, X, 77, 7. adhvasman, smooth: adhvasma-bhih pathi-bhih, on smooth roads, II, 34, 5:1. an, to breathe: pranatah, of the breathing (world), X, 121, 3. ananuda, not yielding: ananudah, (I, 165, 9:1.) ananta-sushma, of endless prowess: ananta-sushmah, I, 64, 10. anabhisu, without reins: anabhisuh, VI, 66, 7. anamiva, without illness: anamivah, VII, 46, 2. anarus, without wound: (.) anarvan: anarva'nam, unscathed, I, 37, 1:1; ( seqq.); epithet of Aditi, (); aditim anarvanam = Agni, (.) anavadya, faultless: anavadyaih, I, 6, 8; anavadya'sah, VII, 57, 5. anavabhra-radhas, of inexhaustible wealth: anavabhra-radhasah, I, 166, 7; II, 34, 4; V, 57, 5. anavasa, without drag (?): anavasah, VI, 66, 7:2. anasva, without horses: anasvah, VI, 66, 7; (.) anasva-da, the West (?): anasva-dam, V, 54, 5:1. anasva-ya, moving without horses: anasva-yah (?), (V, 54, 5:1.) an-agastva, guiltlessness, purity: (.) anatura, free from disease: anaturam, I, 114, 1. anadhrishta, unconquerable: anadhrishtasah, I, 19, 4. ananata, never flinching: ananatah, I, 87, 1. [p. 458] Anitabha, N. of a river: V, 53, 9:1. anika: aditer anikam, the face of Aditi (the dawn), (.)--marutam anikam, the train of the Maruts, I, 168, 9.--anikeshu adhi, on the faces, VIII, 20, 12. anu, prep. ...: according to, svadha'm anu, see svadha'; anu gosham, according to pleasure, VI, 66, 4.--anu dyu'n, day by day, I, 167, 10; (I, 6, 8:2.)--anu atakshata, I, 86, 3:1; anu scil. sasruh,V, 53, 2:1.--after, X, 168, 2:1.--synizesis, p. cxxii. anutta, not shaken, strong: anuttam, I, 165, 9:1. anutta-manyu, of irresistible fury: (I, 165, 9:1.) anu-patha, follower: anu-pathah, V, 52, 10. anu-bhartri, comforting: anu-bhartri, I, 88, 6:1; (.) anu-stubh: Anushtubh = 'After-step,' p. . anu-svadham, according to their nature: V, 52, 1. aneta: anenah for anetah? (VI, 66, 7:1.) anedya, blameless: anedyah, I, 87, 4; 165, 12; V, 61, 13; p. seq. anena, without deer: anenah, VI, 66, 7:1. anenas, without guilt: anena'h, (VI, 66, 7:1.) anta, end: antam, the hem of a garment, I, 37, 6:1.--savasah antam, I, 167, 9.--antan divah, V, 59, 7. antah-patha, enterer: antah-pathah, V, 52, 10. antama, friend: antamebhih, I, 165, 5:1. antar: antah, from within, I, 168, 5.--c. Loc. within, V, 39, 2:2.--antah santah, within (the womb), VI, 66, 4. antariksha, sky, air: antariksham, V, 54, 4; 55, 2; divah a' antarikshat, V, 53, 8; urau antarikshe, V, 5:2, 7; antarikshe ragasah, the air in the sky, X, 121, 5:2; antarikshe, through the air, I, 165, 2; X, 168, 3; antarikshena, VIII, 7, 35.--antariksha, prithivi', and dyu, (); rodasi antariksham, (I, 64, 9:2.) antarikshya: antarikshyah pathyah, the paths in the sky, V, 54, 9. anti, near: I, 167, 9. andhas, (Soma) juice: andhasah (madhvah), I, 85, 6:2; andhasa (madhvah), V, 54, 8:3; andhamsi pitaye, to drink the (juice of the Soma) flowers, VII, 59, 5. anya, other ...: na tvad anyah, no other than thou, X, 121, 10.--anyah, enemy. VII, 56, 15. anyatas, to a different place: anyatah, p. . anyatra, elsewhere: VII, 59, 5. ap, water: a'pah, V, 54, 2; 58, 6; VII, 56, 25; a'pah-iva, V, 60, 3; VIII, 94, 7; girayah na a'pah ugra'h, VI, 66, 11:2; a'pah na, X, 78, 5; a'pah brihati'h, the great waters, X, 121, 7:1; 8; 9; mahati'h apah, VIII, 7, 22; apah, matri'h, (): apah, I, 165, 8; VIII, 7, 28. apah tarema, cross the waters, VII, 56, 24.--apah, the waters (at sacrifices), I, 64, 1:3; 6:2.--apa'm arnavam, I, 85, 9; apa'm na urmayah, I, 168, 2; apa'm budhne, X, 77, 4; bhurvani apa'm, I, 134, 5; apa'm sakha, the friend of the waters (Vata), X, 168, 3.--ap-su, VI, 66, 8.--apah, the waters between heaven and earth, the sky, (.)--a'pah, Acc. (cf. Lanman, 483), V, 53, 14. apatya, 'Nachkommen' (, note .) apa-bhartri, the remover: apa-bharta' (rapasah), II, 33, 7. apas, n., work, deed: apah, (I, 64, 1:3); apamsi (nari), I, 85, 9. apas, m., workman: apa'h, (I, 64, 1:3); apasam (daksham), efficient, I, 2, 9. [p. 459] apara, infinite: aparah, V, 87, 6. api, adv.: even, II, 34, 10; also, X, 77, 7. api, prep.: api (bhuma, c. Loc.), under, VII, 57, 41. api-vata, approach, attention, regard: (VII, 46, 31.) apurvya, incomparable: apurvyam, V, 56, 5; apurvyah prathamah, as the first before all others, I, 134, 6. apesas, without form: apesase, I, 6, 3. aprati-skuta, irresistible: aprati-skutah, V, 61, 13. apra-sasta, infamous: apra-sastan, I, 167, 8. Apsaras: (; .) abibhivas, fearless: abibhyusha, I, 6, 7; abibhyushah, (I, 6, 1:2.) abda, cloud: (V, 54, 31.) abda', wish to give water (?): abda-ya', wishing to give water, V, 54, 3:1. abdi-mat, with clouds: (V, 54, 3:1.) abhi, prep., to ...: . yah karshani'h abhi (bhuvah?), who surpasses all men, I, 86, 5:1.--abhi dyu'n = anu dyu'n, (I, 6, 8:2.)--synizesis of abhi, p. cxxii. abhi-iti, assault: abhi-itih rapasah, II, 33, 3. abhi-gnu, knee-deep: I, 37, 10:2. abhitas, all around: abhitah ma, VII, 59, 7. abhi-dyu, hastening, or, heaven-directed. [It is doubtful which is the right meaning]: abhidyu-bhih, hasting, I, 6, 8:2; abhi-dyavah, hastening heavenward, or, shining forth, VIII, 7, 25; 1, 134, 2 (bis); X, 77, 3; 78, 4. abhi-matin, adversary: abhi-matinam, I, 85, 3. abhi-sri': cf. ganasri'; (V, 60, 8:1.) abhishti, Victory: abhishtaye, II, 34, 14:2. abhishti, conqueror, victorious: (II, 34, 14:2.) abhisam-karenya, to be approached, accepted, consulted: abhisam-karenyam, I, 170, 1:1. abhisamkarin, changeable: (I, 170, 1:1.) abhi-svartri, intoning: abhi-svarta'rah arkam, intoning a hymn of praise, X, 78, 4. abhi-hrut, assault, injury: (I, 166, 8:1.) abhi-hruti, injury: abhi-hruteh, I, 166, 8:1. abhiru, fearless: abhiravah, I, 87, 6. abhi'su, rein, bridle: abhi'savah, I, 38, 12:1; V, 61, 2. abhok-han, slayer of the demon: abhok-hanah, I, 64, 3:1. abhra, cloud: abhra't na su'ryah, X, 77, 3. abhra-prush, cloud-shower: abhra-prushah, X, 77, 1:2. abhriya, belonging to the cloud: abhriyam va'kam, the voice of the clouds, I, 168, 8; abhriyah vrishtayah, streams from clouds, II, 34, 2:1. abhva, fiend: abhvah, I, 39, 8:1; visvam abhvam, II, 33, 10:2; abhvam, the dark cloud, I, 168, 9:3. ama, onslaught: amah, V, 56, 3; amat, V, 59, 2; amaya vah ya'tave, VIII, 20, 6. amati, impetus, power, light: amatih, I, 64, 9:3. amadhyama: amadhyamasah, among whom none is the middle, V, 59, 6. amartya, immortal: amartyah, I, 168, 4. ama-vat, violent, impetuous: ama-vati, I, 168, 7; ama-vat, V, 58, 1; ama-van, V, 87, 5; ama-vat-su, VI, 66, 6; ama-vantah, I, 38, 7; VIII, 20, 7. ama't, from near: V, 53, 8:1. amita, infinite: amitah, V, 58, 2. amiva, sickness: amivah, II, 33, 2; amiva, VI, 74, 2:2. [p. 460] amrita, immortal, pl. the immortals: amritah, I, 38, 4; amrita (Rudra), I, 114, 6; amritasya (Indra), I, 170, 4; (Rudra), 1, 43, 9:1.--amritam na'ma, V, 57, 5.--amritah (Maruts), I, 166, 3; amritasah, I, 166, 13; amritah, V, 57, 8; 58, 8. amrita, n., the immortal, immortality, not dying: amritam, X, 121, 2; amritasya, V, 58, 1; VII, 57, 6:1; X, 186, 3; amritat, VII, 59, 12:3. amrita-tva, immortality: amrita-tvam a' irire, they became immortal (I, 6, 43); amrita-tve dadhatana, V, 55, 4. amridhra, unceasing: amridhram (rain), I, 37, 11. ambhrina, obrimos? (.) aya, wanderer: ayah, (VI, 66, 41.) aya, going: aya'sah, (I, 64, 11:1.) ayah-damshtra, with iron tusks: ayah-damshtran, I, 88, 5. aya', adv., hence: I, 87, 4:2.--Instrum., aya' dhiya', through this prayer, I, 166, 13. aya for aya', VI, 66, 4:1. aya's, untiring: aya'h, (I, 87, 4:2); ayasah, I, 64, 11:1; 167, 4:1; VI, 66, 52; ayasah, VII, 58, 2; aya'sam, I, 168, 9.--aya'h, not striving (?), VI, 66, 5:2. ar, to hurt: ( seq.; I, 64, 15:1; 85, 5:2); upa-arima, we have offended, (.) ara, spoke: ara'h-iva, like the spokes of a wheel, V, 58, 5; rathanam na ara'h, X, 78, 4; ara'nam na karamah, as of moving spokes no one is the last, VIII, 20, 14:1. arakshas, guileless: arakshah, V, 87, 9. arathi, not a charioteer: arathih, VI, 66, 7. arapas, without mischief: arapa'h, II, 33, 6. aram, properly: VI, 74, 1; aram krinvantu, let them prepare, I, 170, 4; aram-kritah, ready, I, 2, 1. aramati, service: aramatim, V, 54, 6:2. ararivas, hostile: ararushe, on the enemy, VII, 56, 19; (.) araru, enemy: (.) aragin, dark: araginah (parvatan), VIII, 7, 23. arati, enemy: aratih, V, 53, 14; aratayah, I, 43, 8. aradhas, miserly: aradhasah, V, 61, 6. aravan, selfish: arava, VII, 56, 15. ari, friend: visve aryah, VIII, 94, 3:1 ari, enemy: aryah, Gen., V, 54, 12:2; Abl., VII, 56, 22.--(); (I, 64, 15.:1)--arih = ari'h = arayah, pp. ; . arishta, inviolable: arishtam (sahah), II, 34, 7. arishta-grama, whose ranks are never broken: arishta-gramah, I, 166, 6. arishta-vira, with unharmed men: arishta-virah, I, 114, 3. aruna, red: arunebhih angi-bhih, II, 34, 13:1 arunaih, with the red (rays), II, 34, 12.--Red (horses), arunebhih, I, 88, 2; aruna, I, 134, 3.--aruna'ni, red sheens, X, 168, 1:2 aruna-asva, having red horses: aruna-asvah, V, 57, 4. aruna-psu, reddish-coloured: aruna-psavah (Maruts), VIII, 7, 71. aruni, red: aruni', the ruddy cows, (I, 64, 7:3.).--angayah arunayah, bright red ornaments, (.) arusha, red; m. f., red horse: arusham (horse), I, 6, 1:1; arushasya, I, 85, 5:2; arushih, red mares, V, 56, 6; arushah vagi', V, 56, 7: arusha'sah asvah, V, 59, 5; arusham varaham, I, 314, 5.--(See seqq.) Adj. red, (-): white, bright, (, ); vrishan arusha, fire in the shape of lightning, (); the red hero, (, ); the red horses of the Sun and of Agni, ( seq.); the cloud as one of the horses of the Maruts, (.) [p. 461] [paragraph continues] --N. pr. of a deity, the Morning Sun, (-, , ); the red cloud, (.)--arushi, fem. adj. or subst. (); fem. subst. dawn, &c. (); flames? (.) arus, n., a wound: (; ); (I, 64, 15:1.) arenu, dustless: arenavah, I, 168, 4; VI, 66, 2:1. arepas, blameless: arepasah, I, 64, 2; V, 53, 3; 57, 4; 61, 14; X, 78, 1. arka, song: the music of the Maruts, (I, 38, 15:1; II, 34, 1:3); arkam (rik), I, 3 9, 4:1; 85, 2; 166, 7:2.--Song of praise, hymn, arkam, VI, 66, 9; X, 78, 4; arkaih, I, 88, 4. arka, singer: arkah, I, 167, 6:1; divah arka'h, V, 57, 5:1; (II, 34, 1:3.) arkin, musical: arkinam, I, 38, 15:1; arkinah, (II, 34, 1:3) ark, see rik. arkatri, shouter: arkatrayah, VI, 66, 10. Arkananas Atreya: (V, 61, 5:2.) arki, light: (I, 87, 6:2; II, 34, 1:3.) arkin, blazing: arkinah, II, 34, 1:3. arkis, splendour: arkisha su'rah, VIII, 7, 36. arnava, wave, waving: samudram arnavam, the surging sea, I, 19, 7:2; apa'm arnavam, the stream of water, I, 85, 9; tvesham arnavam, the terrible sea, I, 168, 6; arnavaih, by waving mists, V, 59, 1. arnas, the sea: arnah, I, 167, 9; VIII, 20, 13. arnasa, waving: arnasam, V, 54, 6:1. artha, n., errand: artham, I, 38, 2. arbhaka, small: maha'ntam uta arbhakam, I, 114, 7. arya: arye a', among the Aryas, (Pischel, VIII, 94, 3:1.) Aryaman: aryamo, I, 167, 8:1; aryaman, VII, 59, 1; aryama', VIII, 94, 5.--aryamanah (the three Aryamans, i. e. Aryaman, Mitra, and Varuna), I, V, 54, 8:1. arvat, horse, racer: arva, VII, 56, 23; 58, 4; arvat-bhih, I, 64, 13; arvantam va'gam, a strong horse, V, 54, 14:2; arvate, I, 43, 6; arvati, II, 33, 1:1.--(; .)--arva, the right horse, (I, 39, 6:1.) arvan, horse, racer, ( seq.) arvan, hurting: (; ); (I, 64, 15:1.) arva'nk: arva'nkah vah a' vavrityam, let me bring you hither, I, 168, 1; arva'ki sa'--utih, may that grace come hither, II, 34, 15; arva'k (ayam yagnah), it is meet for you, X, 77, 4. arh, to be worthy: arhase, X, 77, 1:4; arhasi (pitim), I, 134, 6 (bis); arhan, II, 33, 10 (tris); arhantah, V, 52, 5.--arhanti, they worship, VIII, 20, 18:1. alamatardana, explanation of alatrina, (.) alatrina, not reviling: alatrina'sah, I, 166, 71. av, to protect, to save, to help: avatha, V, S4, 14; avatha, VIII, 20, 24; VI, 66, 8; avatu, V, 87, 6; avantu, V, 87, 7; X, 77, 8; avata (conj. for avita), VII, 59, 61; a'vat, I, 85, 7:2; (); a'vata, I, 64, 13; 166, 8; 13; ava, VIII, 7, 18; avan avantih, VII, 46, 2.--a'vya, having granted, I, 166, 13.--anu avan, VIII, 7, 24.--pra avata, VII, 57, 5; pra-avita' (with Gen.), I, 87, 4. ava, adv., down: I, 168, 4; 8. avamsa, abyss: avamsa't, VII, 58, 1:2. avata, well: avatam, I, 85, 10:1; 11.--(I, 64, 6:4.) avadya, unspeakable: avadya't, I, 167, 8; avadyam, V, 53, 14.--avadya'ni, impurity, VI, 66, 4. avani, course: avana, V, 54, 2. avama, lowest: avame, in the lowest (heaven), V, 60, 6. [p. 462] avayata-helas: avayata-helah bhava, let thy anger be turned away from (Instr.), I, 171, 6:2. avara: avaram, the bottom, I, 168, 6; avaran, descending, II, 34, 14. avas, help, protection: avah., I, 39, 7; VIII, 94, 8; I, 114, 9; avasa, I, 39, 7; 85, 11; 166, 2; VII, 59, 2; avase, I, 168, 1; II, 34, 14; I, 114, 4; avasah, V, 57, 7; avah-bhih, I, 86, 6:1; 167, 2.--avasa, by (his) will, X, 121, 6. avasa, drag (?): (VI, 66, 7:2.) avasyu, desiring help: avasyavah, I, 114, 11. avata, unconquered, (.) avata (or avata), never dried up: avata'm, I, 38, 7:1. avikrita, not dyed: (.) avithura, immovable: avithurah, I, 87, 1; (I, 87, 3:1) avi-hruta, uninjured, intact: (I, 166, 8:1.) as, to eat: pra asana, I, 170, 5. as, to reach, to attain to: asata, I, 85, 2; 87, 5; asathe, I, 2, 8; asnutha, V, 54, 10; asyama, I, 114, 2; 3; asiya, II, 33, 2; 6.--abhi asyam, I, 166, 14.--ut asnavat, V, 59, 4.--pra asnuvantu, VI, 74, 1. asas, impious fiend: asasah, II, 34, 9. asiva, unlucky, uncanny: (I, 166, 11.) asma-didyu, shooting with thunderbolts: asma-didyavah, V, 54, 3. asman, stone: asma, I, 172, 2.--asmanam svaryam, the heavenly stone (the sky), V, 56, 4:2. asman-maya, made of stone: asman-mayi (va'si), (I, 88, 3:1.) asva, horse: asvah-iva, V, 53, 7; 59, 5; asvasah na gyeshthasah, X, 78, 5; asva sapti-iva,(I, 85, 1:1); goshu, asveshu, I, 114, 8; vrishabhih asvaih, stallions, (); asva and vaga, (I, 167, 1:1.)--For asvamiva, read asvam-iva, II, 34, 6:2.--The horses of the Maruts, asvasah, I, 38, 12; V, 59, 7; asvah, V, 54, 10; 61, 2; asvan, I, 171, 1; II, 34, 3; 8; V, 55, 6:1; 58, 7; 59, 1; asvaih, I, 88, 2; V, 55, 1; VIII, 7, 27; prishatibhih asvaih, V, 58, 6:1; (I, 37, 21.) asvattha, horse-stable, i. e. West: (V, 54, 5:1.) asva-da', giving horses, the dawn, the East (?): (V, 54, 5:1.) asva-parna, winged with horses: asva-parnaih, (I, 87, 4:1); I, 88, 1. asva-budhna, having their resting-place among the horses: asva-budhnah, the Dawns (V, 54, 5:1.) asva-yat, wishing horses: asvayantah, (I, 167, 1:1.) asva-yug, harnessing horses: asva-yugah, V, 54, 2. asva-vat: asva-vat ra'dhah, wealth of horses, V, 57, 7. Asvin: asvina, the Asvins, VIII, 94, 4. asvya, consisting of horses: asvyam (ra'dhah), V, 52, 17; asvyam pasum, V, 61, 5. ashalha, unconquered: ashalhaya, VII, 46, 1. as, to throw: asyatha, you hurl, I, 172, 2; asyatu are asmat, may he drive far away from us, I, 114, 4; asyan, scattering, X, 168, 1.--pra asyatha, you cast forwards, I, 39, 1.--vi asyatha, you scatter, V, 55, 6. as, to be...: nah astu, may it be ours, X, 121, 10; yushma'kam astu, may yours be, I, 39, 2; 4.--vah santu, I, 38, 12; 39, 2; smasi esham, we are their servants, I, 37, 15; me astu, I, 165, 10; vah santi, you have for (dat.), I, 85, 12.--santi, there are, I, 37, 14; asti (with dat.), there is enough for, I, 37, 15; na asti, there is no such thing, I, 170, 1.--yat sya'tana, syat, I, 38, 4:1; sya'ma te, may we be such, V, 53, 15.--asan, may they be, I, 38, 15:2; [p. 463] [paragraph continues] (); asati, V, 53, 15; yatha asatha, V, 61, 4; a'sa yah va asati, who was or who may be so, VIII, 20, 15; tatha it asat, so shall it be, VIII, 20, 17; astu, though it be, VI, 66, 7.--sya'ma saha, V, 53, 14:1; samdrisi sthana, V, 87, 6; urdhva' santu, 1, 171, 3; sam with as, ( seq.)--anu syat nah, may he be with us, I, 167, 10.--antah santah, VI, 66, 4.--abhi syama, may we obtain, VII, 56, 24:1.--pra santi, they stand forth, VII, 58, 2; pra astu, may it prevail, VII, 58, 4. asamyatah (not asamyattah): (I, 64, 13:2.) asaka-dvish, not hating the followers: asaka-dvishah, VIII, 20, 242. asami, whole: asami-bhih, I, 39, 9; asami, whole, I, 39, 10 (bis).--adv., wholly, I, 39, 9. asami-savas, of perfect strength: asami-savasah, V, 52, 5. Asikni, N. of a river: asiknyam, VIII, 20, 25. asu, breath: asuh, X, 121, 7. asura, divine: asurah., I, 64, 2; divah asurasya, VIII, 20, 17:1.--asurah, lord, VII, 56, 24. asurya, divine; n., divine power: asurya, I, 167, 5; asurya-iva, like heavenly lightning, I, 168, 7:1.--asurvam, II, 33, 9:1; VI, 74, 1; asuryat, I, 134, 5:3. asu', barren: asva'm-iva (conjecture for asvamiva) dhenum, like a barren cow, II, 34, 6:2. astuta, unpraiseworthy: astutah, V, 61, 8. astri, archer: astarah, I, 64, 10. asmad ...: iyam asmat matih, this prayer from us, V, 57, 1; asma'n, I, 165, 14:1; (.)--asme tanu'shu, on our bodies, VI, 74, 3.--nah (utayah), accorded to us, I, 167, 1.--asma'ka for asma'kam, p. cxviii.--no (nah), short, p. seq. ah, to say: ahuh, X, 121, 4; V, 53, 3. aha, indeed: V, 52, 6; VIII, 20, 20; (X, 168, 3:1.)--a't aha, thereupon, I, 6, 4.--na aha, nowhere, never, V, 54, 4; 10. ahah-vid, (1) knowing the days, (2) finding, bringing back the day, lucifer: ahah-vidah, knowing the feast-days, I, 2, 2:1. ahan, day: ahani, I, 88, 4:1; V. 54, 4; ahani visva, always, I, 171, 3; aha-iva, V, 58, 5; ahani priye, on a happy day, VII, 59, 2; katamat kana ahah, not even a single day, X, 168, 3; kshapa'bhih aha-bhih, by night and by day, (I, 64, 8:2.) ahanya, of the day: ahanyah, I, 165, 5:4. aham-yu, proud: aham-yuh, I, 167, 7. ahi-bhanu, shining like snakes: ahi-bhanavah, I, 172, 1:1. ahi-manyu, whose ire is like the ire of serpents: ahi-manyavah, I, 64, 8; 9:1. ahi-hatya, the killing of Ahi: ahi-hatye, I, 165, 6. ahruta-psu, with unbending forms: ahruta-psavah, VIII, 20, 7; (VIII, 7, 7:1.) Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com a', prep. ...: with Loc., on, in, adhvan a', I, 37, 13; dhanvan kit a', I, 38, 7; agmeshu a', on the courses, V, 87, 7:1.--with Acc., over, I, 38, 10; towards, V, 52, 12; I, 167, 2; on to, V, 56, 1; gosham a', to his satisfaction, VIII, 94, 6; a' ragas, through the air (?), (VII, 57, 3:1.)--with Abl., divah a', from heaven, V, 53, 8; 54, 1:2; asmat a', towards us, V, 56,V 3.--pari a' vah a' aguh, I, 88, 4; a' te, before thee, I, 165, 9.--a', o, I, 165, 14:2; VII, 59, 5; VIII, 7, 33.--adv., here, I, 37, 6; hither, II. 34, 4; muhuh a', V, 54, 3. [p. 464] a, pronominal base, see aya'. a'gas, agos, guilt, sin: a'gah, VII, 57, 4; (.) Angirasa: Purumilha Angirasa, (.) aga, skin of a goat: (.) agi, race, course: agishu, II, 34, 3; (I, 37, 8:1.) a't, then: a't aha, thereupon, I, 6, 4:1; a't it, then only, I, 87, 5; 168, 9. a'tura, sick: a'turasya, VIII, 20, 26. atma-da', he who gives breath: atma-da'h, X, 121, 2; (.) atman, breath: atma' deva'nam, the breath of the gods (Vata), X, 168, 4. Atreya: Arkananas Atreya, (V, 61, 5:2.) a-dardira, tearing to pieces: a-dardira'sah (adrayah), X, 78, 6. Aditya, the Adityas: aditya'sah, X, 77, 2; adityena na'mna, X, 77, 8.--aditya = na'ka, (X, 221, 5:2.)--Vasus, Adityas, Rudras, (VII, 56, 20:3.)--(See seqq.); aditya'h aditih, (); eight A., ( seq.); seven A., ( seqq.); six A., (.) adhavaniya, a Soma-vessel: (VIII. 94, 5:2.) a'-dhita, known: a'-dhitam, what we once knew, I, 170, 1. a-dhrish, see dhrish. ap, to find: apuh, I, 167, 9; apanam = apnuvantam, (II, 34, 7:1.) a'-pathi, comer: a'-pathaya'h, V, 52, 10. a-pathi', wanderer: a-pathyah, I, 64, II. apana, a draught: apanam, II, 34, 71. api, friend: apayah, II, 34, 10; V, 53, 21. api-tva, friendship: api-tvam, VIII, 20, 22. a-prikkhya, honourable: a-prikkhyam, I, 64, 13:1 a-bhu', mighty: a-bhuvah, I, 64, 1:3; 6; 86, 5:1. a-bhushenya, to be honoured: a-bhushenyam, V, 55, 4. ambhrini, the voice of the thunder: (.) a-yagi, erjagend, obtaining: (V, 54, 1:2.) a'yu, life: a'yau (for ayau), I, 114, 8:1. ayu, man: ayu-bhih, with the men (Ayus), V, 60, 8:2.--ayau, read a'yau, I, 114, 8:1. a'yudha, weapon: a'yudha, I, 39, 2 . V, 57, 6; VIII, 20, 12; a'yudhaih, VII, 56, 13; 57, 3. a'yus, life: a'yuh, I, 37, 15; a'yushi, (I, 114, 8); a'yumshi pra tarishat, X, 186, 1; a'yumshi su-dhitani, (.) ara, a shoemaker's awl: (I, 37, 22; 88, 3:1.) ara't, far: ara't kit yuyota, VII, 58, 6; X, 77, 6. ara'ttat, from afar: I, 167, 9. arugatnu, breaking through: arugatnu-bhih (c. Acc.), I, 6, 5. a'runi, red flame: a'runishu, I, 64, 7:3. are, far: are kakrima, we have put away, I, 171, 4; are, may it be far, I, 172, 2 (bis); VII, 56, 17; I, 114, 10; are asmat asyatu, may he drive far away from us, I, 114, 4; are badhetham, VI, 74, 2. Argika, N. of a country: argike, (VIII, 7, 29:1).--A sacrificial vessel, (VIII, 7, 29:1.)--Argikah, N. of the people of Argika, ( seq.) Argika, N. of a river: (.) Argikiya, n. = Argika, the country: ( seq.)--Argikiya, f. = Argika, the river, (.) avis, openly: avih (karta), 1, 86, 9; VII, 58, 5. a'-vrita, invested: a'-vritah, I, 87, 4. a-sas, wish: a-sasah, V, 56, 2. a'sa, cleft: a'sah, I, 39, 32. a-sir, milk (for the Soma): a-siram, I, 134, 6 (bis). [p. 465] asu, quick, swift: asavah, X, 78, 5.--asu-bhih, on the quick steeds, I, 37, 24; II, 34, 3:2; V, 55, 1; 61, 11. asu-asva, with quick horses: asu-asvah, V, 58, 1; (I, 37, 2:1.) as, to sit: a'sate, they are enthroned (as gods), I, 19, 6; a'sate, they dwell, I, 168, 3.--upa-a'sate, they revere, X, 121, 2. a's, mouth: asa' vandyasah, visibly like, I, 168, 2.--a's, mouth, as the instrument of praise (-); etymology (, note ); asa', instr. ( seq.). asan, mouth: asa-bhih, I, 166, 11:3. asa': instr. asaya, (I, 168, 1:2.) asa't, coram: ( seq.) asya, mouth: asye, I, 38, 14. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com i, to go...: iyanah, approaching for (two Acc.), II, 34, 14:1; yati'h vrishti', going with rain, V, 53, 5:1; vyathih yati' (a ship) that goes rolling, V, 59, 2:1; ritam yate, to the righteous man, X, 78, 2; i'yante, they move along, V, 55, 1; iyate, X, 168, 2; i'yamanah, X, 168, 3.--ati iyama, let us pass, V, 53, 14.--adhi-itha, you listen (c. Gen.), VII, 56, 15.--anu yanti, they follow, V, 53, 6.--a'-itasah, they are come, I, 165, 1:3; upa a' ayati, he comes (to ask) for (Acc.), VIII, 20, 22:1.--ut-itah su'rah, the risen sun, X, 121, 6; ut-ite su'rye, at sunrise, V, 54, 10.--nih-etave, to come forth, I, 37, 9:1.--para itana, move along, V, 61, 4.--pra yantu, go forth, V, 87, 1; prayat-bhyah, V, 54, 9; pra-yati adhvare, while the sacrifice proceeds, VIII, 7, 6; anu pra yanti, V, 53, 10.--vi yayuh parva-sah, they have trodden to pieces, VIII, 7, 23; (VIII, 7, 22:1.) ila, food: ilabhih, V, 53, 2. it, indeed ...: a't it, then only, I, 87, 5; 168, 9; eva it, I, 165, 12; gha it, II, 34, 14; it u, V, 55, 7; sa' sa' it, VI, 66, 3; sadam it, I, 114, 8. itas, from here: itah (opp. to atah), I, 6, 10. iti: V, 52, 11; 53, 3; 61, 8; 18. iti, pace: itya' (nabhasah), I, 267, 5. ittha', thus: I, 39, I; 7; 165, 3; VII, 56, 15; VIII, 7, 30.--ittha' dhiya', thus is my thought, V, 61, 15:1; 1, 2, 6:2. itvan, see pratah-itvan. idam, this here ...: dya'm ima'm, X, 121, 1; iyam prithivi', V, 54, 9 asya, X, 121, 3; I, 86, 4:1; 5; asya, his (Indra's), I, 6, 2:1.--esham, I, 37, 3:1; 9; 13; 15; 38, 8; 12; 165, 13; V, 52, 15:1; 87, 2:1; eta'vatah esham, VIII, 7, 15:1; tat esham, this is theirs, VIII, 20, 14 (bis).--ima', here are, I, 165, 4; ime Marutah (opp. anye), VII, 57, 3.--idam, here, II, 33, 10. idam-idam, again and again: VII, 59, 1. ina, strong: ina'sah, V, 54, 8. indu, (Soma) drop: indu-bhih, VIII, 7, 14; indavah, I, 2, 4; 134, 2.--indo, O Indu, I, 43, 8. Indra: indra, indra, I, 6, 5; 165, 3; 5; 7; 167, I; 170, 2; 5; 171, 6; indrah, I, 85, 9; 165, 10; 166, 12; VII, 56, 25; VIII, 94, 6; va'yo indrah ka, I, 2, 5; 6; indram, I, 6, 10; 87, 5; VIII, 7, 24; 31; indrena, I, 6, 7; indraya, I, 165, 11; indrasya, I, 6, 8; 167, 10; indrat, I, 171, 4; indre, I, 166, 11.--Indra called vira, (II, 33, 1:1.) indra-vat, joined by Indra: indra-vantah, V, 57, 1. Indravayu, Indra and Vayu: indravayu, I, 2, 4. indriya, vigour: indriyam, I, 85, 2.--indriyena, with (Indra's) might, I, 165, 8:1. indh, to kindle: idhana'h, VI, 66, 2.--sam indhatam (agnim), let them light (the fire), [p. 466] [paragraph continues] I, 170. 4; sam-iddhah, V, 58, 3.--(I, 166, 1:3.) indhanvan, fiery: indhanva-bhih, II, 34, 5:2. iradh: iradhyai, for achievement, I, 134, 2. irin, tyrant (?): iri, V, 87, 3:1. irya, active: iryam (ra'ganam), V, 58, 4. iva, like ...: iha-iva, almost close by, I, 37, 3.--iva and na, I, 85, 8:1.--iva, as one syllable, I, 166, 1:3; p. . ish, to rush: ishananta, ishanta, I, 134, 5; p. . ish, food: isham, I, 168, 2:1; II, 34, 7; 8; isha', I, 88, 1; 165, 15; 166, 15; 167, 11; 168, 10; p. xx; VIII, 20, 2; ishe bhuge, VIII, 20, 8; ishah (acc. pl.), I, 165, 12; VII, 59, 2; p. xviii; isha'm, I, 168, 5.--ishah sasrushih, waters, rain-clouds, I, 86, 5:2.--ishah, viands, I, 167, 1.--isham, draught, VIII, 7, 19; ishah, draughts, VIII, 7, 19. isha, autumn: isham, I, 165, 15; 166, 15; 167, 11; 168, 10; 171, 6; p. . ishany, to hasten: ishanyata, V, 52, 14. ishira, invigorating: ishira'm, I, 168, 9. ishu, arrow: ishum, I, 39, 10; 64, 10. ishu-mat, carrying good arrows: ishu-mantah, V, 57, 2. ishkri, see kri. ishti, rite, oblation: ishtim, I, 166, 14; ishtayah, VI, 74, 1. ishmin, speeding along: ishminah, I, 87, 6; V, 87, 5; VII, 56, 11.--ishminam, strong, V, 52, 16. iha, here ...: iha-iva, almost close by, I, 37, 3.--iha-iha, here and there, VII, 59, 11:1. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com i, to ask for (with two Acc.): i'mahe, I, 6, 10; V, 53, 13; imahe, I, 43, 4; II, 34, 11.--ava imahe, we pray to forgive, VII, 58, 5.--See also i. i, pronominal base, see aya', and im. iksh: abhi aikshetam, they look up to (acc.), X, 121, 6. inkh, to toss: inkhayanti, I, 19, 7. id, to implore, to ask: i'le, V, 60, 1:1; itte (with double Acc.), I, 134, 5. im: I, 38, 11; 85, 11; 134, 2; 167, 8 (bis); V, 54, 4; yat im, I, 87, 5; 167, 5; 7; VII, 56, 21; ye im, V, 61, 11; ke im, VII, 56, 1; upa im, I, 171, 2. ir: a-irire, they produced, assumed, I, 6, 4:3.--ut-irayanti (va'kam), they send out, I, 168, 8; ut irayatha, you raise, V, 55, 51; ut irayanta, they have risen, VIII, 7, 3; ut irate, VIII, 7, 7; 17.--pra irate, they come forth, VII, 56, 14; pra airata, they expanded, VIII, 20, 4; pra irayami, I send forth, II, 33, 8; sam pra irate, they rise, X, 168, 2. i'vat, so much: i'vatah, VII, 56, 18. is, to rule, to be lord (with Gen.): i'se, X, 121, 3; ise, I, 165, 10; i'sishe, I, 170, 5; i'shte, V, 87, 3; isire, V, 58, 1.--isanah, I, 87, 4; i'sanat, II, 33, 9. isana-krit, conferring powers: isana-kritah, I, 64, 5:1. ish, to shrink: i'shante, VI, 66, 4. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com u, particle ...: na vai u, II, 33, 9.--u before loka, p. seqq. uktha, praise, hymn: uktham, I, 86, 4; uktha', I, 165, 4:1; uktha'ni, VII, 56, 23; ukthaih, VII, 56, 18; ukthebhih, I, 2, 2.--vahnih ukthaih, the priest with his hymns (). uktha-vahas, offering hymns of praise: (.) ukthya, praiseworthy: ukthyam, I, 64, 14:1.--ukthyam [p. 467] [paragraph continues] (gayatram), praising, of praise, I, 38, 14. uksh, to sprinkle, to pour out, to wash: ukshanti, I, 166, 3; ukshante, II, 34, 3:1; V, 59, 1; ukshamanah, VI, 66, 4.--a' ukshata, I, 87, 2.--(I, 85, 2:1.) uksh, to grow: see vaksh. ukshan, bull: ukshanah, I, 64, 2:1; V, 52, 3; ga'vah ukshanah, excellent bulls, I, 168, 2:3.--ukshnah randhram, 'the hollow of the bull,' VIII, 7, 26:1. Ukshnorandhra, N. pr.: (VIII, 7, 26:1.) ugra, terrible, strong: ugra'h, I, 19, 4; VI, 66, 6; VII, 56, 6; 57, 1; I, 134, 5; ugra'sah, VIII, 20, 12; a'pah ugra'h, wild waters, VI, 66, 11:2; ugrah, I, 166, 6; 8; V, 57, 3; 60, 2; ugrah, I, 165, 6; 10; VII, 56, 23; II, 33, 9; ugrah ugrebhih, I, 171, 5; ugra'n, VI, 66, 5; ugram, VII, 56, 7; VIII, 20, 3; II, 33, 11; ugra'ya manyave, fierce anger, I, 37, 7.--dyauh ugra', the awful heaven, X, 121, 5:1. ugra-putra, having terrible sons: ugra-putra (Aditi), (; .) ugra-bahu, strong-armed: ugra-bahavah, VIII, 20, 12. ut, prep. ... uta, and, also; even ...: then, after yat, I, 85, 5.--uta va, aye, or also, I, 86, 3; V, 60, 6; V, 58, 1; uta sma--uta sma--uta, whether--or whether, V, 52, 8; 9; ma'--uta ma', I, 114, 7 (tris).--uta gha, even though, V, 61, 8:1; nunam uta, even now, VIII, 20, 15. ut-rik: ut-riki yagne, to the end of the ceremony, X, 77, 7:1 uto, also: V, 55, 4; VIII, 94, 6; I, 134, 6; X, 168, 1. ut-ogas, ever-powerful: ut-ogasah, V, 54, 3. ut-tama, highest: ut-tamam, exalted, V, 59, 3; ut-tame, in the highest (heaven), V, 60, 6. ut-tara, higher: ut-tarat divah, V, 60, 7; ut-tara dyauh, VIII, 20, 6. ut-bhid, breaking out: ut-bhidah, V, 59, 6. utsa, spring, well (cloud): utsam, I, 64, 6:4; (I, 85, 10:1); I, 85, 11; V, 52, 12:3; 54, 8; VII, 57, 1; VIII, 7, 10:2; 16; divah utsah, the springs of heaven, V, 57, 1. utsa-dhi, the lid of the well: utsa-dhim, I, 88, 4:1; (.) udan, water: uda-bhih, I, 85, 5; nimnaih uda-bhih, X, 78, 5. udanyu, longing for water: udanyavah, V, 54, 2; udanyave, V, 57, 1. uda-vaha, water-carrier: uda-vahena, I, 38, 9; uda-vaha'sah, V, 58, 3. udrin, watering-pot: udrinam, VIII, 7, 10:2. und, to water, moisten: vi-undanti, I, 38, 9; vi undanti, I, 85, 5; V, 54, 8. upa, prep ...: with Loc., upa ratheshu, I, 39, 6; 87, 2.--with Acc., to, I, 166, 2:1; upa te, near to thee, I, 114, 9.--upa dyu-bhih, day by day, V, 53, 3:1. upa-ma, very high: upa-ma'sah, V, 58, 5. upara, carried behind: upara, I, 167, 3:3. upari, above: V, 61, 12. upava, the blowing after: (X, 77, 5:2.) Upastuta, N. pr., son of Vrishtihavya ( seq.).--See stu. upa-stha, lap: upa-sthe, VII, 56, 25; VIII, 94, 2:1. upa-hatnu, attacking: upa-hatnum, II, 33, 11. upa-hvara, cleft: upa-hvareshu, I, 87, 2. upara, injury: (.) ubg: nih aubgat, he forced out, I, 85, 9. ubha, both: ubhe, heaven and earth, (V, 59, 7:3); VI, 66, 6; ubhe rodasi, VIII, 20, 4. [p. 468] ubhaya: ubhaye, people on both sides, V, 59, 7:3. uru, wide: uru, I, 85, 6; 7; urau antarikshe, V, 52, 7; uravah, V, 57, 4; urvi', VII, 57, 1.--uru as one syllable, p. lxxvi. uru-krama, wide-striding: uru-kramah (Vishnu), V, 87, 4:1. uru-kshaya, wide-ruling: uru-kshaya, I, 2, 9. uru-loka: uru-lokam (antariksham), p. lxxvii. uru-vyakas: ep. of Aditi, (.) uru-vyank, wide-reaching: uruki', ep. of Aditi, (.)--uruki', I, 2, 3. uru-vraga: uru-vraga, ep. of Aditi, (.) urushy, to deliver: urushyata, V, 87, 6. uruki', see uru-vyank. Urvasi: (.) urvaruka, gourd: urvarukam-iva, VII, 59, 22. urviya', wide: V, 55, 2. uloka for u loka: pp. seqq. us, see vas. Usanas: = Usana, (VIII, 7, 26:2.) Usana, N. of a Rishi: usana, with Usana, VIII, 7, 26:2. usana, desire: usana, with desire, (VIII, 7, 26:2.) ushas, dawn: ushasah vi-ushtishu, usha'h na, II, 34, 12; ushasah, the Dawns, V, 59, 8; I, 134, 3 (bis); 4; ushat-bhih, I, 6, 3:2; ushasam na ketavah, X, 78, 7. usra: kshapah usrah ka, and usra'h, by night and by day, (I, 64, 8:2.)--usra'h-iva, the heavens, I, 87, 1:1.--usra'h, the mornings, I, 171, 5. usri: usri, in the morning, (II, 34, 12:1); V, 53, 14:1. usriya, bright: usriyah, the bright ones (days or clouds), I, 6, 5:3; usriyah, (II, 34, 12:1.)--usriyah vrishabhah, the bull of the Dawn, V, 58, 6:3. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com uti, protection, help, favour: utih, II, 34, 15; VII, 59, 4; uti', instr., I, 64, 13; 172, 1:1; VII, 57, 7; 59, 9:1; 10; utaye, II, 34, 14; VIII, 7, 6; utayah, I, 167, 1; V, 54, 7; I, 134, 2; uti-bhih, favours, I, 39, 8; 9; VII, 58, 3; VIII, 20, 24; utishu, VIII, 20, 15. u'dhan and u'dhar, udder: u'dhah divya'ni, the heavenly udders (clouds), I, 64, 5.--u'dhani, II, 34, 2:3; 6.--u'dhah, II, 34, 10; VI, 66, 1; VII, 56, 4:1. u'ma, guardian: u'masah, I, 166, 3; u'mah, V, 52, 12; X, 77, 8. u'rna, wool: u'rnah vasata, V, 52, 9:1. urnu: apa urnute, she uncovers, II, 34, 12:1. urdhva, erect: urdhva' krinavante, they stir up, I, 88, 3:1; urdhvam nunudre, they pushed up, I, 85, 10; 88, 4; urdhva' santu, may they stand erect, I, 171, 3:1; urdhva'n nah karta, lift us up, I, 172, 3; urdhva' tishthatu, may (the dawn) stand erect, I, 134, 1:2. urmi, wave: urmayah, I, 168, 2. u'rmya, night: urmye, V, 61, 17:1. uh, see vah. uh, to watch: ohate, V, 52, 20; 11; ni ohate, V, 52, 11.--ohate (sakhitve), he is counted (in your friendship), VIII, 7, 31. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com ri, to go: iyarti, it rises, I, 165, 4:3; p. xv; xxi.--arta, it came, V, 52, 6.--a' iyarta, bring, VIII, 7, 13.--ut arpaya, raise up, II, 33, 4.--ma' nih arama, may we not fall away, VII, 56, 21.--pro arata, come on, I, 39, 5:1.--sam-aranah, coming together, I, 165, 3. ri, to hurt, see ar. rikti, praise: su-rikti (?), (I, 64, 1:2.) rikvan, singer: rikvanah (Maruts), I, 87, 5; rikva-bhih, [p. 469] [paragraph continues] V, 52, 1; 60, 8.--rikva-bhih, men to celebrate them, I, 87, 6:2. riksha, bear: rikshah na, V, 56, 3. rik, to sing, praise: arkati, I, 6, 8:1; arkanti, I, 165, 1:4; p. xiii; arka, V, 59, 12; arkantah, I, 85, 2; arkate, I, 87, 2; anrikuh (arkam), I, 19, 4:1; arkat, I, 165, 14.--Inf. rikase, (I, 87, 6:1.)--pra arka, V, 52, 1:1; 5; pra arkata, V, 54, 1; VII, 58, 1; pra arkanti, I, 166, 7:2. rikas, praiser: rikase, (I, 87, 6:1.) rigipya, headlong: rigipya'sah, II, 34, 4:2. rigisha, what remains of the Soma-plant after it has been squeezed: (I, 64, 12:5.) rigishin, impetuous: rigishinam, I, 64, 126; rigishinah, I, 87, 1; 11, 34, 2. ring, to strive, to yearn: ringata, you advanced, V, 87, 5; ringati', straightforward, I, 172, 2; Inf. ringase, (I, 87, 6:1); rigisha from rig, (I, 64, 12:5.)--ni ringate, they gain, I, 37, 3:2.--sam asmin ringate, they yearn for it, I, 6, 9. rina-ya', going after debt: (I, 87, 4:3.) rina-yavan, searching out sin: rina-ya'va, I, 87, 4:3. rita, right; rite, sacrifice: ritena, in proper order, VII, 56, 12; on the right way, I, 2, 8; ritam yate, to the righteous man, X, 78, 2.--ritasya sadaneshu, in the sacred places, II, 34, 13:2; ritasya parasmin dha'man, in the highest place of the law, I, 43, 9:1.--ritam, sacrifice, V, 59, 1; ritasya, VIII, 7, 21; rita'nam, I, 165, 13.--(I, 38, 6:1.) rita-gata, well-born: rita-gatah, V, 61, 14. rita-gna, righteous: rita-gnah, V, 57, 8; 58, 8. rita-yu, pious: rita-yavah, V, 54, 12:2. rita-van, holy: rita-va, X, 168, 3. rita-vaka, hymn: (I, 134, 1:2.) rita-vridh, increasing the right: rita-vridhau (mitravarunau), I, 2, 8. rita-sa'p, following the order: rita-sa'pah, VII, 56, 12; (I, 2, 8:1.) rita-spris, adhering to the right: rita-sprisa (mitravarunau), I, 2, 8:1. riti, hurting: (); (I, 64, 15:1.) riti-sah, defying all onslaughts: riti-saham, I, 64, 15:1. ritu-tha', at the right season: I, 170, 5. ritupati, N. of Agni: (I, 43, 4:1.) ridudara, kindhearted (?): ridudarah, II, 33, 5:3. ridh, to accomplish: ridhyam, V, 60, 1. ridhak, far: VII, 57, 4. Ribhu, the Ribhus: (V, 58, 4:1; VI, 66, 11:1.) ribhukshan (?): ribhukshanah, VIII, 7, 9:1; 12: 20, 2. ribhukshas, lord: ribhuksha'h, I, 167, 10. ribhvas, bold, rabid: ribhvasam, V, 52, 8:1. rish: tirah (sridhah) arshanti, they rush through, VIII, 94, 7. rishi, seer: rishe, V, 52, 13; 14; rishe, V, 59, 8; rishim va ra'ganam va, V. 54, 7; rishim-ra'ganam, V, 54, 14.--(V, 61, 5:2.) rishi-dvish, enemy of the poets: rishi-dvishe, I, 39, 10. rishti, spear: rishtih, I, 167, 3:2; rishtayah, I, 64, 4; (II, 34, 2:1); V, 54, 11; 57, 6; VIII, 20, 11; rishti'h, V, 52, 6; rishti-bhih, I, 37, 2; 64, 8; 85, 4; (VII, 56, 13:1); rishtishu, I, 166, 4. rishti-mat, armed with spears: rishtimat-bhih, I, 88, 1; (); rishti-mantah, V, 57, 2; 60, 3. rishti-vidyut, armed with lightning-spears: rishti-vidyutah, (I, 167, 3:2); V, 52, 13; [p. 470] rishti-vidyutah, I, 168, 5; (II, 34, 2:1.) rishva, tall: rishva'sah, I, 64, 2; rishva'h, V, 52, 6:1; 13. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com eka, alone: ekah, X, 121, I; 3; 7:2; 8; I, 165, 3; ekam, I, 165, 6; VIII, 20, 13; ekasya kit me, I, 165, 10.--ekah-ekah, one by one, V, 61, 1. ekam-eka: ekam-eka sata', each a hundred, V, 52, 17. eg: egati, (the earth) trembles, V, 59, 2.--egatha, you stir, VIII, 20, 4. eda, a kind of sheep: (I, 166, 10:3; 235.) ena, a kind of antelope: (I, 166, 10:3; 235.) eta, the fallow deer: etah, (I, 165, 1:3); V, 54, 5; etan, I, 165, 5:2.--etah, speckled deerskins, I, 166, 10:3; (; seq.)--etah na, like harts, X, 77, 2.--See ena. etad, this ...: eta'ni visva gata'ni, all these created things, X, 121, 10.--eta'n and etan, (I, 165, 5:2.)--ete, there they are, I, 165, 12.--etat tyat, I, 88, 5; esha' sya', I, 88, 6.--eta'ni ninya', these secrets, VII, 56, 4:1. etasa, the (solar) horse: etasah, I, 168, 5:4. eta'vat, so much: eta'vat, VII, 57, 3.--eta'vatah kit esham, of that immense (host) of them, VIII, 7, 15:1. ena, fem. eni: enyah, spotted deer, V, 53, 7:2--See eta, ( seq.) enad, this: ena', instr., II, 34, 14; V, 53, 12; enan, V, 52, 6. enas, sin: enah, VII, 58, 5; VI, 74, 3. eman, march: ema-bhih, V, 59, 2. eva, horse: evasah, I, 166, 4; (I, 168, 1:2.) eva: eva it, truly, I, 165, 12; eva and evam, (I, 168, 1:2.)--eva, thus, II, 33, 15. evam, thus: adverb of eva, (I, 168, 1:2.) evaya', quickly moving, quick: eva-ya'h, I, 168, 1:2 (conjecture for deva-ya'h); (.) evaya'marut, Evayamarut, a sacrificial shout: evaya'marut, V, 87, 1 to 9; (); (I, 168, 1:2.) eva-ya'van, the constant wanderer: eva-ya'vnah, II, 34, 11.--fem. eva-ya'vari, (I, 168, 1:2); (.) esha, rapid: eshasya (vishnoh), II, 34, 11:1; VIII, 20, 3:2. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com aineya, skin of an antelope: (; .) aidh, torch: aidha'-iva, I, 166, 1:3. o, see a'. okas, home: svam okah, VII, 56; 24:1. ogas, power: ogah, 1, 39, 10; V, 57, 6; VII, 56, 7; I, 165, 10; ogasa, I, 19, 4; 8; 39, 8; 85, 4; 10; V, 52, 9; 14:2; 55, 2; 56, 4; 59, 7; VII, 58, 2; VIII, 7, 8; ogah-bhih, VII, 56, 6.--ogiyah, stronger, II, 33, 10. oshadhi, plant: oshadhih, I, 166, 5; oshadhishu, VII, 56, 22; oshadhih (nom.), VII, 56, 25. aukshnorandhra: (VIII, 7, 26:1.) Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com Ka, Who, the Unknown God: (p. .) kakubh, hump: kakubhah rihate mithah, they lick one another's humps, VIII, 20, 21:1. kakuha, exalted: kakuha'n, II, 34, 11. Kanva: kanvam, I, 39, 9; VIII, 7, 18; kanvaya, I, 39, 7:1.--kanvah, I, 37, 1; kanveshu, I, 37, 14; kanvasah, VIII, 7, 32. [p. 471] kat, interrog. part.: VIII, 94, 7; 8.--See kim. katama: katamat kana ahah, even a single day, X, 168, 3. katham, how: V, 61, 2. katha', how: V, 53, 2; 61, 2. kada', when: VIII, 7, 30. kadha: when, I, 38, 1:1; where, VIII, 7, 31. kadha-pri: kadha-priyah (read kadha priyah), I, 38, 1:1; VIII, 7, 31. kan, see kakana. kapana', a caterpillar: kapana'-iva, V, 54, 6:1 kaparda, a shell, the hair twisted together in the form of a shell: (I, 114, 1:2.) kapardin, with braided hair: kapardine (rudra'ya), I, 114, 12; kapardinam, I, 114, 5. kam, part.: I, 39, 7; 87, 6:1; 88, 2; 3 (bis); VII, 57, 3; VIII, 94, 2; hi kam, VII, 59, 5. kambala, m., cloth made of vegetable substance: (.) karna: karnaih nadasya, with the points of the reed, II, 34, 3:2. kalmalikin, fiery (?): kalmalikinam, II, 33, 8:2. kavandha, water-skin: kavandham, VIII, 7, 10:2; (V, 54, 8:2.) kavandhin, carrying water-skins: kavandhinah, V, 54, 8:2. kavi, poet; wise: kavayah, V, 52, 13; kavayah, V, 57, 8; 58, 8; wise, VII, 59, 11; kavayah, V, 58, 3; kavim, wise, I, 114, 4; kavi', I, 2, 9. kasa, whip: kasah, I, 37, 3:1; kasaya, I, 168, 4. Kanva: kanvasya, VIII, 7, 19. ka'ma, desire: ka'mam, I, 85, 11; ka'masya, I, 86, 8; ka'mah, V, 61, 18. kamin, loving, desiring: kaminah, V, 53, 16; VII, 59, 3. kaminam, the needy, V, 61, 7. ka'mya, beloved: ka'mya, I, 6, 2; V, 61, 16; ka'myaih, I, 6, 8. karu, poet, singer: karuh, I, 165, 14; karoh, I, 165, 15; 166, 15; 167, 11; 168, 10; karave, II, 34, 7; karavah, VIII, 94, 3. karpasa, cotton dress: (.) ka'vya: ka'vya, wise thoughts, V, 59, 4. kashaya, dark red: (, .) ka'shtha, fence: ka'shthah, I, 37, 10:2. kim, interrog. pron....: kasmai deva'ya havisha vidhema, X, 121, 1-9; kim te, what has happened to thee? I, 165, 3; kah nu, I, 165, 13; kah nunam, V, 61, 14; kat ha nunam, what then now? I, 38, 1:1; VIII, 7, 31; kat artham, what errand? I, 38, 2; kat vokema, what could we say? I, 43, 1.--kim, why? I, 170, 2; 3.--kim with kana, indef. pron., ( seq.)--kah kit, any one, I, 37, 13; ke kit, a few only, I, 87, 1:1; V, 52, 12; kena kit, whatever, I, 87, 2. kirana, speck of dust: kiranam, V, 59, 4. kilasi'; spotted deer: kilasyah, V, 53, 1:1. kirin, gleeman: kirinah, V, 52, 12:3. kutapa, woollen cloth: (.) kutas, whence: kutah, I, 265, I; 3:1; X, 168, 3; p. xiv. kup, caus., to rouse: kopayatha, V, 57, 3. kubhanyu, wildly shouting: kubhanyavah, V, 52, 12:2. Kubha, the Kabul river: kubha, V, 53, 9:1. kumara, boy: kumarah, II, 33, 12. Kuru: (VIII, 20, 24:1.) [p. 472] Kurukshetra: ( seq.) kuvit, interrog. part.: VII, 58, 5. kulabheda, cutting through the banks (of a river): (.) ku'shthah = ku shthah (I, 38, 1:1.) kri, to make...: krinavante urdhva', may they stir up, 1, 88, 3; urdhva'n karta, I, 172, 3; bhu'ri kakartha, thou hast achieved much, I, 165, 7; bhu'rini krinavama, I, 165, 7; p. xvi; bhu'ri kakra, you have valued, VII, 56, 23:1.--krinoti, he performs a sacrifice for (Dat.), (, note ); krinvantah brahma, making prayer, I, 88, 4; krite kit, whatever little we have done, VII, 57, 5.--karama a'gah, VII, 57, 4; kritam enah, VI, 74, 3.--ya'ni karishya' krinuhi, do what thou wilt do, I, 165, 9:4; p. xvii; ya' nu krinavai, I, 165, 10.--kartana tavisha'ni, prove your powers, I, 166, I.--are kakrima, we have put away, I, 171, 4.--ma' kiram karat, may it not cause delay, V, 56, 7.--kritam, made (at play, or in battle), V, 60, 1:2.--kakrire satra', they have brought together, V, 60, 4.--krinute manah deva-tra', she is mindful of the gods, V, 61, 7.--kakrire vridhe, I, 85, 1; kridhi giva'tave, X, 186, 2.--aram krinvantu, let them prepare, I, 170, 4.--a' asma'n kakre, has brought us hither, I, 165, 14:1; (); a' akaram upa te, I have driven near to thee, I, 114, 9.--avih karta, make manifest, I, 86, 9.--ishkarta, straighten, VIII, 20, 26:1.--pra akran, they tried to make, V, 59, 1:1.--See krana, nih-krita. kriti, sword: kritih, I, 168, 3. krish, to plough: karkrishat, VIII, 20, 19. klip: tebhih kalpasva sadhu-ya', fare kindly with them, I, 170, 2. ketu, light: ketum, I, 6, 3:1; ketuna, V, 60, 8; ketavah (ushasam), rays, X, 78, 7.--ketave, herald, I, 166, 1:2.--See aketu. Kailasa: from kilasa? (V, 53, 1:1.) komya' (?): I, 171, 31. kosa, cask, bucket (cloud): kosah, I, 87, 2:1; kosam, V, 53, 6; 59, 8.--kose hiranyaye, at the golden chest (on the chariot), VIII, 20, 8:1. kratu, power of body and mind: kratva, wisdom, I, 39, 1; V, 87, 2:1; with our mind, I, 165, 7:2; kratum, I, 64, 13; 2, 8; VIII, 7, 24; might, I, 19, 2. krand, to roar: kakradat bhiya', VIII, 7, 26.--ava krandatu, V, 58, 6.--pra krand, to call out, (V, 59, 1:1) krandasi, heaven and earth: krandasi, X, 121, 6:1. kram, to stride: kakrame, V, 87, 4; anu kramema, let us follow, V, 53, 11; akramim, (I, 165, 8:1.) kravis, raw flesh: (I, 166, 6:3) krana, made (?): krana'sah, krana'h (bis), I, 134, 2:1. Krivi: krivim, VIII, 20, 24:1. krivih-dat, gory-toothed: krivih-dati, I, 166, 6:3. krid, to play: kri'lanti, I, 166, 2; kri'latha, V, 60, 3. krila, playful: krilam (sardhah), I, 37, 1; 5; krilah, I, 166, 2. krili, sportive, playful: krilayah, I, 87, 3; (sisu'lah), X, 78, 6. krudh: ma' tva kukrudhama, let us not incense thee, II, 33, 4. krudhmin, furious: krudhmi, VII, 56, 8. Krumu, the Kurrum: Krumuh, V, 53, 9:1. krura, horrible: (I, 166, 6:1.) [p. 473] Kruradanti'; N. of Durga (I, 166, 6:3.) kva, where: I, 38, 2:1 (bis); 3 (bis, and kvo); I, 165, 6; V, 61, 2 (bis); VIII, 7, 20; II, 7; 33, kva svit, kva, I, 168, 6; X, 168, 3.--kva, pronounced kuva, (.) kshap, night: kshapah, by night, I, 64, 8:2; purvi'h ati kshapah, through many nights, X, 77, 2. ksham: abhi kshameta nah arvati, may he be gracious to our horse, II, 33, 1:1; abhi kakshamithah ma, wilt thou bear with me? II, 33, 7. ksham, earth: kshama', on earth, V, 52, 3; down to the earth, VIII, 20, 26:1. kshamya, earthly: kshamyasya ganmanah, what is born on earth, VII, 46, 2. kshaya, dwelling: kshaye, I, 86, 1; kshayam, VII, 59, 2. kshaya, lordship: kshayena, being the lord, VII, 46, 2:1. kshayat-vira, ruling over heroes: kshayat-viraya (rudra'ya), I, 114, 1:3; 2; kshayat-virasya, I, 114; 3; kshayat-vira, I, 114, 10. kshar, to flow: ksharati, (the ship) sways, V, 59, 2.--pra aksharat, he has poured out, VIII, 7, 1. kshi, to dwell: ksheti, V, 61, 19.--a' ksheti, he acquires, I, 64, 13. kshiti, hamlet: kshitina'm, X, 78, 1. kshipra-ishu, with swift arrows: kshipra-ishave (Rudra), VII, 46, 1. kshud: kshodante a'pah, the waters gush, V, 58, 6; kshodanti, they stir, VII, 58, 1. kshuma, flax: (.) kshura, sharp edge: kshura'h, I, 166, 104. kshoni': kshoni'bhih, with the (morning) clouds, II, 34, 13:1.--kshoni'h, pl., women, (; seq.); kshoni', du., heaven and earth, VIII, 7, 22; (.) kshodas, rush of water: kshodasa, V, 53, 7. kshaumi, linen dress: (.) kshma', earth: kshmaya' karati, it traverses the earth, VII, 46, 3. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com khad, to chew up: khadatha, I, 64, 7:2. khadi, ring, quoit: khadih, I, 168, 3.--khadayah, I, 166, 9:2; V, 54, 11; VII, 56, 13; khadishu, V, 53, 4.--(I, 64, 10:2; II, 34, 2:1.) khadin, having rings: khadinah, II, 34, 2:1. kha'di-hasta, adorned with rings on their hands, or, holding the quoits in their hands: kha'di-hastam, V, 58, 2; (I, 166, 9:2.) Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com gana, host, company: ganah, I, 87, 4 (bis); V, 61, 13; VII, 56, 7; (V1, 66, 11:1); ganam, I, 38, 15; 64, 12; V, 52, 13; 14; 53, 10; 56, I; 58, 1; 2; VIII, 94, 12; X, 77, 1:4; ganam-ganam, V, 53, 11; gana'ya, VII, 58, 1.--ganaih, hosts (of Indra), I, 6, 8. gana-sri, marching in companies: gana-sriyah, I, 64, 9; ganasri-bhih, V, 60, 8:1; p. lxxxviii. gabhasti, fist: gabhastyoh, I, 64, 10; V, 54, 11; from our hands, I, 88, 6:1; (.) gam, to go ...: ganta, he will live in, I, 86, 3:1.--gatah adhva, a trodden path, VII, 58, 3.--a' gahi, come hither, I, 6, 9; 19, 1-9.--upa a' gatam, I, 2, 4; a' nah upa gantana, VIII, 7, 11; 27.--prati a' gatha, VIII, 20, 16.--sam-gagmanah, coming together, I, 6, 7. gam, earth: gmah, I, 37, 6. gaya, house: gayam, VI, 74, 2. gar, see gri. garut-mat, p. xxv. garta-sad, sitting in the chariot (hole): garta-sadam, II, 33, 11:1. [p. 474] garbha, germ: garbham, X, 121, 7; V, 58, 7; VI, 66, 3:1; bhuvanasya garbhah, the germ of the world, X, 168, 4:1. garbha-tva, the form of new-born babes: garbha-tvam, I, 6, 4:3. gavya, consisting of cows: (ra'dhah) gavyam, V, 52, 17; pasum gavyam, V, 61, 5. gavyat, desirous of cows: gavyantah, (I, 167, 1:1.) ga, to go: gigati, V, 87, 4; I, 2, 3.--adhi gatana, do remember (c. Gen.), V, 55, 9; adhi gata, VIII, 20, 22; X, 78, 8.--a' gat, she went to, I, 167, 5; o gigatu, II, 34, 15; a' gigatana, V, 59, 6; a' gigata, VII, 57, 7.--upa gat, I, 38, 5.--pari a' vah a' aguh, they went round you and came back to, I, 88, 4:1; pari gat, may it pass by, II, 33, 14.--pra gigata, come forth, I, 85, 6; pra gigati, I, 87, 5. gatu, path: gatum, V, 87, 8. gatha, song: gatham, I, 167, 6; (I, 43, 4:1.) gatha-pati, lord of songs: gatha-patim (rudram), I, 43, 4:1. gayatra, song: gayatram (ukthyam), I, 38, 14. gir, speech, song: iyam gi'h, I, 165, 15; 166, 15; 167, 11; 168, 10; ima'm me giram, VIII, 7, 9; gira', I, 38, 13; V, 52, 13; 53, 16; 87, 3; VIII, 20, 19; 20; girah, I, 64, 1; V, 61, 17; VII, 46, 1; (I, 37, 10:1; 165, 4:1.) gir, singer: girah (the Maruts), I, 6, 6:1; 9; 37, 10:1. giri, mountain, cloud: girih, VIII, 7, 5; giri'n, I, 37, 12; girayah, I, 64, 7; VIII, 7, 34; girim anasva-dam, western mountain, V, 54, 5:1; girayah for giryah (?), VI, 66, 11:2; adhi-iva girina'm, VIII, 7, 14.--girih (parvatah), gnarled (cloud), I, 37, 7:1; parvatam girim, V, 56, 4:2. giri-kshit, ep. of Vishnu: (V, 87, 1:1.) giri-ga', voice-born: giri-ga'h, V, 87, 1:1. giri-stha', dwelling on mountains: giri-stha'm (ma'rutam ganam), VIII, 94, 12; (V, 57, 8:1; 87, 1:1.) guru, heavy: guru, I, 39, 3; VII, 56, 19; laghu and guru, light and heavy syllables, p, . guh, to hide: gu'hata, I, 86, 10. guha, hiding-place: guha, I, 6, 5; guha (karanti), in secret, I, 167, 3. guhya, hideous: guhyam, I, 86, 10. gurta-tama, most delightful: gurta-tamah, I, 167, 1. gri (gar), caus., to raise up: gigrita, VII, 57, 6:2. gridhra, hawk: gridhrah, I, 88, 4:1. griha, house: grihe, X, 186, 3. griha-medha, accepting the domestic sacrifices: griha-medhasah, VII, 59, 10:1; (VII, 56, 14:2.) grihamedhin: marutah grihamedhinah, (VII, 56, 14:2; 59, 10:1.) griha-medhi'ya, offering for the house-gods: griha-medhi'yam, VII, 56, 14:2. gri, to praise: grinimasi, I, 64, 12; II, 33, 8; grinantam, VII, 57, 2; grinate, VI, 66, 9; grinihi, V, 53, 16; grinishe, (V, 58, 1:1); II, 33, 12; grinana'h, V, 55, 10; 59, 8; grinanah, VII, 56, 18.--a' grinanti, they invite, VIII, 94, 3.--upa grinimasi, II, 34, 14. gai, to sing: ga'ya, I, 38, 14; ga'yat, I, 167, 6; aguh, (.)--abhi ga'ya, VIII, 20, 19.--pra gayata, I, 37, 1; 4. go, cow, bull: gauh-iva, V, 56, 3; ga'vah na, I, 38, 2; V, 53, 16; 56, 4; ga'vah na ukshanah, I, 168, 2:3; ga'vah, VIII, 20, 21:1; ga'h-iva, VIII, 20, 19; gavam sargam-iva, V, 56, 5; gavam-iva, V, 59, 3.--gave, I, 43, 2; 6; goshu, VI, 66, 8; I, 114, 8.--goshu, among the cows [p. 475] [paragraph continues] (clouds), I, 37, 5:1; ga'h, the (rain-giving) cows, II, 34, 1.--gauh, the cow (Prisni), VIII, 94, 1:1; ga'm, V, 52, 16.--go, cow, milk, leather, thong, (); gobhih, from the bowstrings, VIII, 20, 8:1; milk, I, 134, 2. go-arnas, a sea of milk: go-arnasa, II, 34, 12:1. go-ghna, cow-slaying: go-ghnam, I, 114, 10. go-gata, name of the Maruts (I, 85, 3:1.) Gotama: gotamaya, I, 85, 11; gotamasah, I, 88, 4:1; gotamah, I, 88, 5; (.) godha, not godhah: p. . gopa', guardian: gopa'h, VII, 56, 18; (I, 86, 1:1.) gopay, to guard: gopayatam, VI, 74, 4. go-pitha, a draught of milk: go-pitha'ya, I, 19, 1:1. go-pitha, keeping: go-pithe deva'nam, X, 77; 7. go-bandhu, the kindred of the cow (Prisni): go-bandhavah, VIII, 20, 8. go-mat, rich in cattle: go-mati (vrage), I, 86, 3; go-matih anu, V, 61, 19:1; go-mat ra'dhah, wealth of cows, V, 57, 7.--go-matah, (Soma) mixed with milk, VIII, 94, 6. go-matri, having the cow (Prisni) as their mother: go-matarah, I, 85, 3:1; (I, 168, 9:1.) go-han, killing cattle: go-ha', VII, 56, 17. gna', woman: gnah, (; .) gra'ma, village: gra'me asmin, I, 114, 1. grama-git, conqueror of clans: grama-gitah, V, 54, 8. gra'van, grinding-stone: gra'vanah na, X, 78, 6:2. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com gha, particle: I, 37, 11; gha it, II, 34, 14; uta gha, V, 61, 8; kit gha, VIII, 20, 21. gharma, formus, pit: ( seq.); (V, 54, 1:2.) gharma-sad, dwelling on the hearth (the Pitris): (.) gharma-stubh, who praises the warm milk (of the sacrifice): gharma-stubhe, V, 54, 1:2. gharmya and gharmye-stha: see harmya, (.) ghrini: ghrini-iva, i. e. ghriner iva? as if from sunshine, II, 33, 6:1. ghrita, fatness: ghritam, fatness (rain), I, 85, 3; 87, 2; 168, 8.--ghritam na, like butter, VIII, 7, 19; ghritam a-siram, butter and milk for the Soma, I, 134, 6. ghrita-prush, scattering ghrita: ghrita-prushah, X, 78, 4:1. ghrita-vat, fat: ghrita-vat (payah), I, 64, 6:2. ghrita'ki: ghrita'ki, resplendent, I, 167, 3.--ghrita'kim (dhiyam), accompanied by fat offerings, I, 2, 7:2. ghrishu, brisk: ghrishum, I, 64, 12. ghrishti, boar: (I, 37, 4:1.) ghrishvi, wild: ghrishvaye, I, 37, 4:1; ghrishvayah, I, 85, 1; 166, 2. ghrishvi-radhas, whose gifts are cheering: ghrishvi-radhasah, VII, 59, 5. ghora, terrible: ghora'h, I, 167, 4. ghora-varpas, of terrible designs: ghora-varpasah, I, 19, 5; 64, 2:3. ghosha, shout, roar: ghoshah, X, 168, 1; ghosham, V, 54, 12; ghoshah, X, 168, 4. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com ka, and ...: also, I, 165, 12; see kana (; seq.); ka-ka, I, 168, 3; ko, VI, 66, 3. kakana, delighting in (Loc.): kakana'h, X, 77, 8. kakra, wheel: kakra', I, 166, 9:3.--kakra, the weapon, (I, 166, 9:2.) kakri', wheel: kakriya, the wheels, II, 34, 9:2; on their chariot, II, 34, 14. kaksh: pra kakshaya, reveal, I, 134, 3. sam-kakshya, wherever I have looked for you, I, 165, 12. [p. 476] kakshana, sight: kakshanam, V, 55, 4. kakshas, sight: kakshasa, I, 87, 5. kakshus, eye: kakshuh, V, 54, 6; 59, 3:2; 5. kat: vi katayasva, put away, II, 33, 2. katuh-pad, beast: dvi-padah katuh-padah, man and beast, X, 121, 3; sam dvi-pade katuh-pade, (); I, 114, 1; VI, 74, 1; p. cxi. kana: kana, not even, I, 166, 12:5; X, 168, 3; ( seqq.); nahi kana, not even, VII, 59, 3.--kana, in negative sentences, (); in positive sentences, ( seq.); with interrogative pronouns, ( seq.); kana, for ka na, (; seq.) kanishtha, best: kanishtha su-matih, VII, 57, 4. kandra, bright: kandra'h, X, 121, 9; kandra'n, VIII, 20, 20. kandra-vat, golden: kandra-vat, V, 57, 7. kandra-varna, in bright splendour: kandra-varnah, I, 165, 12. kar, to move: karati, VII, 46, 3; X, 168, 4; karantam, I, 6, 1; karanti, I, 167, 3; karanti, VIII, 20, 18.--a' kara, come, I, 114, 3.--upa kara, come, VII, 46, 2. karatha, movable: sthatuh karatham, what stands and moves, pp. seq.--karatha, flock, movable property, p. lxxiii. karama, last: karamam, VII, 59, 3; karamah, VIII, 20, 14:1. karkarya, glorious: (.) karkritya, glorious: karkrityam, I, 64, 14. karman, skin: karma-iva, I, 85, 5:3. karshani, pl., men: karshani'h, I, 86, 5.--karshanina'm, the swift gods (Maruts), I, 86, 6:1 ka'ru, beautiful: ka'rum (adhvaram), fair, I, 19, 1.--ka'ravah, V, 59, 3. ki, to gather: vi kayat kritam, may he gather what we have made, V, 60, 1:2. ki, to perceive, to see: akidhvam, I, 87, 2; V, 55, 7; VIII, 7, 2:1; 14; kayate, I, 167, 8.--ni-keta'rah, they find out, VII, 57, 2.--ketu, from ki (I, 166, 1:2). kit, to perceive, &c.: kitayante, they see, I, 171, 5.--kitayante, they appear, V, 59, 2; kitayanta, they appeared, II, 34, 2; kekite, appears, II, 34, 10; kekitana, showing thyself, II, 33, 15:1.--ketati, he looks after (Gen.), VII, 46, 2; ketathah, you perceive (Gen.), I, 2, 5; ketatha, you think of (Dat.), V, 59, 3.--kikitushe, to the intelligent man, VI, 66, 1; kiketa, he understands, VII, 56, 4; yatha kiketati, that he may hear, I, 43, 3.--aketi, it was known, I, 88, 5.--a' kikitrire, they have become well known, I, 166, 13.--kitayat, exciting, rousing, II, 34, 7:1. kit, even ...: nu kit, I, 39, 4; VI, 66, 1; 5; VII, 56, 15; kit gha, I, 37, 11; VIII, 20, 21; kit hi, VII, 59, 7.--yah kit, X, 121, 8; yatha kit, V, 56, 2.--kah kit, see kim.--krite kit, whatever little we have done, VII, 57, 5. kitta, thought: kittam, I, 170, 1; tirah kitta'ni, VII, 59, 8:1. kitra, brilliant, beautiful: kitrah, I, 88, 2; (); I, 166, 4; 172, 1 (bis); kitram, II, 34, 10; VI, 66, 9; kitra'h, I, 165, 13; VIII, 7, 7; X, 78, 1; the bright ones (the clouds), I, 38, 11:2; kitraih, I, 64, 4; kitra', V, 52, 11; I, 134, 4; kitra'ya, for mitra'ya, Ludwig, (II, 34, 4:1).--kitram, splendour, I, 37, 3:2.--kitra, from ki, (I, 166, 1:2.) kitra-bhanu, of beautiful splendour: kitra-bhanavah, I, 64, 7:3; 85, 11. [p. 477] kitra-vaga, with splendid booty: kitra-vagan, VIII, 7, 33. kiram: ma' kiram karat, may it not cause delay, V, 56, 7. kud, to stir: kodata, I, 168, 4.--pra kodata, spur forth, V, 56, 7. ketana, to be seen: ketanam, I, 170, 4:1. ko, see ka. koda, goad: kodah, V, 61, 3. kyu, to shake, caus., to throw down: kyavante, I, 167, 8:2; akukyavitana, I, 37, 12:1 (bis); akukyavuh, I, 166, 5; 168, 4; V, 53, 6; kyavam, 1, 165, 10; kyavayatha, I, 168, 6.--kyu, to send down the rain, (.)--a' akukyavuh, V, 59, 8.--pra kyavayanti, I, 37, 11; 64, 3; V, 56, 4:2; pra-kyavayantah, I, 85, 4; pra akukyavuh, V, 59, 7. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com khad, to appear: akkhanta, khadayatha, I, 165, 12; p. . khandah-stubh, stepping according to a measure: khandah-stubhah, V, 52, 12:1; p. seq. khandas, shine: khandah, VIII, 7, 36:2. khandu: vrisha khanduh, (.) khardis, shelter: khardih, I, 114, 5. khaya', shadow: khaya', X, 121, 2:2; khaya'm, II, 33, 6. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com -ga, from -gan: (X, 77, 5:2.) gaksh = gaggh, to laugh: (); (V, 52, 6:2.) gagat, world: gagatah, X, 121, 3.--gagatah sthatuh, of what is movable and what is immovable, p. lxxiv. gagmi, rushing about: gagmayah, I, 85, 8. gaghana, croup: gaghane, on the croup, or behind, V, 61, 3:1. gaghanatas, behind: (V, 61, 3:1) gaggh, to laugh: gagghati (conjecture for gangati), I, 168, 7:1; (V, 52, 6:2.) gaghgh, to laugh: gaghghatih, V, 52, 6:2. gang, see gaggh. gangana-bhu, to rattle: gangana-bhavan, (V, 52, 6:2.) gan, to be born, caus., to beget: agayathah, I, 6, 3; agayanta, I, 37, 2; gagnire, I, 64, 2; 4; agani, II, 34, 2:3; gani, VIII, 7, 36; ga'yamanah gatah, who is now born and who has been born, I, 165, 9:3; gatah, X, 121, 1; 168, 3; gata'h, V, 55, 3; 87, 2:1; gatasya, of all that exists, II, 33, 3; gata'ni, X, 121, 10.--ganayantih, X, 121, 7; 8; ganayantah, I, 85, 2; aganayanta, I, 168, 9; ganayatha, V, 58, 4; aganayah, I, 134, 4; divam gaga'na, X, 121, 9.--abhi-ga'yanta, they were born to bring (Acc.), I, 168, 2:1.--pra-pra gayante, they are born on and on, V, 58, 5; pra gayemahi pra-ga'bhih, may we increase in offspring, II, 33, 1. -gan: -gah and -gah, (X, 77, 5:2.) gana, man: ganah, I, 86, 1; ganam, I, 166, 8; ganaya, I, 166, 12; II, 34, 8; V, 58, 4; ganasah, I, 166, 14; ganasah su'rah, valiant men, VII, 56, 22; ganan, I, 37, 12; 64, 13; gananam, VII, 56, 24. gani, wife: ganayah, I, 85, 1:1; V, 61, 3:2; ganih, mothers, I, 167, 7:1. ganitri, begetter: ganita' prithivya'h, X, 121, 9. ganitra, birthplace: ganitram, VII, 56, 2. ganus, birth: ganusha, V, 57, 5; 59, 6; ganushah, VI, 66, 4:1; ganu'mshi, VII, 56, 2; ganuh, VII, 58, 2:1. gantu, a man: gantum, VII, 58, 3. ganman, what is born: ganmanah, VII, 46, 2; ganmane, host, I, 166, 1.--ganmana, after the kind, I, 87, 5. [p. 478] gabh: (I, 37, 5:2.) gambha, tasting: gambhe, I, 37, 5:2. gar, to praise: garante tva'm akkha, I, 2, 2; gara'yai, I, 38, 13. gara, the weakening: garaya, II, 34, 10. garitri, praiser, singer: garita', I, 38, 5; 165, 14; garitre, II, 34, 6; 33, 11; garituh, V, 87, 8; garita'rah, I, 2, 2. galasha, relieving: galashah, II, 33, 7:1; (I, 43, 4:2.) galasha-bheshaga, the possessor of healing medicines (Rudra): galasha-bheshagam, I, 43, 4:2; (II, 33, 7:1.) gasuri, weak: gasurim, V, 61, 7. ga', people: ga'su nah, among our people, VII, 46, 2; (X, 77, 5:2.) gata, see gan. ga'na, birth: ganam, I, 37, 9; V, 53, 1. gani, mother: (V, 61, 4:1.) gami-tva, kinship: gami-tvam, I, 166, 13. gara, lover: ga'rah I, 134, 3. ga'-vat, procuring offspring: ga'-vatah (Soma), VIII, 94, 5. gi, to overpower: giyate, V, 54, 7. gigatnu, hasting: gigatnavah, X, 78, 3; 5. gigivas, victorious: gigiva'msah, X, 78, 4. gigisha', valour: gigisha' (Instr.), I, 171, 3. ginv, to rouse, to gladden: ginvatha, VIII, 7, 21.--ginvantah sam, 1, 64, 8. gihmam, athwart: I, 85, 11. gihva', tongue: gihva', I, 87, 5; gihvaya, I, 168, 5:1; agnina'm na gihva'h, X, 78, 3; agneh gihvaya pahi, drink with the tongue of Agni, (.) gita for gina, (.) gira-danu, bringing quickening rain: gira-danum, I, 165, 15; 166, 15; 167, 11; 168, 10; 171, 6; p. xx; gira-danavah, (; ); II, 34, 4; V, 54, 9; gira-danavah, V, 53, 5. giv, to live: givase, I, 37, 15; 172, 3; X, 186, 3; giva'tave, X, 186, 2. giva-samsa, good report among men: giva-samse, VII, 46, 4:1. gu, to stir up: gunanti, V, 58, 3; VII, 56, 20. gugurvani: (I, 168, 1:2.) gur, to weaken: gurata'm, II, 34, 10:1; gugurva'n, hoary, I, 37, 8. gush, to be pleased, to accept: gugushuh, I, 165, 2; gushana'h, I, 171, 2; gushadhvam, V, 55, 10; 58, 3; VII, 56, 14; yatha gushanta, VII, 56, 20; gushanta, VII, 56, 25; 58, 6; gugoshan it, VII, 58, 3; gugushtana, VII, 59, 9.--gushanta, they wished (with Infin.), I, 167, 4; goshat, I, 167, 5. gushta-tama, most beloved: gushta-tamasah, I, 87, 1. guhu', tongue: guhvah, VI, 66, 10. gu, see gu. gu', quick: guvah, I, 134, I. gri, see gar. gosha, pleasure: anu gosham, VI, 66, 4; gosham a', to his satisfaction, VIII, 94, 6. gna, to know: te manah anu ganati'; approving thy mind, I, 134, I; (I, 86, 3:1.)--vi gana'ti, she finds out, V, 61, 7; see viganivas. gyeshtha, oldest, best: gyeshthe-bhih, I, 167, 2; gyeshthasah, V, 87, 9; X, 78, 5; gyeshthah, X, 78, 2; gyeshthah mantrah, (.) gyotishmat, brilliant: gyotishmantah, X, 77, 5; gyotishmati, epithet of Aditi, (.) gyotis, light: gyotih, I, 86, 10; gyotisha, II, 34, 12. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 479] takva-vi'ya, chase of the takva (?): takva-vi'ye, I, 134, 5:1. taksh, to fashion: tashtah, I, 171, 2; (V, 58, 4:1.)--anu atakshata, you have granted, I, 86, 3:1. tatas, from that: tatah, X, 186, 3. tatra, there: I, 170, 4; tatro, among them, I, 37, 14. tatha, so: tatha it asat, so shall it be, VIII, 20, 17. tad, pron....: sah, read sa'? V, 61, 8:1; sa' sa' it, that very (Prisni), VI, 66, 3; taya disa', this way, I, 85, 11; sya'ma te, may we be such, V, 53, 15.--tat, therefore, so, then, I, 166, 14; 167, 10; VII, 56, 25; VIII, 94, 3; yatra-tat, V, 55, 7; yatha kit-tat it, V, 56, 2.--sa and sas, p. cxvii. tan, to expand, to spread: tatanah, I, 38, 14:1; tanavavahai, I, 170, 4:2; tanvate, I, 134, 4; tanushva, unstring (the bow), II, 33, 14; tatana, it extended, V, 54, 5.--tatanama nri'n abhi, we may overshadow all men, V, 54, 15.--a' tanvanti, they shoot, I, 19, 8; a' tatanan, may they spread, I, 166, 14.--ut atnata, they stretched out, I, 37, 10.--vi-tatah, tied, V, 54, 11; vi-tatam, far-reaching, V, 54, 12. tan, race: tana, I, 39, 4:1. tana, race: tanaya, I, 39, 7. tanaya, children: tanayasya, I, 166, 8; tokam tanayam, kith and kin, I, 64, 14; VII, 56, 20; toka'ya tanayaya, V, 53, 13; I, 114, 6; II, 33, 14; toke tanaye, VI, 66, 8; I, 114, 8; tokeshu tanayeshu, VII, 46, 3. tana, adv., for ever, continually: I, 38, 13:1; VIII, 94, 5:1. tanu', body, self: tanvah, I, 114, 7; 165, 5; V, 60, 4; VII, 56, 11; 59, 7; tanu'shu, I, 85, 3:2; 88, 3; V, 57, 6; 60, 4; VIII, 20, 6; 12; 26; VI, 74, 3 (bis); tanvam, VI, 66, 4; tanu'bhih, VII, 57, 3.--tanve, for ourselves, I, 165, 15; p. xx; I, 166, 15; 167, 11; 168, 10; tanve tanu'bhih, for your own sake, and by your own efforts, I, 165, 11:1; p. xviii. tapas: tapasa, (VII, 59, 8:1.) tapishtha, hottest: tapishthena hanmana, VII, 59, 8. tapus, burning heat: tapusha, II, 34, 9:2. tamas, darkness: tamah, I, 38, 9; 86, 10; tamamsi, VII, 56, 20. tar, see tri. Taranta: tarantah-iva, like Taranta, V, 61, 20; Sasiyasi Tarantamahishi, Taranta Vaidadasvi, ( seq.; ; V, 61, 5:2; 9:1.) taras, speed: tarasa, V, 54, 15. tarutri, he who overcomes: na taruta', VI, 66, 8. tavas, strong: tavasam, I, 64, 12; V, 58, 2; tavasah, I, 166, 8; tavasah, V, 60, 4; tavase, V, 87, 1; I, 114, 1; tavah-tamah tavasam, the strongest of the strong, II, 33, 3. tavisha, powerful: tavishah, I, 165, 6; 8; V, 87, 5; asma't tavisha't, I, 171, 4; tavisha'h, V, 54, 2; tavishebhih urmibhih, (); (II, 34, 1:4.) tavisha, power: tavisha'ni, I, 166, 1; strong weapons, I, 166, 9:1. tavishi, power: tavishi, I, 39, 2; 4; tavishibhih, I, 64, 5; 20; 87, 4; 166, 4; II, 34, 1; (); tavishih, I, 64, 7; tavishim, V, 55, 2. tavishi-mat, powerful: tavishi-mantam, V, 58, 1; (I, 2, 5:1; 443.) tavishi-yu, growing in strength: tavishi-yavah, VIII, 7, 2. tavyas, most powerful: tavyase (rudra'ya), I, 43, I. tayu, thief: tayavah, V, 52, 12. tigma-ayudha, having sharp weapons: tigma-ayudhau (Soma and Rudra), [p. 480] [paragraph continues] VI, 74, 4; tigma-ayudhaya (Rudra), VII, 46, 1. tigma-heti, having sharp bolts: tigma-heti, VI, 74, 4. tiras, across: tirah, I, 19, 7; 8; through, V, 53, 14; VIII, 94, 7.--tirah kitta'ni, beyond thoughts, VII, 59, 8:1. tishthadgu, at sunset: (V, 54, 5:1.) tishya, N. of a star: tishyah, V, 54, 13:4. tu, part.: VIII, 7, 11. tug: Inf. tugase, (I, 87, 6:1.) tuturvani, hastening: tuturvanih, I, 168, 1:2. tur, to hasten: turayante, II, 34, 3. -tur at the end of compounds: (VI, 66, 7:3.) tura, quick: turasah (Maruts), I, 166, 14; tura'nam, I, 171, 1; VII, 56, 10; 58, 5; tura'ya, VI, 66, 9; turam, VII, 56, 19. turanyu, rushing: turanyavah, I, 134, 5. Turasravas: (V, 52, 11:1.) turv, to save: tu'rvatha, VIII, 20, 24:1.--turvane, (.) Turvasa: Turvasam, VIII, 7, 18; (VIII, 20, 24:1.) tuvi-gata, mighty: tuvi-gata'h, I, 168, 4; tuvi-gatau, I, 2, 9. tuvi-dyumna, vigorous: tuvi-dyumna'sah, I, 88, 3:[1, 2]; tuvi-dyumna'h, V, 87, 7. tuvi-nrimna, of strong manhood: tuvi-nrimnam (sravah), I, 43, 7:1. tuvi-magha, of great bounty: tuvi-maghasah, V, 57, 8; 58, 8. tuvi-manyu, wrathful: tuvi-manyavah, VII, 58, 2. tuvi-mraksha: (I, 64, 4:3.) tuvi-ra'dhas, of great wealth: tuvi-ra'dhasah, V, 58, 2. tuvishmat, strong: tuvishman, I, 165, 6; VII, 56, 7; 58, 1:1. tuvi-svan, strong-voiced: tuvi-svanah, I, 166, 1. tuvi-svani, loudly neighing: tu'vi-svanih, V, 56, 7. tu'yam, quick: VII, 59, 4. Trina-skanda: trina-skandasya, I, 172, 3. Tritsu: Tritsus, or Vasishthas, are called Kapardinah, (I, 114, 1:2.) trid, to pierce: tatridana'h, V, 53, 7:1; (.) trip, to be satisfied, caus. to satisfy: tarpayanta, I, 85, 11; tripan (for tripat, Pada), VII, 56, 10:1. tripta-amsu, (squeezed) from ripe stems: tripta-amsavah, I, 168, 3. trish, to be thirsty: trishyantam, V, 61, 7. trishu-kyavas, flickering: trishu-kyavasah, VI, 66, 10. trishnag, thirsty: trishnage, I, 85, 11; V, 57, 1. trishna, greed: trishnaya saha, I, 38, 6. tri, to cross: tarema apah, VII, 56, 24; tarati, VII, 59, 2; tarema, let us speed, V, 54, 15; ragas tar, to pass through the air, (VI, 66, 7:3); see tarutri.--tarushante a', they race, V, 59, 1.--pra tirate, he spreads forth, VII, 59, 2; pra tiradhvam, VII, 56, 14; pra tirata nah, lead us to (Dat.), VII, 57, 5; pra tireta, help us, VII, 58, 3; pra tarishat (a'yumshi), may he prolong, X, 186, 1.--vi tirati, it furthers, VII, 58, 3. toka, kith: toka'ya, I, 43, 2; tokam tanayam, kith and kin, I, 64, 14; VII, 56, 20; toka'ya tanayaya, V, 53, 13; I, 114, 6; II, 33, 14; toke tanaye, VI, 66, 8; I, 114, 8; tokeshu tanayeshu, VII, 46, 3. tman, self: tmane toka'ya tanayaya, to us and to our kith and kin, I, 114, 6. tmana, by oneself: (I, 167, 9:1); I, 168, 4; 5; V, 52, 2; 6; 8; 87, 4; VIII, 94, 8; freely, VII, 57, 7; barhana [p. 481] [paragraph continues] tmana, by their own might, X, 77, 3. tyag, to push off, to drive away, then, to leave: (.) tyagas: tyagasa, in his scorn, I, 166, 12:6; ( seqq.); tyagas, leaving, forsaking, (); attack, onslaught, ( seqq.); weapon, (.) tyad, pron. ...: etat tyat, I, 88, 5; esha' sya', I, 88, 6. tratri, protector: trata'rah, VII, 56, 22. tri, three: tisrah kshapah, Acc., (I, 64, 8:2); tri'ni saramsi, three lakes, VIII, 7, 10:2. tri-ambaka, see tryambaka. Trita: tritam, II, 34, 10:1; tritah, II, 34, 14; V, 54, 2; tritasya, VIII, 7, 24. tri-dha'tu, threefold: tri-dha'tuni, I, 85, 12. tri-vrit, threefold: of the sacrifice, (VIII, 7, 1:1) tris, thrice: dvih trih, VI, 66, 2. tri-sadhastha, dwelling in three abodes (Soma): tri-sadhasthasya, VIII, 94, 5:2. tri-stubh, threefold: tri-stubham isham, the threefold draught, VIII, 7, 1:1.--tri-stubh = 'Three-step,' p. xcvi. trai, to protect: tra'yadhve, V, 53, 15; VII, 59, 1. tryambaka, N. of Rudra: tryambakam, VII, 59, 12:1. tva, pron.: tva stri', some woman, V, 61, 6; (.) tvakshas, energy: tvakshamsi, VIII, 20, 6. tvakshiyams, more vigorous: tvakshiyasa vayasa, II, 33, 6. tvad, pron. ...: kim te, what has happened to thee, yat te asme, what thou hast against us, I, 165, 3.--tubhya for tubhyam, p. seq. Tvashtri: tvashta, I, 85, 9:1. tva'-datta, given by thee: tva'-dattebhih, II, 33, 2. tva'-vat, like unto thee: tva'-van, I, 165, 9. tvish, to blaze, to flare up: atitvishanta, V, 54, 12; atvishanta, VIII, 94, 7.--(I, 37, 4:2.) tvish, glare: tvisha', X, 78, 6.--drisi tvishe, to see the light, V, 52, 12:4. tvishi-mat, blazing: tvishi-mantah, VI, 66, 10. tvesha, terrible, fierce, blazing: tveshah, V, 87, 5; tvesham, I, 38, 15; 168, 6; 9; V, 53, 10; 56, 9; 58, 2; 87, 6; VIII, 20, 13; I, 114, 4; 5; II, 33, 8; tveshasya, II, 33, 14; tvesha'h, I, 38, 7; VIII, 20, 7; tvesha', I, 168, 7. tvesha-dyumna, endowed with terrible vigour: tvesha-dyumnaya, I, 37, 4:2. tvesha-pratika, with terrible look: tvesha-pratika, I, 167, 5. tvesha-yama, whose march is terrible: tvesha-yamah, I, 166, 5. tvesha-ratha, with blazing chariots: tvesha-rathah, V, 61, 13. tvesha-samdris, terrible to behold: tvesha-samdrisah, I, 85, 8; V, 57, 5. tveshya, fire and fury: tveshyena, VII, 58, 2. tsarin, hunter, watcher: tsari', I, 134, 5:1. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com dams: dasra from dams? (V, 55, 5:3.) damsana: damsanaih, valiant deeds, I, 166, 13; damsana, by wonderful skill, V, 87, 8. damsu, dasy: damsu, Nom. pl.? (I, 134, 4:1.) daksha, power: daksham, X, 121, 8; I, 134, 2; daksham apasam, I, 2, 9.--Daksha and Aditi, ( seqq.: .) daksha-pitri, father of strength: daksha-pitarah, ( seq.); daksha-pitara, (.) dakshina, largess: dakshina, I, 168, 7. [p. 482] dagh: ma' paska't daghma, let us not stay behind, VII, 56, 21. datra, or dattra, gift, bounty: (.) Dadhyak, N. pr.: (.) dabh, to hurt: a-dabhat, VII, 56, 15. dam, house: dam-su, I, 134, 4:1. dama, house: dame, VIII, 7, 12; dame-dame, VI, 74, 1. damya, domestic: damyam, VII, 56, 14. day, to divide: dayase, thou cuttest, II, 33, 10:2.--(I, 166, 6:4.)--See da (do). dartri, breaker: darta, VI, 66, 8. darsata, visible, conspicuus, beautiful: darsatam, I, 38, 13; darsatah, V, 56, 7; darsata, I, 2, 1:1; darsata', I, 64, 9. darsya, to be seen: darsya, V, 52, 11. davidhvat, violently shaking: davidhvatah, II, 34, 3:3. Dasa-gva: dasa-gvah (Maruts?), II, 34, 12:1. dasasy, to help: dasasyatha, VIII, 20, 24; dasasyantah, bounteous, VII, 56, 17. das, to perish: upa dasyanti, V, 54, 7; 55, 5:3.--dasamanah, tired, I, 134, 5. dasma-varkas, shining forth marvellously: dasma-varkasam, VIII, 94, 8. dasra, destroyer: dasrah, V, 55, 5:3. da, to give: data, II, 34, 7; (c. Gen.), VII, 56, 15; dehi, X, 186, 3; dada, V, 57, 7; daduh, V, 52, 17; dadat, V, 61, 10; dadata (pra-ga'yai amritasya), VII, 57, 6; da'tave, VII, 59, 6; dadushah, (I, 6, 1:2); na ditsasi, dost thou not wish to give, I, 170, 3.--dada, you have protected, I, 39, 9:1.--anutta = anu-datta, (I, 165, 9:1.)--ma' para dah, do not forsake, VII, 46, 4.--See davan. da (do, dyati), to share, to divide: ava dishiya, may I pay off, II, 33, 5:2.--(I, 167, 8:3; VIII, 7, 27:1.)--See day. da, to bind: ni-dita, bound, (.) da'ti-vara, dispensing treasures: da'ti-varah, I, 167, 8:3; da'ti-varam, V, 58, 2. datri, giver: data'ram (bhu'reh), II, 33, 12. da'tra, sickle: () datra, bounty: datram, I, 166, 12:3; datra't, VII, 56, 21. da'dhrivi, strong: da'dhrivih, VI, 66, 3. dana, gift: dana', for a gift, V, 52, 14:1; 15; by gift, V, 87, 2:1; VIII, 20, 14. danava, demon: ( seq.) da'nu: giver or gift, (.)--m., demon, ( seq.)--f., rain (?), (.)--n., water, rain, (; ): Soma, (.) danu, giving: ( seq.) da'nu-kitra, dew-lighted: da'nu-kitrah ushasah, V, 59, 8; (.) da'nunaspati, ep. of Mitra-Varunau and the Asvins: (.) da'nu-mat: da'numat vasu; the treasure of rain, (.) dayas, share, inheritance: (I, 166, 6:4.) Darbhya: Rathaviti Darbhya, (V, 61, 5:2; seq.); darbhya'ya, V, 61, 17:1. Darbhya, see Darbhya. davan, giving: makhasya davane, for the offering of the sacrifice, VIII, 7, 27:1; I, 134, 1 (bis); to the offering of the priest, ( seq.)--suvita'ya davane, to grant welfare, V, 59, 1:1; 4.--davane, for gifts, I, 134, 2. das, to give, to sacrifice: da'sati, VII, 59, 2; dadasima, I, 86, 6; dadasat, X, 77, 7; dasushe, I, 85, 12; V, 57, 3:1; I, [p. 483] [paragraph continues] 2, 3; dadasushe, I, 166, 3; V, 53, 6. dasvas, see das. das, to attack: (V, 55, 5:3.) Diti and Aditi: ( seq.) didrikshenya, to be yearned for: didrikshenyam, V, 55, 4. didyu, flame: didyum, VII, 56, 9.--weapon, (I, 6, 8:2.) didyut, weapon, Indra's weapon or thunderbolt: didyut, lightning, I, 166, 6; shining thunderbolt, VII, 57, 4 VII, 46, 3; (I, 6, 8:2.)--didyut (adhvarasya), flame, VI, 66, 10. didhishu: didhishavah na rathyah, like lords of chariots on a suit, X, 78, 5. div (divyati), to throw forth, to break forth, to shine: (I, 6, 8:2.) div, see dyu. divishti, daily sacrifice: divishtishu, I, 86, 4. divi-spris, touching the sky: divi-sprik, X, 168, 1. divya, heavenly: divyam kosam, V, 59, 8; divyasya ganmanah, VII, 46, 2; divya'ni, I, 64, 3; 5.--divya'h-iva stribhih, heavens, I, 166, 11:2; (I, 87, 1:1.) dis, to display: dedisate, VIII, 20, 6. dis, direction: taya disa', this way, I, 85, 11. dirgha, long: dirgham, 1, 37, 11; 166, 12.--Adv., I, 166, 14; V, 54, 5; dirgham prithu, far and wide, V, 87, 7:1. dirgha-yasas, far-famed: dirgha-yasase, V, 61, 9. duh-ga, stronghold: duh-ga'ni, V, 54, 4. duh-dhartu, irresistible: duh-dhartavah, V, 87, 9. duh-dhur, impatient of the yoke: duh-dhurah, V, 56, 4. duh-mati, hatred: duh-matih, VII, 56, 9; II, 33, 14. duh-mada, madman: durmadah-iva, I, 39, 5. duh-stuti, bad praise: duh-stuti, II, 33, 4. duh-hana, difficult to be conquered: duh-hana, I, 38, 6. duh-hrinayu, hateful: duh-hrinayuh, VII, 59, 8. dukkhuna, monster: dukkhuna, VIII, 20, 4:1. dudhra, wild: dudhrah (gauh), V, 56, 3. dudhra-krit, making to reel: dudhra-kritah, I, 64, 11. dur, door: durah, VII, 46, 2. duvas, worship: duvah, (I, 37, 14:1); worship, sacrifice, work, (.) duvas, worshipper: duvase, I, 165, 14:1; (); p. xix; duvasah, I, 168, 3. duvasy, to care for, to attend: duvasya't, he should help, I, 165, 14:1; p. xix.--duvasyan, sacrificing, I, 167, 6.--( seqq.) duvasya, worthy of worship: (; .) dustara, invincible: dustaram, I, 64, 14; II, 34, 7. duh, to milk: duhanti, I, 64, 5; 6:2; duhuh, II, 34, 10; duduhe (u'dhah), VI, 66, 1; duhre, duhrate, I, 134, 6; dohate, I, 134, 4; duduhre, VIII, 7, 10:2.--dhukshanta, they have drawn forth, VIII, 7, 3; duhantah utsam, drawing the well, VIII, 7, 16.--nih duhre, they have been brought forth, VI, 66, 4.--See dohas. du', worshipper: duvah, Nom. pl., I, 37, 14:1. dure-dris, visible from afar: dure-drisah, I, 166, 11; V, 59, 2. drilha, strong: drilha' kit, I, 64, 3; (VIII, 20, 1:1); drilha'ni kit, I, 168, 4.--drilha', made fast, X, 121, 5:1 dris, to see: drikshase, mayest thou be seen, I, 6, 7:2; drisi tvishe, to see the light, V, 52, 12:4; drise kam, that they may be seen, VIII, 94, 2.--Cf. didrikshenya. -dris, in yaksha-dris: (VII, 56, 16:1.) [p. 484] drih: dadrihanam, strong, I, 85, 10. dri, see dartri. deva, god: devaya, X, 121, 1-9; devah, X, 121, 2; yah deveshu adhi devah ekah, he who alone is God above all gods, X, 121, 8:2; deva'nam asuh, X, 121, 7; atma' deva'nam, X, 168, 4; deva'nam go-pithe, in the keeping of the gods, X, 77, 7; sreshthah deva'nam vasuh, the best Vasu among the gods (Rudra), I, 43, 5; Vasus = Devas, (VII, 56, 20:3); nahi devah na martyah, I, 19, 2.--visve deva'sah, I, 19, 3:2; deva'h visve, VIII, 94, 2.--The Maruts, deva'sah, I, 19, 6; devah, I, 167, 4; devasah, I, 39, 5; VIII, 7, 27; VII, 59, 1; devah, I, 171, 2; VII, 59, 2; X, 78, 8; deva'n, V, 52, 15:1; maha'nam deva'nam, VIII, 94, 8.--Rudra, deva, I, 114, 10; II, 33, 15; deva'ya, VII, 46, 1.--devah, Vata, X, 168, 2; 4.--deva, divine, brilliant, p. xxxvii; devi'm (varkarya'm), sacred, I, 88, 4:1; (); devi', ep. of Aditi, (); devi, O goddess (the night), V, 61, 17.--deva for deva, dual, p. iii. deva-avi', pleasing the gods: deva-avyah, X, 78, 1. devata, among the gods:--I, 165, 9:2; p. xvii. deva-tati: (I, 165, 9:2.) devatta, god-given: devattam, I, 37, 4. deva-tra', towards the gods: V, 61, 7. deva-yagya', sacrifice: deva-yagyaya, I, 114, 3. deva-yat, pious: deva-yantah, I, 6, 6. deva-ya' (?): deva-yah, I, 168, 1, see eva-ya'h. deshna, gift: deshnam, VII, 58, 4. daivya, divine: daivyasya, V, 57, 7; VII, 58, 1:1; rapasah daivyasya, heaven-sent mischief, II, 33, 7; daivyam helah, the anger of the gods, I, 114, 4. do, see da. dos, arm: doh, V, 61, 5:1. dohas: dohase, to give milk, VI, 66, 1; dohase, to be brought forth, VI, 66, 5:1. dya'vaksha'ma, heaven and earth: (.) dya'vaprithivi', heaven and earth: V, 55, 7; (.) dyu, to shine: (I, 37, 42.) dyu, heaven, sky, Dyu: Dyaus = Zeus, p. xxiv; dyauh aditih, the boundless Dyu (sky), (); V, 59, 8:2; dyauh, Dyu (the bull of the Dawn), V, 58, 6:3; dyauh na, VIII, 7, 26; prithivi' uta dyauh, Earth and Sky, I, 114, 11; divah putra'sah, the sons of Dyu, X, 77, 2; divah asurasya vedhasah, the servants of the divine Dyu, VIII, 20, 17; divah narah, V, 54, 10; I, 64, 4; divah maryah, V, 59, 6; divah ukshanah, I, 64, 2:1; divah, (sons) of heaven, I, 86, 1; divah sardhaya, host of heaven, VI, 66, 11; dive, to heaven (Dyu), V, 59, 1; dyoh samsah, 'Himmelslob,' (.) divah vakshanabhyah, from the flanks of heaven (Dyu, f., mother of the Maruts), I, 134, 4:3.--divah, from heaven, I, 6, 10; 168, 4; V, 52, 14; 53, 6; 8; 54, 13; (brihatah), V, 87, 3; VIII , 7, 11; 13; 94, 10; VII, 46, 3; divah, of heaven, V, 52, 5; 6; 7; 57, 1; 59, 7; I, 37, 6; 38, 2; divah arka'h, singers of the sky, V, 57, 5:1; divah prishtham, back of heaven, I, 166, 5; V, 54, 1:2; divah sa'nu, ridge of heaven, V, 60, 3; (snuna), VIII, 7, 7; divah rokana't, from the light of heaven, I, 6, 9:1; V, 56, 1; rokana', the lights of heaven, VIII, 94, 9; rokana' divi, I, 6, 1; divah varaham arusham, the red boar of the sky (Rudra), I, 114, 5; divah prithivya'h, X, 77, 3; divi, I, 19, 6:1; 85, 2; V, 52, 3; [p. 485] [paragraph continues] 61, 12; adhi dyavi, I, 39, 4; divi (uttame, madhyame, avame), V, 60, 6; divah ut-tarat, V, 60, 7; dyauh ut-tara, VIII, 20, 6.--dya'm ima'm, X, 121, 1; dyauh ugra', X, 121, 5:1; divam gaga'na, X, 121, 9; dya'm, V, 57, 3; dyauh-iva, V, 57, 4; dyauh, V, 54, 9; dya'vah na stri-bhih, (I, 87, 1:1); II, 34, 2.--prithivi', ragas, dyu, (I, 19, 3:1); (; .) dyu, day: dya'vah, V, 53, 5:1; diva, by day, I, 38, 9; VIII, 7, 6; upa dyu-bhih, anu dyu'n, day by day, V, 53, 3:1; I, 167, 10; dive-dive, from day to day, II, 34, 7; pa'rye dyoh, at the close of the day, VI, 66, 8:1. dyut, to shine: davidyutati, they sparkle, VIII, 20, 11; vi dyutayanta, they shone wide, II, 34, 2. dyu-mat, brilliant: dyu-mantam, I, 64, 14. dyumna, brilliant: dyumnaih, VIII, 20, 16; (I, 37, 4:2.) dyumna-sravas, of brilliant glory: dyumna-sravase, V, 54, 1. drapsa, torrent (?): drapsa'h, VIII, 7, 16:1. drapsin, scattering rain-drops: drapsinah, I, 64, 2. dravat-pani, quick-hoofed: (I, 38, 11:1.) dravina, wealth: dravinam, V, 54, 15. dru: dravat, quickly, I, 2, 5. Druh druhah pa'san, the snares of Druh, VII, 59, 8. dronakalasa, a Soma-vessel: (VIII, 94, 5:2.) dvi-ga'ni, having two mothers (Agni): dvi-ga'nih, (V, 61, 41.) dvita', twice: I, 37, 9. dvi-pad, man: dvi-padah katuh-padah, man and beast, X, 121, 3; dvi-pade katuh-pade, I, 114, I; VI, 74, 1; (; ); p. cxi. dvi-barhas, twofold: dvi-barhah (probably dvi-barhah), I, 114, 10:2. dvi-matri, having two mothers (Agni): dvi-mata', (V, 62, 4:1.) dvish, enemy: dvisham, I, 39, 10; dvishah, VII, 59, 2. dvis, twice: dvih trih, twice and thrice, VI, 66, 2. dvipa, island: dvipa'ni, islands (clouds), VIII, 20, 4:1. dveshas: dveshah, haters, I, 167, 9; X, 77, 6.--dveshamsi, hateful things, V, 87, 8; dveshah, hatred, VII, 56, 19; 58, 6; II, 33, 2. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com dhan, to shake: dhanayante, I, 88, 3:2; dhanayanta, they have rushed forth, I, 167, 2. dhana, treasure: dhana, I, 64, 13. dhana-ark: dhana-arkam, may be dhana-rikam, p. . dhana-sprit, wealth-acquiring: dhana-spritam, I, 64, 14:1; VIII. 7, 18. dhanus, bow: from dhan, (.) dhanva-arnas: dhanva-arnasah, may be dhanu-arnasah, p. . dhanva-kyut, shaking the sky: dhanva-kyutah, I, 168, 5:2. dhanvan, bow: dhanvani, VIII, 20, 12; dhanva, II, 33, 10; (); (VIII, 20, 4:2.) dhanvan, desert, dry land: dhanvan kit a', I, 38, 7; dhanvasu, V, 53, 4:2; dhanvana, V, 53, 6.--dhanvani, the tracts (of the sky), VIII, 20, 4:2 dharman, power: dharmana, I, 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 ...: [p. 486] dadhe (vrika-tati), II, 34, 9:1; dhuh, V, 58, 7:1; dadhanti, VII, 56, 19:2.--dadhidhve, will you take, I, 38, 1; dadhidhve, you accept, I, 168, 1:2; dadhanah, X, 121, 7; 8; I, 6, 4; tavishih dha, to take strength, (I, 64, 7:3); dadhire (varnam), they have assumed, II, 34, 13; dadhanah, having become, I, 171, 6:3; dadhe mude, I am made to rejoice, V, 53, 5.--a' dadhanah, bringing, I, 165, 12; p. xviii; a' dadhanah na'ma, assuming a name, VI, 66, 5; garbham a' adhat, she conceived the germ, VI, 66, 3; a'-hita, piled up, I, 166, 9.--ni dhatta, put down, I, 171, 1; adhi ni dhehi asme, bestow on us, I, 43, 7.--samadhatta ma'm ekam, you left me alone, I, 165, 6:1; p. xvi; sam dadhe, it is held, I, 168, 3; sam vi-dyuta dadhati, they aim with the lightning, V, 54, 2; sam dadhuh parva-sah, they have brought together piece by piece, VIII, 7, 22:1.--See dha'tri, and dhya for dhimahi. dha'tri, bestowing: dha'tarah, VIII, 7, 35. dhanya: dhanyam bi'gam, the seed of corn, V, 53, 13. dha'man, abode, law, company: dha'ma-bhih, in their own ways, I, 85, 11.--dha'mnah (ma'rutasya), domain, I, 87, 6:3; (daivyasya), host, VII, 58, 1:1.--parasmin dha'man ritasya, in the highest place of the law, I, 43, 9:1.--(; Seq.) dharayat-kshiti, supporting the earth: ep. of Aditi, (.) dha'ra, stream: dha'rah, I, 85, 5:[2, 3]. dharavara, charged with rain: dharavara'h, II, 34, 1:1. dhav, to run: vi-dha'vatah, rushing about, I, 88, 5. dhiya'-vasu, rich in prayers: dhiya'-vasuh, I, 64, 15:3. dhiya-sam, engaged in prayer: (.) dhi'; prayer: dhiyam, I, 88, 4; II, 34, 6:2; I, 2, 7; dhiyam-dhiyam, prayer after prayer, I, 168, 1; dhiya', I, 166, 13; dhiya' sami, (V, 87, 9:1); (); dhiyah, I, 134, 2 (bis); dhiyah, 1, 87, 4; dhibhih, V, 52, 14.--ittha' dhiya', thus is my thought, V, 61, 15:1; I, 2, 6:2. dhiti, brayer: dhiti-bhih, V, 53, 11. dhi'ra, wise: dhi'rah, I, 64, 1; VII, 56, 4. dhuni, roaring: dhunayah, the roarers (Maruts), I, 64, 5:2; 87, 3; V, 60, 7; VI, 66, 10; X, 78, 3; dhuninam, V, 87, 3:3; VIII, 20, 14.--dhunih, shouting, VII, 56, 8:1. dhuni-vrata, given to roaring: dhuni-vratam, V, 58, 2; dhuni-vrataya, V, 87, 1. dhur, shaft, yoke: dhuh-su, V, 55, 6; X, 77, 5; dhuri, V, 56, 6 (bis); 58, 7; I, 134, 3 (bis). dhu, to shake (with two Acc.): dhunutha, I, 37, 6; V, 57, 3:1.--vi dhunutha, V, 54, 12:1. dhuh-sad, charioteer: dhuh-sadah, II, 34, 4. dhu'ti, shaker: dhutayah (Maruts), I, 37, 6; 39, I; 10; V, 54, 4; VII, 58, 4; VIII, 20, 16; (V, 87, 3:3); dhu'tayah, I, 64, 5; 87, 3; 168, 2; V, 61, 14. dhurv: dhu'rvane, (.) dhri, to hold: dadhire, I, 64, 20; 85, 3; (na'mani), I, 87, 5; dadhara, he established, X, 121, 1; dharayante vrata', they observe their duties, VIII, 94, 2; dharayetham, may you maintain, VI, 74, 1.--adhi sriyah dadhire, they clothed themselves in beauty, I, 85, 2:2.--vi anu dhire, they spread out behind, I, 166, 10.--ni dadhre, he holds himself down (Dat.), I, 37, 7:1. dhrish, to defy: a-dhrishe, I, 39, 4:2; V, 87, 2.--dadhrishva'n, daring, I, 165, 10:1. dhrishata', adv., boldly: I, 167, 9:1. dhrishat-vin, full of daring: dhrishat-vinah, V, 52, 2:1. [p. 487] dhrishnu, bold: dhrishnu', I, 6, 2; dhrishnu, VI, 66, 5; dhrishnuna, I, 167, 9; dhrishnavah, V, 52, 14:2; pp. cxxi; cxxiv; dhrishnoh, VII, 56, 8. dhrishnu-ogas, endowed with fierce force: dhrishnu-ogasah, II, 34, 1. dhrishnu-ya', boldly: V, 52, 1; 2; 4. dhrishnu-sena, followed by daring armies: dhrishnu-senah, VI, 66, 6. dhe, to suck: gauh dhayati, the cow sends forth her milk, VIII, 94, 1:1. dhena, stream (of milk); du., lips: dhena, I, 2, 3:1. dhenu, milch-cow: dhenuh, II, 34, 8; I, 134, 4:3; dhenum, II, 34, 6; dhenavah, V, 53, 7; 55, 5; I, 134, 6; dhenuna'm, V, 61, 10; dhenu-bhih, II, 34, 5.--dhenu (neut.), VI, 66, 1:1. dheshtha, most generous: dheshthah, I, 170, 5. dhma, to blow: dhamantah, I, 85, 10; II, 34, 1:6.--dhamanti anu, foam along, VIII, 7, 16. dhya: tasya dhimahi, that we pray for, VIII, 7, 18. dhrag, to float: dhragatah, I, 165, 2.--pra adhragan, they rushed forth, I, 166, 4:2. dhru: dhruvase, Inf., (I, 87, 6:1.) dhruva, firm: dhruva'ni, I, 167, 8. dhruva-kyut, throwing down what is firm: dhruva-kyutah, I, 64, 11; (I, 168, 5:2.) dhvan, to dun, to din: (I, 64, 5:2.) Dhvasra: (); (V, 61, 5:2; 9:1.) Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com na, not ...: nahi-na, I, 19, 2; 39, 4; na-no, I, 170, 1; nakih-na, I, 165, 9.--kva na, where not, I, 38, 2:1; na, not, interrog., I, 170, 3.--ka na and kana, (; seq.)--na aha, nowhere, never, V, 54, 4; 10.--ara'nam na karamah for ara'nam na na karamah, VIII, 20, 14:1. na, like ...: na and iva, I, 85, 8:1; na rokah, VI, 66, 6:3.--I, 64, 9:3; VIII, 20, 14:1; X, 77, 1:3. nakis: nakih, nothing, I, 165, 9; no one, VII, 56, 2; not, VIII, 20, 12. nakt, nakta, night: (V, 52, 16:1.)--naktam, by night, VIII, 7, 6. naksh, to reach: nakshanti, I, 166, 2; nakshante, VII, 58, 1. nad, Caus., to cause to tremble: nadayanta, I, 166, 5:1; (I, 37, 7:1.) nad, to roar: nanadati, I, 64, 8.--a' na'nadati, they resound, VIII, 20, 5. nada, reed: nadasya, II, 34, 3:2. nadi', river: nadi'nam, V, 52, 7; nadyah, V, 55, 7. napat, offspring: mihah napatam, I, 37, 11:1.--savasah napatah, (VI, 66, 11:1.) nabhanu, spring: nabhanu'n, V, 59, 7:2. nabhas, the sky between heaven and earth: (X, 121, 5:2.)--nabhasah, cloud, I, 167, 5. nam, to bow: anamam (vadha-snaih), I escaped, I, 165, 6:1; p. xvi; namadhvam, incline, VII, 56, 17; kuvit namsante, will they turn, VII, 58, 5.--a' namanti, they bend, VII, 56, 19; prati nanama, he makes obeisance, II, 33, 12. namah-vrikti: (I, 64, 1:2.) namayishnu, able to bend: namayishnavah, VIII, 20, 1:1. namas, worship: namasa, (I, 165, 2:1); II, 34, 14; I, 114, 2; 5; I, 171, 1; namasah (vridha'sah), I, 171, 2:2; namah-bhih, salutations, V, 60, 1; II, 33, 4; 8; namah (avokama), supplication, I, 114, 11. namasy, to worship: namasya, V, 52, 13; II, 33, 8:1. [p. 488] namasya, worthy of worship: (; .) namasvat, reverent: namasvan, I, 171, 2. namasvin, worshipper: namasvinam, I, 166, 2. Namuki, name of a demon: (I, 64, 3:1.) narasamsa, 'Mannerlob': Indra, (II, 34, 6:1); Agni, (.) narokas, fond of men: narokah = nri-okah, Oldenberg for na rokah, (VI, 66, 6:3.) narya, manly: nari apamsi, I, 85, 9:2; naryah, I, 166, 5; naryeshu, I, 166, 10. narya-apas, epithet of Indra: (I, 85, 9:2.) nava, new: navyamsi, newest, I, 38, 3; navyase, VIII, 7, 33; naviyasi (su-matih), VII, 59, 4; navishthaya, VIII, 20, 19. navedas, mindful (c. Gen.): navedah, I, 165, 13:2; navedasah, V, 55, 8. navya, new: navyeshu, I, 134, 4. navyasina, ever-youthful: navyasinam, V, 53, 10:1; 58, 1. nas, to come near: nasate, I, 165, 9.--abhi nasat, he will obtain, VIII, 20, 16.--pranak, let it reach, VII, 56, 9. nas, to vanish: vi nasyati, I, 170, 1. nas, du., nostrils: nasoh, V, 61, 2. nahi, not indeed: I, 19, 2; 39, 4; VII, 59, 4; nahi nu, I, 167, 9; nahi kana, not even, VII, 59, 3; nahi sma, VIII, 7, 21. na'ka, the firmament: na'kah, X, 121, 5:2; na'kam, I, 85, 7; V, 54, 12:1; VII, 58, 1; na'kasya adhi rokane, I, 19, 6:1.--na'ka, rokana, su'rya, (.) nadh: na'dhamanam, suppliant, VIII, 7, 30; II, 33, 6. napita, barber: (I, 166, 10:4.) na'bhi: na'bha, in the centre, I, 43, 9:1. na'man, name: na'ma yagniyam, I, 6, 4; na'mani yagniyani, I, 87, 5; amritam na'ma, V, 57, 5:2; na'ma, VI, 66, 1; 5; VII, 56, 10; VIII, 20, 13:1, II, 33, 8:3; na'ma ma'rutam, company of the Maruts, VII, 57, 1:1; na'mani, powers, VII, 56, 14; na'ma-bhih, V, 52, 10; VII, 57, 6; adityena na'mna, by their name of Adityas, X, 77, 8; naman and dhaman, (). na'ri, woman: nri-bhyah na'ri-bhyah, to men and women, I, 43, 6; p. lxxxviii. nih-riti, sin: nih-ritih, I, 38, 6:1.--nih-riteh, of Nirriti, VII, 58, 1:2; nih-ritim, VI, 74, 2. nih-krita: nih-kritam, the work (of the sacrificer) I, 2, 6:1. ni-kakraya, adv., downwards: VIII, 7, 29:1. ni-ketri, he who finds out: ni-keta'rah, VII, 57, 2. niga, 'eingeboren,' one's own: (I, 166, 2:2.) ninya, secret: ninya', VII, 56, 4:1 nitya, one's own: nityam, I, 166, 2:2. nid, to blame: nide, II, 34, 10:1. nid, reviler, enemy: nidah (Abl.), II, 34, 15; V, 87, 6; 9; nidah (Acc. pl.), V, 53, 14. ni-dhi, treasure: ni-dhih, X, 186, 3. ni-dhruvi, lasting: asti ni-dhruvi, it lasts, VIII, 20, 22. ni-misla, companion: ni-mislam, I, 167, 6. ni-mishat, see mish. ni-meghamana: ni-meghamanah, streaming down, II, 34, 13. nimna, downward: nimnaih uda-bhih, with downward floods, X, 78, 5. ni-yut, steed: ni-yutah, I, 167, 2; V, 52, 11; I, 134, 2. niyutvat, with steeds: niyutvantah, V, 54, 8; niyutvata (rathena), I, 134, 1. nis, night: (V, 52, 16:1.) [p. 489] nishangin, carrying quivers: nishanginah, V, 57, 2. nishka, golden chain: nishkam, II, 33, 10. nishtya, strange, hostile: (I, 166, 2:2.) nis, out of, from (c. Abl.): nih (nayata), V, 55, 10; nih (kakrame), V, 87, 4. ni, to lead: nayatha, VII, 59, 1.--nayata akkha nih, lead us towards, and out of, V, 55, 10.--anu neshatha, conduct, V, 54, 6.--vi nayanti, they lead about, I, 64, 6:3.--See pranetri. ni'la-prishtha: ni'la-prishthah hamsa'sah, the swans with dark blue backs, VII, 59, 7. nu, indeed; now ...: nakih nu, I, 165, 9; uta va nu, V, 60, 6; uto nu, VIII, 94, 6; ya' nu, I, 165, 10; ye ka nu, V, 87, 2; ya'n ko nu, VI, 66, 3.--nu kit, interrog. part., I, 39, 4:2; VI, 66, 1; 5; VII, 56, 15; nu, interrog., I, 64, 15:2; II, 33, 7; V, 52, 15:1. nu, to shout: anushata, I, 6, 6; navamanasya, who praises you, II, 34, 10:1. nud, to push: nunudre, I, 85, 10; 11; 88, 4; nuttha'h, thou shookest, (I, 165, 9:1.)--apa nudanta, they drove away, I, 167, 4; para-nude, to attack, I, 39, 2. nu'tana, new: nu'tanam, V, 55, 8. nunam, now: I, 39, 7; 165, 22; 170, 1; V, 56, 5; 58, 1; VIII, 20, 15.--kat ha nunam, I, 38, 1; VIII, 7, 31; kva nunam, I, 38, 2; VIII, 7, 20; kah nunam, V, 61, 14. nri, man; hero: narah na ranva'h, like gay men, VII, 59, 7; nri-bhyah (pasve, give, toka'ya), I, 43, 2; nri-bhyah na'ri-bhyah, I, 43, 6; satasya nrina'm, I, 43, 7; nara'm na samsah (Indra), II, 34, 6:1; nri-bhih, I, 64, 13; nari apamsi, see narya.--nara (Indra and Vayu), I, 2, 6; narah, men (Maruts), I, 37, 6; 86, 8; 165, 11; V, 53, 15; 54, 10; 59, 3; 61, 1; VII, 59, 4; VIII, 20, 10; 16; narah, I, 39, 3; 64, 4; 10; 85, 8; 166, 13; V, 52, 5; 6; 8; 11; 53, 3; 6; 54, 3; 8; 55, 3; 57, 8; 58, 8; 59, 2; 5; 61, 3; VII, 56, 1; 57, 6; VIII, 7, 29; 20, 6; 7; nri'n, I, 171, 6:1; V, 54, 15; 58, 2; nri-bhih, V, 87, 4; nara'm ribhuksha'h, I, 167, 10. nri-okas, see narokas. nrit, to dance: nrituh, V, 52, 12. nri-tama, most manly: nri-tamasah, I, 87, 1. nritu, dancer: nritavah (the Maruts), VIII, 20, 22. nri-manas, manly-minded: nri-manah, I, 167, 5. nrimna, manhood: nrimnam, V, 54, 1; VII, 56, 5; nrimna', manly thoughts, V, 57, 6; nrimnaih, manly courage, VI, 66, 2. nri-vat, with children and men: (.) nri-va'has, who can carry the heroes: nri-va'hasa, I, 6, 2. nri-sak, friend of man: nri-sakah, I, 64, 9. nri-han, killing men: nri-ha', VII, 56, 17.--Ep. of Rudra, (I, 114, 1:3.) nedishtha, nearest: nedishtham, V, 56, 2. nema, many a: nemah, V, 61, 8. nemi, felly: nemayah, I, 38, 12. Nodhas: nodhah, I, 64, 1:1; ( seq.) nau, ship: na'vah, V, 54, 4; nauh, V, 59, 2. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com paksha, wing: paksha'n, I, 166, 10. pakshin, winged: syena'sah pakshinah, VIII, 20, 10. pagra, mighty: pagra'm, I, 167, 6. pankan, five: panka hotrin, II, 34, 14. Pankala: krivi = Pankala? (VIII, 20, 24:1.) pani, miser: panih, V, 61, 8. [p. 490] pat, to fly: paptuh, V, 59, 7; patatah, VIII, 7, 35.--a' paptata, fly to, I, 88, 1:3; a' apaptan, VII, 59, 7.--vi patatha, you fly across, I, 168, 6; vi pa'patan, they were scattered, VIII, 20, 4. pat (patyate): patyamanam, having taken (a name), VI, 66, 1; tavishih pat, (I, 64, 7:3.) pati, lord: bhutasya patih, X, 121, 1; brahmanah patim, I, 38, 13:1; patayah rayina'm, X, 121, 10; V, 55, 10. patni, wife: gani with patni, (I, 85, 1:1.) pathin, path: patha' (yamasya), on the path, I, 38, 53; kena kit patha', I, 87, 2; pathi-bhih, II, 34, 5; X, 168, 3; pantham su'ryaya ya'tave, a path for the sun to walk, VIII, 7, 8:1. pathya, path, course: pathyah, V, 54, 9; VI, 66, 7. pad, to go, depart: padishta, I, 38, 6:2. pad, foot: pat-su, V, 54, 11. pan, to glorify: panayanta, I, 87, 3. panasyu, praiseworthy, glorious: panasyum, I, 38, 15; V, 56, 9; panasyavah, X, 77, 3. paniyas, more glorious: paniyasi (tavishi), I, 39, 2. payah-dha, sucking: payah-dha'h, VII, 56, 16. payah-vridh, increasing the rain: payah-vridhah, I, 64, 11. payas, milk (rain): payasa, I, 64, 5; 166, 3; payah ghrita-vat, I, 64, 6:2. par, see pri. para, highest: parasmin dha'man, I, 43, 9; param, top, I, 168, 6.--pare yuge, in former years, I, 166, 13. para-para, one after another: para-para, I, 38, 6. parama, further: parama'h, I, 167, 2; paramasyah, V, 61, 1:1. paras, beyond (c. Acc.): parah, I, 19, 2. para, prep. ...: adv., far away, I, 167, 4. paraka't, from afar: X, 77, 6. parakais, far away: are parakaih, VI, 74, 2. para-vat, far: para-vatah, from afar, I, 39, 1; VIII, 7, 26; X, 78, 7; far, V, 53, 8; paramasyah para-vatah, from the furthest distance, V, 61, 1:1. para-vati, in the distance, I, 134, 4. pari, prep. ...: pari (tasthushah), round, I, 6, 1:2; (aguh), I, 88, 4.--With Abl., from, V, 59, 7; VII, 46, 3.--pari-, excessive, ( seq.)--Synizesis of pari, p. . pari-krosa, reviler: pari-krosam, (.) parikshama, withered away: (.) pari-gman, traveller: pari-gman (Indra), I, 6, 9. pari-gri, running, swarming around: pari-grayah, I, 64, 5; V, 54, 2 (bis). pari-dveshas, a great hater: pari-dveshasah, (.) pari-pri': pari-priyah, great lovers or surrounding friends, (.) pari-prita, loved very much: pari-pritah, (.) pari-prush, scattering moisture: pari-prushah, X, 77, 5. pari-ba'dh, harasser: pari-ba'dhah, I, 43, 8:1. pari-manyu, wrathful: pari-manyave, I, 39, 10:1. pari-rap, enemy: pari-rapah, (.) parilaghu, perlevis: (.) parishthana, abode: (I, 6, 1:2); (.) pari-stubh: pari-stubhah, shouting all around, I, 166, 11.--pari-stubhah (ishah), standing round about, (VIII, 7, 1:1.) pari-spridh, rival: pari-spridhah, (.) pari-srut: pari-stubh = pari-srut, (VIII, 7, 1:1.) [p. 491] parinas, wealth: parinasa, I, 166, 14. parushni, (speckled) cloud: parushnyam, V, 52, 9:1; (V, 53, 9:1.) parus, knot: (); p. . parganya, cloud: parganyena, I, 38, 9:1; parganyah iva, 1, 38, 14:1; parganyam, V, 53, 6:1. parvata, mountain (cloud): parvatah, V, 60, 2; 3; parvatah girih, I, 37, 7:1; parvatam girim, V, 56, 4:2; parvatam, I, 85, 10; parvatah, I, 64, 3; V, 54, 9; 55, 7; VIII, 7, 2; 34; parvatasah, V, 87, 9; VIII, 20, 5; parvatan, I, 19, 7:1; 39, 5; 64, 11; 166, 5:1; V, 57, 3; VIII, 7, 4; 23; parvatasya, V, 59, 7; parvatanam (a'sah), I, 39, 3:2; parvateshu, V, 61, 19; VIII, 7, 1; 20, 25.--p. . parvata-kyut, shaking the mountains: parvata-kyute, V, 54, 1; parvata-kyutah, V, 54, 3; (I, 168, 5:2.) parvan, knot: (); p. . parva-sas, piece by piece, to pieces: parva-sah, VIII, 7, 22:1; 23. parsana, valley: parsanasah, VIII, 7, 34. pavi, tire (of a wheel): pavi-bhih, I, 64, 11; pavya', I, 88, 2:2; V, 52, 9; pavishu, I, 166, 10; pavi-bhyah, I, 168, 8. pas, to see: pasyan, I, 88, 5; V, 53, 3; pasyantah, VIII, 20, 26.--pari-apasyat, he looked over, X, 121, 8; pari apasyan, they looked about for (Acc.), I, 168, 9. pasu, cattle: pasvah, I, 166, 6; pasum (asvyam), V, 61, 5; pasve, I, 43, 2. pasupa', shepherd: pasupa'h-iva, I, 114, 9:1. paska't, behind: paska't dagh, to stay behind, VII, 56, 21. Pastya, N. of a people: (.) Pastya-vat, N. of a country: pastya-vati, VIII, 7, 29:1.--Adj., filled with hamlets, (.)--Subst., sacrificial vessel, (VIII, 7, 29:1.) pastya, housewife, ep. of Aditi: (.) pa, to protect: pa'nti, I, 167, 8:1; V, 52, 2; 4; pasi, I, 134, 5:2 (bis); pahi, I, 171, 6:1; pathana, I, 166, 8; yuyam pata, VII, 56, 25; 57, 7; 58, 6; 47, 4.--ni panti, they ward off, VII, 56, 19. pa, to drink: patha, I, 86, 1; pahi, I, 2, 1; pita'sah, I, 168, 3; pibanti asya, VIII, 94, 4; 5; piba, V, 60, 8; pibata, VII, 59, 3:1; pibantah, V, 61, 11; pibadhyai, I, 88, 4. pa'gas, splendour: pa'gasa atyena, II, 34, 13:3. pagasvat, brilliant: pagasvantah (vira'h), X, 77, 3. pani, hand, hoof: (I, 38, 11:1.) patra, vessel: three patras, filled with milk and Soma, (VIII, 7, 10:2.) Pathya: Vrishan Pathya, (.) para, the other shore: pare, I, 167, 2; param (parshi nah), II, 33, 3; param, the end, V, 54, 10. pa'ravata, pl., extranei, strangers: pa'ravatah, V, 52, 11:1. paravata-han: paravata-ghni' (Sarasvati), (V, 52, 11:1). pa'rthiva, earthly; earth: pa'rthivam (sadma), I, 38, 10:1; V, 87, 7:1; pa'rthiva, divya'ni, I, 64, 3; pa'rthivah, V, 52, 7.--pa'rthivat adhi, from above the earth, I, 6, 10; ( seq.); pa'rthiva, ragas, dyu,(I, 19, 3:1); pa'rthivani, earth, sky, and heaven, (); visva pa'rthivani, the whole earth, VIII, 94, 9. pa'rya: pa'rye dyoh, at the close of the day, VI, 66, 8:1. pavaka, pure: pavaka'sah, I, 64, 2; pavakam, I, 64, 12; pavakebhih, V, 60, 8; pavaka'h, VII, 56, 12; 57, 5; pavaka'n, VIII, 20, 19.--pavaka p. seq. [p. 492] pa'sa, snare: pa'san, the snares of (Druh), VII, 59, 8; varunasya pa'sat, VI, 74, 4. pitri, father: pita', I, 38, 1; X, 186, 2; pitaram, II, 33, 12; pitaram uta mataram, I, 114, 7; pituh, I, 87, 5; pitrina'm na samsah, like the prayers of our fathers, X, 78, 3.--manuh pita', I, 114, 2; II, 33, 13.--pitah marutam, Rudra, the father of the Maruts, I, 114, 9; II, 33, 1; pita', V, 60, 5; pitaram, V, 52, 16; pitre marutam, I, 114, 6. pitrya, of the father or fathers: pitryani (uktha'ni), VII, 56, 23; pitryam (vayah), VIII, 20, 13. pinv, to sprinkle, pour out: pinvanti, I, 64, 5; 6:2; pinvate, II, 34, 8:2; pinvanti utsam, they fill the well, V, 54, 8; VII, 57, 1. pipishvat, crushing: pipishvati, I, 168, 7. pipishu, wishing to drink: pipishavah, VII, 59, 4. pippala, apple: pippalam rusat, the red apple (the lightning), V, 54, 12:1. pis, to adorn: pipise, he decked himself, II, 33, 9; pipise, it has been laid, V, 57, 6; pishtam, bedecked, V, 56, 1.--abhi pipisre, they have adorned, V, 60, 4.--a' pisana'h, adorning, VII, 57, 3 pis, gold: (I, 64, 8:1.) pisa, gazelle: pisa'h-iva, I, 64, 8:1. pisanga, tawny: pisangaih (horses), I, 88, 2. pisanga-asva, having tawny horses: pisanga-asvah, V, 57, 4. pish, see pipishvat. piti, drinking: pitaye, for to drink, I, 166, 7; VII, 59, 5; asya somasya pitaye, VIII, 94, 10 to 12; pitim arhasi, thou art worthy to drink, I, 134, 6 (bis). pums, man: pumsah, V, 61, 6; puman, V, 61, 8. putra, son: putram, I, 38, 1; putra'h (prisneh), , 58, 5; (rudrasya), VI, 66, 3; divah putra'sah, X, 77, 2. putra-kritha: putra-krithena ganayah, us gynaikes en teknopoiiai, V, 61, 3:2. punar, again: I, 6, 4; VII, 58, 5; VIII, 20, 26. pur, stronghold: puh-bhih, I, 166, 8. purandhri, housewife: (I, 134, 3:1.) puram-dhi, morning, dawn: puram-dhim, I, 234, 3:1. puras, in front: purah, I, 170, 4. pura': of yore, I, 39, 7; V, 53, 1; formerly, I, 167, 10; VII, 56, 23; VIII, 7, 21. purisha, soil: from pri, (I, 64, 12:5; V, 55, 5:2.) purishin: purishini, marshy, V, 53, 9.--purishinah, cultivators of the land, yeomen, V, 55, 5:2. puru, many: puru, I, 166, 3; 13; purvi'bhih, I, 86, 6; purvi'h, X, 77, 2. puru-kshu, nourishing many: puru-kshum, VIII, 7, 13. puru-kandra, resplendent: puru-kandra' (for Pada puru-kandra'h), V, 61, 16:1. puru-tama, manifold: puru-tamam, V, 56, 5. puru-drapsa, rich in rain-drops: puru-drapsa'h, V, 57, 5. puru-praisha, invoked by many: puru-praishah, I, 168, 5:3. Puru-milha: puru-milha'ya, V, 61, 9:1; (V, 61, 5:2); ( seq.; .) puru-ru'pa, assuming many forms: puru-ru'pah, II, 33, 9. purusha-ghna, man-slaying: purusha-ghnam, I, 114, 10. purushata, men as we are: VII, 57, 4. Purushanti: (); (V, 61, 5:2; 9:1.) puru-sprih, much-desired: puru-sprihah, VIII, 20, 2. Pururavas: (.) push, to prosper: pushyati, I, 64, 13:2; pushyema, let us foster, I, 64, 14; pushyanti nrimnam, rich in manhood, VII, [p. 493] [paragraph continues] 56, 5; pushtam, prosperous, I, 114, 1.--See pushyas. pushti, prosperity: pushtishu, I, 166, 8. pushti-vardhana, wealth-increasing (Rudra): pushti-vardhanam, VII, 59, 12. pushyas, prosperity: pushyase, VII, 57, 5. pu, to clean: punishe, (V, 58, 1:1); punana'h, who clean themselves from (Acc.), VI, 66, 4:2; putasya, clarified (Soma), VIII, 94, 5.--pavanta, (VII, 56, 3:1.) puta-daksha, endowed with holy strength: puta-daksham, I, 2, 7:1. puta-dakshas, endowed with pure strength: puta-dakshasah, VIII, 94, 7; 10. putabhrit, a Soma-vessel: (VIII, 94, 5:2.) Puru, N. of a people: (.) pu'rva, former, old: pu'rvasu vi-ushtishu, VIII, 20, 15; pu'rvan-iva sakhin, V, 53, 16; pu'rvam, ancient, I, 166, 1.--pu'rva, before, opposed to upara, behind, (I, 167, 3:3.) purva-piti, the early draught: purva-pitaye, I, 19, 9:1; 134, 1:1 (bis). purvya, old: purvyam, V, 55, 8; purvyah (agnih), old, or, first, VIII, 7, 36:1. Pushan: is kapardin, (I, 114, 1:2.) priksh, food: priksham ya, to go in search of food, (II, 34, 3:4); prikshe, to feed, II, 34, 4:1. priksham, adv., quick: II, 34, 3:4. Prikshayama, N. pr.: (V, 54, 1:2.) priksha-ya'van (?): priksha-ya'vane, (V, 54, 1:2.) prik: pra-prinkati' (dhena), satisfying, I, 2, 3:1.--prikshase, (I, 6, 7:2.) prinat, a liberal worshipper: prinatah, I, 168, 7. prit, battle, fight: prit-su, I, 64, 14; VIII, 20, 20:1. pritana, battle: pritanasu, I, 85, 8; VII, 56, 22; 23; 59, 4. prithivi'; earth: prithivi'; antariksha, dyu, (); prithivi', ragas, dyu, (I, 19, 3:1); prithivi; X, 121, 5; I, 39, 6; the earth trembles, I, 37, 8; V, 54, 9; 56, 3:1; 60, 2; VI, 66, 9; opens wide, V, 58, 7; prithivi' uta dyauh, I, 124, 11; prithivi'm, X, 121, 1; V, 57, 3; (vi-undanti), I, 38, 9; V, 54, 8; prithivya'h, X, 121, 9; I, 38, 2; 39, 3; X, 77, 3; 168, 1; prithivyai, V, 59, 1; prithivya'm, I, 168, 8.--prithivi'; i. e. prithuvi', (); = prithvi', pp. cxx; cxxi. prithu, broad: prithum, I, 37, 11; dirgham prithu, far and wide, V, 87, 7.--prithvi', (; .) prithu-graya, wide-spreading: prithu-grayi, I, 168, 7:1. prithu-pani (I, 38, 11:1.) Prisni, Prisni, the mother of the Maruts: prisnih, I, 168, 9:1; V, 60, 5; VI, 66, 1; 3:1; VII, 56, 4; (V, 61, 4:1; VIII, 94, 1:1); prisnim, V, 52, 16; prisnyah, II, 34, 2:3; 10; prisneh putra'h, V, 58, 5.--prisnayah, the clouds, VIII, 7, 10:1. prisni-matri, pl., sons of Prisni: prisni-matarah, I, 38, 4; V, 57, 2; 3; pri degrees, I, 85, 2; V, 59, 6; VIII, 7, 3; 17.--(I, 85, 3:1; 168, 9:1; II, 34, 2:3; V, 61, 4:1; X, 78, 6:1.) prishat-asva, with spotted horses: prishat-asvah, I, 87, 4:1; prishat-asvasah, II, 34, 4.--(I, 37, 2:1; II, 34, 3:5.) prishati, the spotted deer (the clouds): prishatibhih, I, 37, 2:1; 64, 8; II, 34, 3:5; V, 58, 6:1; prishatih, I, 39, 6; 85, 4; 5; V, 55, 6:1; 57, 3; VIII, 7, 28; prishatishu, V, 60, 2.--(I, 87, 4:1; V, 53, 1:1.) prishtha, back: prishtham (divah), I, 166, 5; (V, 54, 1:2); prishthe (sadah), V, 61, 2; (V, 61, 3:2.) [p. 494] prishtha-prayag: (V, 55, 1:1.) prishtha-yagvan: divah a' prishtha-yagvane, who sacrifices on the height of heaven, V, 54, 1:2. pri (or par), to carry over: parshatha, you carry off, I, 86, 7:1; parshi nah param amhasah, carry us to the other shore of anguish, II, 33, 3.--ati parayatha, you help across, II, 34, 15; (I, 86, 7:1.)--apa par, to remove, nih par, to throw down, (I, 86, 7:1.) pri, to fill: pipartana, fulfil, I, 166, 6:2; (.)--purna' (nauh), full, V, 59, 2. pesas, form: pesah, I, 6, 3; see apesas. posha, fulness: posham (rayah), I, 166, 3. paumsya, valour: paumsyebhih, I, 165, 7; VI, 66, 2; paumsya, manly deeds, I, 166, 7; V, 59, 4; vrishni paumsyam, manly work, VIII, 7, 23. pyai, to fill, to swell: pipyata, II, 34, 6:2; pipa'ya, it is brimming, VI, 66, 1; pipyushim (isham), swelling, VIII, 7, 3; pipyushih (ishah), VIII, 7, 19. pra prep. ...: pra (ati tasthau), I, 64, 13; pra (verb understood), V, 54, 2; 87, 3:3; pra ratheshu, I, 85, 5. pra-avitri, see av. pra-krilin, playing about: pra-krilinah (the Maruts), (I, 6, 8:2); VII, 56, 16. pra-ketas, wise: pra-ketasah, I, 39, 9; V, 87, 9; pra-ketasah, I, 64, 8; attentive, VIII, 7, 12; pra-ketase (rudra'ya), I, 43, 1. prakkh, to ask: sam prikkhase, thou greetest, I, 165, 3:3; p. .--See a-prikkhya. pra-ga', offspring: pra-ga'yai, VII, 57, 6; pra-ga'bhih pra gayemahi, II, 33, 1.--praga'h, beings, I, 43, 9. Pragapati: pragapate, X, 121, 10. pra-gnatri, expert: pra-gnata'rah na gyeshthah, X, 7 8, 2. pra-taram, further: V, 55, 3. pra-tavas, endowed with exceeding power: pra-tavasah, I, 87, 1. prati, prep. ...: to, I, 19, 1; 171, 1; towards, I, 88, 6; 165, 12; me arapat prati, V, 61, 9. prati-skabh, see skambh. pratna, old: pratnasya, I, 87, 5. pra-tvakshas, endowed with exceeding vigour: pra-tvakshasah, I, 87, 1; V, 57, 4. prath, to spread: prathishtha, (the earth) opened wide, V, 58, 7; paprathe, (the earth) is stretched out, V, 87, 7:1.--a' paprathan, they spread out, VIII, 94, 9. prathama, first: prathama'ni, I, 166, 7; prathama'h, II, 34, 12; prathamah apurvyah, I, 134, 6:1. prathama-ga, first-born: prathama-ga'h, X, 168, 3. pra-dakshinit, turning to the right: V, 60, 1. pra-div: pra-diva, always, V, 60, 8. pra-dis, region: pra-disah, X, 121, 4. pra-niti, guidance: pra-nitishu, I, 114, 2:1. pra-netri, leader: pra-neta'rah martam, V, 61, 15; pra-neta'rah (manma), they guide, VII, 57, 2. pra-patha, journey: pra-patheshu, I, 166, 9:2. pra-pada: pra-padeshu, Roth for pra-patheshu, (I, 166, 9:2.) pra-bhritha, offering: pra-bhrithe, II, 34, 11:1. pra-yagyu, chasing: pra-yagyavah, I, 39, 9; 86, 7; VII, 56, 14; pra-yagyavah, V, 55, 1:1; pra-yagyave, V, 87, 1; pra-yagyun, hunters, VIII, 7, 33. prayas, offering: prayamsi, I, 86, 7; prayah, I, 134, 1; prayah-bhih, for the sake of our offerings, I, 2, 4:1. [p. 495] prayasvat, enjoying the offerings: prayasvantah, X, 77, 4. pra-yug, driver: pra-yugah, X, 77, 5:1. pra-yudh, eager for battle: pra-yudhah, V, 59, 5. pra-yotri:, one who removes: pra-yota', (.) prava, spring, well: prava'sah, X, 77, 5:2. pra-vana, pronus: (X, 77, 5:2.) pravatvat, bowing: pravatvati, pravatvatih, pravatvantah, V, 54, 9. pra-van: prava = pravan, (X, 77, 5:2.) pravayana, a goad: (I, 166, 4:1.) prava, the blowing before: (X, 77, 5:2.) pra-vetri, driver: (I, 166, 4:1.) pra-sasti, great praise: pra-sastim, V, 57, 7. pra-sis, command: pra-sisham, X, 121, 2; (.) prashti, leader: prashtih, I, 39, 6:1; VIII, 7, 28. pra-sita, springing forth: pra-sitasah (wells), X, 77, 5. pra-siti, raid: pra-sitau, V, 87, 6:1; ma' te bhuma pra-sitau, may we not be in thy way when thou rushest forth, VII, 46, 4. pra-sthavan marching forward: pra-sthavanah, VIII, 20, 1. pra: prasi, for pasi, (Oldenberg, I, 134, 5:2.) pranat, see an. pratah, early: I, 64, 15; at the morning sacrifice, VIII, 94, 6. priya, beloved: priye, I, 85, 7; priyasya, I, 87, 6; kadha priyah, for kadha-priyah (see kadha-pri), I, 38, 1:1; VIII, 7, 31; priya' (na'ma), VII, 56, 10; ahani priye, on a happy day, VII, 59, 2; priya'h tanva'h, our own bodies, I, 114, 7:1. pri, to please: pipriyana'h, well pleased, VII, 57, 2. pru, to float: (X, 77, 5:2.) prush, to shower down: prushnuvanti, I, 168, 8; prusha (for Pada prusha), let me shower, X, 77, 1:1. preshtha, most beloved: preshthah, I, 167, 10. phaliga, for parigha (?): (.) Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com bat, particle of asseveration: (V, 59, 1:1.) badh, see vadh. bandh, to bind: baddham asti tanu'shu, it clings to our bodies, VI, 74, 3. bandhana, stem: urvarukam iva bandhana't, like a gourd from its stem, VII, 59, 12. bandhu-esha: bandhu-eshe, when there was inquiry for their kindred, V, 52, 16. babhru, tawny: babhruh, II, 33, 5; 9; babhrave, II, 33, 8; babhro, II, 33, 15. barhana, weapon, bolt: barhana, I, 166, 6:6; (.)--barhana tmana, by their own might, X, 77, 3. barhis, grass-pile, altar: barhih, I, 85, 6; VII, 57, 2:1; 59, 6; barhishi, I, 85, 7; 86, 4; VII, 46, 4:1. bala, strength: balam, I, 37, 12; V, 57, 6. bala-da', giving strength: bala-da'h, X, 121, 2. bahula, manifold: bahulam, V, 55, 9. bana, reed, arrow: (VIII, 20, 8:1.) badh, to drive away: are badhetham, VI, 74, 2.--ba'dhante apa, I, 85, 3; apa badhadhvam, VII, 56, 20.--nibadhita, struck down, ( seq.) bahu, arm: bahu' (the regions are the two arms of Hiranyagarbha), X, 121, 4; bahu-bhih, I, 85, 6:1; bahushu, I, 166, 10; VIII, 20, 11; bahvoh, V, 57, 6. [p. 496] bahu-ogas, strong-armed: bahu-ogasah, VIII, 20, 6. bahu-guta, quick with his arm: bahu-gutah, V, 58, 4. bi'ga, seed: bi'gam, V, 53, 13. budh, to awake: Sayana, bodhi = budhyasva, (II, 33, 15:2.)--pra bodhaya, awake, I, 134, 3. budhna, bottom: budhne apa'm, X, 77, 4. budhnya, hidden: budhnya, VII, 56, 14:1. brih: barhayati, to crush, (.)--upabarbrihat, she stretched out (doh, her arm), V, 61, 5:1.--Cf. vrih. brihat, great, mighty: brihat, V, 55, I; 2; 57, 8; 58, 8; brihat vayah, VII, 58, 3; brihat gihite, VIII, 20, 6; brihat vadema, we shall magnify, II, 33, 25; brihantam kratum, I, 2, 8; a'pah brihati'h, X, 121, 7:1; 9; brihatah divah, V, 59, 7; 87, 3. brihat-giri, dwelling on mighty mountains: brihat-girayah, V, 57, 8:1; 58, 8. brihat-diva, coming from the great heaven: brihat-divaih, I, 167, 2; (V, 57, 8:1.) brihat-vayas, of great strength: brihat-vayasah (the Maruts), (I, 37, 9:1.) Brihaspati, a variety of Agni: (I, 38, 13:1.) bradhna, bright: bradhnam, I, 6, 1:1. Brahmanaspati, lord of prayer: N. of Agni, (I, 38, 13:1); (, note .) brahmanyat, prayerful: brahmanyantah, II, 34, 11. brahman, m. priest: brahma' kah, VIII, 7, 20; brahma'nam, X, 77, 1:4. brahman, n., prayer, hymn: brahma, I, 37, 4; 88, 4; 165, 11; II, 34; 7:1; brahmani, I, 165, 2; 4:1; 14; II, 34, 6; brahmanah patim, lord of prayer, I, 38, 13:1. bru, to speak: bruve (puman iti), he is called, V, 61, 8.--adhi bruhi nah, bless us, I, 114, 10.--upa bruvate, they implore, I, 134, 2.--pra bruvate, they proclaim, V, 87, 2.--sam bruvate, they talk together, I, 37, 13. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com bhaksh, to enjoy: bhakshiya (c. Gen.), V, 57, 7. bhaga, luck: bhagam, luck, I, 134, 5; bhage a', in wealth, II, 34, 8. bhag, to obtain: bhegire, V, 57, 5.--a' bhaga nah, appoint us to, give us, help us to (Loc.), I, 43, 8; VII, 46, 4:1; a' bhagatana, VII, 56, 21.--Desider., bhiksh, (.) bhadra, good, auspicious: bhadra', good things, I, 166, 9:1; 10; (sausravasa'ni), VI, 74, 2; (vastra), beautiful, I, 134, 4; bhadra' (ratih), I, 168, 7:1; (sumatih), I, 114, 9. bhadra-gani, having an excellent mother: bhadra-ganayah, V, 61, 4:1. bhan, to shout: (V, 52, 12:2.) bhandat-ishti, in jubilant throng: bhandat-ishtaye, V, 87, 1. bharata, Bharata (the warrior): bharata'ya, V, 54, 14:1. bharas, burden (?): (V, 54, 10:1.) bhartri, husband: bharta-iva, V, 58, 7. bha, to shine: vi-bha'ti, he shines forth, X, 121, 6. bhaga, share: bhagam, VII, 56, 14. bhanu, splendour: bhanuh divah, V, 52, 6; bhanum, V, 59, 1; bhanu-bhih, I, 87, 6; VIII, 7, 8; 36. bham, to be in wrath: bhamitah, I, 114, 8:1. bha'ma, vigour: bha'mena, I, 165, 8. bhamin: bhaminah, VS. for bhamitah, (I, 114, 8:1.) bha's, light: bhasa', X, 77, 5. bhiksh, to beg, to implore: (); bhikshe, I, 171, 1; bhiksheta, VIII, 7, 15. [p. 497] bhind, to cut asunder: bhindanti, V, 52, 9.--bibhiduh vi, they clove asunder, I, 85, 10. bhiyas, fear: bhiyasa, V, 59, 2; bhiyase, (I, 87, 6:1.) bhishag, physician: bhishak-tamam bhishagam, the best of all physicians, II, 33, 4. bhi, to fear: bhayate, I, 166, 5; VII, 58, 2; bhayante, I, 85, 8: 166, 4; bibhaya, V, 60, 3; bibhyushe, I, 39, 7; abibhayanta, I, 39, 6.--See abibhivas, bhiyas. bhi', f., fear: bhiya', I, 37, 8; 171, 4; V, 57, 3:2; 60, 2; VIII, 7, 26. bhima, terrible: bhima'h, II, 34, 1; bhi'masah, VII, 58, 2; mrigam na bhimam, II, 33, 11:2. bhima-yu, fearful: bhima-yuh, V, 56, 3. bhima-sandris, terrible to behold: bhima-sandrisah, V, 56, 2. bhugman, the feeding cloud: bhugma', (I, 64, 3:1.) bhung, to enjoy: bhuge (ishe), VIII, 20, 8; ekam it bhuge, of use, VIII, 20, 13. bhurvan, whirl: bhurvani (apa'm), I, 134, 5 (bis); p. cxxii. bhuvana, being, world: visva bhuvanani, bhuvana, I, 64, 3; 85, 8; 166, 4; II, 34, 4; visvasmat bhuvanat, I, 134, 5.--asya bhuvanasya bhu'reh, of this wide world, II, 33, 9; asya visvasya bhuvanasya ra'ga (Vata), X, 168, 2; bhuvanasya garbhah, X, 168, 41. bhu, to be ...: bhuvah, I, 86, 5:1; nah babhu'tha, thou hast come to be with us, I, 165, 5; p. xv; babhuva'n, having grown, I, 165, 8; sam nah bhutam, VI, 74, 1; ( seq.; ); bhuvan sakam, they became full of, VI, 66, 2; bodhi, II, 33, 15:2.--ma' apa bhutana, do not keep away, VII, 59, 10.--ma' api bhuma tasyam, let us not fall under its power, VII, 57, 4:1.--kutah a' babhuva, whence did he spring, X, 168, 3.--pari babhuva, he embraces, X, 121, 10.--vi-bhvane, (.)--bhavya and bhuta, what is and what will be, (p. ); bhutasya patih, the lord of all that is, X, 121, 1. bhu'man, earth: bhu'ma, I, 85, 5:3; 88, 2. bhu'mi, earth: bhu'mi and dyu, (); bhu'mih, I, 87, 3; V, 59, 2; VIII, 20, 5; bhu'mim, I, 64, 5; V, 59, 4; bhu'myam, I, 39, 4; bhu'my a' dade, p. cxvii. bhu'ri, much: bhu'ri, bhu'rini, I, 165, 7; 166, 10: bhu'ri kakra, you have valued, VII, 56, 23:1; bhu'reh, II, 33, 9; 12. bhu'ri-pani (I, 38, 11:1.) bhush, to honour: a-bhu'shantih, who honour, I, 43, 9; cf. a'-bhushenya. bhri, to bear, to carry: bibhritha, I, 39, 10; VIII, 20, 26; bibhrati, V, 56, 8; haste bibhrat, I, 114, 5; bibharshi, II, 33, 10; bharata, VII, 46, 1; bharate, 1, 64, 13; bharadhyai, VI, 66, 3; gabha'ra, VII, 56, 4.--bibhratah upa, bringing to (Acc.), I, 166, 2:1.--pra bharadhve, you are carried forth, V, 59, 4; pra bhara, I, 64, 1; pra bhare, I offer, V, 59, 1; 60, 1:3; pra bharadhvam, VI, 66, 9; pra bharamahe, I, 114, 1; pra-bhritah, hurled forth, I, 165, 4; (); pp. : .--prati bharadhvarn, bring forward, VIII, 20, 9. bhrimi, quick, fresh: (II, 34, 1:6.)--bhrimim, cloud, II, 34, 1:6; vagrant, VII, 56, 20:2. bheshaga, medicine: bheshagam, V, 53, 14; VIII, 20, 25:1; X, 186, 1; bheshagah galashah, II, 33, 7; (I, 43, 4:2); haste bibhrat bheshaga', carrying in his hand medicines (Rudra), I, 114, 5; bheshaga', II, 33, 12; 13:1; VII, 46, 3; bheshaga'ni, VI, 74, 3; bheshagasya [p. 498] [paragraph continues] (ma'rutasya), VIII, 20, 23; bheshagebhih, II, 33, 2; 4. bhoga, liberal: bhoga'n, V, 53, 16. bhrag, to shine: bhra'gante, VII, 57, 3; abhragi, V, 54, 6.--vi bhra'gante, I, 85, 4; VIII, 20, 11; vi-bhra'gate (for vi-bhra'gante), V, 61, 12:1. bhra'gat-rishti, with brilliant spears: bhra'gat-rishtayah, I, 64, II; 87, 3; 168, 4; 11, 34, 5; V, 55, 1; X, 78, 7; bhra'gat-rishtim, VI, 66, 11. bhra'gat-ganman, flame-born: bhra'gat-ganmanah, VI, 66, 10. bhra'gas, splendour: bhra'gasa, X, 78, 2. bhra'tri, brother: bhratarah, I, 170, 2; V, 60, 5; bhratah, I, 170, 3; bhra'ta, X, 186, 2. bhra'tri-tva, brotherhood: bhratri-tvam, VIII, 20, 22:1. bhrumi: bhrumim for bhrimim, (); (II, 34, 1:6.) Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com mamhana, in magnificence: V, 61, 10. makshu, quickly: I, 39, 7; (II, 34, 12:1); VI, 66, 5; VII, 56, 15; I, 2, 6; soon, I, 64, 15. makha, adj., strong, brisk: ( seq.); makha'h, I, 64, 11; makhebhyah, champions, VI, 66, 9. makha, sacrifice: makhasya davane, for the offering of the sacrifice, VIII, 7, 27:1; I, 134, 1; (.)--makhah, sacrificer (?), I, 6, 8:1. magha, wealth: magha'ni, VII, 57, 6. magha-vat, mighty, lord: magha-va, V, 61, 19; magha-van, I, 165, 9; maghavat-bhyah, VII, 58, 3; II, 33, 14: maghavat-su, I, 64, 14; maghonam, VII, 58, 6; VIII, 94, 1.--magha-va, Maghavat (Indra), I, 171, 3. magman, strength: magmana, I, 64, 3. mati, thought; prayer: iyam matih, this prayer, V, 57, 1; ima'h matih, I, 114, 1:1: matayah, I, 165, 4:1; V, 87, 1; matina'm, prayers, I, 86, 2:1.--yatha matim, after their own mind, I, 6, 6:2; svaya matya', their own will, V, 58, 5.--mati', thoughts, I, 165, 1. mad, pron. ...: me, they are mine, 1, 165, 4; aham, I, 171, 1; 4. mad, to rejoice: madanti (c. Loc.), I, 85, 1; V, 61, 14; (c. Acc.), V, 52, 1:2; madatha, V, 54, 10; VIII, 7, 20; madanti, V, 56, 3:1; madantah, VII, 59, 7; svadhaya madantam, (); matsati, may he rejoice in (Gen.), VIII, 94, 6; madayadhvai, I, 37, 14; VII, 59, 6; madayadhvam (c. Gen.), I, 85, 6; madayadhyai, I, 167, 1.--pra madanti, thy delight, VII, 57, 1:1.--See mand. mada, enjoying, rapture, Rausch, feast: madah, I, 86, 4; made, I, 85, 10; V, 53, 3; VIII, 7, 12; madeshu, I, 134, 5; madaya, I, 37, 15; II, 34, 5.--(.) mada-kyut, enrapturing: mada-kyutam, I, 85, 7:2; ( seqq.); VIII, 7, 13. madira, delightful: madiram (madhu), V, 61, 11; madirasya, the sweet juice, I, 166, 7. madhu, sweet juice, mead: madhu, I, 19, 9; 166, 2; V, 61, 11; VIII, 7, 10:2; madhvah andhasah, sweet food, I, 85, 6:2; madhvah andhasa,with the juice of sweetness, V, 54, 8:3; for madhvah read madhvad (?), VII, 57, 1:1; madhoh, II, 34, 5; somye madhau, VII, 59, 6. madhu-ad, eating honey, fond of honey: madhu-ad (conjecture for madhvah), VII, 57, 1:1. madhu-varna, honey-like: madhu-varnam, I, 87, 2. madhyama, middle: madhyame, in the middle (heaven), V, 60, 6. man, to think, to perceive: manmahe, V, 52, 3; manyase, V, 56, 2; manvanah, V, 52, 15; mamsase, (I, 6, 7:2); manyamanah parsanasah, thinking themselves [p. 499] valleys, VIII, 7, 34.--ati manyase, thou despisest, I, 170, 3.--pari-mamsate, he will despise, VII, 59, 3. manah-gu', swift as thought: manah-guvah, I, 85, 4. manas, mind: manah, I, 170, 3; manah krinute, she is mindful, V, 61, 7; manah anu ganati', I, 134, 1; manamsi, VII, 56, 8; manasa, X, 121, 6; I, 64, 1; 171, 2:1 (bis); maha' manasa, with strong desire, I, 165, 2:1. mana', wrath: asyai manayai, II, 33, 5. manisha', thought; prayer: manisha'h, VI, 66, 11; manisha'm, X, 77, 8; manisha', in my heart, I, 165, 10.--(I, 64, 12:5.) manishin, wise: manishinah, V, 57, 2. manu, man: manave, I, 165, 8; 166, 13.--Manuh pita', father Manu, I, 114, 2; II, 33, 13:1. manus, man: manushah (yosha), I, 167, 3. mantra, song: gyeshthah mantrah, the oldest song (Indra), (.) mand, to please, to make rejoice: (VII, 57, 1:1); mandantu, I, 134, 2; amandat, I, 165, 11; mamandushi, joyful, V, 61, 9; mandadhve, you rejoice, VIII, 7, 14.--ut mamanda, he has gladdened, II, 33, 6.--See mad. mandat-vira, delighting heroes: (I, 114, 1:3.) mandasana, pleased: mandasana'h, V, 60, 7; mandasanah, V, 60, 8. mandin, delightful: mandinah, I, 134, 2. mandu, happy-making: mandu', I, 6, 7. mandra, sweet-toned: mandra'h, I, 166, 11. manman, thought; prayer: manma, brahma, girah, and uktha', (I, 165, 4:1); manma, VII, 57, 2; manmani, I, 165, 13; manmabhih, VIII, 7, 15; 19; X, 78, 1. manyu, courage, spirit, anger, wrath: (I, 37, 4:1): (); manyave, I, 37, 7; manyu-bhih, fiercely, VII, 56, 22. mayah-bhu', beneficent, delightful: mayah-bhuvah, I, 166, 3; V, 58, 2; mayah-bhuvah, VIII, 20, 24; mayah-bhu, II, 33, 13; X, 186, 1. mayas, delight: mayah nah bhuta, be our delight, VIII, 20, 24; nah mayah kridhi, I, 114, 2. mar, distantly connected with ar: (.) Marut ...: etymology, p. seq.; Marut = Mars, p. ; marut, maruta, wind, p. ; marut = deva, p. . marutvat, with the Maruts: marutvate (Vishnu), V, 87, 1; rudrah marutvan, I, 114, 11; II, 33, 6. marut-sakha, the friend of the Maruts, (Agni): marut-sakha, (I, 38, 13:1.) marta, mortal: martah, I, 64, 13; VIII, 20, 22; martam, V, 61, 15; martasah, I, 38, 4; marteshu, VI, 66, 1. marta-bhogana, food of mortals: marta-bhoganam, I, 114, 6. martya, mortal: martyah, I, 19, 2; 86, 7; II, 34, 9; V, 53, 15; VIII, 7, 15; martyam, V, 52, 4; martyasya (mayinah), I, 39, 2. martya-ishita, roused by men: martya-ishitah, I, 39, 8. marya, manly youth: maryah, I, 6, 3:1; maryah, I, 64, 2:2; V, 53, 3; 59, 3:3; 5; 6; VII, 56, 1; 16; X, 77, 3; 78, 4; maryasah, V, 61, 4; X, 77, 2; maryah (kshitina'm), X, 78, 1. mah: mamahe, he has magnified, I, 165, 13; tat nah mamahantam, may they grant us this, I, 114, 11. mah, fem. mahi'; great, mighty: maha' manasa, I, 165, 2:1; mahe, I, 168, 1; V, 87, 1; VIII, 7, 5; mahah, Abl., I, 6, 10; mahah, Gen., I, 19, 2; 3; 168, 6; V, 52, 7; 87, 8; X, 77, 6; mahah, Acc. pl., II, 34, 11; Nom. pl., II, 34, 12:1; mahah mahi', the great (mother) of the great, VI, 66, [p. 500] [paragraph continues] 3:1; mahah mahi'm su-stutim, a great, great hymn of praise, II, 33, 8; mahi'm isham, II, 34, 8; mahi'h ishah, VII, 59, 2; mahi', VII, 56, 4; II, 33, 14. maha, great: mahe vidathe, V, 59, 2:2; maha'nam deva'nam, VIII, 94, 8. mahat, great, mighty: maha'ntah, I, 166, 11; VIII, 20, 8; mahantah, V, 55, 2; maha'ntam uta arbhakam, our great or our small ones, I, 114, 7; maha'nti mahata'm, V, 59, 4; mahati'h apah, VIII, 7, 22; mahate ranaya, I, 168, 9; mahatah, V, 87, 4. mahan, might: mahna', I, 166, 11; V, 87, 2:1; VI, 66, 5; VIII, 20, 14. mahas, might: (I, 86, 1:1); mahah, V, 52, 3; mahasa, V, 59, 6; mahamsi, V, 60, 4; VII, 56, 14; mahah-bhih, I, 165, 5:3; V, 58, 5; VII, 58, 2; (I, 86, 6:1.)--maha'm, great, I, 6, 6. mahas, adv., quickly: mahah, (II, 34, 12:1); V, 87, 7; X, 77, 8. maha-grama, a great troop: maha'-gramah, X, 78, 6. mahamaha, mahamahivrata: (VI, 66, 3:1.) mahi, great; adv., exceedingly: mahi, n., II, 34, 14; V, 54, 1; I, 43, 7.--Adv., mahi vriddhah, grown large, V, 60, 3; mahi tvesha'h, exceeding terrible, VIII, 20, 7; truly, I, 167, 10. mahi-tva, greatness, might: mahi-tva', Instr., X, 121, 3; 4:1; V, 58, 2; VII, 58, 1; mahi-tvam, I, 87, 3; 166, 1. mahi-tvana, greatness, might: mahi-tvana', Instr., I, 85, 7; 86, 9; mahi-tvanam, I, 166, 12:1; V, 54, 5; 55, 4. mahina, greatness, might: mahina', X, 121, 8; V, 57, 4; 87, 2:1.--See mahiman. mahi-bhanu: mahi-bhanavah for ahi-bhanavah (?), (I, 172, 1:1.) mahiman, greatness: mahima'nam, I, 85, 2; mahima', I, 167, 7; V, 87, 6; mahina' = mahimna', (V, 87, 2:1.)--See mahina. mahisha, mighty: mahisha'sah, I, 64, 7. mahi', earth: mahi', X, 77, 4. mahiy: mahiyate, she is magnified, V, 56, 9. mahomahi (compound?): (VI, 66, 3:1.) ma', not ...: I, 38, 5:1; mo, I, 38, 6; mo su, VII, 59, 5; ma', with Optative, VII, 59, 12:2. ma, to measure; to fathom: memire yoganani, they measure many miles, X, 78, 7; mimihi (slokam), fashion, I, 38, 14.--vi mamire (antariksham), they have measured, V, 55, 2; vi-ma'nah (antarikshe ragasah), X, 121, 5:2 ma, to roar: mimati, I, 38, 8:1; mimatu, V, 59, 8. mangishtha, bright red: (.) matri, mother: mata', VI, 66, 3:1; VIII, 94, 1; vatsam na mata', I, 38, 8; mataram, V, 52, 16; pitaram uta mataram, I, 114, 7; matuh, I, 37, 9; apah matri'h, (.) ma'na, measure: ma'nam, I, 39, 1:1. Ma'na: ma'nasah, the Manas, I, 171, 5:1; (I, 165, 15:1.) ma'nusha, adj., of men; m., man: ma'nusha yuga', V, 52, 4.--ma'nushah, I, 37, 7; X, 77, 7; ma'nushah, I, 38, 10; 39, 6. Mandarya: mandaryasya, I, 165, 15:1; 166, 15; 167, 11; 168, 10; ( seq.) Manya, the son of Mana (?): manyasya, I, 165, 14:1; 15:1; 166, 15; 167, 11; 168, 10; ( seq.; .) mayin, deceitful; powerful: mayinah (martyasya), I, 39, 2.--mayinah (pl.), powerful, I, 64, 7; mayinam, V, 58, 2. ma'ruta, of the Maruts: ma'rutam (sardhah), I, 37, 1; 5; V, 52, 8; p. xxv; (ganam), I, 38, 15; 64, 12; V, 52, 13; 14; 53, 10; 58, 1; VIII, 94, 12; (ratham), V, 56, 8; ma'rutam [p. 501] [paragraph continues] (na'ma), VI, 66, 5; VII, 57, 1:1; ma'rutah (ganah), V, 61, 13; ma'rutaya (sardhaya), V, 54, 1; VIII, 20, 9; ma'rutasya dha'mnah, I, 87, 6.--ma'rutaya, to the host of the Maruts, VI, 66, 9.--ma'rutasya bheshagasya, of the Marut-medicine, VIII, 20, 23.--ma'rutam rudrasya sunum, the Marutlike son of Rudra, VI, 66, 11:1; ma'ruta, epithet of Vishnu, (.) mardika, consolation: mardikebhih, VIII, 7, 30. martanda, addled egg: (.) ma's, month: mat-bhih, (I, 6, 3:2.) ma'hina, mighty: ma'hinah, I, 165, 3; p. xiv.--ma'hina = mahima, greatness? (). migh, see ni-meghamana. mitra, friend: mitram na, I, 38, 13:2; V, 52, 14; mitra'ya, II, 34, 4; mitra'nam, I, 170, 5. Mitra: Aryaman, Mitra, Varuna, (V, 54, 8:1); mitrah, VII, 56, 25; VIII, 94, 5; I, 43, 3; 114, 11; mitra, VII, 59, I; mitram, I, 2, 7. mitra-pati, lord of friends: mitra'nam mitra-pate, I, 170, 5. mitrayu, looking for friends: mitrayavah, mitrayuvah, (II, 34, 4:1.) Mitra'varuna, du., Mitra and Varuna: mitra'varunau, I, 167, 8:1; degreesna, I, 2, 9; mitravarunau, I, 2, 8. mithas, each other: mithah, VII, 56, 2; 31 VIII, 20, 21. mithaspridhya, clashing against each other: mithaspridhya-iva, I, 166, 9:1. mimiksh, to sprinkle, to shower: (; seq.).--See myaksh. mimiksha: mimikshah somah, (.) mimikshu: mimikshum indram, (.) misra, from mis: (.) mish: ni-mishatah, the twinkling (world), X, 121, 3:1. mih: mimikshva, sprinkle, (.) mih, rain, mist: miham, I, 38, 7; VIII, 7, 4; mihe, I, 64, 6.--mihah napatam, rain, the offspring of the cloud, I, 37, 11:1. mi, to dim: pra minanti, V, 59, 5. milhuh-tama, most liberal: milhuh-tamaya (rudra'ya), I, 43, I. milhushmat, bountiful: milhushmati-iva, like a bountiful lady, V, 56, 3:1. midhvas, bounteous: midhvah (rudra), I, 114, 3; II, 33, 14; milhushah (rudrasya), VI, 66, 3; ta'n rudrasya milhushah, the bounteous sons of Rudra, VII, 58, 5:1; milhushah (marutah), VIII, 20, 182; milhusham, VIII, 20, 3:1; milhushi, V, 56, 9. muk, to deliver: munkatha, II, 34, 15; munkatam, VI, 74, 3; mukshiya, VII, 59, 12:[2, 3].--pra nah munkatam, VI, 74, 4.--prati amugdhvam, you have clothed yourselves, V, 55, 6; prati muki'shta pa'san, may he catch the snares, VII, 59, 8.--vi mukadhvam, unharness, I, 171, 1.--(.) mud, to rejoice: mude, V, 53, 5. muni, maniac: munih-iva, VII, 56, 8:1. mush, to strip: moshatha, V, 54, 6:1. mushti-han, boxer: mushti-ha', V, 58, 4; VIII, 20, 20. muhus, suddenly: muhuh, V, 54, 3. murdhan, summit: murdha' na'bha, I, 43, 9:1. mriga: mriga'h iva hastinah, like wild elephants, I, 64, 7:2; mriga'h na bhima'h, terrible like wild beasts, II, 34, 13; mrigam na bhimam, like a terrible wild beast (the lion), II, 33, 11:2.--mrigah, deer, I, 38, 5. mriganyu, hunter: mriganyavah, (V, 55, 1:1.) mrig, to clear off: ut mrige, ni mrige, V, 52, 17. [p. 502] mrid, to be gracious: mrilayantu nah, I, 171, 3; mrilata nah, I, 171, 4; V, 55, 9; 57, 8; 58, 8; mrilantu, VII, 56, 17; mrila (nah), I, 114, 2; 10; II, 33, 11; mrila, I, 114, 6; II, 33, 24; mrilatam, VI, 74, 4. mrilayat-tama, most gracious: mrilayat-tama (su-matih), I, 114, 9. mrilaya'ku, softly stroking: mrilaya'kuh (hastah), II, 33, 7. mrityu, death: mrityuh, X, 121, 2; mrityoh, VII, 59, 12. mridh, to fail: mardhanti, I, 166, 2; mardhati,VI I, 59, 4. medha, animal sacrifice: (I, 88, 3:1; I, 43, 4:1.) medha-pati, the lord of animal sacrifices: medha-patim, I, 43, 4:1. medhas: medhas and vedhas, (VIII, 20, 17:1) medha', wisdom: medha', I, 165, 14:1; medha'm, II, 34, 7:3.--medha'h, minds, I, 88, 3:1. medha'-pati: (I, 43, 4:1.) mesha, ram: mesha'ya meshye, to ram and ewe, I, 43, 6. mo, see ma'. myaksh, to cling: ( seqq.); mimyaksha (with Loc.), I, 167, 3; mimikshuh, I, 167, 4.--sam mimikshuh, I, 165, 12; p. xiii; V, 58, 5; sam mimikshire, they were united with, they obtained, I, 87, 6:2. mraksh, to pound to pieces: ni mimrikshuh, I, 64, 4:3. mraksha-kritvan: (I, 64, 4:3.) Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com yaksh, jagon, to hunt: (V, 55, 1:1.) yaksha, the Yakshas: (V, 55, 1:1; VII, 56, 16:1.) yaksha-dris, shining like Yakshas: yaksha-drisah, VII, 56, 16:1. yag, to sacrifice: yagama, V, 60, 6; yagamahe, VII, 59, 12; yagadhva for yagadhvam, p. cxviii; yagamanaya, V, 60, 7; yagamanasya, VII, S7, 2; iganih, VII, 59, 2.--a-yege he acquired by sacrifices, I, 114, 2:1. yagata, worshipful: yagatam, read yagata, II, 33, 10:1. yagatra, worshipful: yagatrah, V, 55, 10; 58, 4; VII, 57, 1; 4; 5. yagus: from yag, (.) yagna, sacrifice: yagnam, I, 170, 4; X, 121, 8; II, 34, 12:2 (vah); V, 52, 4; 5; 10; 87, 9; VII, 59, 11; VIII, 20, 2; havishmantah yagna'h, X, 77, 1; visva-psuh yagnah, X, 77, 4; ut-riki yagne, X, 77, 7; yagna'-yagna', to every sacrifice, I, 168, 1:1; yagnaih, I, 86, 2; X, 78, 1; yagnebhih, 1, 166, 14; yagneshu, VII, 57, 1; X, 77, 8. yagna-vahas, carrying off the sacrifices, worshipped, propitiated: yagna-vahasah, I, 86, 2:1; (); (II, 34, 12:2.) yagna-sa'dh, fulfilling our sacrifice: yagna-sa'dham (rudram), I, 114. 4. yagniya, to be worshipped, worshipful: yagniyam na'ma, I, 6, 4; yagniyani na'mani, I, 87, 5:2; (); yagniyah, V, 52, 1; yagniyah, V, 87, 9; yagniyasah, V, 61, 16; yagneshu yagniyasah, X, 77, 8; yagniyebhih, V, 52, 5. yagyu = prayagyu (?): yagyave, (V, 54, 1:2) yagvan, sacrificing: (V, 54, 1:2); (.) yat, to strive: yetire, I, 85, 8; V, 59, 2; VIII, 20, 12; X, 77, 2.--adhi yetire, they fastened, I, 64, 4.--sam yatantam, may they come striving together, V, 59, 8. yata-sruk, holding ladles (full of libations): yata-srukah, II, 34, 11. yat-kama, which we desire: yat-kamah, X, 121, 10; (.) yatra: yatra, wherever, I, 166, 6; V, 55, 7; yatra adhi, over whom, X, 121, 6; where, V, 61, 14; when, VIII, 20, 6. [p. 503] yatha and yatha, as, like: yatha pura', as of yore, I, 39, 7; yatha, like, V, 54, 8; 13; 61, 10; VII, 57, 3; yatha, V, 53, 7; 54, 4; 87, 7.--yatha matim, after their own mind, 1, 6, 62; te yatha manah, what thy mind was, 1, 170, 3; yatha kit manyase, hrida, V, 56, 2; yatha vida, you know, V, 55, 2; yatha gushanta, VII, 56, 20; yatha vasanti, VIII, 20, 17.--yatha, so that, V, 59, 7; 61, 4; 1, 43, 2 (tris); 3 (tris); 214, 1; II, 33, 15. yatha-vasam, wherever he listeth: X, 168, 4. yad, rel. prop . yasya, X, 121, 2:1; 4; (p. .)--yat ha vah balam, with such strength as yours, I, 37, 12; yat ha vah .pura', as it was with you formerly, VIII, 7, 21; yat adbhutam, what strange thing, I, 170, 1.--yena, that, I, 166, 14; yasmin, where, I, 168, 6. yad, adv., when; that ...: yat-tatah, X, 121, 7; yat sim, I, 37, 6; 9; yat ha, I, 37, 13; VIII, 7, 11; adha yat, now that, I, 167, 2; yat anga, VIII, 7, 2; yat-yat va, II, 34, 10; V, 60, 6; yat, if, I, 38, 4; yat, that, I, 165, 14; 166, 13; 14; 167, 7; VII, 56, 4; 10. yada', when: V, 87, 4. yadi: when, I, 168, 8; if, VII, 56, 15. Yadu: yadum, VIII, 7, 18. yam, to hold, to yield, to give: firma yakkhata, VII, 59, 1; yakkha, I, 114, 10; yamsat asmabhyam, I, 114, 5; yakkhamanah a'yudhaih, wielding weapons, VII, 56, 13.--yakkhata adhi, grant, I, 85, 12.--ni yemire, they bent down before (Dat.), VIII, 7, 5; 34. pra-yatasu, thrust forth, I, 166, 4.--vi yanta, extend, I, 85, 12; vi yantana, V, 55, 9; vi yamuh, they stretched (their legs) apart, V, 61, 3:2; vi yematuh, they went straight to (Dat.), V, 61, 9. yama, rein: yamah, V, 61, 2. yama, twin: yama'h-iva, V, 57, 4. Yama: yamasya patha', I, 38, 5:3. yamayishnu: yamayishnavah, SV. for namayishnavah, (VIII, 20, 1:1.) Yamuna: yamunayam, V, 52, 17; (V, 53, 9:1.) yayi: yayim, way, I, 87, 2:1.--yayih, the wanderer, V, 87, 5:1.--yayiyah (sindhavah), running, X, 78, 7. yava, barley: (I, 38, 5:2.) yavasa, pasture grass, fodder: yavase, I, 38, 5:2; V, 53, 16. yavi', or, yavya', young maid: Instr., yavya', I, 167, 4:1. yahvi', river: yahvi'shu, VII, 56, 22. ya, to go ...: ya'tave, I, 37, 10; VIII, 7, 8; 20. 6; yanti, they pass along, 1. 37, 13:1; yami, I implore, V, 54. 15; subham yata'm, going in triumph, V, 55, 1 to 9; (VIII, 20, 7:2); yathana subham, V, 57. 2; (I, 87, 4:3); yat ayasuh, when they move about, VII, 57, anu yata, go after, I, 38, ava yasat, will he bring down. VI, 66, 5.--a' ya, to come ...: a' yatam upa dravat, come quickly hither, I, 2, 5; a' yasishta, may it bring, ask for, I, 165, 15:2; 166, 15; 167, 11; 168, 10; p. xx; a' nah yantu akkha, I, 167. 2; a' yatam upa nih-kritam, I, 2, 6.--ni ayatana, you went down. V, 54, 5:1.--yathana pari, you go round, V, 55, 7.--pra yata, come, I, 37, 14; pra yatana, I, 165, 13; pra yayuh, V, 53, 12; pra ayasishta, V, 58, 6.--vi yathana, you pass through, 1. 39, 3:1; vi yata, destroy. I, 86, 10:1; vi yati, it passes between, VI, 66, 7. ya'ma, way, march: ya'mah, I, 166, 4; 172, 1:1; ya'mam, (I, 87, 2:1); VIII, 7, 2:1; 14; ya'mam ya'nti, VIII, 7, 4; ya'mam yeshthah, VII, 56, 6; ya'mena, V, 53, 12; ya'maya, I, 37, 7; 39, 6; VIII, 7, 5; yame, V, 54. [p. 504] [paragraph continues] 5; ya'mebhih, VIII, 7, 7; ya'meshu, I, 37, 8:1; 87, 3; V, 56, 7; VIII, 20, 5.--ya'mah, carriage, VI, 66, 7. ya'man, way, march: ya'ma, II, 34, 10; ya'man, I, 37, 3:3; 85, 1; 166, 1; V, 52, 2; 58, 7; X, 77, 8; 78, 6; VII, 58, 2; ya'mani, V, 53, 16; on moving, X, 77, 4; ya'mani (isha'm), on the search, I, 168, 5: ya'manah, out of your way, V, 57, 3:2; ya'ma-bhih, I, 37, 11; V, 56, 4. ya'ma-sruta, glorious on their march: ya'ma-srutebhih, V, 52, 15. ya'ma-huti, imploring invocation: ya'ma-hutishu, V, 61, 15. yu, to keep off: (I, 87, 4:3); yuyota, VII, 56, 9; ara't yuyota, VII, 58, 6; X, 77, 6; yuyodhi, II, 33, 3; ma' nah yuyothah, do not deprive us of (Abl.), II, 33, 1; na vai yoshat, it will never depart, II, 33, 9.--yuyotana apa, keep far, V, 87, 8:1.--vi yuyota, deprive (Acc.) of (Instr.), I, 39, 8:1. yuga: pare yuge, in former years, I, 166, 13; ma'nusha yuga', generation of men, V, 52, 4. yukkh, to fail: yukkhati, V, 54, 13:3. yug, to join, to yoke, to harness: yunganti, I, 6, 1; 2; yungate, I, 87, 3; II, 34, 8; yunkte, I, 134, 3; yungdhvam, V, 56, 6 (tris); yuyugre, V, 53, 1; ayugdhvam, V, 55, 6; .57, 3; yukta', VIII, 94, 1; ayukta, he started, V, 87, 4.--yuganta, they joined together (heaven and earth), VI, 66, 6:1; VIII, 20, 4:2; ayugdhvam (tavishih), you have assumed, I, 64, 7:3; yugana'h, in company with, I, 165, 5.--a' ayugdhvam, you have yoked, I, 85, 4; a'-yuyugre, V, 58, 7.--upo ayugdhvam, I, 39, 6; upa yugmahe, I, 165, 5.--pra ayugdhvam, I, 85, 5; pra yugata, V, 52, 8; (X, 77, 5:1.)--vi-yukta, sejunctus, (.) yuga', together with (Instr.): 1, 39, 4:1. yugya, companion: yugyebhih, I, 165, 7:1. yudh, to fight: yudhyatah (tritasya), VIII, 7, 24.--pra yuyudhuh, they have rushed forward to fight, V, 59, 5. yudh, weapon, sword: yudha'-iva, I, 166, 1:3; yudha', V, 52, 6:1; yutsu, (Grassmann, VIII, 20, 20:1.) yuyudhi, thirsting for fight: yuyudhayah, I, 85, 8. yuvati, young woman: yuvatih, V, 61, 9; yuvatim, I, 167, 6. yuvan, youthful, youth: yuva (ganah), 1, 87, 4; V, 61, 13; yuva (rudrah), V, 60, 5; yuvanam (Rudra), II, 33, 11; yuvanah, I, 64, 3; 165, 2; 167, 6; V, 57, 8; 58, 8; yuvanah, V, 58, 3; yuvanah, VIII, 20, 17; 18; yu'nah, VIII, 20, 19. yushmat ...: yushma'kam, I, 39, 2; 4; yushma'ka, VII, 59, 9; 10; p. .--vah followed by esham, V, 87, 2:1; vah, for you or from you, VII, 56, 24:1. yushma'-ishita, roused by you: yushma'-ishitah, I, 39, 8:1. yushma'-uta, favoured by you: yushma'-utah, VII, 58, 4 (tris). yushma'ka, your: yushma'kabhih, I, 39, 8; yushma'kena, I, 166, 14. yushma'-datta, bestowed by you: yushma'-dattasya, V, 54, 13. yeshtha: ya'mam yeshthah, quickest to go, VII, 56, 6. yogana: yoganam, hymn, I, 88, 51.--yoganam, the daily course (of the sun), V, 54, 5.--yoganani, many miles, X. 78, 7. yodha, soldier: yodha'h, X, 78, 3. yoshana, woman: yoshana, V, 52, 14. yosha, woman, wife: yosha, I, 167, 3; yoshah, X, 168, 2. yos, wealth: sam yoh, health and wealth, ( seq.); V, 53, 14:2; sam ka yoh ka, I, 114, 2; II, 33, 13. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 505] ramh, to hurl: ramhayantah, I, 85, 5:1.--rarahana'h, racers, I, 134, I. raksh, to shield: rakshata, I, 166, 8; rakshata, II, 34, 9. rakshas, fiend: rakshah, I, 86, 9:1. raghu-patvan, swift-winged: raghu-patvanah, I, 85, 6:1. raghu-syad, swiftly gliding along: raghu-syadah, I, 64, 7; 85, 6. ragah-tur, crossing the air: ragah-tu'h, VI, 66, 73; ragah-turam, chaser of the sky, 1, 64, 12:4. ragas, air: ragas, dyu, rokana, (; ); ragas and pa'rthiva, ( seq.; ); ragah, V, 53, 7; 59, I; a' ragah, through the air (?), (VII, 57, 3:1); ragasah (pl.), X, 121, 52; mahah ragasah (Abl.), I, 6, 10; (Gen.), I, 19, 3:1; 168, 6.--ragas, water, rain; darkness, (I, 19, 3:1); ragamsi, clouds, mists, I, 166, 3; 4; V, 54, 4; ragasah vi-sargane, when the mist is scattered, V, 59, 3. ran, to delight in (Loc.), to be pleased, to accept with pleasure (Acc.): (; ); ranan, V, 53, 16; rananta, VII, 57, 5; ranyanti, I, 38, 2:1; raranata, you have rejoiced, I, 171, 1:2. rana, fight: ranaya, I, 168, 9. ranya, glorious: ranyani, I, 85, 10. ranva, gay: ranva'h, VII, 59, 7. ratna, treasure: sapta ratna, VI, 74, I. ratna-dheya, gift of treasures: ratna-dheyani, X, 78, 8. ratha, chariot: rathe, II, 34, 7; rathaih-iva, V, 60, 1; rathanam na ara'h, like the spokes of chariot-wheels, X, 78, 4.--rathe, Indra's chariot, I, 6, 2.--rathah, the chariots of the Maruts, I, 38, 12; V, 55, 1 to 9; (V, 87, 3:2; VI, 66, 2:1); rathan, V, 53, 5:1; rathebhih, I, 88, 1; V, 58, 6; rathaih, VIII, 7, 17; (VIII, 20, 2:1); rathanam, V, 52, 9; 53, 10; VIII, 94, 1; ratheshu, I, 39, 6; 64, 9; 85, 4; 5; 87, 2; 166, 9; II, 34, 8; V, 53, 2; 4; 56, 6; 7; 57, 6; 60, 2; 4; 61, 12; VIII, 20, 12.--ratham, the chariot of the Maruts, I, 167, 5; V, 56, 8; rathena, VIII, 20, 10; rathasya, I, 88, 2; rathe, V, 54, 11; 56, 6; VIII, 7, 28; 20, 8:1.--rathasya (Vata's), X, 168, I.--rathena (Vayu's), I, 134, 1; rathe, I, 134, 3. ratha-tur, hastening the chariots: rathatu'h-bhih, I, 88, 2; rathatu'h, X, 77, 8. ratha-vat, consisting of chariots: ratha-vat ra'dhah, V, 57, 7. Ratha-viti Darbhya: ( seq.; ); (V, 61, 5:2); ratha-vitau, V, 61, 18; ratha-vitih, V, 61, 19. rathiyanti: rathiyanti-iva, whirling like chariot-wheels, I, 166, 5:3 rathi', charioteer: rathi'h-iva, V, 61, 17; rathyah na, V, 87, 8; rathyah, VII, 56, 21. rathyah (didhishavah), lords of chariots, X, 78, 5.--rathyah syama, let us carry off, V, 54, 13:1. rathiyanti, see rathiyanti. rathe-subh, brilliant on chariots: rathe-subham, I, 37, I; V, 56, 9. rathya: rathyah saptih, (I, 85, 1:1.) rad, to scratch, to bite: radati, I, 166, 6:4; rad, to cut, to give, ( seq.) rada, radana, tooth: (I, 166, 6:4.) radhra, wretched, a sluggard: radhram, II, 34, 15:1; VII, 56, 20:1; radhra and bhrimi, (II, 34, 1:6.) randhra, hollow: ukshnah randhram, 'the hollow of the bull,' VIII, 7, 26:1 rap, to whisper: (II, 33, 3:1).--me arapat prati, V, 61, 9. rapas, mischief: rapah (a'turasya), VIII, 20, 26:1; rapasah, II, 33, 3:1; 7. rapsat-udhan, whose udders are swelling: rapsadudha-bhih, II, 34, 5. [p. 506] rabh, to cling: rarabhe, I, 168, 3.--rabh, to rush upon, a-rabh, to begin, (I, 166, 1:1.) rabhah-da', giving strength: rabhah-da'h (Indra), (I, 166, 1:1.) rabhas, vigour: rabhah, (I, 166, 1:1.) rabhasa, robust: rabhasa'ya, I, 166, 11; rabhasa'sah (angayah), I, 166, 102; rabhasa'h, V; 54, 3. rabhishtha, most vigorous: rabhishthah, (I, 166, 1:1); V, 58, 5. ram, to stop, to arrest: riramama, I, 165, 2; p. xx; ma' ni riramat, V, 53, 9; ramayanti, VII, 56, 19. ram, to delight: ramaya, V, 52, 13; raranta (read rarata?), V, 54, 13:2. rambhin, clinging: rambhini-iva, I, 168, 3:1. rayi, wealth: rayim, I, 64, 15; 85, 12; V, 54, 14; VIII, 7, 13; rayi-bhih, I, 64, 10; patayah rayina'm, X, 121, 10; V, 55, 10. rasmi, ray: rasmim, VIII, 7, 8; rasmayah, V, 55, 3; rasmishu, I, 134, 4 (bis); rasmi-bhih, I, 87, 6:2; darts (lightnings), I, 19, 8; reins, X, 77, 5. rasa, rain: rasasya, I, 37, 5. Rasa', the distant river: rasa', V, 53, 91; rasaya, X, 121, 4:2. ra, to give: arasata, 1, 166, 3; aradhvam, I, 166, 12; VII, 59, 4 . ra'sva, I, 114, 6; 9; rasi, II, 33, 12; rare, VII, 59, 5; rarata (for raranta?), V, 54, 13:2. rag, to shine: vi ragatha, V, 55, 2; VIII, 7, 1. ra'gan, king: ra'ga gagatah, X, 121, 3; visvasya bhuvanasya ra'ga, X, 168, 2; rishim va ra'ganam va, V, 54, 7; ra'ganam, V, 54, 14; 58, 4; ra'ganah-iva, I, 85, 8; ra'ganah na kitra'h, X, 78, I. ra'ga-putra, having kings for her sons: ra'ga-putra, ep. of Aditi, (; .) rata-havis, who has offered libations: rata-havishe, II, 34, 8. rata-havya, generous worshipper: rata-havyaya, V, 53, 12. rati, gift: ratih, I, 168, 7:1; (V, 52, 11:1): ratim, VII, 56, 18. radh, to give: (I, 166, 6:4); ra'dhyasya (vasvah), to be gained, X, 77, 6; ma' riradhat, let him not deliver, II, 33, 5. ra'dhas, wealth: ra'dhah, II, 34, 11; V, 52, 17 (bis); 53, 13; 57, 7. rami', dark night: rami'h, II, 39, 12. ri: rina'ti, it crunches, I, 166, 6:5.--rinate, they go asunder, V, 58, 6:2.--rinan apah, they let the waters run, VIII, 7, 28.--anu riyate, it streams along, I, 85, 3.--ni rinanti, they disperse, V, 56, 4. rik: pra ririkre, they have risen above (Abl.), X, 77, 3. ripu, enemy: ripuh, II, 34, 9. risa'das, devourer of foes: risa'dasah, I, 19, 5; 64, 5; X, 77, 3; 5; risadasah, I, 39, 4; V, 60, 7:1; 61, 16; VII, 59, 9; risa'dasam (varunam), I, 2, 7. rish, to suffer, to drop: rishyatha, V, 54, 4; na rishyati, V, 54, 7; ma' ririshah, do not hurt, I, 114, 7; 8; VII, 46, 3. rish, hurt: rishah, II, 34, 9; V, 52, 4. rishany, to fail: ma' rishanyata, VIII, 20, I. rih, to lick: rihate, VIII, 20, 21:1. ri, see ri. rukma, gold, golden chains: rukmah, I, 88, 2; (II, 34, 2:1); rukma'h, I, 166, 10; V, 54, 11; VII, 56, 13; rukma'sah, VIII, 20, 11; rukma'n, I, 64, 4:1; rukmaih, V, 52, 6; VII, 57, 3; rukmebhih, V, 56, 1; rukmeshu, V, 53, 4.--rukma'sah, weapons (?), (I, 85, 3:3.)--rukmah-iva, like the golden disk (in heaven), V, 61, 12. [p. 507] rukma-vakshas, gold-breasted: rukma-vakshasah (the Maruts), (I, 64, 4:1); II, 34, 8; V, 55, 1; 57, 5; X, 78, 2; rukma-vakshasah, II, 34, 2:1; VIII, 20, 22. ruk, to shine: rokante, 1, 6, 13; rokate, I, 43, 5; rokamanah, I, 165, 12.--vi rukana'h, far-shining, VII, 56, 13. rug, to crash: rugan, X, 168, 1. Rudra: rudrah, II, 34, 2; V, 60, 5; I, 43, 3; 114, 11; rudra, I, 114, 2 (bis); 3; 7; 8; II, 33, 1 seqq.; VII, 46, 2; 4; rudram, V, 52, 16; I, 43, 4:2; 114, 4; II, 33, 5; rudra'ya, I, 43, 1; 114, 1:[2, 3]; 6; VII, 46, 1; rudrasya, I, 64, 2; 12; 85, 1; V, 59, 8; VI, 66, 3; 11:1; VII, 56, 1; 58, 5:1; VIII, 20, 17; II, 33, 6; 8; 13; 14; rudra't, II, 33, 9; Rudra brings the medicines, (VIII, 20, 25:1); Aditi = Rudra (?), (I, 43, 2:1.)--Rudras, Vasus, and Adityas, (VII, 56, 20:3); rudra'h, I, 64, 3; 166, 2; II, 34, 13; V, 60, 2; rudra'sah, I, 85, 2; V, 87, 7; rudrah, I, 39, 7; VIII, 7, 12; rudrah, II, 34, 9; V 54, 4; 60, 6; rudrasah, I, 39, 4; rudrasah, V, 57, 1; VIII, 20, 2. rudriya, belonging to Rudra: rudriyasah, Maruts, I, 38, 7; V, 58, 7; rudriyah, II, 34, 10; rudriyasah, V, 57, 7; VII, 56, 22; rudriyanam, VIII, 20, 3.--rudriyam, Rudra's healing, I, 43, 2. rusat, red: rusat pippalam, the red apple, V, 54, 12:1. rupa, form: rupa'ni, V, 52, 11; tvesham rupam, the blazing form, I, 114, 5; ghoshah srinvire na rupam, X, 168, 4. reg, to tremble, to shake: regate (the earth), I, 37, 8; V, 60, 2; VI, 66, 9; VIII, 20, 5; regamane, X, 121, 6; regamanah, I, 171, 4; regata, V, 60, 3; regatha, V, 59, 4; regati, he stirs, I, 168, 5; regayat, he made tremble, V, 87, 5; regayanti, VII, 57, 1.--pra regate, I, 87, 3; areganta pra, they reeled forward, I, 38, 10. renu, dust: renum, X, 168, 1. retah-dha: (V, 58, 7:1.) revat, with wealth: revat vayah, health and wealth, X, 77, 7. rai or ra, to bark: ( seq.) rai, wealth: rayah, V, 54, 13; VII, 56, 15; 57, 6:2; rayah posham, fulness of wealth, I, 166, 3; raye, VIII, 7, 18; ra'yah, treasures, I, 167, 1; V, 54, 7. raivata, rich: raivata'sah, V, 60, 4. roka, light: ni rokah, VI, 66, 63; (V, 61, 12:1.) rokana, light: rokana' (divi), I, 6, 1:3; (divah), VIII, 94, 9:1; rokana't (divah), I, 6, 9:1; ( seqq.); V, 56, 1; na'kasya adhi rokane, 1, 19, 6; rokana, su'rya, na'ka, (); three rokanas, ( seq.) rodasi, du., heaven and earth: rodasi, (X, 121, 6:1); I, 64, 9:2; 85, 1; (I, 167, 3:2); V, 53, 6; VI, 66, 6:1; 7; VII, 56, 17; 57, I; 3:1; 58, 1; I, 134, 3; VIII, 7, 16; 20, 4; 94, 11; for rodasi read rodasi', V, 61, 12:1; rodasyoh, I, 168, 1. Rodasi', f., wife of the Maruts, the lightning: rodasi', (I, 64, 92; 167, 3:2); I, 167, 5; V, 56, 8:1; VI, 66, 6; rodasi' (for rodasi iti), V, 61, 12:1; rodasi'm (for rodasi'), I, 167, 4:1; Rodasi as Eileithyia, (I, 167, 7:1.) rodhas, enclosure, fence, bank of a river: (I, 38, 11:2.) rodhasvat, still locked up, unopened: rodhasvatih (clouds), 1, 38, 11:2. rohit, ruddy horse: rohitah, V, 56, 6. rohita, red (horse): rohitah, I, 19, 6:1; VIII, 7, 28; rohita, V, 61, 9; I, 134, 3. raurava, skin of a deer: (.) [p. 508] laghu, light: laghu and guru, light and heavy syllables, p. xcvii. loka, space: loka and uloka, p. seqq. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com vamsaga, bull: (.) vakmya, praiseworthy: vakmyah, I, 167, 7. vaksh (uksh), to grow, to wax: vavakshuh, I, 64, 3; vavakshire, II, 34, 4; ukshantam uta ukshitam, I, 114, 7; ukshamanah, V, 57, 8; 58, 8; ukshita'sah, I, 85, 2:1; sakam ukshita'h, V, 55, 3; samukshitanam, V, 56, 5:1.--vivakshase (?), (I, 6, 7:2.) vakshana, flank: vakshanabhyah divah a', I, 134, 43. vakshana, offering (?): vakshana, Instr.? V, 52, 15:1. vakshas, chest: vakshah-su, I, 64, 4; 166, 10; V, 54, 11; VII, 56, 13. vanku, swift: vankum (rudram), I, 114, 4. vak, to speak, to tell: vokeh, I, 165, 3; vokama, I, 166, 1; vokemahi, I, 167, 10; vokanta, V, 52, 16 (bis); vokatat, V, 61, 18; kat vokema, I, 43, 1; ukyate, I, 114, 6; avokama namah asmai, I, 114, 11.--adhi vokata, bless us, VIII, 20, 26.--pra vivakmi, I praise, I, 167, 7; pra vokanta, they told me of (Acc.), V, 52, 16; pra vaki, VII, 58, 6. vakas, word, speech: idam vakah, V, 54, 15; I, 114, 6. vakasy, to murmur: vakasyate, (of Soma), (.) vagra, thunderbolt: vagram, I, 85, 9; VIII, 7, 22. vagra-bahu, holding the thunderbolt in his arms: vagra-bahuh, I, 165, 8; vagra-baho, II, 33, 3. vagra-hasta, with the thunderbolt in their hands: vagra-hastaih, VIII, 7, 32. vagrin, wielder of the thunderbolt: vagrine (Indra), VIII, 7, 10. vat: api-vatayantah, welcoming, I, 165, 13:1; p. xix; api-vat, to go near, to attend, Caus. the same, or, to bring near, (VII, 46, 3:1); api-vat in Zend, (; .) vatsa, the young: vatsam, I, 38, 8; vatsa'sah, calves, VII, 56, 16. vad, to speak: vadamasi, I, 87, 5; brihat vadema, II, 33, 15; udyate (opp. sasyate), V, 55, 8; vadan, they crack (the whips), I, 37, 3.--akkha vada, speak forth, I, 38, 13.--a' vadata, salute, I, 64, 9.--sam vadasva, speak with, (I, 165, 3:3); I, 170, 5. vadh, to strike, to slay: vadhim, I, 165, 8:1; ma' vadhih, I, 170, 2:1; VII, 46, 4; I, 114, 7; 8; mo vadhit, I, 38, 6; ma' vadhishtana, V, 55, 9. vadhar, weapon, bolt: vadhah, II, 34, 9; VII, 56, 17. vadha-sna, blow: vadha-snaih, I, 165, 6:1. van: vanata, accept, VIII, 7, 9; see vat and su-apivata. vana, water: (I, 64, 12:2.) vana, forest: vana, I, 64, 7; 88, 3:1; V, 57, 3; 60, 2; vanani, V, 58, 6:2; trees (lances), I, 171, 3:1 vanaspati, lord of the forest: vanaspatih, I, 166, 5; VIII, 20, 5; vanaspatin, I, 39, 5:1. vanin, tree: vaninah, I, 39, 3; VII, 56, 25. vanin, worshipful: vaninam, I, 64, 122. vanushy: vanushyatah, of the plotter, VII, 56, 19. vand, to worship: vandasva, I, 38, 15; V, 58, 2; VIII, 20, 14; 20; vandamanam, greeting, II, 33, 12:1. vanditri, worshipper: vandita'ram, II, 34, 15. vandya, excellent: vandyasah, I, 168, 2. vandhura, seat (on a chariot): vandhureshu, I, 64, 9. vap, to pull: abhi vapanta, they plucked, VII, [p. 509] [paragraph continues] 56, 3:3:--ni vapantu, may they mow down, II, 33, 11. vap, to sow: vapanti marutah miham, VIII, 7, 4. vapus, marvel: vapuh, VI, 66, 1; vapushe, I, 64, 4:2. vaptri, barber: vapta-iva, (I, 166, 10:4.) vayah-vridh, invigorating: vayah-vridhah, V, 54, 2. vayas, strength: vayah, I, 37, 9:1; V, 55, I; VII, 58, 3; VIII, 7, 35; 20, 23; revat vayah, X, 77, 7; vayasa, II, 33, 6. vayasvat, consisting of food: rayah vayasvatah, V, 54; 13:1. vaya', germ, sprout, offspring: vaya'm, I, 165, 15:2; 166, 25; 167, 11; 168, 10; pp. xx; xxi; ( seq.) vaya'-vat, with offspring: vaya'vantam kshayam, (.) vayuna, way: vayuneshu, II, 34, 42. vara, suitor: vara'h-iva, V, 60, 4; (II, 34, 1:1; V, 59, 3:3.) vara, delight: varaya, VII, 59, 2. varam, adv., or, it may be: I, 88, 2. varaha, boar: vrishabhih vara'haih, (); (I, 88, 5:2.)--divah varaham arusham, the red boar of the sky (Rudra), I, 114, 5. vara'hu, wild boar: vara'hun, I, 88, 52. varivasy, to open: varivasyantah, VII, 56, 17. Varuna: Aryaman, Mitra, and Varuna, (V, 54, 8:1); varunah, VII., 56, 25; VIII, 94, 5 . I, 43, 3; 114, 11; varuna, VII, 59, 1; varunasya pa'sat, from the snare of Varuna, VI, 74, 4; varunam, I, 2, 7. varutha, protection: varutham, II, 34, 14. vare-yu, wooing: vare-yavah (maryah), X, 78, 4:1 varkas, see samana-varkas. varna, colour: varnam, II, 34, 13. vartani, road: vartanim, V, 61, 9. vartri, one who stops: na varta', VI, 66, 8. vartman, path: vartmani, I, 85, 3. vardhana, joy: rudra'ya vardhanam, I, 124, 6:1. varpas, design: varpasa, I, 39, 1:2. varman-vat, mailed: varman-vantah (yodha'h), X, 78, 3. varman, shield: sarma varma khardih, I, 114, 5. varsha, rain: varsham, V, 58, 7. varsha-nirnig, clothed in rain: varsha-nirnigah, V, 57, 4. varshishtha, best, strongest: varshishthaya, I, 88, 12; varshishthah, I, 37, 6; vrishan, varshiyas, varshishtha, (.) valkala, bark of trees: (.) vavra, spring: vavra'sah, I, 168, 22. vas, to wish, to long for: vasmi, II, 33, 13; usmasi, I, 86, 10; vasama, I, 165, 72; usanti vam, I, 2, 4; yatha vasanti, as they will it, VIII, 20, 17; vavasana'h, the greedy, VII, 56, 10:1. vas, to clothe: tavishih with vas (I, 64, 7:3)--u'rnah vasata, they clothed themselves in wool, V, 52, 9:1. vas, Caus., to brighten: vasaya ushasah, I, 134, 3 (bis). vas, to dwell: pravatsyam, pravatsyam, p. xvii. vasavya, wealth: vasavye, VII, 56, 21. Vasishtha: vasishthah, VII, 59, 3; the Vasishthas are kapardinah, (I, 114, 1:2.) Vasu: vasavah, II, 34, 9; V, 55, 8; VII, 56, 17; 20:3 (gods); 59, 8; X, 77, 6; sreshthah deva'nam vasuh, the best Vasu among the gods (Rudra), I, 43, 5. vasu, kind: vasyasa hrida', VIII, 20, 18; vasyasi, V, 61, 6; (.) vasu, wealth, treasure: vasu, V, 57, 3:1; VII, 59, 6; X, 77, 1; pa'ravatam vasu, (V, 52, 11:1); vasvah, X, 77, 6; vasuni, V, 61, [p. 510] [paragraph continues] 16; I, 134, 4; vasunam, I, 170, 5; vasyah, greater wealth, V, 55, 10. vasu-pati, lord of treasures: vasu-pate vasunam, 1, 170, 5. vasu-ya', wishing for wealth: vasu-ya', I, 165, I. vastu, brightening up: kshapah vastushu, at the brightening up of the night, i. e. in the morning, (I, 64, 8:2.) vastri, the lighter up: kshapa'm vasta' (Indra), (I, 64, 8:2.) vastra, garment: bhadra' vastra, I, 134, 4.--(); vastranta, the end of a garment, (I, 37, 6:1.) vasyas, see vasu. vah, to draw, to carry, to drive: vahati, I, 39, 6; VIII, 7, 28; vahate, I, 167, 7; vahante, V, 58, 1; 61, 11; vahadhve, V, 60, 7; volhave, V, 56, 6 (bis); I, 134, 3 (bis).--vahadhve, you bring, V, 53, 13; sriyam vahante, VIII, 20, 7:2.--yagnam uhire, they carried on the sacrifice, II, 34, 12:2; (); (V, 52, 15:1.)--vahatah akkha, they carry hither, I, 165, 4.--a' vahantu, I, 85, 6; 134, 1; a' vahanti, VIII, 7, 35; a' vahata, VIII, 20, 23.--para vaha, carry away, V, 61, 17.--pra vahadhve, you come, X, 77, 6. vahishtha, strongest: vahishtha, V, 56, 6; I, 134, 3. vahni: ( seqq.)--vahni-bhih, with the swift Maruts, I, 6, 5:1. (, , seq.)--vahni (for Pada vahnih), the two horses, VIII, 94, 1:1; (.)--vahni, bright, luminous, ( seq.); vahni-tama, brightest, (); ep. of Soma, (); ep. of the Asvins and Ribhus, (); m., fire, light, Agni, ( seq.); minister, priest, (, , -)--vahni, fem.? ( seq.) va, or ...: uta va, I, 86, 3; V, 60, 6; va, either (the second va being left out), I, 86, 8.--va, even, V, 52, 14. va, to blow: a' vatu bheshagam, may he waft medicine, X, 186, 1.--pra-va, anu-va, (X, 77, 5:2.) va: a' vivase, I invite, VI, 66, 11; VII, 58, 5; a' vivaseyam, may I gain, II, 33, 6. vaghat, suppliant: vaghatah, I, 88, 6. va'k, voice: ima'm va'kam, V, 54, 1; vaka', X, 77, 1.--va'k, Vak (the voice of the thunder), I, 167, 3:2; va'kam (abhriyam), I, 168, 8. va'ga, booty, wealth: (I, 2, 5:1); va'gam, I, 64, 13; VII, 56, 23; va'ge, I, 43, 8; va'gah, I, 167, 1:1; va'gebhih, VII, 57, 5; (I, 2, 5:1.)--va'ge, fight, 1, 85, 5.--arvantam va'gam, a horse, his strength, i. e. a strong horse, V, 54, 14:2. va'ga-pesas, glorious by booty: va'ga-pesasam, II, 34, 6. va'ga-yat, racing: vagayat-bhih, racing, V, 60, 1.--vagayantah, (I, 167, 1:1.) va'ga-sati: va'ga-satau, in battle, VI, 66, 8.--va'ga-satibhih, with riches and booty, VIII, 20, 16. vagin, powerful; strong horse: vaginam, I, 64, 63; vaginah (Gen.), I, 86, 3; VII, 56, 15; VIII, 20, 16; f. vagini, wealthy, strong, (I, 2, 5:1.)--vagi' arushah, red stallion, V, 56, 7; with sapti, (I, 85, 1:1); vaginam, II, 34, 7; vagin, the left horse, (I, 39, 6:1.) vagini, mare (?): (I, 2, 5:1); see vagin. vagini-vat, wealthy, liberal: va'gebhih vagini-vati, (I, 2, 5:1.) vagini-vasu: vagini-vasu, rich in booty, I, 2, 5:1 vana = bana, arrow: vanah agyate, the arrow is shot, VIII, 20, 8:1. vana, voice: vanam, I, 85, 10:2; (II, 34, 1:6.)--vanah, sacrificial music (?), (VIII, 20, 8:1.) va'ni, speech: va'ni, I, 88, 6. va'ta, wind: (); p. xxiii; va'tan, I, 64, 5; V, 58, 7; va'tasah na sva-yugah, [p. 511] [paragraph continues] like self-harnessed winds, X, 78, 2; 3.--va'tasya, the god Vata, X, 168, 1; 2; va'taya, X, 168, 4; va'tah, X, 186, 1; vata, X, 186, 2; 3. vata, going; (.) va'ta-tvish, blazing with the wind: va'ta-tvishah, V, 54, 3; 57, 4. va'ta-svanas, rushing like the wind: va'ta-svanasah, VII, 56, 3. vama, wealth: vamam, V, 60, 7. vayu, wind: p. xxiii; vayu-bhih, VIII, 7, 3; 4; 17.--vayuh, the god Vayu, I, 134, 3 (tris); va'yo, I, 2, 1 seqq.; 134, 1 seqq. varkarya' (?): varkarya'm devi'm, sacred rite, I, 88, 41; (; .) varksha, from the bark of trees: (.) va'rya, best: va'ryani (bheshaga'), I, 114, 5. vas, to shout: va'sati, V, 54, 2. va'si, dagger: ...: va'sibhih, I, 37, 22; va'sih, I, 88, 3:1; va'sishu, V, 53, 4; p. lxxxviii. vasi-mat, armed with daggers: va'si-mantah, I, 87, 6; V, 57, 2. vasra, bull, f. cow: vasra'sah, vasra'h, VIII, 7, 3; 7; (I, 38, 8:1); vasra'h, f., I, 37, 10; vasra'-iva, I, 38, 8:1; II, 34, 15. vi, prep....: vi, through, I, 39, 3; across, I, 168, 6; vi vi-taram, II, 33, 2:1. vi, tn., bird: vayah arusha'h, the red birds (of the Asvins), (); vayah, (I, 37 9:1), vayah na I, 85, 7; 87, 2; 88, 1; 166, 10; V, 59, 7; vi-bhih, (the Maruts) with their birds, V, 53, 3:2. vi-akta, resplendent: vi-aktah, VII, 56, 1. vi-ushti, flashing forth (of the dawn), daybreak: vi-ushtishu (sasvatinam), I, 171, 5; (ushasah), II, 34, 12; (pu'rvasu), VIII, 20, 15; X, 77, 5; (I, 64, 8:2.) vi-rishti, see vyrishti. vi-oman, sky: vi-omani, V, 87, 9. vi-karshani, active: vi-karshanim, I, 64, 12. vi-ketas, wise: vi-ketasah, V, 54, 13. vi-ganivas, sage: vi-ganushah, X, 77, 1. vink, to tear: vi vinkanti, they tear asunder, I, 39, 5. vi-tata, see tan. vi-taram, far away: II, 33, 2:1. vithura, broken: vithura'-iva, I, 87, 3:1; (I, 37, 8:1); vithura'-iva, like brittle things, I, 168, 6:1. vithury, to break: vithuryati, (the earth) breaks, X, 77, 4. vid, to know (with Ace, and Gen.): kah veda, I, 170, I; V, 53, 1; 61, 14; veda, vidre, VII, 56, 2 viduh, I, 19, 3:1;. 166, 7; V, 59, 7; vida, you take notice of (Gen.), I, 86, 8:1; vitta't, V, 60 6; vedah, remember, I, 43, 9; vidma hi, we know quite well, I, 170, 3; VIII, 20, 3; yatha vida, V, 55, 2; vidana'sah (c. Gen.), X, 77, 6; vivide, I, 39, 4; vidanah, I, 165, 9; 10; vide hi, VI, 66, 3. vidat-vasu, giver of wealth: vidat-vasum (Indra), I, 6, 6. vidatha, assembly, sacrificial assembly, sacrifice: vidatheshu, 1, 64, 1:3; 6; 85, 1; 166, 2; 7; 167, 6; VII, 57, 2; (): vidathe, V, 59, 2:2; II, 33, 15. vidathya, eloquent: vidathya-iva, I, 167, 3:2. vidman, knowledge: vidmana, V, 87, 2. vi-dyut, lightning: vi-dyut, I, 38, 8:1; 64, 9; vi-dyuta, I, 86, 9; V, 54, 2; vi-dyutah, I, 39, 9:2; 64, 5: 168, 8; V, 52, 6; 54, 11; VII, 56, 13. vidyut-mahas, brilliant with lightning: vidyut-mahasah, V, 54, 3. vidyut-hasta, holding lightnings in their hands: vidyut-hastah, VIII, 7, 25. [p. 512] vidyunmat, charged with lightning: vidyunmat-bhih, I, 88, 1. vidh, to sacrifice: vidhema havisha, X, 121, 1 to 9; 168, 4; namasa vidhema te, I, 114, 2; vidhatah, of her servant, I, 167, 5.--vedhas from vidh, (VIII, 20, 17:1); vidatha, (.) vi-dhartri, ruler: vi-dharta', VII, 56, 24. vi-dharman, rule: vi-dharmane, VIII, 7, 5. vind, to find: avindah, I, 6, 5; vidre, I, 87, 6; vidya'ma, 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: vi-pakshasa, I, 6, 2:1. vi-pathi, goer: vi-pathayah, V, 52, 10. vipanyu, fond of praise: vipanyavah, V, 61, 15. vi-paka, full: vi-paka, I, 168, 7. vipra, sage, poet: viprah, VII, 58, 4; VIII, 7, 1; vipra, V, 58, 2; vipram, I, 86, 3; 165, 14; VIII, 7, 30; vipraya, V, 61, 9; viprasya, I, 85, 11; 86, 2; VII, 56, 15; viprasah, priests, X, 78, 1. vi-bhaga, distribution: vi-bhage, VII, 56, 21. vi-bhu, almighty: vi-bhu, I, 165, 10; vi-bhva'h, I, 166, 11:1. vi-bhuti, power: vi-bhutayah, I, 166, 11:1. vibhva-tashta, fashioned by Vibhvan: vibhva-tashtam, V, 58, 4:1. Vibhvan, one of the Ribhus: (V, 58, 4:1.) vi-bhvan, see bhu. vi-mahas, mighty: vi-mahasah I, 86, 1:1; vi-mahasah, V, 87, 4:2. vi-ma'na, see ma. vi-mokana, resting-place (of horses): vi-mokane, V, 53, 7. vi-rapsin, singer: vi-rapsinah, I, 64, 10:1; 87, 1; vi-rapsinah, I, 166, 8. virukmat, bright weapon: virukmatah, I, 85, 3:[2, 3]. vi-rokin, bright, brilliant: vi-rokinah, (I, 85, 3:3); V, 55, 3; X, 78, 3. vivakshase, see vaksh. vivartana = nirgatya bhumau vilunthanam: (V, 53, 7:2.) vivasvat: aditih vivasvan, (.) vivas, see va. vis, to enter: a-vivesa, VI, 74, 2.--ni visate, he rests, X, 168, 3. vis, clan, tribe, people: vit, VII, 56, 5; visa', I, 39, 5; visah, I, 172, 3; I, 114, 3; visa'm, I, 134, 6; vikshu, houses, VII, 56, 22; visah marutam, the folk of the Maruts, V, 56, 1. vispati, king: vispatih, I, 37, 8:1. visva, all ...: visve deva'h, X, 121, 2; I, 19, 3:2; VIII, 94, 2; visve sa goshasah, all the united Maruts, I, 43, 3:1; visva gata'ni, X, 121, 10; visva bhuvanani, I, 64, 3; 85, 8; 166, 4; II, 34, 4; visvah karshani'h, I, 86, 5; visvam sadma pa'rthivam, I, 38, 10; visva pa'rthivani, VIII, 94, 9; visva ahani, I, 171, 3; visvam gra'me asmin, everything in this village, I, 154, 1; visvasya tasya, of this all, V, 55, 8. visva-ayu, everlasting: visva-ayu, V, 53, 53. visva-krishti, known to all men: (I, 64, 24:1.) visvak, in all directions: vishukih, II, 33, 2; vishukim, VI, 74, 2. visva-kandra, all-brilliant: visva-kandrah, I, 165, 8. visva-karshani, known to all men: visva-karshanim, I, 64, 14:1. visva-ganya: ep. of Aditi, (.) visva-dhayas, satisfying all: visva-dhayasam, VIII, 7, 13. visva-pis, all-adorned: visva-pisah, VII, 57, 3; (I, 64, 8:1.) visva-psu, perfect: visva-psuh (yagnah), X, 77, 4. [p. 513] visva-bharas: visva-bharasam, (V, 54, 10:1.) visvam, adv., everywhere: X, 121, 7. visva-manusha, known to all men: (I, 64, 14:1.) visvam-inva, enlivening everything: visvam-invebhih, V, 60, 8. visva-rupa, manifold: visva-rupah (angirasah), X, 78, 5:1; visva-rupam (nishkam), variegated, II, 33, 10. visva-vedas: visva-vedasah, all-knowing, I, 64, 8; 10.--visva-vedasah, wealthy, V, 60, 7. visvaha, adv., always: X, 78, 6. Vishnu: vishnuh, I, 85, 72; ( seq.; seq.); vishnave, V, 87, 1; (V, 87, 4:1); vishnoh, V, 87, 8; vishnoh eshasya, the rapid Vishnu (Soma?), II, 34, 11:1; Soma (rain), VIII, 20, 32.--Vishnu and Trita, Vishnu's three steps, (II, 34, 10:1); Vishnu = Evayamarut? (.) vishpat, deliverer: (I, 166, 8:1.) vi-sargana, scattering: vi-sargane, V, 59, 3. visita-stuka, with dishevelled locks: visita-stuka, I, 167, 5. vi-stara, straw: vi-starah (read vi-stare), V, 52, 10:1. vi-stha', kind, variety: vi-stha'h, the gusts (of Vata), X, 168, 2:1. vi-spardhas, striving: vi-spardhasah, V, 87, 42. vihava, vihavya: (I, 134, 6:1.) vihutmat, invoking: vihutmatinam, I, 134, 6:1. vi-hruta, injured, crooked: vi-hrutam, VIII, 20, 26; (I, 166, 8:1.) vi, to stir up: a' avyata, I, 166, 4:1. vi, to go: apa veti, it goes away, V, 61, 18. vi, to enjoy: vyantu, VII, 57, 6. vilu, strong: vilu, I, 39, 2.--vilu, n., stronghold, I, 6, 5:2 vilu-pavi, strong-fellied: vilupani-bhih, V, 58, 6; VIII, 20, 2:1. vilu-pani, strong-hoofed: vilupani-bhih, I, 38, 11:1. viti, rejoicing, feast: vitaye, V, 59, 8; VII, 57, 2; VIII, 20, 10; 16. vira, hero, man: vira'h, I, 85, 1, VI, 66, 10; X, 77, 3; virasah, V, 61, 4; vira'n nah, I, 114, 8; II, 33, 4; virah (Rudra), II, 33, 1:1; vira'ya, V, 61, 5; virasya, I, 86, 4; (Indra), I, 166, 7.--virah, son, VII, 56, 24. vira-vat, rich in men: vira-vantam, I, 64, 15. virya, strength: viryam, V, 54, 5. vri, to keep back: varanta, V, 55, 7; vrata from vri, vrinoti, (); varayati, to prohibit, (.)--apa avrinvata, they have uncovered, II, 34, 1.--See vartri, a'-vrita. vri, to choose, to desire: vrine, VIII, 94, 8; vrinimahe, I, 114, 9; avrinita, II, 33, 13.--a' vrine, VII, 59, 11; a' vrinimahe, I, 39, 7; 11, 4; a' vavridhvam (better a' vavriddhvam, see vrit), (VIII, 20, 183.) vrika-tati, among wolves: II, 34, 9:1. vrikta-barhis, for whom the sacred grass has been trimmed: vrikta-barhishah, I, 38, 1:2; VIII, 7, 20; 21; (I, 64, 1:2; 165, 15:3; 134, 6:1.) vrikti, trimming (of the grass): (I, 64, 1:2.) vriksha, tree: vriksham, V, 54, 6:1. vrigana, invigorating: vriganam, I, 165, 15:3; 166, 15; 167, 11; 168, 10; 171, 6; p. xx. vrigana, n., enclosure, camp, hamlet: (I, 165, 15:3); vrigane, I, 166, 14; vrigane nadi'nam, in the realm of the rivers, V, 52, 7; vrigana, V, 54, 12; vriganeshu, II, 34, 7:2; (.) [p. 514] vring, to turn, to ward off, to clear: (I, 165, 253); vringase, (I, 87, 61); sirsha' vavriguh, vavriktam, to turn back the heads, (); vavargushinam, I, 134, 6:1.--pari vrinkta, spare, I, 172, 3; pari vrinaktu, VII, 46, 3; pari vrigyah, may it avoid, II, 33, 14:2. vrit, to turn: vartayatha, I, 39, 3; vartayata, II, 34, 9; avartayat, I, 85, 9.--anu rathah avritsata, the chariots followed, V, 55, 1 to 9.--a' vavarta, I, 165, 2; o vartta, I, 165, 142; p. xxi; vavriddhvam (for a' vavridhvam), VIII, 20, 183; abhi a' avart, VII, 59, 4; a' vavrityam, let me bring hither, I, 168, I; VIII 7, 33; a-vavartat, II, 34, 14; a' vavrittana, V, 61, 16.--vi vavrite, it turns, I, 166, 93; vi vartante, they roll about, V, 53, 7:2.--sam avartata, there arose, X, 121, I; 7; (p. .) vritta = versus: p. xcv. vritra, Vritra: vritram, I, 85, 9; 165, 8; VIII, 7, 23; vritram, enemy, VII, 58, 4. vritra-tu'rya, struggle with Vritra: vritra-turye, VIII, 7, 24. vritha, freely, lightly: I, 88, 6; 168, 4; wildly, V, 56, 4:1; quickly, VIII, 20, 20; vritha kri, to shake, (.) vriddha, see vridh. vriddha-savas, endowed with full power: vriddha-savasah, V, 87, 6. vridh, to grow: vavridhe, I, 37, 5; 167, 8:3; avardhanta, I, 85, 7:1; vavridhanta, V, 52, 7; VI, 66, 2; vavridhuh, II, 34, 13:1; V, 59, 5; X, 77, 2; vridhantam, strong, VI, 66, 11; vriddhah, grown, V, 60, 3; vriddha'h, magnified, I, 38, 15:2; vriddha, old, (I, 88, 1:2); vridhe, to grow, I, 85, 1:2; vridhase, (I, 87, 6:1); vridham, I, 167, 4:2; vardha, strengthen, V, 56, 2; vardhayanti, VII, 57, 7; vardhan, VIII, 7, 19; vavridhana'h asma'n, prospering us, X, 78, 8; a' vavridhuh, V, 55, 3.--pravriddha, thou who art grown strong, I, 165, 9; p. xvii.--vi vavridhuh, V, 59, 6.--sam vavridhuh, they have grown up together, V, 60, 5.--vridh in Zend, (I, 114, 6:1.) vridha, increasing: vridha'sah stha, I, 171, 2:1. vrish, spargere, to rain down: vrishtvi', V, 53, 14:1; varshayatha, V, 55, 5.--(; seq.)--avrish, to drink, (.) vrisha-khadi, armed with strong rings: vrisha-khadayah, I, 64, 10:2. vrishanasva, with strong horses: vrishanasvena, VIII, 20, 10. vrishat-angi, strongly-anointed (priests): vrishat-angayah, VIII, 20, 9:1. vrishan, strong, manly: ( seqq.); strong, powerful, ( seq.; ; ); (I, 64, 10:2); male, ( seq.); man, husband, (; ); vrishanah paumsye, (); giver of rain, bounteous, ( seq.); fertilising, (); bull, horse, stallion, ( seq.; ; ); arusha'sah vrishanah, the red stallions, (); vrishnah, bulls, VIII, 20, 20; hero, epitheton ornans, ( seqq.; seqq.); applied to deities, ( seqq.); arushah vrisha, the red hero (Agni), fire in the shape of lightning, (; ; ); name of Soma, (; ; ; seqq.); vrishanam, I, 85, 7:2; vrishanam with a, (); N. pr. of a pious worshipper, ( seq.); Mahidhara, 'mind,' (); see varshishtha.--vrishanah, the strong Maruts, I, 165, 1; p. xiv; VIII, 20, 12; vrishanah, I, 85, 12:2; VII, 56, 18; 20; 21; 58, 6; II, 33, 13; vrishnah, VIII, 7, 33; 20, 19; vrisha ganah, the manly host (of the Maruts), I, 87, 4; vrishne sardhaya, I, 64, 1; VIII, 20, 9:1; vrishanam ma'rutam ganam, I, 64, 12; VIII, 94, 12.--vrisha, Rudra, II, 34, 2; Vishnu, V, 87, 5; vrishne, Indra, I, 165, 11. [p. 515] vrisha-nabhi, with strong naves: vrisha-nabhina, VIII, 20, 10. vrisha-pani: (I, 38, 11:1.) vrisha-prayavan, strongly advancing: vrisha-prayavne, VIII, 20, 9. vrisha-psu, with strong forms: vrisha-psavah, VIII, 20, 7; (VIII, 7, 7:1); vrisha-psuna, VIII, 20, 10. vrishabha, bull, manly hero: (; ); vrishabhah (usriyah), Dyu, the bull of the Dawn, V, 58, 6:3; Rudra, II, 33, 6; vrishabha, II, 33, 4; 7; 15; vrishabha'ya, II, 33, 8; vrishabha, Indra, I, 165, 7; 171, 5; vrishabhasya, I, 166, 1. vrisha-manas, manly-minded: vrisha-manah, I, 167, 7. vrisha-vrata, epithet of Soma: (I, 85, 42.) vrisha-vrata, the manly host: vrisha-vratasah, I, 85, 4:2. vrishti, shower, rain: vrishtih, I, 38, 8; vrishtim, I, 39, 9:2; V, 55, 5:1; 58, 3; vrishti', V, 53, 5:1; vrishtayah, II, 34, 21; V, 53, 2:1; 6; 10; vrishti-bhih, V, 59, 5; VII, 56, 13:1; VIII, 7, 16. vrishni, manly: vrishni paumsyam, manly work, VIII, 7, 23; vrishni savah, (V, 58, 7:1.) vrishnya: (V, 58, 7:1.) vrih, to draw: vi vrihatam, draw far away, VI, 74, 2.--Cf. brih. vedi, altar: vedim, I, 170, 4. vedya' (?): vedya'bhih, clearly (?), I, 171, 1:3. vedhas, wise: vedhase, I, 64, 1; VII, 46, 1:1; vedhasah, V, 52, 13:1; vedhasah, V, 54, 6. vedhas, servant (worshipper): vedhasah, VIII, 20, 17:1. ven, to cherish: venah, I, 43, 9. venat, suppliant: venatah, I, 86, 8. vai: na vai u, never, II, 33, 9:1; 10. vai, to wither: part. vata and vana, (.) Vaidat-asvi: vaidat-asvih yatha, like Vaidadasvi, V, 61, 10; (V, 61, 5:2; 9:1; 360; 362.) vaiyasva: not vayyasva, pp. liii, lvi. vaira-deya, weregild: vaira-deye, V, 61, 8:1. Vaisvanara, N. of Agni: vaisvanara, V, 60, 8. vyath, to shake: vyathate, V, 54, 7; vithura from vyath, (I, 168, 6:1.) vyathi, rolling: vyathih, V, 59, 2:1. vyadh, to strike: vidhyata, I, 86, 9. vya: (I, 166, 4:1.) vyuha: p. . vyrishti (ayudhavisesha): vyrishtibhih, (VII, 56, 13:1.) vraga, stable: vrage, I, 86, 3.--vragam, stronghold, VI, 66, 8.--vragah, keeper, (.) vrata, sway, &c.: ( seqq.); what is enclosed, protected, set apart, ( seq.; seq.); apa'm vrate, within the pale of the waters, (); law, ( seq.; ); anu vratam, according to law, (); vrata' (dharayante), duties, VIII, 94, 2; sway, power, (); vratam, I, 166, 12:2; vrate tava, at thy command, under thy auspices, (); sacrifice, ( seq.); deeds of the gods, (.) vra'ta, troop: vra'tam-vratam, each troop, V, 53, 11. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com sams, to recite, to praise: sasyate, I, 86, 4; sasyate (opp. udyate), V, 55, 8; sasyante, VII, 56, 2 3; samsamanaya, var. l. for sasamanaya, (I, 85, 12:1.)--asams, (.)--ut samsa, V, 52, 8.--pra samsa, I, 37, 5. samsa, spell, blessing, curse; praise, prayer: (I, 166, 13:1; 271); nara'm samsah, (Indra) praised by men, Mannerlob, II, 34, 6:1; (.)-- [p. 516] samsam, curse, VII, 56, 19; samsat, reproach, I, 166, 8.--samsah, prayers, X, 78, 3. samsa, singer: samsam, I, 166, 13:1; (.) samsya, glorious: samsyam, II, 34, 11. sak, to be able: sikvas from sak, (V, 52, 16:1.)--katham seka, how could you, V, 61, 2. sakra, hero: sakrah, I, 166, 1. sana, hemp: (.) sata, hundred: satam himah, I, 64, 14; V, 54, 15; II, 33, 2; ekam-eka sata', each a hundred, V, 52, 17; dhenuna'm satam, V, 61, 10; satasya nrina'm sriyam, the happiness of a hundred men, I, 43, 7. sata-arkas: sata-arkasam, may be sata-rikasam, . sata-avaya, consisting of a hundred sheep: pasum sata-avayam, V, 61, 5. satabhugi, hundredfold: satabhugi-bhih, I, 166, 8. satasvin, winning a hundred: satasvi'; VII, 58, 4. satin, hundredfold: satinam, I, 64, 15; satinah, with hundredfold wealth, VII, 57, 7. satru, foe: satruh, I, 39, 4; satroh, I, 165, 6. sam, to work, to perform worship, to praise: (); sasamana'ya, I, 85, 12:1; sasamanasya, I, 86, 8. sam, well, pleasant, sweet; health: ( seqq.); I, 165, 4:2; with bhu, ( seq.); VI, 74, 1; p. cxi; with as, ( seq.); I, 114, 1; with as or bhu understood, (); with kar, vah, (); I, 43, 6; with pu, va, &c., ( seq.); sam yoh, health and wealth, ( seq.); V, 53, 14; I, 114, 2; II, 33, 13. sami, deed: sami, Loc., I, 87, 5:2; sami and sami, (V, 87, 9:1.) sam-tama, most welcome, blissful: sam-tamam (hride), I, 43, 1; sam-tamebhih (bheshagebhih), II, 33, 2; sam-tama (bheshaga'), II, 33, 13. sam-bhavishtha, most blissful: sam-bhavishthah, I, 171, 3; sam-bhavishthah, X, 77, 8. sam-bhu', healthful: sam-bhu, X, 186, 1: sam-yoh, for health and wealth: 1, 43, 4:3. sara, reed, arrow: (.) sarad, harvest: sarat-bhih, I, 86, 6.--Sarad = Ceres, p. . saru, shaft: saruh, I, 172, 2. sardha, host: sardhas ma'rutas = cerfo Martio, p. xxv; sardham, V, 53, 10; 56. 9; sardham-sardham, V, 53, 11; sardhaya, I, 37, 4; 64, 1; V, 54, 1; 87, 1:1; VI, 66, II . VIII, 20, 9; sardhasya, VII, 56, 8; sardhah, see sardhas ( seq.; .)--sardhan ritasya, the companies of our sacrifice, VIII, 7, 21.--sardha, strong,(.) sardhas, might, host: (; seqq.); sardhah, I, 37, 1:1; 5; V, 52, 8:1; 54, 6; VII, 59, 7; (V, 87, 1:1); sardhamsi, V, 87, 7:1. sarman, shelter, protection: sarma, I, 85, 12; V, 55, 9; VII, 59, 1; I, 114, 5; 10; sarman, VII, 56, 25. sarya, made of reeds: sarya, f., an arrow, also a sacrificial vessel, (.) saryana, lands in Kurukshetra: (.) Saryana'-vat, N. of a lake: saryana'-vati, VIII, 7, 29:1.--A sacrificial vessel, (VIII, 7, 29:1.) sarvara, dark: sarvarih, the dark cows (the clouds), V, 52, 3:2. savas, strength: savah, I, 37, 9; 39, 10; V, 58, 7:1; 87, 2; 6; savasa, I, 39, 8; 64, 8; 9; 13; 167, 9; 171, 5:2; VI, 66, 6; VII, 57, 1:1; savase, V, 87, 1:1; savasah, I, 167, 9; V, 52, 2; savamsi, VII, 56, 7.--Savas, (.) [p. 517] savishtha, most powerful: savishtha, I, 165, 7. Sasiyasi: (V, 61, 5:2); (; ); see sasvat. sasvat, all: sasvatah, V, 52, 2; sasvatam ekam it, VIII, 20, 13.--sasvatinam, the eternal dawns, I, 171, 5.--sasiyasi, compar., more frequent, V, 61, 6; (.) sakin, hero: sakinah, V, 52, 17:1 sanakshaumakira, clothes of hemp or linen: (.) sas: a' sasate, they call for me, I, 165, 4. sikvas, wise, powerful: sikvasah, V, 52, 16:1; 54, 4. siksh for sisaksh: (V, 52, 16:1.) sikha: (V, 52, 16:1.) sipra-vat: sipravan, (II, 34, 3:3.) sipra, helmet; jaw: sipre, jaws, (II, 34, 3:3; I, 2, 3:1) siprah (hiranyayih), headbands, V, 54, 11; helmets, VIII, 7, 25. siprin, helmeted or possessed of jaws: (II, 34, 3:3.) simi-vat, vigorous, powerful: simi-van, V, 56, 3; simi-vatam, VIII, 20, 31 simi-vantah, X, 78, 3. siva, propitious: siva'bhih (uti-bhih), VIII, 20, 24. sisu, young one, calf: sisve, II, 34, 8; sisavah, VII, 56, 16. sisu'la, child: sisu'lah na krilayah, X, 78, 6. si'bham, adv., fast: I, 37, 14. sirshan, head: sirshan, VIII, 7, 25 . sirsha-su, V, 54, 11; 57, 6; sirsha' vavriktam, (.) sukra, bright: sukrah-iva su'ryah, I, 43, 5; sukram (u'dhah), VI, 66, 1; sukre (u'dhani), II, 34, 2:3; sukra'sah, I, 134, 5; sukrebhih hiranyaih, II, 33, 9. suk, to shine: sosukan, VI, 66, 2; susukva'msah, V, 87, 6; susukana'h, brilliant, II, 34, 1; sukata', II, 34, 12. suki, bright, brilliant: sukayah, I, 64, 2; VI, 66, 4; 11; VII, 57, 5; I, 134, 4; 5; suki, sukinam, sukim, suki-bhyah, sukayah, VII, 56, 12; sukini, pure, II, 33, 13. suki-ganman, bright born: suki-ganmanah, VII, 56, 12. sundhyu, brilliant: sundhyavah, V, 52, 9. subh, see sumbh. subh, splendour, beauty, glory: subha', I, 165, 1; p. xiii; VII, 56, 6; subhe, I, 64, 4:2; 88, 2; for triumph, I, 87, 3:2; 167, 6; V, 52, 8; 57, 3; VII, 57, 3; subham ya, to go in triumph, V, 55, 1 to 9; 57, 2; (VIII, 20, 7:2.)--subhah, gems, V, 54, 11. subham-ya': (); (I, 87, 4:3.) subham-ya'van, triumphant: subham-ya'va, V, 61, 13; (; I, 87, 4:3.) subham-yu, triumphant: subham-yavah, X, 78, 7; (.) subhra, brilliant: subhrah, VII, 56, 8; subhra'h, I, 19, 5; 85, 3:2; 167, 4; VII, 56, 16; VIII, 7, 25; 28.--subhrah, VIII, 7, 2; 14. subhra-khadi, armed with bright rings: subhra-khadayah, VIII, 20, 4. subhra-yavan: subhra-yavana, (.) sumbh, to shine; to adorn: subhayanta, VII, 56, 16; sobhase, to be glorious, X, 77, 1; subhayante, they adorn themselves, I, 85, 3; sumbhamanah, I, 165, 5; VII, 56, 11; 59, 7; subhanaih, bright, I, 165, 3:4; p. xv; subhayat-bhih, brilliant, V, 60, 8; (.)--pra sumbhante, they glance forth, I, 85, 1. susukvani: (I, 168, 1:2.) susukvas and susukana, see suk. [p. 518] sushma, breath, strength: sushmah, I, 165, 4:3; p. xv; breath, VII, 56, 8; sushmam, I, 64, 14; 165, 1:4; pp. seq.; xxi; VIII, 7, 24; 20, 3; sushmaya, power (blast), VIII, 7, 5; sushma with vrishan and vrishabha, (; .) sushmin, strong: sushmi', VII, 56, 24; sushmine, I, 37, 4. su'ra, hero: surah, I, 64, 9; su'rah-iva, I, 85, 8; V, 59, 5; ganasah su'rah, VII, 56, 22; gigiva'msah na su'rah, X, 78, 4. susu-vas, always increasing: susu-va'msam, I, 64, 15; susu-va'msah, strong, I, 167, 9. sringa, horn: sringam, V, 59, 3. sridh, strong: sardhantam, V, 56, 1. se-vridh, conferring blessings: se-vridhah, V, 87, 4. so: ni-sitani, prepared, I, 171, 4. sokis, blast of fire: sokih, I, 39, 1. sona, brown: sona, I, 6, 2. sobhas, see sumbh. sobhishtha, most splendid: sobhishthah, VII, 56, 6. skut, to trickle: skotanti, I, 87, 2. Syava: syava'ya, V, 61, 9. Syava-asva: syava-asva, V, 52, 1; (V, 61, 5:2); ( seq.) Syava'sva-stuta, praised by Syavasva: syava'sva-stutaya, V, 61, 5:2. syena, hawk: syena'h, VII, 56, 3; syena'sah na pakshinah, like winged hawks, VIII, 20, 10; syena'sah, X, 77, 5; syena'n-iva, I, 165, 2; (.) srath: srathayanta, they tire, V, 54, 10.--srathayante, they soften, V, 59, 1.--sisrathantu, may they loose it (plural instead of dual), (.) srathary, to melt: sratharyati, X, 77, 4:1. sravas, glory: sravah, I, 165, 12; 171, 5; V, 52. 1:2; I, 43, 7; sravamsi, V, 61, 11; sravase, I, 134, 3. sravasyu, eager for glory: sravasyuh, VIII, 94, 1; sravasyavah, I, 85, 8.--sravasyum, glorious, V, 56, 8. sraya, going: sraya'h, V, 53, 42. sri: apa-sritah, retired, V, 61, 19.--upa-sisriyana'h, fastened, VII, 56, 13. sriyase, see sri'. sri', splendour, beauty, glory: sri'h, V, 57, 6; sriya', V, 61, 12:2; VI, 66, 4; VII, 56, 6; sriya' sreshthah, II, 33, 3; sriye, I, 88, 3; V, 55, 3; VIII, 7, 25; X, 77, 2; sriye sreyamsah, V, 60, 4:2; sriyase, I, 87, 6:1; V, 59, 3:3 (bis); sriyah, I, 85, 2:2; 166, 10; VIII, 20, 12; sriyam vahante, they bring with them beautiful light, VIII, 20, 7:2.--sriyam, happiness, I, 43, 7; sriye, for happiness sake, I, 64, 12. sru, to hear: srinve, I, 37, 3; srinoti, I, 37, 13; srinuta, I, 86, 2:1; srota, V, 87, 8; 9; srudhi, I, 2, 1; srinotu, I, 114, 11; VII, 46, 1:1; susrava, V, 53, 2; srinvire, V, 87, 3; X, 168, 4; srinomi (with two Acc.), I hear thou art --, II, 33, 4.--a' asrot, listened, I, 39, 6:1; sroshantu a', I, 86, 5:2.--See srotri. sruta, glorious: srutam, I, 6, 6; V, 52, 17; II, 33, 11; sruta'su, V, 60, 2. srutya, glorious: srutyam, I, 165, 11. srushti, a hearing: srushtim, I, 166, 13. srushti-mat, to be obeyed: srushti-mantam, V, 54, 14:2 sreni, row: srenih, V, 59, 7:1. sreyas: sriye sreyamsah, glorious for glory, V, 60, 4:2 sreshtha, best: sreshthah, I, 43, 5.--sreshthah sriya', the most beautiful in beauty, II, 33, 3. [p. 519] sreshtha-tama, the very best: sreshtha-tamah, V, 61, 1. srotri, listening to: srotarah (ya'ma-hutishu), V, 61, 15. sloka, hymn: slokam, I, 38, 14. svas, to-morrow: svah, I, 167, 10; 170, 1. svi, to flourish: susavama, I, 166, 14; see susu-vas. svit, to shine: vi asvitan, X, 78, 7. svityank, bright: svitike, II, 33, 8. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com sakrit, once (only): VI, 66, 1. sakthan, leg: saktha'ni, V, 61, 3. sakhi, friend: sakha, I, 170, 3; X, 186, 2; apa'm sakha, X, 168, 3; sakhye sakhayah, I, 165, 11; sakhayah, V, 52, 2; sakhayah, VIII, 20, 23;. sakhin akkha sakhayah, I, 165, 13; sakhin, V, 53, 16. sakhi-tva, friendship: sakhi-tve, VIII, 7, 31. sakhya, friendship: sakhyasya, V, 55, 9; X, 78, 8; sakhya'ya vridham, to grow their friend, I, 167, 4. sak, to follow: sisakti, I, 38, 8; sakadhyai, I, 167, 5.--saketa, may he remain united, V, 52, 15.--sakante daksham, they assume strength, I, 134, 2. saka, with: I, 167, .7; saka marut-su, among the Maruts, V, 56, 8; 9; sute saka, VII, 59, 3:1. sa-gatya, common birth: sa-gatyena, VIII, 20, 21. sa-gush, endowed with: sa-gu'h, V, 60, 8. sa-goshas, friend: sa-goshasah, V, 57, 1; I, 43, 3:1; sa-goshasah, V, 54, 6; sa-goshah, allied with, (.) sat, hero: (I, 165, 3:2.) sat-asva, with good horses: sat-asvah, V, 58, 4. sat-pati, lord of (brave) men: sat-pate, I, 165, 3:2; sat-patim, II, 33, 12. satya, true: satyah, I, 87, 4; 167, 7; satyam, truly, I, 38, 7; VII, 56, 12; tirah satya'ni, in spite of all pledges, (VII, 59, 8:1.) satya-dharman, righteous: satya-dharma, X, 121, 9. satya-savas, of true strength: satya-savasah, I, 86, 8; 9; satya-savasam, V, 52, 8:1. satya-srut, truly listening: satya-srutah, V, 57, 8; 58, 8. satra', together: V, 60, 4. satrak, common: satra'kim, VII, 56, 18; satra'kah, together, X, 77, 4. satvan, giant: satvanah, I, 64, 2:3 sad, to sit down: sidan, I, 85, 7; sattah, VII, 56, 18.--si'data a', sit down on (Acc.), I, 85, 6; a' sadata (barhih), VII, 57, 2; 59, 6.--ni seda, VII, 59, 7.--pra-sattah, V, 60, 1. sadana, seat: pa'rthive sadane, (I, 38, 10:1); ritasya sadaneshu, sacred places, II, 34, 13:2. sadanya, distinguished in the assemblies: (.) sadam, always: II, 34, 4; I, 114, 8. sadas, seat: sadah, I, 85, 2; 6; 7; V, 61, 2; (V, 61, 3:2); sadasah, V, 87, 4. sada, always: VII, 56, 25; 57, 7; 58, 6; 46, 4; VIII, 20, 22; 94, 3. sadman, seat, place: sadma (pa'rthivam), space (of the earth), I, 38, 10:1; seat (of the earth), V, 87, 7:1; sadma, altar, (I, 38, 10:1.) sadman, m.: sadma'nam divyam, (I, 38, 10:1.) sadyah-uti, quickly ready to help: sadyah-utayah, V, 54, 15; sadyah-utayah, X, 78, 2. sadyas, quickly: sadyah, V, 54, to. sadha-stha, abode, council: sadha-sthe, V, 52, 7; 87, 3. sadhrikina, assembled: sadhrikina'h, I, 134, 2. [p. 520] sadhryak, together: sadhryankah, V, 60, 3. san, to gain: sanat, V, 61, 5; sanita, VII, 56, 23. sana't, always: VII, 56, 5; X, 78, 8. sa-nabhi, holding together: sa-nabhayah, X, 78, 4. sani, luck: sanim, II, 14, 7:3. sa-nila, dwelling in the same nest: sa-nilah, I, 165, 1; VII, 56, 1; p. xiv. sanutar, far: V, 87, 8; X, 77, 6. sanemi, entirely: VII, 56, 9. sap, to follow, to attend on, to worship: (I, 85, 1:1.) sapatni: (.) sapary, to serve: saparyati, VIII, 7, 20. sapta-gihva, seven-tongued: sapta-gihvah (vahnayah), (.) sapta-tantu, having seven threads (the sacrifice): (.) saptan, seven: sapta sapta sakinah, the seven and seven heroes, V, 52, 17:1; sapta ratna, the seven treasures, VI, 74, 1. sapti, horse, yoke-fellow: saptayah, I, 85, 11; 6; saptayah, VIII, 20, 23; sapti, the middle horse, (I, 39, 6:1.) sa-prathas, wide-spreading: sa-prathah, VIII, 20, 13. sapsara, fed: sapsara'sah, I, 168, 9. sabah-dugha, juice-yielding: sabah-dugha, I, 134, 4:2. sa-bandhu, kinsman: sa-bandhavah, V, 59, 5:1; VIII, 20, 21:1. sabar, juice, milk, water: (I, 134, 4:2.) sa-ba'dh, companion: sa-ba'dhah, I, 64, 8. sa-bharas, toiling together: sa-bharasah, V, 54, 10:1. sabha', assembly, court: (.) sabha'-vat, courtly: sabha'-vati, I, 167, 3:2. sabha-saha, strong in the assembly: (.) sabheya, courtly, polite: (.) sam, prep., with ...: I, 64, 8; 167, 3. sama, like, worth as much: samah (read sama'?), V, 61, 8:1. samana, feast: samanam na yoshah, X, 168, 2:2. samana', together: I, 168, 1. sa-manyu, pl., friends of one mind: sa-manyavah, II, 34, 3; 5; 6; VIII, 20, 1; 2 1; confidants (of Vishnu), V, 87, 8. samaya, at once: I, 166, 9:3, sam-arana, battle: sam-arane, I, 170, 2. sam-arana, see ri. sa-marya, battle: sa-marye, I, 167, 10. samaha, well: V, 53, 15. samana, common, equal: samanam, VI, 66, 1; VII, 57, 3; VIII, 20, 11; samanasmat, V, 87, 4; samanebhih, I, 165, 7; fem. samani'; (I, 165, 1:1.) samana-varkas, of equal splendour: samana-varkasa, I, 6, 7. samanya', all equally: I, 165, 1:1. sam-ukshita, see vaksh. samudra, sea: samudram, X, 121, 4; .(arnavam), I, 79, 7:2; 8; samudrasya, I, 167, 2; samudratah, V, 55, 5; samudreshu, VIII, 20, 25.--samudra, welkin, (); confluvies, (); adj. watery, flowing, ( seq.) sam-riti: (I, 64, 15:1.) sam-okas, surrounded: sam-okasah, I, 64, 10. sam-karenya, see abhisam-karenya. sam-dris, sight: sam-drisi sthana, you are to be seen, V, 87, 6; su'ryasya samdrisah, from the sight of the sun, II, 33, 1. sam-misla, united, endowed with: sam-mislasah (c. Instr.), I, 64, 10; [p. 521] sam-mislah (c. Loc.), I, 166, 11; (c. Instr.), VII, 56, 6. sam-ra'g, king: sam-ra't, VII, 58, 4. sam-varana, the hidden place: sam-varanasya, X, 77, 6. sam-vak, colloquium: (I, 167, 3:3.) sam-hita, strong: sam-hitam, I, 168, 6. sa-yug, together with: sa-yuk, X, 168, 2. sa-ratham, on the same chariot: X, 168, 2. Sarayu, the river S.: sarayuh, V, 53, 9:1. saras, lake: saramsi tri'ni, VIII, 7, 10:2. Sarasvati, the river: (V, 52, 11:1.) sarga, drove: sargam (gavam), V, 56, 5. sarva, whole: sarvaya (visa'), I, 39, 5. sarva-tati, salus: sarva-tata, in health and wealth, (.)--sarva-tata, together, VII, 57, 7. savana, libation: savanani, II, 34, 6; savane, in the Soma offering, VII, 59, 7. sa-vayas, of the same age: sa-vayasah, I, 165, 1. sask, to cling: saskata, I, 64, 12:3. sas, to sleep: garah a' sasati'm-iva, as a lover (wakes) a sleeping maid, I, 134, 3. sasahi, victorious: sasahih, I, 171, 6. sasrivas, see sri. sasvar, in secret: VII, 59, 7:1. sasvarta, secretly: VII, 58, 5. sah, to resist, to conquer: sahante (sahamsi sahasa), VI, 66, 9; sahanti, VII, 56, 5; sahamanaya, VII, 46, 1; sahantah, strong, V, 87, 5. saha, together with: I, 38, 6; V, 53, 2; 14:1; saho, VIII, 7, 32. saha, strong: saha'h, VIII, 20, 20. sahah-da', giver of victory: sahah-da'h, I, 171, 5. sahas, strength: sahah, II, 34, 7; V, 57, 6; VIII, 20, 13; sahamsi sahasa sahante, VI, 66, 9; sahah sahasa (for Pada sahasah) a' namanti, VII, 56, 19:1. sahasa-vat: sahasa-van, p. seq. sahasra, thousand: sahasram, I, 167, 1 (tris); VII, 46, 3. sahasra-bhrishti, thousand-edged: sahasra-bhrishtim, I, 85, 9. sahasrin, thousandfold: sahasrinam, I, 64, 15; V, 54, 13; sahasrinah, I, 167, 1.--sahasri', winning a thousand, VII, 58, 4. sahasriya, thousandfold: sahasriyasah, I, 168, 2; sahasriyam, VII, 56, 14. sahasvat, strong: sahasvat, aloud, I, 6, 8. sahiyas, bravest: sahiyasah, I, 171, 6:1. sahuri, strong: sahurih, VII, 58, 4. sa-huti, divided praise: sa-huti, II, 33, 4. saho, see saha. sakam, together: I, 37, 2:2; 64, 4; 166, 13; V, 55, 3 (bis); VI, 66, 2. sakam-uksh, growing up together: sakam-ukshe, VII, 58, 1. sa'lhri, victor: sa'lha, VII, 56, 23. sati, conquest: satih, I, 168, 7:1.--satim, help, I, 6, 10. sadh, to finish, to fulfil: sa'dhan, VI, 66, 7; sa'dhanta, I, 2, 7. sadharani', belonging to all: sadharanya'-iva, I, 167, 4:1. sadhu-ya', kindly: I, 170, 2. sa'nu, ridge: sa'nunah pari (divah), V, 59, 7; divah sa'nu, V, 60, 3. sa'man, song: sa'ma-bhih, X, 78, 5. sa'ma-vipra, clever in song: sa'ma-vipram, V, 54, 14. sa'm-tapana, full of heat: sa'm-tapanah, VII, 59, 9. [p. 522] sa'm-ragya, the being the universal ruler: sa'm-ragyena, VII, 46, 2:1. sa'yaka, arrow: sa'yakani, II, 33, 10. sasahi, see sasahi. simha, lion: simha'h-iva, I, 64, 8; vrisha simhah, (.) sink, to pour out: asinkan, I, 85, 11. sindhu, stream, river: sindhavah, I, 168, 8; V, 53, 7; VIII, 7, 5; X, 78, 7; (X, 78, 6:1.)--sindhuh, the Indus, V, 53, 9:1; the river, I, 114, 11; sindhum, VIII, 20, 24:1; sindhau, VIII, 20, 25 sindhu-matri, pl., the sons of Sindhu, N. of the Maruts: sindhu-matarah, X, 78, 61; (I, 85, 3:1; 168, 9:1); (.) sim, particle: I, 37, 6; 9. su, to press out, to pour out (Soma): suvana, dissyllabic, p. cxxi; suvanaih (indu-bhih), VIII, 7, 14; sunvate, V, 60, 7; sunvatah, I, 2, 6; sutah, I, 86, 4; VIII, 94, 4; suta'h, I, 2, 4; 168, 3; suta'nam somanam, I, 134, 6.--See also suta. su, well: I, 37, 14; 38, 6; V, 54, 15; VIII, 94, 3; X, 77, 4; VI, 74, 4; quickly, I, 165, 14; loud, VIII, 20, 19; greatly, VIII, 7, 18; o su, II, 34, 15; VII, 59, 5; VIII, 7, 33; mo su, VII, 59, 5; saho su, VIII, 7, 32. su-ak, fleet: su-ankah, VII, 56, 16. su-apas, clever: su-apah, I, 85, 9; V, 60, 5. su-apivata, implored, desired: su-apivata (Rudra), freely accessible, VII, 46, 3:1; (I, 165, 13:1); see vat. su-apnas, wealthy: su-apnasah, X, 78, 1. su-arka, resounding with beautiful songs: su-arkaih, I, 88, 1:1. su-avas, gracious: su-avasam, V, 60, 1; su-avan, svavadbhih, (I, 6, 3:2.) su-asva, possessed of good horses: su-asvah, V, 57, 2; VII, 56, 1. su-adhi', full of devotion: su-adhya'h, X, 78, 1. su-ayudha, with good weapons: su-ayudha'h, V, 579 2; su-ayudha'sah, V, 87, 5:2; VII, 56, 11. su-ukta, hymn: su-uktena, I, 171, 1; su-uktam, VII, 58, 6. su-upayana: (VII, 46, 3:1.) su-krit, good deeds: su-krite, I, 166, 12. su-krita, well-made: su-kritam, I, 85, 9; su-kritah, I, 134, 2. su-kshatra, powerful: su-kshatra'sah, I, 19, 5. su-kshiti, dwelling in safety: su-kshitaye, VII, 56, 24. su-kha, easy: su-kheshu (ratheshu), V, 60, 2. su-khadi, armed with beautiful rings: su-khadaye, (I, 64, 10:2); V, 87, 1; su-khadayah, I, 87, 6. su-ga, flowing freely: su-ga'h, I, 165, 8.--su-gam, to a good end, V, 54, 6; su-gam, welfare, I, 43, 6. su-gandhi, sweet-scented: sugandhim, VII, 59, 12. su-gopa'tama, having the best guardians: su-gopa'tamah, I, 86, 1:1. su-kandra, bright: su-kandram, II, 34, 13. su-ketu, kindness: su-ketuna, I, 166, 6:1. su-ketuna, gracious: su-ketunam (Soma), (I, 166, 6:1.) su-gata, well-born: su-gataya, V, 53, 12; su-gata, V, 56, 9; su-gata'sah ganusha, V, 57, 5; 59, 6; VIII, 20, 8; su-gatah, I, 88, 3; 166, 12; su-gatam, well-acquired, VII, 56, 21. su-gihva, soft-tongued: su-gihva'h, I, 166, 11. suta, the pressed juice (of Soma), libation: asya sutasya, VIII, 94, 6; sute saka, VII, 59, 3:1; suta'sah, I, 165, 4; suta'nam, I, 2, 5. [p. 523] su-tashta = vibhva-tashta? (V, 58, 4:1.) suta-soma, pouring out Soma: suta-somah, I, 167, 6; suta-some ratha-vitau (Loc. abs.), V, 61, 18; suta-somah, I, 2, 2. su-damsas, powerful: su-damsasah, I, 85, 1. su-da'nu, bounteous giver: su-danavah, I, 39, 10; 172, I; 2; 3; VII, 59, 10; VIII, 7, 12:1; 19; 20; 20, 23; su-da'navah, I, 64, 6:1; ( seqq.); I, 85, 10; II, 34, 8:1; V, 52, 5; 53, 6; 57, 5; VIII, 20, 18; X, 78, 5; su-da'nuh, generous sacrificer, VI, 66, 5. su-da's, liberal giver: su-da'se, V, 53, 2. su-dina, always kind: su-dina, V, 60, 5. su-diti, flaming: suditi-bhih, VIII, 20, 2. su-dugha, flowing with plenty: su-dugha, V, 60, 5. su-deva, beloved by the gods: su-devah, V, 53, 15. su-dravinas: ep. of Aditi or Agni, (.) su-dhanvan, carrying good bows: su-dhanvanah, V, 57, 2. su-dhita: sudhita-iva, well-aimed, I, 166, 6:6; su-dhita, well grasped, I, 167, 3. su-nishka, decked with beautiful chains: su-nishka'h, VII, 56, 11. su-ni'ti, good leader: su-nitayah, X, 78, 2. su-nrita, su-nritu: (I, 134, 1:2.) su-pis, handsome: su-pisah, I, 64, 8. su-putra, having good sons: su-putra' (Aditi), (; .) su-pesas, well-adorned, brilliant: su-pesasam, II, 34, 13; su-pesasah, V, 57, 4. su-praketa, brilliant hero: su-praketebhih, I, 171, 6. su-barhis, for whom we have prepared good altars: su-barhishah, VIII, 20, 25. su-bhaga, blessed, fortunate: su-bhagah, I, 86, 7; VIII, 20, 15; su-bhaga, V, 56, 9; su-bhagasah, V, 60, 6. su-bhaga, blessed, happy: su-bhaga'h, I, 167, 7; su-bhaga'n, X, 78, 8. su-bhu', strong: su-bhvah, V, 55, 3; 59, 3; 87, 3; su-bhve, VI, 66, 3. su-makha, joyful, powerful: su-makhaya, I, 64, 1; 165, 11; su-makhasah, I, 85, 4; su-makhah, V, 87, 7. su-mati, favour, goodwill; prayer: su-matih, II, 34, 15; VII, 57, 4; 59, 4; I, 114, 9; ( seq.); su-matim, I, 171, 1:1; 114, 3; 4; sumati-bhih, VII, 57, 5.--su-matim, prayer, I, 166, 6:[1, 2]; ( seq.) su-manasyamana, kind-hearted: su-manasyamana, VI, 74, 4; (.) su-matri, having a good mother: su-matarah, X, 78, 6. su-maya, mighty: su-mayah, I, 88, 1; su-maya'h, I, 167, 2. su-ma'ruta: su-ma'rutam ganam, the goodly host of the Maruts, X, 77, 1:4; 2. su-meka, firmly established: su-meke, VI, 66, 6:2; VII, 56, 17. sumna, favour: sumnam, V, 53, 9; VIII, 7, 15; I, 43, 4; 114, 9; 10; II, 33, 1; 6; sumna', I, 38, 3:1; VIII, 20, 16; sumnebhih, VII, 56, 17; sumneshu, V, 53, 1.--(.) sumna-yat, wishing for favour: sumna-yantah, VIII, 7, 11.--sumna-yan, well-disposed, I, 114, 3. su-yama, well-broken (horses): su-yamebhih, V, 55, 1. su-rana, delightful gift: su-ranani, V, 56, 8. su-ratna, rich: su-ratnan, X, 78, 8. su-ratha, possessed of good chariots: su-rathah, V, 57, 2. su-rati, full of blessings: su-ratayah, X, 78, 3. suvita, welfare, blessing: suvita'ya, I, 168, 1; V, 57, 1; 59, 1:1; 4; VIII, 7, 33; suvita', I, 38, 3:1. su-vi'ra, with valiant offspring: [p. 524] [paragraph continues] 1, 85, 1 2; V, 57, 7; X, 77, 7; su-vi'ra, V II, 56, 5; su-vi'rah, II, 33, 15. su-vi'rya, with plentiful offspring: su-vi'ryasya (rayah), VII, 56, 15. su-vrikti, pure offering, prayer: su-vriktim, I, 64, 1:2; suvrikti-bhih, I, 168, 1. su-vridh, well-grown: su-vridhah, V, 59, 5. su-sami, zealously: su-sami = su-sami (susamya), V, 87, 9:1. su-sarman, yielding the best protection: su-sarmanah, X, 78, 2. su-sasti, praise: susasti-bhih, V, 53, 11. su-sipra, with beautiful cheeks: su-siprah (Rudra), II, 33, 5; (II, 34, 3:3.) su-sukvan, brilliant: su-sukvanah, V, 87, 3. su-seva, kind friend: su-sevau, VI, 74, 4. susravah-tama, most glorious: susravah-taman, VIII, 20, 20. su-samskrita, well-fashioned: su-samskritah, I, 38, 12. su-sadris, like one another: su-sadrisah, V, 57, 4. su-sandris, beautiful to behold: su-sandrisah, X, 78, 1. Su-soma, N. of a country: su-some, VIII, 7, 29:1.--su-soma, a sacrificial vessel, (VIII, 7, 29:1.) Su-soma, N. of a river: ( seq.) su-stuta, highly praised: su-stutah, I, 166, 7. su-stuti, praise: su-stutih, VII, 58, 6; su-stutim, VII, 58, 3; II, 33, 8. su-stubh, chanting beautifully: su-stubhah, X, 78, 4. su-hava, who readily hears our call: su-havah, II, 33, 5:1. su-hastya, handy priest: su-hastyah, I, 64, 1. su, to bring forth: asuta, I, 16, 8, 9. su', f., genetrix: sva'm, Loc., (V, 58, 7:1.) sud: susudatha, you lead rightly, V, 54, 7. sunu, son: sunum, I, 64, 12; 166, 2; VI, 66, 11:1; sunavah, I, 37, 10:1; 85, 1; VIII, 20, 17. sunrita: sunrita, glory, VII, 57, 6.--sunrita, dawn, I, 134, 12 su'ra, sun: su'rah ut-itah, X, 121, 6; su'rah, (V, 59, 3:2); su'ram, I, 86, 5:2; see svar. suri, lord: surayah, V, 52, 16; VIII, 94, 7; X, 78, 6; suri'n, VII, 57, 7; suri-bhih, V, 52, 15:1. su'rya, sun: su'rya, na'ka, rokana, (); su'ryah na, V, 54, 5; 59, 3:2; X, 77, 3; I, 43, 5; su'ryam, VIII, 7, 22; su'ryasya-iva, V, 55, 3; 4; su'ryasya kakshuh, V, 59, 5; su'ryasya sam-drisah, II, 33, 1; su'ryaya, VIII, 7, 8:1; su'rye utite, V, 54, 10; su'ryah-iva, I, 64, 2. su'rya-tvak, with sun-bright skin: su'rya-tvakah, VII 59, 11. Surya', Surya (the Dawn): surya'-iva, 1, 167, 5. su'ryamasa, sun and moon: VIII, 94, 2. sri, to run, to flow: sasruh, V, 53, 2:1; sasrushih, I, 86, 53; sisratah, V, 54, 10.--pra sasruh, they went forth, V, 53, 7. srig, to let loose; to send forth: sriga'mi, I, 19, 9; srigata, I, 39, 10; sriganti, VIII, 7, 8; asrikshata, V, 52, 6; asargi, I, 38, 8.--ava-srishta divah, sent from heaven, VII, 46, 3.--vi sriganti, V, 53, 6. sripra-danu, possessed of flowing rain: sripra-danu, (.) sena, army: senah (of Rudra), II, 33, 11:3. sena-ni, ep. of Rudra: (II, 33, 11:3.) so: ava syatam, tear away, VI, 74, 3.--See pra-sita.--vi syanti, they rush forth, I, 85, 5. Sobhari: (VIII, 20, 22); sobharinam, VIII, 20, 8; sobhare, VIII, 20, 19. [p. 525] Sobhari-yu, friend of the Sobharis: sobhari-yavah, VIII, 20, 2:2. soma, Soma: somah sutah, I, 86, 4; VIII, 94, 4:1; soma, I, 43, 7; 8:1; 9 (bis); Soma and Rudra,(); somam, V, 60, 8; somasya, I, 85, 10; 87, 5; 134, 1; asya somasya pitaye, VIII, 94, 10 to 12; somah, X, 78, 2; I, 2, 1; somasah, I, 168, 31; somanam, I, 134, 6.--See vrishan. soma-pariba'dh: soma-pariba'dhah, read soma, pariba'dhah, I, 43, 8:1. soma-piti, Soma-drinking: soma-pitaye, VIII, 94, 3; 9; I, 2, 3. soma-pitha: (I, 19, 1:1.) somarudra, Soma and Rudra: somarudra, degreesau, VI, 74, 1 to 4. somya, of Soma: somyam madhu, I, 19, 9; somye madhau, VII, 59, 6. saudhanvana, Ribhu: saudhanvana'sah, (I, 6, 4:3.) saubhaga, delight, happiness: saubhagam, V, 53, 13; saubhagaya, V, 60, 5; saubhaga, I, 38, 3. sausravasa, glory: sausravasa'ni, VI, 74, 2. Sauhotra: Purumilha Sauhotra, (.) skand, to spring: ati skandanti, they spring over, V, 52, 3:1. skambh: prati-skabhe, to withstand, I, 39, 2. skambha-deshna, whose gifts are firm: skambha-deshnah, I, 166, 7. stan, to thunder: stanayantam, I, 64, 6:4; stanayan, X, 168, 1. stanayat-ama, having thundering strength: stanayat-amah, V, 54, 3. stabh: stabhitam, established, X, 121, 5; tastabhane, standing firm, X, 121, 6.--vi rodasi tastabhuh, they hold heaven and earth asunder, VIII, 94, 11. stu, to praise: stushe, V, 58, 1:1; VIII, 7, 32; astoshi, X, 77, 1; stuhi, V, 53, 3; stuhi, V, 53, 16; II, 33, 11; stuvate, VIII, 7, 35; stuvatah, V, 53, 16; stavanah, II, 33, 11; staunah, not stavanah, (VI, 66, 5:1); stutah, I, 171, 3; II, 33, 12; stutasya, VII, 56, 15; stuta'h, V, 52, 14; stuta'sah, I, 171, 3; VII, 57, 6; 7; upa stuhi, praise, VIII, 20, 14. stubh, to rush: stobhati (vah prati), astobhayat, I, 88, 6:1; (); to shout, (V, 52, 12:1); to praise, p. xcvi.--prati stobhanti, (streams) gush forth, I, 168, 8. stubh, to stamp: in tri-stubh, (VIII, 7, 1:1); p. xcvi. stri, star: stri-bhih, I, 87, 1:1; 166, 11; II, 34, 2. stena, thief: Sayana, stauna = stena, (VI, 66, 5:1.) stotri, praiser: stota', I, 38, 4; stotri'n, X, 78, 8; stotribhyah, II, 34, 7. stotra, praise: stotrasya, V, 55, 9; X, 78, 8. stobhagrantha: (V, 52, 12:1.) stoma, praise, hymn: stoma, brahman, uktha, (I, 165, 4:1); stomah, I, 165, 11; 15; 166, 15; 167, 11; 168, 10; 171, 2; stomam, V, 52, 4; 60, 1; 61, 17; VIII, 7, 9; stoman, I, 114, 9; stomaih, V, 56, 5:1; VIII, 7, 17; stomebhih, VIII, 7, 21; II, 33, 5:2. stoma-vahas, offering hymns of praise: (.) stauna, unkind (?): stauna'h, VI, 66, 5:1. stri', woman: tva stri', V, 61, 6; (.) stryambika: derivation of Tryambaka, (VII, 59, 12:1.) sthavira, strong: sthavirah, I, 171, 5. stha, to stand: tishthat, VIII, 20, 4; urdhva' tishthatu, I, 134, 1:2; tasthau, [p. 526] [paragraph continues] I, 64, 9; V, 56, 8; VI, 66, 6.--pra ati tasthau, he surpasses, I, 64, 13.--ma' apa sthata, do not stay away, VIII, 20, 1:1.--ma' ava sthata, do not go away, V, 53, 8.--a' tasthuh, they stepped to (Acc.), I, 85, 7; V, 60, 2; a' ratheshu tasthushah, V, 53, 2; a' asthapayanta, they placed, I, 167, 6.--ut tishtha, arise, V, 56, 5.--pari sthuh, they surrounded, I, 167, 9; pari tasthushah, standing around, I, 6, 12; ma' pari sthat, let not prevent, V, 53, 9.--vi tasthire, they have spread, VIII, 7, 8; 36. stha'h-rasman, with firm reins: stha'h-rasmanah, V, 87, 5. sthatu: sthatuh karatham, what stands and moves, pp. seqq. stha'tri, charioteer: stha'tarah, V, 87, 6.--sthatri'n, for sthatuh, p. ; sthatuh gagatah, p. . sthira, strong, firm: sthiram, 1, 37, 9; 39, 3; 64, 15; sthira' (Rodasi), I, 167, 7; sthira', I, 39, 2; VIII, 20, 1:1; 12; VII, 56, 7; II, 33, 14:2; sthira'h, I, 38, 12; sthirasya, V, 52, 2; sthirebhih, II, 33, 9. sthira-dhanvan, whose bow is strong: Rudra, (II, 33, 14:2); sthira-dhanvane, VII, 46, 1. snu, ridge: snu-bhih, V, 60, 7; 87, 4; adhi snuna divah, VIII, 7, 7; cf. sa'nu. spat, truly: V, 59, 1:1. sparas, help: sparase, VIII, 20, 8. spas, to bind: (I, 166, 8:1.) spas, spy: spat, (V, 59, 1:1.) sparha, brilliant: sparhe, VII, 56, 21; sparha'bhih, VII, 58, 3; sparha'ni, VII, 59, 6. sparha-vira, of excellent men: sparha-viram, V, 54, 14. spri, see sparas. spridh, to strive: aspridhran (c. Dat.), VI, 66, 11; VII, 56, 3. spridh, enemy: spridhah, V, 55, 6. sma, particle: hi sma, smasi sma, I, 37, 15; uta sma, V, 52, 8; 9; yushma'kam sma, V, 53, 5; adha 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: ava smayanta, they smiled upon (Loc.), I, 168, 8. syand, to haste: syanna'h, V, 53, 7. syandana, carriage: (V, 87, 32.) syandra, rushing: syandra'h, V, 52, 8; syandra'sah, V, 52, 3; the rushing chariots, V, 87, 3:2. srag, garland: srakshu, V, 53, 4. sridh; to fail, to miss: na sredhati, V, 54, 7; asredhantah, VII, 59, 6. sridh, enemy: sridhah, VIII, 94, 7. sva, one's own: svam, V, 58, 7:1; 59, 1; svam okah, VII, 56, 24:1; svena, I, 165, 8; svaya (matya'), V, 58, 5; sva't, from his own place, V, 87, 4. svah, see svar. svah-dris, seeing the sun: svah-drik, VII, 58, 2:2. sva'h-nri, man of Svar: svah-narah, V, 54, 10. sva'h-vat, heavenly, splendid: sva'h-vati, splendid, I, 168, 7; heavenly Aditi, (.) sva-kshatra, strong: sva-kshatrebhih, I, 165, 5:1. sva-ga, self-born: sva-ga'h, I, 168, 2. svang, to embrace: (, note .) sva-tavas, strong in themselves: sva-tavasah, (I, 64, 4:4; 165, 5:1); I, 64, 7:1; 85, 7; 166, 2; 168, 2; sva-tavasah, VII, 59, 11; sva-tavase, VI, 66, 9; svatavadbhih, (I, 6, 3:2.) [p. 527] svadha, custom, ethos, Sitte: ( seqq.); svadha', I, 165, 6; svadha'm anu, according to their wont, I, 6, 4:2; 88, 6; 165, 5; p. xv; VII, 56, 13; VIII, 20, 7; (V, 54, 5:1.)--svadhaya, by itself, sponte sua, seq.; by themselves, I, 64, 4:4; svadha'bhih, themselves, V, 60, 4:1. svadha', food: ( seq.); svadha'm, I, 168, 9:2; svadha', sacrificial term, (.) svadha'-van, self-dependent: svadha'-vne, VII, 46, 1:1. svadhiti, axe: (I, 88, 2:1; 166, 6:6); svadhitiva, p. . svadhiti-vat, holding the axe: svadhiti-van, I, 88, 2:1; (.) svana, shouting: svanah, V, 87, 5; svana't, I, 38, 10; svane, V, 60, 3. svap, to tear, to pull (?): (I, 166, 10:4.) svapu', beak: sva-pu'bhih, VII, 56, 3:1; (I, 166, 10:4.) sva-bhanu, self-luminous: sva-bhanavah, I, 37, 2; V, 53, 4; VIII, 20, 4; (I, 64, 4:4); sva-bhanave, V, 54, 1. sva-yata, self-guided: sva-yatasah, I, 166, 4. svayam, self: (V, 60, 4:1); themselves, I, 87, 3; VII, 56, is; yourselves, V, 55, 2; 87, 2. sva-yasas, famous: sva-yasasah, X, 77, 5. sva-yukta, of one's own accord: sva-yuktah, I, 168, 4. sva-yug, self-harnessed: sva-yugah (va'tasah), X, 78, 2; (I, 168, 5:1.) svar, ether: svah, X, 121, 5:2; light, I, 168, 2:1; sky, V, 54, 15; su'rah, of the sun, VIII, 7, 36. sva-ra'g, sovereign: sva-ra'gah, V, 58, 1; sva-ragah, of the lord (Soma), VIII, 94, 4:1. svaritri, singer: svaritarah, I, 166, 11. sva-rokis, self-luminous: sva-rokishah, V, 87, 5. svarga, heaven: (X, 121, 5:2.) svarya, heavenly: asmanam svaryam, V, 56, 4:2. svavas, see su-avas. sva-vidyut, with their own lightning: sva-vidyutah, V, 87, 3. sva-vrikti: (I, 64, 1:2.) sva-sokis, self-shining: sva-sokih (Rodasi), VI, 66, 6. svasara, nest, fold: svasarani, II, 34, 5; svasareshu, II, 34, 8. sva-srit, going, moving by themselves: sva-srit, I, 87, 4; sva-sritah, (I, 64, 4:4; 7:1); I, 64, 11. svasti, favour: svasti-bhih, V, 53, 14; VII, 56, 25; 57, 7; 58, 6; 46, 4; svasti, happily, II, 33, 3. svadu, sweet: svadoh sva'diyah, sweeter than sweet, I, 114, 6. svana, rattling: svanebhih, VIII, 7, 17. svanin, noisy, turbulent: svaninam, (I, 64, 12:2.) sva'ha, hail to you! VII, 59, 6. svit: kva svit, I, 168, 6; X, 168, 3. svri, to sound, to roar: svaranti, V, 54, 2; 12; asvaran, V, 54, 8; sasvah, 1, 88, 5. sveda, sweat: svedasya, I, 86, 8; varsham svedam kakrire, they have changed their sweat into rain, V, 58, 7. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com ha, particle: yat ha, I, 37, 12; 13; 39, 3; 85, 7; 87, 3; 88, 5; VIII, 7, 11; 21; I, 134, 2; kat ha nunam, I, 38, 1; VIII, 7, 31; kam ha, I, 39, 1; kah ha, V, 59, 4; yuyam ha, V, 59, 4. hamsa, swan: hamsa'sah, II, 34, 5; VII, 59, 7. han, to kill, to strike: hanti, VII, 58, 4; hantana, VII, 59, 8; hamsi, II, 33, 15; ahan, I, 85, 9; hanyate, V, 54, 7; ganghananta, I, 88, 2; gighamsasi, [p. 528] [paragraph continues] I, 170, 2.--abhi gighamsati, he tries to hurt us, VII, 59, 8.--ava hantana, strike down, II, 34, 9.--ut gighnante, they stir up, I, 64, 11.--para hatha, you overthrow, I, 39, 3; para-hata, staggering, V, 56, 3:1.--sam hananta, they fight together for (Loc.), VII, 56, 22. hanu, jaw: hanva-iva, I, 168, 5:1. hanman, bolt: hanmana, VII, 59, 8:1. haye, hark! V, 57, 8; 58, 8. hari, bay: hari, the two bays (of Indra), I, 6, 2; 165, 4; hari vrishana, the bay stallions, (); sapti hari, (I, 85, 1:1); hari (of the Maruts), V, 56, 6.--hari with synizesis, p. cxxiii. hari-vat, with bay-horses: hari-vah, I, 165, 3; 167, 1. hari-sipra, golden-jawed (or -helmeted): (II, 34, 33.) harmuta: (, note .) harmya, fire-pit, hearth, house: ( seqq.)--harmya', living in houses, I, 166, 4:3. harmye-stha': harmye-stha'h, standing by the hearth, (); 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. haryata, delicious: ( seq.) hava, call: havam, I, 86, 2; V, 87, 8; 9; VIII, 7, 9; I, 114, 11; I, 2, 1. havana, invocation: havanani, V, 56, 2. havana-srut, mindful of invocations: havana-srut, II, 33, 15:2 havas, call, prayer: havasa, I, 64, 12:1; VI, 66, 11. havih-krit, sacrificer: havih-kritam, I, 166, 2. havishmat, carrying ablations: havishman, I, 167, 6; havishmantah, X, 77, 1; I, 114, 8. havis, sacrifice: havih, VII, 59, 9; 1, 114, 3; havisha, X, 121, 1 to 9; I, 166, 3; X, 168, 4; havishah, V, 60, 6; havi'mshi, I, 170, 5; VII, 57, 6; havih-bhih, II, 33, 5. haviman, invocation: haviman, VII, 56, 15; havima-bhih, II, 33, 5. havya, called to assist: havyah, VIII, 20, 20:1. havya, offering, libation: havya', I, 171, 4; VII, 56, 12; 59, 5; VIII, 20, 9; 10; 16. havya-dati, offering: havya-datim, V, 55, 10. has, to laugh: gaksh from has, (.) hasta, hand: hastah (bheshagah galashah), II, 33, 71; haste bibhrat bheshaga', I, 114, 5; hastayoh, I, 38, 1; hasteshu, I, 37, 3; 168, 3. hastin, elephant: hastinah, I, 64, 7:2. ha, to flee: gihita, I, 37, 7:1; dyauh gihite brihat, the sky makes wide room, VIII, 20, 6.--apa ahasata, ut ahasata, (VIII, 7, 2:1.)--ni gihate, they bend down, V, 57, 3; 60, 2; VIII, 7, 34; ni ahasata, they have gone down, VIII, 7, 2:1.--pra gihite, flies out of your way, I, 166, 5:2. ha, to forsake, to leave behind: agahatana, VIII, 7, 31; hitva', V, 53, 14. haridra, yellow: (.) hi, indeed, truly, for ...: kit hi, VII, 59, 7; hi kam, VII, 59, 5; vidma hi, I, 170, 3; VIII, 20, 3. hi, to prepare: hinomi, VII, 56, 12. hims, to hurt: ma' nah himsit, X, 121, 9. hita, friend: hita'h-iva, I, 166, 3; hita, kind, = su-dhita, (.) hinv, to rouse: hinvantu, II, 34, 12. himavat, the snowy mountain: himavantah, X, 121, 4; (p. .) hima, winter: satam himah, during a hundred [p. 529] winters, I, 64, 14; V, 54, 15; II, 33, 2. hiranya, gold: hiranyam-iva, I, 43, 5; hiranyaih, with golden ornaments, V, 60, 4; 11, 33, 9. Hiranya-garbha, the Golden Child: hiranya-garbhah, X, 121, 1:1; (p. seq.; .) hiranya-kakra, on golden wheels: hiranya-kakran, I, 88, 5. hiranya-nirnig, gold-adorned: hiranya-nirnik, I, 167, 3. hiranya-pani, golden-hoofed: hiranyapani-bhih, VIII, 7, 27; (I, 38, 11:1.) hiranyaya, golden: hiranyayebhih, I, 64, 11; hiranyayam (vagram), I, 85, 9; hiranyayih, V, 54, 11; VIII, 7, 25; hiranyayan (atkan), V, 55, 6; hiranyayah, golden-coloured, V, 87, 5; hiranyayasah, golden (chariots), VI, 66, 2:1; hiranyaye kose, VIII, 20, 8:1. hiranya-ratha, on golden chariots: hiranya-rathah, V, 57, 1. hiranya-varna, golden-coloured: hiranya-varnan, II, 34, 11. hiranya-vasi, armed with golden daggers: hiranya-vasibhih, VIII, 7, 32. hiranya-sipra, golden-jawed: hiranya-siprah, II, 34, 3:3. hiri-sipra, golden-jawed (or -helmeted): (II, 34, 3:3.) hid, to hate: gihilire, VII, 58, 5; hilitasya, furious, VII, 46, 4. hu, to sacrifice: guhumah (c. Gen.), X, 121, 10; guhavama te havih, I, 114, 3. hri, to be angry: yatha na hrinishe, II, 33, 15. hrid, heart: hrida', I, 171, 2; V, 56, 2; vasyasa hrida', VIII, 20, 18; hride, 1, 43, 1; X, 186, 1; hrit-su, I, 168, 3. helas, anger: helah, I, 171, 1; 114, 4. heti, weapon: hetih, II, 33, 14; hetayah, pp. xlviii; . hotri, caller: hotrishu, VIII, 20, 20:1. hotri, the Hotri priest: hota, VII, 56, 18; VIII, 94, 6:1; panka hotrin, II, 34, 14; hotrishu, (VIII, 20, 20:1.) hraduni-vrit, whirling the hail: hraduni-vritah, V, 54, 3. hru, to injure: vi hrunati, he can injure, I, 166, 12; (I, 166, 8:1.) hvri, or hvar, to overthrow: guhuranta, I, 43, 8; hru and hvar, (I, 166, 8:1.) hve, to call, to invoke: havamahe, II, 34, 11; VIII, 7, 6; 11; I, 114, 8; hvaye, V, 56, 5; huve, VIII, 94, 10 to 12; I, 2, 7; havate, VII, 56, 18; havate, he is invoked (?), II, 33, 5:1; vipram havamanam, VIII, 7, 30.--anu hvaya, call after, V, 53, 1 6.--ava hvaye, I call down, V, 56, 1.--a' huvamahe, we call towards us, V, 56, 8; a' huve, V, 56, 9; VII, 56, 10; a' gohaviti, he calls again and again, VII, 56, 18.--ni hvayamahe, we call down, I, 114, 4; 5.--pra huyase, thou art called forth, I, 19, 1. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 530] II. LIST OF THE MORE IMPORTANT PASSAGES QUOTED IN THE PREFACE AND IN THE NOTES. RIG-VEDA. PAGE I, 3, 11 4, 5; 6 seqq. 5, 7 6, 1 , 6, 6 7, 8 8, 9 11, 5 14, 6 14, 9 14, 12 16, 1 18, 3 18, 6 18, 7 19, 6 21, 5 22, 3 22, 5 22, 13 22, 16 23, 11 23, 12 24, 1 24, 6 24, 15 , 25, 1 25, 4 29, 7 30, 5 30, 20 30, 21 31, 2 31, 16 32, 7 33, 5 33, 7 , 34, 3 34, 8 35, 8 36, 10 36, 17 37, 5 I, 38, 14 39, 9 43, 2 43, 6 44, 8 44, 13 46, 1 47, 4 47, 8 48, 11 48, 16 49, 1 49, 4 50, 4 50 51, 11 51, 12 52, 4 54, 2 , 54, 7 54, 8 55, 1 55, 3 55, 4 55, 5 57, 6 58, 5 59, 1 60, 5 61, 12 , 61, 14 61, 16 62, 10 , 62, 13 64, 4 65-70 , note b 68, 1 70, 2 70, 4 seqq., 71, 7 72, 5 72, 6 72, 9 72, 10 [p. 531] I, 73, 4 73, 6 (7) 74, 7 76, 4 78, 2 79, 9 79, 11 80, 2 81, 5 83, 3 84, 14 84, 20 85, 3 85, 5 85, 12 86, 10 87, 6 88, 2 89, 10 90, 2 90, 9 91, 2 91, 13 , 92, 1; 2 , 92, 2 , 92, 12 93, 7 93, 8 94, 8 94, 9 94, 10 94, 15 , 94, 16 95, 3 100, 1 100, 15 100, 17 101, 1 101, 10 102, 8 103, 6 104, 6 104, 9 106, 5 107, 2 108, 3 108, 12 109, 3 112, 3 112, 8 112, 15 113, 8 113, 13 113, 18 113, 19 I, 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 [p. 532] I, 154, 4 154, 5 155, 4 155, 5 156, 3 156, 4 , 157, 3 157, 4 159, 3 159, 5 160, 3 161, 11 161, 14 162, 22 163, 3 164, 30 165 seqq. 165, 1 165, 5 165, 6 165, 13 166, 5 166, 10 , , 166, xi 167, 3 , , 167, 4 167, 6 , 168, 3 168, 6 , 168, 8 169, 1 169, 3 169, 6 169, 7 169, 8 171, 1 173, 3 173, 7 174, 8 175, 1 177, 1 177, 2 177, 3 179, 1 180, 5 180, 6 181, 5 181, 8 184, 1 185, 3 , 186, 5 186, 10 189, 2 189, 6 190, 6 191, 6 191, 17 191, 9 191, 15 II, 1, 3 1, 5 1, 6 1, 13 2, 8 3, 8 3, 11 5, 2 5, 4 6, 2 8, 3 10, 2 11, 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 27, 9 27, 10 27, 14 28, 6 28, 8 30, 2 30, 11 31, 1 31, 21 31, 6 , 33, 4 33, 13 34, 2 34, 15 35, 8 37, 3 [p. 533] II, 38, 1 38, 7 38, 11 43, 3 III, 1, 2 1, 4 , 2, 8 2, 10 2, 11 3, 1 3, 9 4, 1 4, 7 4, 11 5, 1 6, 2 6, 5 6, 8 7, 5 8, 3 11, 8 13, 6 14, 1 15, 1 15, 3 17, 3 18, 2 18, 4 19, 4 20, 1 22, 3 23, 1 24, 1 26, 4 26, 5 26, 6 27, 9 27, 15 29, 2 29, 9 29, 16 30, 1 30, 10 , 31, 3 31, 15 31, 21 32, 4 32, 7 32, 8 33, 6 33, 8 35, 2 35, 10 40, 7 43, 7 44, 1 44, 4 48, 3 50, 4 51, 3 54, 5 54, 16 54, 20 55, 3 55, 11 56, 2 57, 6 60, 3 61, 1 61, 5 , 61, 7 IV, 1, 3 , 1, 4 1, 20 2, 11 3, 8 4, 7 6, 7 6, 9 , 6, 10 7, 5 12, 4 12, 5 13, 5 14, 1 15, 6 , 16, 19 16, 20 18, 9 18, 11 19, 2 19, 3 19, 4 21, 6 22, 2 24, 7 24, 9 25, 3 26, 4 30, 2 30, 3 30, 10 30, 23 33, 6 37, 4 39, 3 41, 6 43, 4 43, 6 50, 8 [p. 534] IV, 51, 6 52, 2 53, 5 53, 6 V, 1, 1 2, 5 1, 10 1, 12 2, 7 , 7, 9 11, 5 12, 2; 6 28, 1 27, 4 28, 6 31, 5 32, 2 , , 32, 4 32, 5 32, 7 32, 8 32, 10 34, 5 34, 7 35, 4 36, 5 40, 2-3 41, 20 , 41, 13 41, 16 42, 11 46, 2 , 46, 5 46, 7 , 47, 3 47, 6 47, 7 49, 2 50, 4 51, 11 52, 3 52, 6 52, 7 52, 8 , 52, 9 52, 22 seq. 53, 20 53, 14 54, 11 55, 7 56, 7 56, 8 56, 9 57, 2 57, 3 , 58, 5 , 58, 6 , 59, 5 59, 8 60, 2 60, 3 61, 2 62, 3 62, 8 63, 5 64, 2 66, 2 69, 1 , 69, 3 , 71, 2 73, 7 74, 2 74, 3 74, 9 78, 8 79, 4 80, 3 82, 6 83, 5 83, 6 85, 5 87, 7 87, 2 e 87, 5 , VI, 2, 4 2, 5 2, 8 3, 1 3, 2 3, 7 4, 7 7, 6 22, 2 11, 5 , 13, 1 14, 3 14, 4 15, 6 16, 9 16, 24; 15 26, 38 26, 46 27, 4 27, 5 17, 25 19, 8 19, 8; 9 19, 9 20, 2 20, 5 [p. 535] 20, 7 21, 4 21, 7 21, 9 22, 9 24, 3 26, 7 28, 6 29, 2 29, 3 30, 3 32, 1 32, 3 33, 3 34, 3 36, 5 39, 2 40, 4 44, 14 45, 22 47, 24 48, 6 , 49, 2 , 49, 3 50, 2 50, 4 56, 5 , 50, 7 , 50, 13 51, 5 , 51, 14 52, 9 52, 17 54, 9 57, 3 57, 5 58, 3 61, 6 , 61, 11 62, 13 , 62, 4 62, 6 62, 10 63, 6 , 63, 8 64, 2 64, 4 64, 5 66, 3 66, 5 66, 6 66, 7 67, 7 68, 11 70, 5 71, 2 , 74, 1 75, 19 VII, 1, 2 3, 4 3, 7 3, 10 , 4, 6 5, 4 7, 5 8, 3 9, 3 20, 1 11, 4 15, 12 16, 9 18, 4 28, 8 18, 9 22, 3 24, 1 24, 4 25, 2 31, 10 32, 13 , 32, 28 , 32, 27 34, 7 35, 4 35, 6 , 35, 8 36, 6 39, 2 40, 2 42, 2 42, 4 44, 5 46, 3 47, 3 49, 2 51, 1 55, 6 56, 3 56, 6 56, 8 (4) 56, 13 56, 16 56, 19 56, 21 , 58, 2 60, 2 60, 4 60, 6 , 60, 9 seq. [p. 536] VII, 60, 12 62, 3 66, 2 69, 1 , 69, 5 70, 2 71, 1 , 75, 5 75, 6 76, 2 77, 1 seq 78, 4 79, 4 82, 4 82, 5 83, 2 83, 6 86, 5 86, 6 , 86, 8 87, 1 87, 7 , 91 and 92 seq. 93, 7 94, 2 95, 1-2 95, 2 , 96, 4 97, 6 100, 2 220 104, 9 VIII, 1, 5 1, 12 1, 23 215 1, 18 1, 21 2, 8 2, 14 3, 5 121 3, 23 4, 9 5, 9 5, 20 5, 21 , 5, 23 5, 25 5, 35 6, 14 6, 39 6, 40 7, 2 7, 4 7, 14 7, 20 7, 22 7, 23 7, 27 , 7, 28 7, 31 7, 33 8, 4 8, 7 20, 6 12, 14 12, 16 12, 27 13, 6 13, 11 13, 17 13, 31-33 17, 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, 11 20, 23 21, 18 22, 4 22, 6 22, 16 23, 3 25, 3; 5 25, 5 seq 25, 16 26, 3 26, 13 29, 1 29, 5 32, 6 33, 8 34, 17 . 39, 14 40, 9 42, 1 43, 8 43, 33 44, 18 44, 23 45, 27 [p. 537] 45, 35 46, 14 46, 23 46, 25 47, 7 48, 2 48, 4 48, 9 49-59 seqq. 50, 2 , 51, 3 51, 7 52, 7 52, 10 55, 3 55, 5 , 60, 4 61, 3 61, 4 61, 18 63, 7 63, 10 64, 2 64, 11 65, 5 66, 4 67 seq. 67, 11 67, 14 68, 1 68, 18 71, 14 71, 15 72, 6 72, 8 72, 18 73, 13 75, 9 78, 10 , 79, 7 , 82, 4 84, 1 88, 1 90, 3 90, 5 91, 3 93, 7 93, 16 94, 1 94, 9 96, 5 96, 14 97, 5 98, 3 99, 6 100, 2 100, 10; 11 100, 12 202, 15 103, 7 103, 8 IX, 11, 3 19, 2 21, 4 34, 3 50, 1 53, 1 61, 12 62, 24 63, 10 65, 22 65, 23 68 68, 3 70, 10 71, 3 72, 1 , 72, 8 73, 9 74, 1 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, 57 102, 2 107, 5 107, 6 108, 7 208, 20 111, 1 111, 2 , 113, 1; 2 113, 10 114, 3 X, 1, 1 5, 5 5, 7 [p. 538] 7, 1 8, 3 , 8, 4 9, 4 11, 6 11, 7 12, 5 23, 5 , 14, 1 14, 3 14, 7 , 14, 8 15, 4 15, 12-14 18, 11 20, 1 , 20, 9 24, 6 25, 1 , 27, 19 28, 11 31, 1 32, 2 33, 9 34, 6 35, 2 36, 1-3 36, 13 37, 10 37, 11 39, 11 40, 1 42, 6 43, 7 43, 8 43, 9 , 44, 2 45, 10 46, 3 46, 5 47, 1 47, 7 49, 5 50, 4 55, 8 56, 4 58 63, 2 63, 3 , 63, 5 63, 10 63, 11 63, 17 64, 5 64, 7 65, 9 66, 3 66, 4 67, 7 , 68, 4 69, 4 70, 8 72, 1-4 72, 4-5 72, 7 b 72, 8 73, 10 75, 2 75, 5 78, 2 79, 2 79, 6 80, 2 82, 5-6 a 86, 15 87, 18 89, 9 , 92, 5 92, 7 92, 11 92, 13 92, 14 93, 5 93, 10 95, 6 95, 7 95, 9 95, 14 95, 15 96, 1 96, 3 96, 9 , 96, 13 97, 18 97, 22 a 98, 1 100, 1 103, 2 103, 13 104, 2 114, 2 114, 10 115, 3 115, 9 116, 9 779, 4 120, 1 120, 3 122, 3 124, 1 , [p. 539] 124, 7 124, 9 125, 12 129, 2 , 129, 3 133, 5 138, 1 138, 4 140, 2 142, 4 144, 6 148, 3 153, 2 158, 1 164, 3 165, 4 170, 1 182, 1 190, 2 ATHARVA-VEDA. IV, 2, 6 37, 5 VIII, 2, 1 X, 2, 7 VII, 6, 1 XII, 1, 51 VAGASANEYI-SAMHITA. XI, 34 XI, 46 TAITTIRIYA-SAMHITA. I, 8, 6, 2 IV, 3, 13, 3 V, 1, 3, 3 VII, 1, 19, 3 AITAREYA-BRAHMANA. V, 20 VII, 24 SATAPATHA-BRAHMANA. II, 6, 2, 9 III, 7, 3, 1 IV, 3, 4, 14 VI, 3, 3, 4 XI, 1, 6, 1 5, 2, 4 XIII, 5, 1, 16 TANDYA-BRAHMANA. XIII, 7, 12 XVI, 1, 12 TAITTIRIYA-ARANYAKA. I, 13, 3 I, 23 , note ASVALAYANA SRAUTA-SUTRA. VIII, 11 , note IX, 4 Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 540] III. 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 Akhyana, 1883; Rigveda-Samhita and Samavedarcika, 1884; Die Adhyayatheilung des Rigveda, 1887, and lastly, the Prolegomena to his Hymnen des Rigveda, 1888, have opened new and important fields of critical investigation. 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 indispensable helps to every student of the Veda. Professor Delbruck's Syntaktische Forschungen (1871-1879) and Das Altindische Verbum (1874) marked a decided advance in critical scholarship. [p. 541] [paragraph continues] Almost every case of the noun in the Veda has found its special investigator, the Dative in Delbruck (1867), the Genitive in Siecke (1869), the Vocative in Benfey (1872), the Instrumental in Wenzel (1879), the Accusative in Gaedicke (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 Professor Kaegi have given a popular and useful account of the results of Vedic studies in Siebenzig Lieder des Rigveda (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. = Beitrage 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 fur vergleichende Sprachforschung. Rev. hist. rel. = Revue de l'histoire des religions, publiee by M. Jean Reville. Paris. ZDMG. = Zeitschrift der deutschen morgenlandischen 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 Bohtlingk, I-3.-Erklarung vedischer Stellen: Bezz. Beitr. XIV, 29-33 ZDMG. XLV, 305, AVERY, JOHN. 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.) BARTHOLOMAE, CHR. Rv. I, 171, 1: KZ. XXIX, 279.-Arisches: Bezz. Beitr. XV, 1-43, 185-247: ZDMG. XLIII, 664-668. -- Studien zur indogermanischen Sprachgeschichte. Halle, 1890. See Pischel in Gotting. Gel. Anz., No. 13, 20 Juni 1890, pp. 529 ff. [p. 542] BENFEY, THEODOR. Die Quantitatsverschiedenheiten in den Samhita- und Pada-Texten der Veden. 6 Theile. Gottingen, 1874-81. -- Ueber die Entstehung des indogermanischen Vokativs. Gottingen, 1872. -- Vedica und Verwandtes. Strassburg, 1879. -- Ueber einige Worter mit dem Bindevocal i im Rigveda. Gottingen, 1879. -- Vedica und Linguistica. Strassburg, 1880. -- Behandlung des auslautenden a in na 'wie' und na 'nicht' im Rigveda, mit Bemerkungen uber die Aussprache der Worter im Veda. Gottingen, 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, 19-130): 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. BERGAIGNE, A. La religion vedique d'apres les hymnes du Rig-Veda. Vols. I-III. Paris, 1878-83. -- Quelques Observations sur les figures de rhetorique dans le Rig-Veda. (Memoires de la Societe de linguistique, tome IV, 2e fascicule.) Paris, 1880. -- Recherches sur l'histoire de la Samhita du Rig-Veda I. La Samhita primitive. Paris, 1887. (Journal Asiatique, 1886. Extrait.) -- Nouvelles recherches sur l'histoire de la Samhita du Rig-Veda II-IV. Supplement au Memoire sur la Samhita primitive; les differents couches d'interpretations; le classement du Mandala VIII. Paris, 1887. (Journal Asiatique, IX, 191-287. Extrait.) -- Deuxieme note additionnelle a l'article Recherches sur l'histoire de la Samhita du Rig-Veda. (Journal Asiatique, IX, 518 f.) -- La syntaxe des comparisons vediques: Bibliotheque de l'ecole des hautes etudes, LXXII, pp: 75-101. (Mel. Renier, Paris, 1887.) -- Recherches sur l'histoire de la liturgie vedique. La forme metrique des hymns du Rig-Veda. (Ac. des Inscr., C--R, XVI, 1888, Mai-Juin, pp. 232-238.) -- Recherches sur l'histoire de la liturgie vedique. (Journal Asiatique, XIII, 2, 121-197. 1889.) -- La division en Adhyayas du Rig-Veda: Journal Asiatique, X, 3, 488-495. (Extrait. Paris, 1888.) -- et V. HENRY. Manuel pour le Sanscrit Vedique. Paris, 1890. [p. 543] BLOOMFIELD, M. Final as before Sonants in Sanskrit. Baltimore, 1882. (Amer. Journal of Philology, Vol. III, No. 1.) -- On certain Irregular Vedic Subjunctives or Imperatives. Baltimore, 1884. (Amer. Journal of Philology, Vol. V, No. 1.) -- On the Vedic Instrumental padbhis. (Proc. Amer. Or. Soc. Oct. 1889, pp. clii-clvi.) -- Contributions to the Interpretation of the Veda. Second Series. Baltimore, 1890. BOLLENSEN, F. Zur Vedametrik: ZDMG. XXXV, 448-445.-Die Betonungssysteme des Rig- und Samaveda: ZDMG. XXXV, 456-72.-Beitrage zur Kritik des Veda: ZDMG. XLI, 494-507; XLV, 204. P. VON BRADKE. Beitrage zur altindischen Religions- und Sprachgeschichte: ZDMG. XL, 347 ff., 655 ff. -- Dyaus Asura, Ahura Mazda und die Asuras. Halle, 1885. BRUNNHOFER, H. Erwahnung der Pfahlbauten 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. COLINET, PH. Les principes de l'exegese vedique d'apres MM. Pischel et K. Geldner (Museon, IX, 1890, pp. 250-267 and 372-388). -- Purandhi, the goddess of abundance, in the Rigveda. (Babyl. and Oriental Record, II, 11 (1888), pp. 245-254.) -- Purandhi is the goddess of abundance in the Rigveda. (Babyl. and Oriental Record, 1890, IV, 6, pp. 121-130.) COLLITZ, H. Ueber eine besondere Art vedischer Composita, Verhandlungen des Vten intern. Or. Congr. zu Berlin, 1881. II, 287-298. DELBRuCK, B. De usu dativi in carminibus Rigvedae. Halle, 1867. -- Syntaktische Forschungen. Halle, 1871-79.-Bd. V, Altindische Syntax. Halle, 1 888. -- Das Altindische Verbum. Halle, 1874. -- Vedische Chrestomathie. Halle, 1874. EATON, A. J. The Atmanepada in the Rigveda. Leipzig, 1884. D'ECKSTEIN, BARON. Etudes sur la Grammaire Vedique. (Revue Archeologique.) Paris, 1859. EDGREN, 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.) [p. 544] EHNI, J. Der Vedische Mythus des Yama. Strassburg, 1890. -- Rv. X, 85, die Vermahlung des Soma und der Surya: ZDMG. XXXIII, 166-176. GAEDICKE, CARL. Der Accusativ im Veda. Breslau, 1880. GARBE, R. Accentuationssystem der altindischen Nominalcomposita: KZ. XXIII, 470. GELDNER, K. Conjectanea Vedica (kshoni): Bezz. Beitr. XI, 327-331.-Ueber das vedische Wort meni: Festgruss an Bohtlingk, 31-33.-Conjectanea Vedica: KZ. XXVII, 215 ff. GELDNER, K., u. A. KAEGI. Siebenzig Lieder des Rigveda. Tubingen, 1875. GRASSMANN, H. Worterbuch zum Rig-Veda. Leipzig, 1873. -- Rigveda, ubersetzt. 2 Vols. Leipzig, 1876-77. GRIFFITH, R. T. H. The Hymns of the Rigveda, translated with a Popular Commentary. Vols. I, II. Benares, 1889-90. GURU DATTA, Vidyarthi. The Terminology of the Vedas, Part I. Lahore, New Indian Press, 1888. HAPPEL, JULIUS. An Varuna, Rigveda I, 25, ubersetzt: Zeitschr. f. Missionskunde u. Religionswissenschaft, V, 1, p. 28 f. HAUG, M. The Origin of Brahmanism. Poona, 1863. -- A Contribution towards a Right Understanding of the Rigveda. Bombay, 1863. -- Brahma und die Brahmanen. Munchen, 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. Delbruck in Jenaer Literaturzeitung, Jahrgang 1874, Art. 785, and 1875, Art. 137. -- Ueber das Wesen und den Werth des wedischen Accents. Munchen, 1874. -- Vedische Rathselfragen und Rathselspruche. Uebersetzung und Erklarung des Dirghatamas-Liedes Rigv. 1, 164. Munchen, 1876. HILLEBRANDT, A. Ueber die Gottin Aditi. Breslau, 1876. -- Varuna und Mitra. Breslau, 1877. -- Das altindische Neu- u. 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. [p. 545] HILLEBRANDT, A. Spuren einer alteren Rigvedarecension: Bezz. Beitr. VIII, 195-203.-Uktham madas ka sasyate: Bezz. Beitr. IX, 192. -- Vedica. Vienna Oriental Journal, III, 188-194, 259-273. -- Nationale Opfer in Altindien: Festgruss an Bohtlingk, 40-43. -- Die Sonnwendfeste in Altindien: Romanische Forschungen, V. 1889, 299 Seqq. -- Vedische Mythologie I. Soma und verwandte Gotter. Breslau, 1891. HIRZEL, A. Gleichnisse und Metaphern im Rgveda. Leipzig, 1890. KAEGI, A. Der Rigveda, die aelteste Literatur der Inder. 2te Aufl. Leipzig, 1881. See Arrowsmith. -- Vasta usrah: Festgruss an Bohtlingk, 48 seq. KEABARER, M. Varuna e 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 Pratisakhyas. Paris, 1883. KOULIKOWSKI, D. Les trois feux sacres du Rig-Veda: Rev. hist. rel. XX, 2, pp. 151-179. KuHNAU, R. Die Trishtubh-Jagati-Familie. Gottingen, 1886. -- Rhythmus und indische Metrik. Gottingen, 1887. LANGLOIS, M. Rig-Veda, ou Livre des Hymnes, traduit du Sanscrit, 4 tom. Paris, 1848-51. LANMAN, CHARLES 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. LIGNANA, GIACOMO. I Navagvah e i Dasagvah del Rigveda: Verhandlungen des VIIIten internat. Or. Congr. in Wien, 1 886. Arische Section, pp. 59-68. LINDNER, BRUNO. Altindische Nominalbildung. Jena, 1878. LUDWIG, A. Der Infinitiv im Veda. Prag, 1871. -- Ueber die unflectierten Formen auf a des verbum finitum im Rigveda. Prag, 1874. (Sitzungsber. d. Kgl. bohm. Ges. d. Wiss.) -- Die philosophischen und religiosen 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. bohm. Ges. der Wiss. Prag, 1885. [p. 546] LUDWIG, A. 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Ueber den Somacultus der Arier: Abhandlungen der Munchener Ak. der Wiss. IV. B. Abh. 2. ZIMMER, HEINRICH. Altindisches Leben. Berlin, 1879. ZUBATy, JOSEF. Der Quantitatswechsel im Auslaute vedischer Worter: Vienna Oriental Journal, II, 53-62, 309-318; III, 86-92, 151-162, 281-312; IV, 1-16, 89-112. Vedic Hymns, Part I (SBE32), by Max Muller, [1891], at sacred-texts.com [p. 550] [p. 551] CORRIGENDA. Page , line 6 from below, read visva-manusha for visva-manusha " , " 19, read samsamanaya for samsa degrees ,, " 20, read samsanam for samsanam " " 4 from below, read ara for ara " " 17 seq., read of Indra for of the Maruts " " 8, read gangana- for gangana-