{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe32/sbe3226.htm","path":"hin/sbe32/sbe3226.htm","source_url":"https://sacred-texts.com/hin/sbe32/sbe3226.htm","text":"Vedic Hymns, Part I (SBE32), by Max M\u00fcller, [1891]\nThe Prologue.\nThe sacrificer speaks:\n1. 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?\u2014from whence are they come 3? Do these heroes sing forth their (own) strength 4, wishing for wealth?\n2. 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?\nThe Dialogue.\nThe Maruts speak:\n3. 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!\nIndra speaks:\n4. 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.\n5. From thence, in company with our strong\nfriends 1, having adorned our bodies, we now harness our fallow deer 2 with all our might 3;\u2014for, Indra, according to custom, thou hast come to be with us.\n6. Where, O Maruts, was that custom with you, when you left me alone in the killing of Ahi? I indeed am terrible, powerful, strong,\u2014I escaped from the blows of every enemy 1.\n7. 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.\n8. 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.\n9. 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.\n10. 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.\n11. O Maruts, now your praise has pleased me, the glorious hymn which you have made for me, ye\nmen!\u2014for me, for Indra, for the joyful hero, as friends for a friend, for your own sake, and by your own efforts 1.\n12. 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!\nThe Epilogue.\n13. 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.\n14. The wisdom of M\u00e2nya 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.\n15. May this your praise, O Maruts, this song of M\u00e2nd\u00e2rya, the son of M\u00e2na 1, the poet, bring offspring 2 for ourselves with food. May we have an invigorating autumn, with quickening rain 3.\nA 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.\nAccording to the Anukramanik\u00e2 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 Anukramanik\u00e2. 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 pr\u00e1bhritah me \u00e1drih. 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 pr\u00e1bhrita in our passage, I doubt whether, in connection with \u00e1dri, or with v\u00e1gra, pr\u00e1bhrita can mean anything but hurled. Thus we read:\nI, 61, 12. asma\u00ed \u00edt \u00fbm (\u00edti) pr\u00e1 bhara\u2014vritr\u00e2\u00b4ya v\u00e1gram.\nHurl thou, Indra, the thunderbolt against this Vritra.\nV, 32, 7. y\u00e1t \u00eem v\u00e1grasya pr\u00e1-bhritau dad\u00e2\u00b4bha.\nWhen Indra conquered him in the hurling of the thunderbolt.\nI 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.\nThere 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 M\u00e2nd\u00e2rya M\u00e2nya, 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 M\u00e2nya has brought us to this, has induced us to do this, i. e. to perform this dialogue of M\u00e2nya, so that he, M\u00e2nya, should assist, as a poet assists the priest at a sacrifice.' Of course all this is and can only be guess-work.\n[paragraph continues] We do not know the age of M\u00e2nya nor that of Agastya. We do not know whether they were Contemporaries or not. But supposing that M\u00e2nya was present at the sacrifice, v\u00edpra might be meant for M\u00e2nya; and in the last words, too, 'the singer has recited these prayers for you,' the singer (garit\u00e2\u00b4) might again be M\u00e2nya, 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 M\u00e2nd\u00e2rya, the son of M\u00e2na, and if he then concluded with the usual prayer for safety, food, and progeny.\nNo verse of this hymn occurs in the S\u00e2ma-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.\nNote 1. As sam\u00e2n\u00ee\u00b4 occurs in the Veda as the feminine of sam\u00e2na (cf. IV, 51, 9; X, 191, 3; 4), sam\u00e2ny\u00e2\u00b4 might, no doubt, be taken as an instrumental, belonging to subh\u00e2\u00b4. We should then have to translate: 'With what equal splendour are the Maruts endowed?' S\u00e2yana adopts the same explanation, while Wilson, who seems to have read sam\u00e2ny\u00e2h, translates 'of one dignity.' Professor Roth, s. v. myaksh, would seem to take sam\u00e2ny\u00e2\u00b4 as some kind of substantive, and he refers to another passage, I, 167, 4, s\u00e2dh\u00e2rany\u00e2\u00b4-iva mar\u00fatah mimikshuh, without, however, detailing his interpretation of these passages.\nIt cannot be said that S\u00e2yana'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 sam\u00e2ny\u00e2\u00b4 as an adverb. It is clearly used as an adverb in III, 54, 7; VIII, 83, 8.\nNote 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 \u03bc\u03af\u03c3\u03b3\u03b5\u03b9\u03bd, which come from the same source, i. e.\nfrom a root mik or mig, in Sanskrit also mis in mis-ra; (see Curtius, Grundz\u00fcge, 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\nX, 104, 2. mimiksh\u00fah y\u00e1m \u00e1drayah indra t\u00fabhyam.\nThe Soma which the stones have mixed for thee.\nThis 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.\nII, 3, 11. ghrit\u00e1m mimikshe.\nThe butter has been mixed.\nThis form cannot be derived from mimiksh, but is the 3rd pers. sing. perf. \u00c2tm. 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.'\nLeaving 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.\n1. Without any case:\nI, 169, 3. \u00e1myak s\u00e2\u00b4 te indra risht\u00edh asm\u00e9 (\u00edti).\nThis thy spear, O Indra, sat firm for us.\nThis would mean that Indra held his weapon well, as a soldier ought to hold his spear. \u00c1myak is the 3rd pers. sing. of a second aor. Parasm., \u00e1myaksham, \u00e1myak(sh + t); (Say. pr\u00e2pnoti.) Cf. VIII, 61, 18.\n2. With locative:\nX, 44, 2. mimy\u00e1ksha v\u00e1grah nri-pate gabh\u00e1stau.\nIn thy fist, O king, the thunderbolt rests firmly.\nI, 167, 3. mimy\u00e1ksha y\u00e9shu s\u00fb-dhit\u00e2\u2014risht\u00edh.\nTo whom clings the well-grasped spear.\nVI, 50, 5. mimy\u00e1ksha y\u00e9shu rodas\u00ee\u00b4 n\u00fa dev\u00ee\u00b4.\nTo whom the goddess Rodas\u00ee clings. (S\u00e2y. samgakkhate.)\nVI, 11, 5. \u00e1myakshi s\u00e1dma s\u00e1dane prithivy\u00e2\u00b4h.\nThe seat was firmly set on the seat of the earth. (S\u00e2y. gamyate, parigrihyate.) It is the 3rd pers. sing. aor. pass.\nVI, 29, 2. \u00e2\u00b4 y\u00e1smin h\u00e1ste n\u00e1ry\u00e2h mimiksh\u00fah \u00e2\u00b4 r\u00e1the hirany\u00e1ye rathe-sth\u00e2\u00b4h, \u00e2\u00b4 rasm\u00e1yah g\u00e1bhastyoh sth\u00fbr\u00e1yoh \u00e2\u00b4 \u00e1dhvan \u00e1sv\u00e2sah vr\u00edshanah yug\u00e2n\u00e2\u00b4h.\nTo 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. \u00e2sikyante, \u00e2p\u00fbryante; or \u00e2si\u00f1kanti, p\u00fbrayanti.)\nX, 96, 3. \u00edndre n\u00ed r\u00fbp\u00e2\u00b4 h\u00e1rit\u00e2 mimikshire.\nBright colours stuck or clung or settled on Indra. (S\u00e2y. nishikt\u00e2ni babh\u00fbvuh; miheh sanant\u00e2t karmani r\u00fbpam.)\n3. With instrumental:\nI, 165, 1. k\u00e1y\u00e2 subh\u00e2\u00b4 mar\u00fbtah s\u00e1m mimikshuh.\nTo what splendour do the Maruts cling; or, what splendour clings to them?\nV, 58, 5. sv\u00e1y\u00e2 maty\u00e2\u00b4 mar\u00fbtah s\u00e1m mimikshuh. (See also I, 165, 1.)\nThe Maruts cling to their own thought or will. (S\u00e2y. vrishty\u00e2 samyak si\u00f1kanti.)\nI, 167, 4. yavy\u00e2\u00b4 s\u00e2dh\u00e2rany\u00e2\u00b4-iva mar\u00fatah mimikshuh.\nThe Maruts cling to the young maid, as if she belonged to all. See I, 173, 12; VIII, 98, 8; or VI, 27, 6,\nI, 87, 6. bh\u00e2n\u00fa-bhih s\u00e1m mimikshire.\nThe Maruts were joined with splendour. (S\u00e2y. medhum ikkhanti.)\n4. With accusative:\nVIII, 61, 18. ni y\u00e2\u00b4 v\u00e1gram mimiksh\u00e1tuh.\nThy two arms which have firmly grasped the thunderbolt. (Say. parigrihn\u00eetah.)\nHere I should also prefer to place VII, 20, 4, if we might read mimikshe or mimy\u00e1ksha, for it is impossible to take m\u00edmikshan for anything but a participle of the desiderative of mih, which does not yield an appropriate meaning.\nn\u00ed v\u00e1gram \u00edndrah m\u00edmikshan.\nGrasping firmly the thunderbolt. (S\u00e2y. satrushu pr\u00e2payan.)\nVI, 29, 3. sriy\u00e9 te p\u00e2\u00b4d\u00e2 d\u00fbvah \u00e2\u00b4 mimikshuh.\nThy servants embrace thy feet for their happiness. (S\u00e2y. \u00e2si\u00f1kanti, samarpayanti.)\nLike other verbs which mean to join, myaksh, if accompanied by prepositions expressive of separation, means to separate. (Cf. vi-yukta, se-junctus.)\nII, 28, 6. \u00e1po (\u00edti) s\u00fa myaksha varuna bhiy\u00e1sam m\u00e1t.\nRemove well from me, O Varuna, terror. (S\u00e2y. apagamaya.)\nQuite 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:\nI, 142, 3. m\u00e1dhv\u00e2 yag\u00f1\u00e1m mimikshati.\n(Nar\u00e2samsa) sprinkles the sacrifice with rain.\nIX, 107, 6. m\u00e1dhv\u00e2 yag\u00f1\u00e1m mimiksha nah.\nSprinkle (O Soma) our sacrifice with rain.\nI, 34, 3. tr\u00edh ady\u00e1 yag\u00f1\u00e1m m\u00e1dhun\u00e2 mimikshatam.\nO Asvins, sprinkle the sacrifice with rain thrice to-day!\nI, 47, 4. m\u00e1dhv\u00e2 yag\u00f1\u00e1m mimikshatam.\nO Asvins, sprinkle the sacrifice with rain!\n5. Without m\u00e1dhu:\nI, 22, 13. mah\u00ee\u00b4 dya\u00fbh prithiv\u00ee\u00b4 ka nah im\u00e1m yag\u00f1\u00e1m mimikshat\u00e2m.\nMay the great heaven and earth sprinkle this our sacrifice.\n6. With m\u00e1dhu in the accusative:\nVI, 70, 5. m\u00e1dhu nah dy\u00e2\u00b4v\u00e2prithiv\u00ee\u00b4 (\u00edti) mimikshat\u00e2m.\nMay heaven and earth shower down rain for us.\nVery 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\nasked to sprinkle the sacrifice with their whip, i. e. to give rain:\nI, 157, 4. m\u00e1dhu-maty\u00e2 nah kasay\u00e2 mimikshatam.\nO Asvins, sprinkle us with your rain-giving whip.\nI, 22, 3. t\u00e1y\u00e2 yag\u00f1\u00e1m mimikshatam.\nO Asvins, sprinkle the sacrifice with it (your whip).\n7. Lastly, we find such phrases as,\nI, 48, 16. s\u00e1m nah r\u00e2y\u00e2\u00b4\u2014mimikshv\u00e1.\nSprinkle us with wealth, i. e. shower wealth down upon us. Here mih is really treated as a Hu-verb in the \u00c2tmanepada, though others take it for mimikshasva.\nAs an adjective, mimiksh\u00fa is applied to Indra (III, 50, 3), and mimiksh\u00e1 to Soma (VI, 34, 4).\nNote 3. I do not see how \u00e9t\u00e2sah can here be taken in any sense but that suggested by the Pada, \u00e2\u00b4-it\u00e2sah, come near. Professor Roth thinks it not impossible that it may be meant for \u00e9t\u00e2h, the fallow deer, the usual team of the Maruts. These Etas are mentioned in verse 5, but there the Pada gives quite correctly \u00e9t\u00e2n, not \u00e2\u00b4-it\u00e2n, and S\u00e2yana explains it accordingly by gant\u00fbn.\nNote 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.\nNote 1. M\u00e1nas 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 manas\u00e2bhigakkhati tad v\u00e2k\u00e2 vadati, what a man grasps in his mind, that he expresses by speech. Professor Roth suggests an emendation which is ingenious, but not necessary, viz. mah\u00e2\u00b4 n\u00e1mas\u00e2, with great adoration, an expression which occurs, if not in VI, 52, 17, at least in VII, 12, 1. We find, however, the phrase mah\u00e2\u00b4 m\u00e1nas\u00e2 in\nVI, 40, 4.\nCome 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.\nIt is curious to observe that throughout the Rig-veda the instrumental singular mah\u00e2\u00b4 is always used as an adjective belonging to some term or other for praise and prayer. Besides the passages mentioned, we find:\nII, 24, 1. ay\u00e2\u00b4 vidhema n\u00e1vay\u00e2 mah\u00e2\u00b4 gir\u00e2\u00b4.\nLet us sacrifice with this new great song.\nVI, 52, 17. su-ukt\u00e9na mah\u00e2\u00b4 n\u00e1mas\u00e2 \u00e2\u00b4 viv\u00e2se.\nI worship with a hymn with great adoration, or I worship with a great hymn in adoration. VIII, 46, 14. g\u00e2ya gir\u00e2\u00b4 mah\u00e2\u00b4 v\u00ed-ketasam. Celebrate the wise Indra with a great song. Otherwise we might translate, Thou hast always come with a great yearning desire.\nNote 1. We ought to scan k\u016dt\u0101h t\u0306v\u0103m \u012bnd\u0306r\u0103 m\u00e2\u0304h\u012dn\u0101h san, because y\u00e2si, being anud\u00e2tta, could not begin a new p\u00e2da. It would be more natural to translate k\u00fatah 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, k\u00fatah 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.\nNote 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:\nII, I, 3. tv\u00e1m agne \u00edndrah vrishabh\u00e1h sat\u00e2\u00b4m asi.\nThou, Agni, art Indra, the hero among heroes.\nI, 173, 7. sam\u00e1t-su tv\u00e2 s\u00fbra sat\u00e2\u00b4m ur\u00e2n\u00e1m.\nThee, O hero, in battles the protector of (good and true) men.\nNote 3. The meaning of s\u00e1m prikkhase is very much the same as that of s\u00e1m vadasva in I, 170, 5.\nNote 4. Subh\u00e2n\u00e1 is evidently meant as a name for the\n[paragraph continues] Maruts, who thus speak of themselves in the third person, which is by no means unusual in the Rig-veda.\nMah\u00eedhara explains subh\u00e2naih by sobhanair vakanaih.\nIndra 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.\nNote 1. Br\u00e1hm\u00e2ni and mat\u00e1yah are here mentioned separately in the same way as a distinction is made between br\u00e1hman, st\u00f3ma, and ukth\u00e1, IV, 22, I; VI, 23, 1; between br\u00e1hm\u00e2ni and g\u00edrah, III, 51, 6; between br\u00e1hma, g\u00edrah, and st\u00f3mah, VI, 38, 3; between br\u00e1hma, g\u00edrah, ukth\u00e2\u00b4, and m\u00e1nma, VI, 38, 4, &c.\nNote 2. S\u00e1m, 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 s\u00e1m, 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 s\u00e1m occurs according to the verbs with which it is construed.\n1. With bh\u00fb:\nVIII, 79, 7. bh\u00e1va nah soma s\u00e1m hrid\u00e9.\nBe thou, Soma, well (pleasant) to our heart. Cf. VIII,\n82, 3.\nVIII, 48, 4. s\u00e1m nah bhava hrid\u00e9 \u00e2\u00b4 p\u00eet\u00e1h indo (\u00edti).\nBe thou well (sweet) to our heart, when drunk, O Soma! Cf. X, 9, 4.\nI, 90, 9. s\u00e1m nah bhavatu aryam\u00e2\u00b4.\nMay Aryaman be well (kind) to us!\nVI, 74, 1. s\u00e1m nah bh\u00fbtam dvi-p\u00e1de s\u00e1m k\u00e1tuh-pade.\nMay Soma and Rudra be well (kind) to our men and cattle.\nHere s\u00e1m might be rendered as an adverb, or as an adjective, or even as a substantive, in the sense of health or blessing.\nCf. VII, 54, I; IX, 69, 7. The expression dvip\u00e1d and k\u00e1tuh-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 Sprachdenkm\u00e4ler, ed. Aufrecht, p. 198); and also in the edicts of Piyadasi, dupada-katupadesu pakhiv\u00e2likalesu, 'aux bip\u00e8des, aux quadrup\u00e8des, aux volatiles, aux animaux qui se meuvent dans les eaux.' See Burnouf, Lotus, p. 667.\nII, 38, 11. s\u00e1m y\u00e1t stotr\u00ed-bhyah \u00e2p\u00e1ye bh\u00e1v\u00e2ti.\nWhat may be well (a pleasure) for the praisers, for the friend.\nX, 37, 10. s\u00e1m nah bhava k\u00e1kshas\u00e2.\nBe kind to us with thy light!\n2. With as:\nVIII, 17, 6. s\u00f3mah s\u00e1m astu te hrid\u00e9.\nMay the Soma be well (agreeable) to thy heart!\nI, 5, 7. s\u00e1m te santu pr\u00e1-ketase.\nMay the Somas be well (pleasing) to thee, the wise!\nV, 11, 5. t\u00fabhyam man\u00eesh\u00e2\u00b4 iy\u00e1m astu s\u00e1m hrid\u00e9.\nMay this prayer be well (acceptable) to thy heart!\nI, 114, 1. y\u00e1th\u00e2 s\u00e1m \u00e1sat dvi-p\u00e1de k\u00e1tuh-pade.\nThat it may be well for our men and cattle. Cf. X, 165, I; 3.\nVII, 86, 8. s\u00e1m nah ksh\u00e9me s\u00e1m \u00fbm (\u00edti) y\u00f3ge nah astu.\nMay it be well with us in keeping and acquiring!\nV, 7, 9. \u00e2\u00b4 y\u00e1h te\u2014agne s\u00e1m \u00e1sti dh\u00e2\u00b4yase.\nHe who is lief to thee to support, i. e. he whom thou likest to support.\nV, 74, 9. s\u00e1m \u00fbm (\u00edti) s\u00fa v\u00e2m\u2014asm\u00e2\u00b4kam astu karkrit\u00edh.\nLet there be happiness to you\u2014glory to us!\n3. With as or bh\u00fb understood:\nVI, 45, 22. s\u00e1m y\u00e1t g\u00e1ve n\u00e1 s\u00e2k\u00edne.\nA song which is pleasant to the mighty Indra, as food to an ox.\nVIII, 13, 11. s\u00e1m \u00edt h\u00ed te.\nFor it is well for thee.\nX, 86, 15. manth\u00e1h te indra s\u00e1m hrid\u00e9.\nThe mixture is pleasant to thy heart, O Indra!\nX, 97, 18. \u00e1ram k\u00e2\u00b4m\u00e2ya, s\u00e1m hrid\u00e9.\nEnough for love, pleasant to the heart.\nVI, 34, 3. s\u00e1m t\u00e1t asmai.\nThat is pleasant to him.\nVI, 21, 4. k\u00e1h te yag\u00f1\u00e1h m\u00e1nase s\u00e1m v\u00e1r\u00e2ya.\nWhat sacrifice seems to thy mind pleasant to select?\n4. With kar:\nI, 43, 6. s\u00e1m nah karati \u00e1rvate.\nMay he do well to our horse, i. e. may he benefit our horses.\nIV, I, 3. tok\u00e2\u00b4ya tug\u00e9\u2014s\u00e1m kridhi.\nDo good to our children and progeny, or bless us for the procreation of children.\nVIII, 18, 8. s\u00e1m nah karatah asvin\u00e2.\nMay the two Asvins do us good!\n5. With vah:\nI, 157, 3. s\u00e1m nah \u00e2\u00b4 vakshat dvi-p\u00e1de k\u00e1tuh-pade.\nMay he bring blessing to us for man and cattle.\nVIII, 5, 20. t\u00e9na nah\u2014p\u00e1sve tok\u00e2\u00b4ya s\u00e1m g\u00e1ve, v\u00e1hatam p\u00ee\u00b4var\u00eeh \u00edshah.\nBring to us rich food, a blessing to cattle, to children, and to the ox.\n6. With verbs, such as p\u00fb, v\u00e2, and others, where it is clearly used as an adverb:\nIX, II, 3. s\u00e1h nah pavasva s\u00e1m g\u00e1ve s\u00e1m g\u00e1n\u00e2ya s\u00e1m \u00e1rvate, s\u00e1m r\u00e2gan \u00f3shadh\u00eebhyah.\nDo 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.\nVII, 35, 4. s\u00e1m nah ishir\u00e1h abh\u00ed v\u00e2tu v\u00e2\u00b4tah.\nMay the brisk wind blow kindly upon us, or blow a blessing upon us!\nVII, 35, 6. s\u00e1m nah tv\u00e1sht\u00e2 gn\u00e2\u00b4bhih ih\u00e1 srinotu.\nMay Tvashtar with the goddesses hear us here well, i. e. auspiciously!\nVII, 35, 8. s\u00e1m nah s\u00fb\u00b4ryah\u2014\u00fat etu.\nMay the sun rise auspiciously for us!\nVIII, 18, 9. s\u00e1m nah tapatu s\u00fbryah.\nMay the sun warm us well!\nIII, 13, 6. s\u00e1m nah soka\u2014\u00e1gne.\nShine well for us, O Agni!\nS\u00e1m Y\u00f3h.\nS\u00e1m also occurs in a phrase that has puzzled the interpreters of the Veda very much, viz. s\u00e1m y\u00f3h. 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:\nI, 93, 7. dhattam y\u00e1gam\u00e2n\u00e2ya s\u00e1m y\u00f3h.\nGive, Agni and Soma, to the sacrificer health and wealth.\nI, 106, 5. s\u00e1m y\u00f3h y\u00e1t te m\u00e1nuh-hitam t\u00e1t \u00eemahe.\nBrihaspati, we ask for health and wealth which thou gavest to Manu.\nI, 114, 2. y\u00e1t s\u00e1m ka y\u00f3h ka m\u00e1nuh \u00e2-yeg\u00e9 pit\u00e2\u00b4 t\u00e1t asy\u00e2ma t\u00e1va rudra pr\u00e1-n\u00eetishu.\nRudra, the health and wealth which Manu, the father, obtained, may we reach it under thy guidance.\nII, 33, 13. y\u00e2\u00b4ni m\u00e1nuh \u00e1vrin\u00eeta pit\u00e2\u00b4 nah t\u00e2\u00b4 s\u00e1m ka y\u00f3h ka rudr\u00e1sya vasmi.\nThe medicines which our father Manu chose, those I desire, the health and wealth of Rudra.\nI, 189, 2. bh\u00e1va tok\u00e2\u00b4ya t\u00e1nay\u00e2ya s\u00e1m y\u00f3h.\nBe to our offspring health and wealth!\nIV, 12, 5. y\u00e1kkha tok\u00e2\u00b4ya t\u00e1nay\u00e2ya s\u00e1m y\u00f3h.\nGive to our offspring health and wealth!\nV, 69, 3. \u00ee\u00b4le tok\u00e2ya t\u00e1nay\u00e2ya s\u00e1m y\u00f3h.\nI ask for our offspring health and wealth,\nVI, 50, 7. dh\u00e2\u00b4ta tok\u00e2\u00b4ya t\u00e1nay\u00e2ya s\u00e1m y\u00f3h.\nX, 182, I. \u00e1tha karat y\u00e1gam\u00e2n\u00e2ya s\u00e1m y\u00f3h.\nMay he then produce for the sacrificer health and wealth.\nVII, 69, 5. t\u00e9na nah s\u00e1m y\u00f3h\u2014n\u00ed asvin\u00e2 vahatam.\nOn that chariot bring to us, Asvins, health and wealth.\nIII, 17, 3. \u00e1tha bhava y\u00e1gam\u00e2n\u00e2ya s\u00e1m y\u00f3h.\nThen, Agni, be health and wealth to the sacrificer.\nIII, 18, 4. brih\u00e1t v\u00e1yah sasam\u00e2n\u00e9shu dhehi, rev\u00e1t agne visv\u00e2\u00b4mitreshu s\u00e1m y\u00f3h.\nGive, Agni, much food to those who praise thee, give to the Visv\u00e2mitras richly health and wealth.\nX, 15, 4. \u00e1tha nah s\u00e1m y\u00f3h arap\u00e1h dadh\u00e2ta.\nAnd give us health and wealth without a flaw! Cf. X, 59, 8.\nX, 37, 11. t\u00e1t asm\u00e9 s\u00e1m y\u00f3h arap\u00e1h dadh\u00e2tana.\nAnd give to us health and wealth without a flaw!\nV, 47, 7. t\u00e1t astu mitra-varun\u00e2 t\u00e1t agne s\u00e1m y\u00f3h asm\u00e1bhyam id\u00e1m astu sast\u00e1m.\nLet this, O Mitra-Varuna, let this, O Agni, be health and wealth to us; may this be auspicious!\nV, 53, 14. vrishtv\u00ee\u00b4 s\u00e1m y\u00f3h \u00e2\u00b4pah usr\u00ed bheshag\u00e1m sy\u00e2\u00b4ma marutah sah\u00e1.\nLet us be together with you, O Maruts, after health, wealth, water, and medicine have been showered down in the morning.\nVIII, 39, 4. s\u00e1m ka y\u00f3h ka m\u00e1yah dadhe.\nHe gave health, wealth, and happiness.\nVIII, 71, 15. agnim s\u00e1m y\u00f3h ka d\u00e2\u00b4tave.\nWe ask Agni to give us health and wealth.\nX, 9, 4. s\u00e1m y\u00f3h abh\u00ed sravantu nah.\nMay the waters come to us, as health and wealth, or may they run towards us auspiciously.\nNote 3. If we retain the reading of the MSS. s\u00fbshmah iyarti, we must take it as an independent phrase, and translate it by 'my strength rises.' For s\u00fbshma, 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\nbe possible to translate s\u00fashma by strong. But even there it is better to keep to the general meaning of s\u00fashma, and translate it as a substantive.\nIyarti 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,\nI, 116, 1. st\u00f3m\u00e2n iyarmi abhr\u00edy\u00e2-iva v\u00e2\u00b4tah.\nI stir up hymns as the wind stirs the clouds.\nX, 116, 9. su-vakasy\u00e2\u00b4m iyarmi s\u00edndhau-iva pr\u00e1 \u00eerayam n\u00e2\u00b4vam arka\u00edh.\nI stir up sweet praise, as if I rowed a ship on the river with hymns.\nIn the sense of rising it occurs,\nX, 140, 2. p\u00e2vak\u00e1-vark\u00e2h sukr\u00e1-vark\u00e2h \u00e1n\u00fbna-vark\u00e2h \u00fat iyarshi bh\u00e2n\u00fan\u00e2.\nThou risest up with splendour, Agni, thou of bright, resplendent, undiminished majesty.\nWe 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 s\u00fashma occur together, the former governs the latter in the accusative. Cf. IV, 17, 12; X, 75, 3.\nMah\u00eedhara 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.\nNote 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 antam\u00e9bhih by horses, as S\u00e2yana does, but there is no authority for it. Sv\u00e1-kshatra is an adjective, meaning endowed with independent strength, synonymous with sv\u00e1-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,\nand that after calling together their followers, and adorning themselves for battle, they proceed to harness their chariots. Cf. I, 107, 2.\nNote 2. Et\u00e2n, 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 et\u00e2\u00b4n. If the accent had not been preserved by the tradition of the schools, the later interpreters would certainly have taken et\u00e2n for the demonstrative pronoun. As it is, in spite of accent and termination, S\u00e2yana in I, 166, 10, seems to take \u00e9t\u00e2h for et\u00e9. In other passages, however, S\u00e2yana, too, has perceived the difference, and in I, 169, 6, he explains the word very fully as prishadvarn\u00e2 gant\u00e2ro v\u00e2 asv\u00e2 v\u00e2. In this passage the Etas are clearly the deer of the Maruts, the Prishat\u00ees:\nI, 169, 6. \u00e1dha y\u00e1t esh\u00e2m prithu-budhn\u00e2\u00b4sah \u00e9t\u00e2h.\nIn the next verse, however, \u00e9ta seems applied to the Maruts themselves:\nI, 169, 7. pr\u00e1ti ghor\u00e2\u00b4n\u00e2m \u00e9t\u00e2n\u00e2m ay\u00e2\u00b4s\u00e2m mar\u00fat\u00e2m srinve \u00e2-yat\u00e2\u00b4m upabd\u00edh.\nThe sound of the terrible, speckled, indefatigable Maruts is heard, as they approach; unless we translate:\nThe noise of the terrible deer of the indefatigable Maruts is heard, as they approach.\nIn I, 166, 10, \u00e1mseshu \u00e9t\u00e2h, I adopt Professor Roth's conjecture, that \u00e9t\u00e2h means the skins of the fallow deer, so that we should have to translate: On their shoulders are the deer-skins.\nIn the other passages where \u00e9ta 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.\nNote 3. M\u00e1hah-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\nV, 62, 3. \u00e1dh\u00e2rayatam prithiv\u00ee\u00b4m ut\u00e1 dy\u00e2\u00b4m m\u00edtra-r\u00e2g\u00e2n\u00e2 varun\u00e2 m\u00e1hah-bhih.\nKings Mitra and Varuna, you have supported heaven and earth by your powers.\nVII, 3, 7. t\u00e9bhih nah agne \u00e1mitaih m\u00e1hah-bhih sat\u00e1m p\u00fbrbh\u00edh \u00e2\u00b4yas\u00eebhih v\u00ed p\u00e2hi.\nWith those immeasurable powers, O Agni, protect us, with a hundred iron strongholds.\nI, 90, 2. t\u00e9\u2014m\u00e1hah-bhih, vrat\u00e2\u00b4 rakshante visv\u00e2\u00b4h\u00e2.\nThey always protect the laws by their powers.\nVII, 71, 1. tv\u00e1m nah agne m\u00e1hah-bhih p\u00e2h\u00ed.\nProtect us, Agni, with thy power.\nIn other passages, however, we see m\u00e1hah-bhih used of the light or of the flames of Agni and of the dawn:\nIV, 14, 1. dev\u00e1h r\u00f3kam\u00e2nah m\u00e1hah-bhih.\nAgni, the god, brilliant with his powers.\nVI, 64, 2. devi r\u00f3kam\u00e2n\u00e2 m\u00e1hah-bhih.\nO goddess, brilliant with thy powers.\nThe powers of the Maruts are referred to by the same name in the following passages:\nV, 58, 5. pr\u00e1-pra g\u00e2yante\u2014m\u00e1hah-bhih.\nThe Maruts are born with their powers.\nVII, 58, 2. pr\u00e1 y\u00e9 m\u00e1hah-bhih \u00f3gas\u00e2 ut\u00e1 s\u00e1nti.\nThe Maruts who excel in power and strength. Cf. III, 4, 6.\nNote 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-\u00e1dhatta 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\ncompany of the Maruts. But while on this point I differ from Professor Roth, I think he has rightly interpreted the meaning of \u00e1namam. Out of the four passages in which badhasna\u00edh 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.\nNote 1. See VII, 39, 6. saksh\u00eem\u00e1hi y\u00fagyebhih n\u00fa deva\u00edh.\nNote 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\nVIII, 61, 4. t\u00e1th\u00e2 \u00edt asat \u00edndra kr\u00e1tv\u00e2 y\u00e1th\u00e2 v\u00e1sah.\nMay it be so, O Indra, as thou mayest desire by thy mind.\nVIII, 66, 4. vagr\u00ee\u00b4\u2014\u00edt karat \u00edndrah kr\u00e1tv\u00e2 y\u00e1th\u00e2 v\u00e1sat.\nMay Indra with the thunderbolt act as he may desire in his mind. Cf. VIII, 20, 17; 28, 4, &c.\nNote 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.\nWhen Indra says that he slew Vritra indriy\u00e9na, 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. Indriy\u00e1, as derived from \u00edndra, 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.\nOn b\u00e1dh\u00eem, see Bollensen, Z. D. M. G. XXII, p. 594.\n[paragraph continues] He takes b\u00e1dh\u00eem for a contraction of badhisham, in analogy with badh\u00ees and badh\u00eet. He refers to akram\u00eem, X, 166, 5, and badh\u00eem, X, 28, 7.\nNote 1. \u00c1nutta, in the sense of 'not shaken,' not shakeable, in\u00e9branlable, is strange; likewise the genitive, where we expect the instrumental. Still, nud, by itself, occurs in similar phrases, e. g. VI, 17, 5, nutth\u00e2\u00b4h \u00e1kyutam, thou shookest what is unshakeable, which might have been expressed by \u00e1kukyavah \u00e1nuttam, and I cannot bring myself to believe that in our passage Aufrecht's conjectural emendation is called for. He (K. Z. XXVI, 611) takes \u00e1nutta for \u00e1nudatta, 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.'\nBut though I cannot adopt this emendation here, I think that in other passages Aufrecht's rendering of \u00e1nutta is far more appropriate than to take it for a-nutta; for instance, I, 80, 7; III, 31, 13; VII, 34, 11.\nThere remains one verse in which anutta seems to mean not shaken, not overcome, namely, VIII, 90, 5, tv\u00e1m vritr\u00e2\u00b4ni hamsi aprat\u00ee\u00b4ni \u00e9kah \u00edt \u00e1nutt\u00e2 karshani-dhr\u00edt\u00e2, thou, being alone, killest the irresistible enemies with the thunderbolt (?). However, anud\u00e2, in the sense of conceding, yielding, nachgeben, is certainly a very familiar idea in Vedic poetry.\nII, 12, 10. y\u00e1h s\u00e1rdhate n\u00e1 anu-d\u00e1d\u00e2ti sridhy\u00e2\u00b4m, who does not forgive the hurter his hurt.\nI, 53, 8; II, 21, 4; 23, 11; X, 38, 5, Indra is called ananud\u00e1h, not yielding, not surrendering.\nWe must therefore admit two anuttas, one \u00e1-nutta, the other \u00e1nu(da)tta. In \u00e1nutta-manyu I prefer the former, 'of irresistible fury,' while Aufrecht prefers the latter, 'of recognised, or universally-admitted fury.'\nNote 2. Dev\u00e1t\u00e2 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\nonly. But even there it does not mean deity. In X, 24, 6, dev\u00e2h dev\u00e1tay\u00e2 means, O gods, by your godhead, i. e. by your divine power. In X, 98, 1, br\u00edhaspate pr\u00e1ti me dev\u00e1t\u00e2m ihi, I take dev\u00e1t\u00e2 in the same sense as dev\u00e1t\u00e2ti, and translate, O Brihaspati, come to my sacrifice.\nIn all other places where dev\u00e1t\u00e2 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 dev\u00e1t\u00e2 a different meaning:\nI, 55, 3. pr\u00e1 v\u00eery\u1ebdna dev\u00e1t\u00e2 \u00e1ti kekite.\nHe is pre-eminent among the gods by his strength.\nI, 22, 5. s\u00e1h k\u00e9tt\u00e2 dev\u00e1t\u00e2 pad\u00e1m.\nHe knows the place among the gods.\nI, 100, 15. n\u00e2 y\u00e1sya dev\u00e2\u00b4h dev\u00e1t\u00e2 n\u00e1 m\u00e1rt\u00e2h \u00e2\u00b4pah kan\u00e1 s\u00e2vasah \u00e1ntam \u00e2p\u00fah.\nHe, the end of whose power neither the gods among the gods, nor mortals, nor even the waters have reached.\nHere the translation of dev\u00e1t\u00e2 in the sense of 'by their godhead,' would be equally applicable, yet nothing would be gained as, in either case, dev\u00e1t\u00e2 is a weak repetition.\nVI, 4, 7. \u00edndram n\u00e1 tv\u00e2 s\u00e1vas\u00e2 dev\u00e1t\u00e2 v\u00e2y\u00fam prinanti r\u00e2\u00b4dhas\u00e2 nr\u00ed-tam\u00e2h.\nThe best among men celebrate thee, O Agni, as like unto Indra in strength among the gods, as like unto V\u00e2yu in liberality. See also devat\u00e2ti, VIII, 74, 3; X, 8, 2.\nNote 3. The juxta-position of g\u00e2\u00b4yam\u00e2nah and g\u00e2t\u00e1h 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 P\u00e2vam\u00e2n\u00ees (IX, 67) we read:\nNote 4. Karishy\u00e2\u00b4 is written in all the MSS. without a\n[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, karishy\u00e1m standing for k\u00e2ry\u00e3m, faciendum. It is much easier, however, to explain this form if we add the Visarga, and read karishy\u00e2\u00b4h, 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:\nIV, 30, 23. ut\u00e1 n\u00fbn\u00e1m y\u00e1t indriy\u00e1m karishy\u00e2\u00b4h indra pa\u00famsyam, ady\u00e1 n\u00e1kih t\u00e1t \u00e2\u00b4 minat.\nO Indra, let no man destroy to-day whatever manly feat thou art now going to achieve.\nNote 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 dadhrishv\u00e2\u00b4n as a finite verb, and translating, Whatever I have been daring, I shall do according to my will.\nNote 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 tanv\u1ebd tan\u00fb\u00b4bhih, 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.'\nNote 1. Spiegel, in his review, called my attention to the Zend api-vat, which Burnouf discussed in his '\u00c9tudes,' p. 328. Burnouf tries to show that vat in Zend has the meaning of knowing, and that it occurs with the preposition api, in apivatah\u00ea and apivat\u00e2iti. If this is the same word as in Sanskrit, then apiv\u00e2tayati 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 aufsp\u00fcrend. 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.\nThe following are the passages in which api-vat occurs:\nVII, 3, 10. \u00e1pi kr\u00e1tum su-k\u00e9tasam vatema.\nMay we obtain an excellent understanding; not, Awaken in us a good sense.\nVII, 60, 6. Api kr\u00e1tum su-k\u00e9tasam v\u00e1tantah.\nThey (Mitra and Varuna) obtaining an excellent understanding.\nI, 128, 2. t\u00e1m yag\u00f1a-s\u00e2\u00b4dham \u00e1pi v\u00e2tay\u00e2masi.\nHim, Agni, the performer of the sacrifice, we make approach, we invite.\nX, 20, I; 25, 1. bh\u00e1dram nah \u00e1pi v\u00e2taya m\u00e1nah, d\u00e1ksham ut\u00e1 kr\u00e1tum.\nBring to us, i. e. give us, a good mind, and a strong understanding.\nX, 13, 5. pitr\u00e9 putr\u00e2\u00b4sah api av\u00eevatan ritam.\nThe sons obtained the right for the father (an obscure verse).\nAs to svapiv\u00e2ta, 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.\nNote 2. On n\u00e1ved\u00e2h, see IV, 23, 4.\nNote 1. This is a verse which, without some conjectural\nalterations, it seems impossible to translate. S\u00e2yana, of course, has a translation ready for it, so has M. Langlois, but both of them offend against the simplest rules of grammar and logic. The first question is, who is meant by asm\u00e2\u00b4n (which is here used as an amphimacer), the sacrificers or the Maruts? The verb \u00e2\u00b4 kakr\u00e9 would well apply to the medh\u00e2\u00b4 m\u00e2ny\u00e1sya, the hymn of M\u00e2nya, which is intended to bring the Maruts to the sacrifice, this bringing to the sacrifice being the very meaning of \u00e2 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.\nIf, on the contrary, we admit that asm\u00e2\u00b4n 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 M\u00e2nd\u00e2rya M\u00e2nya, who was employed by them to compose or to recite this hymn.\nBut even if we adopt this alternative, many difficulties still remain. First of all, we have to change the accent of kakr\u00e9 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 M\u00e2nd\u00e2rya M\u00e2nya 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 M\u00e2nya, and the rest added at some solemn occasion.\nOther difficulties, however, remain. Duvasy\u00e2\u00b4t is taken by S\u00e2yana as an ablative of duvasy\u00e1, worthy of d\u00favas, i. e. of worship, of sacrifice. Unfortunately this duvasy\u00e1 does not occur again, though it would be formed quite regularly, like namasy\u00e2\u00b4, worthy of worship, from n\u00e1mas, worship.\nIf we take duvasy\u00e2\u00b4t 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\noccurs frequently. It seems to have two meanings. It is derived from d\u00favas, which in the Vedic language means worship or sacrifice, just as karma, work, has assumed the special sense of sacrifice. Derived from d\u00favas in this sense, duvasyati means to worship. But d\u00favas meant originally any opus operatum. The root from which d\u00favas is derived, is lost in Sanskrit, but it exists in other languages. It must have been du or d\u00fb in the sense of acting, or sedulously working. It exists in Zend as du, to do, in Gothic as t\u00e1ujan, gataujan, Old High-German zawjan, Modern German zauen (Grimm, Gram. i2. p. 1041). The Gothic tavi, opus, Old High-German zouwi, Middle High-German gez\u00f6uwe (Grimm, Gram. iii. p. 499), come from the same source; and it is possible, too, that the Old Norse taufr, modern t\u00f6frar, incantamenta, the Old High-German zoupar, Middle High-German zouber, both neuter, and the modern Zauber, may find their explanation in the Sanskrit d\u00favas. Derived from d\u00favas, in the sense of work, we have duvasyati in the sense of helping, providing, the German schaffen and verschaffen.\nIn the sense of worshipping, duvasyati occurs,\nIII, 2, 8. duvasy\u00e1ta\u2014g\u00e2t\u00e1-vedasam.\nWorship G\u00e2tavedas.\nV, 28, 6. \u00e2\u00b4 guhota duvasy\u00e1ta agn\u00edm.\nInvoke, worship Agni. Cf. III, 13, 3; 1, 13.\nIII, 3, 1. agn\u00edh h\u00ed dev\u00e2\u00b4n\u2014duvasy\u00e1ti.\nAgni performs the worship of the gods. Cf. VII, 82, 5.\nI, 167, 6. sut\u00e1-somah duvasy\u00e1n.\nHe who has poured out Soma and worships.\nIn many passages duvasyati is joined with an instrumental:\nV, 42, 11. n\u00e1mah-bhih dev\u00e1m\u2014duvasya.\nWorship the god with praises.\nI, 78, 2. t\u00e1m u tv\u00e2 g\u00f3tamah gir\u00e2\u00b4\u2014duvasyati.\nGotama worships thee with a song.\nV, 49, 2. su-ukta\u00edh dev\u00e1m\u2014duvasya.\nWorship the god with hymns.\nVI, 16, 46. v\u00eet\u00ee\u00b4 y\u00e1h dev\u00e1m\u2014duvasy\u00e9t.\nHe who worships the god with a feast.\nX, 14, 1. yam\u00e1m\u2014hav\u00edsh\u00e2 duvasya.\nWorship Yama with an oblation.\nVI, 15, 6. agn\u00edm-agnim vah sam\u00eddh\u00e2 duvasyata.\nWorship Agni with your log of wood. Cf. VIII, 44, 1.\nIII, 1, 2. sam\u00edt-bhih agn\u00edm n\u00e1mas\u00e2 duvasyan.\nThey worshipped Agni with logs of wood, with praise.\nIn the more general and, I suppose, more original sense of caring for, attending, we find duvasyati:\nIII, 51, 3. aneh\u00e1sah st\u00fabhah \u00edndrah duvasyati.\nIndra provides for the matchless worshippers.\nI, 112, 15. kal\u00edm y\u00e2\u00b4bhih\u2014duvasy\u00e1thah.\nBy the succours with which you help Kali. Cf. I, 112, 21.\nI, 62, 10. duvasy\u00e1nti sv\u00e1s\u00e2rah \u00e1hray\u00e2nam.\nThe sisters attend the proud (Agni).\nI, 119, 10. yuv\u00e1m ped\u00e1ve\u2014svet\u00e1m\u2014duvasyathah.\nYou provide for Pedu the white horse.\nIf, 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 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b5\u1fd6\u03bd; and if we take duv\u00e1s, 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. Duvasy\u00e2\u00b4t may be, as S\u00e2yana suggests, an ablative of duvasy\u00e1; and duvasy\u00e1, like namasy\u00e2\u00b4, 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\ntoiled, 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.\nNote 2. In the second line, the words \u00f3 s\u00fa 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:\nI, 138, 4. \u00f3 (\u00edti) s\u00fa tv\u00e2 vavrit\u00eemahi st\u00f3mebhih.\nMay we turn thee quickly hither by our praises!\nVIII, 7, 83. \u00f3 (\u00edti) s\u00fa vr\u00edshnah\u2014vavrity\u00e2\u00b4m.\nMay I turn the heroes quickly hither!\nCompare also passages like III, 33, 8:\n\u00f3 (\u00edti) s\u00fa svas\u00e2rah k\u00e2r\u00e1ve srinota.\nListen quickly, O sisters, to the poet.\nI, 139, 7. \u00f3 (\u00edti) s\u00fa nah agne srinuhi.\nHear us quickly, O Agni.\nCf. I, 182, 1; II, 34, 15; VII, 59, 5; VIII, 2, 19; X, 179, 2.\nUnless we change the accent, we must translate, 'Bring hither quickly!' and we must take these words as addressed to the k\u00e2r\u00fa, the poet, whose hymn is supposed to attract the gods to the sacrifice. By a quick transition, the next words, marutah v\u00edpram \u00e1kkha, 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, p. xxi.\nNote 1. I translate M\u00e2nya, the son of M\u00e2na, because the poet, so called in I, 189, 8, is in all probability the same as our M\u00e2nd\u00e2rya M\u00e2nya. But it may also be M\u00e2nya, the descendant of Mand\u00e2ri. The M\u00e2nas are mentioned I, 172, 5;182, 8.\nNote 2. V\u00e2g.. S. XXXIV, 48. The second line is difficult, owing to the uncertain meaning of vay\u00e2\u00b4m.\n\u00c2\u00b4 ish\u00e2\u00b4 a y\u00e2s\u00eeshta has been rendered, 'Come hither with\nwater or drink or rain,' y\u00e2s\u00eeshta being the aorist without the augment and with the intermediate vowel lengthened. The indicative occurs in\nV, 58, 6. y\u00e1t pr\u00e1 \u00e1y\u00e2sishta pr\u00edshat\u00eebhih \u00e1svaih.\nWhen you Maruts came forth with your fallow deer and your horses.\nBut what is the meaning of vay\u00e2\u00b4m? Vay\u00e2\u00b4 means a germ, a sprout, an offshoot, a branch, as may be seen from the following passages:\nII, 5, 4. vidv\u00e2\u00b4n asya vrat\u00e2\u00b4 dhruv\u00e2\u00b4 vay\u00e2\u00b4h-iva \u00e1nu rohate.\nHe who knows his eternal laws, springs up like young sprouts. (Better vay\u00e2\u00b4-iva.)\nVI, 7, 6. t\u00e1sya \u00edt \u00fbm (\u00edti) v\u00edsv\u00e2 bh\u00favan\u00e2 \u00e1dhi m\u00fbrdh\u00e1ni vay\u00e2\u00b4h-iva ruruhuh.\nFrom above the head of Vaisvanara all worlds have grown; like young sprouts.\nVIII, 13, 6. stot\u00e2\u00b4\u2014vay\u00e2\u00b4h-iva \u00e1nu rohate. (Better vay\u00e2\u00b4-iva.)\nThe worshipper grows up like young sprouts.\nVIII, 13, 17. \u00edndram kshon\u00ee\u00b4h avardhayan vay\u00e2\u00b4h-iva.\nThe people made Indra to grow like young sprouts.\nVIII, 19, 33. y\u00e1sya te agne any\u00e9 agn\u00e1yah upa-ksh\u00edtah vay\u00e2\u00b4h-iva.\nAgni, of whom the other fires are like parasitical shoots.\nI, 59, 1. vay\u00e2\u00b4h \u00edt agne agn\u00e1yah te any\u00e9.\nO Agni, the other fires are indeed offshoots of thee.\nII, 35, 8. vay\u00e2\u00b4h \u00edt any\u00e2\u00b4 bh\u00favan\u00e2ni asya.\nThe other worlds are indeed his (the rising sun's) offshoots.\nVI, 13, 1. tv\u00e1t v\u00edsv\u00e2\u2014sa\u00fabhag\u00e2ni \u00e1gne v\u00ed yanti van\u00ednah n\u00e1 vay\u00e2\u00b4h.\nFrom thee O Agni, spring all happinesses, as the sprouts of a tree.\nVI, 24, 3. vriksh\u00e1sya n\u00fa (n\u00e1?) te\u2014vay\u00e2\u00b4h v\u00ed \u00fbt\u00e1yah ruruhuh.\nSuccours sprang from thee, like the branches of a tree.\nV, 1, 1. yahv\u00e2\u00b4h-iva pr\u00e1 vay\u00e2\u00b4m ut-g\u00edh\u00e2n\u00e2h pr\u00e1 bh\u00e2n\u00e1vah sisrate n\u00e2\u00b4kam \u00e1kkha.\nLike birds (?) flying up to a branch, the flames of Agni went up to heaven; (or like strong men reaching up to.)\nVI, 57, 5. t\u00e2\u00b4m p\u00fbshn\u00e1h su-mat\u00edm vay\u00e1m vriksh\u00e1sya pr\u00e1 vay\u00e2\u00b4m-iva \u00edndrasya ka \u00e2\u00b4 rabh\u00e2mahe.\nLet us reach this favour of P\u00fbshan and of Indra, as one reaches forth to the branch of a tree.\nThere remain some doubtful passages in which vay\u00e2\u00b4 occurs, VII, 40, 5, and X, 92, 3; 134, 6. In the first passage, as in our own, vay\u00e2\u00b4h is trisyllabic.\nIf vay\u00e2\u00b4 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 tanv\u1ebd. '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 vay\u00e2\u00b4m. In VI, 2, 5, the expression vay\u00e2\u00b4vantam ksh\u00e1yam, a house with branches, means the same as nriv\u00e1ntam, a house with children and men. See M. M., On \u0392\u03af\u03bf\u03c2 and v\u00e1yas, in Kuhn's Zeitschrift, vol. xv, p. 215. Benfey (Endungen in \u00eeans, p. 37) takes vay\u00e2m 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 Mah\u00eedhara (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.\nIt is preferable, however, to take y\u00e2s\u00eeshta as a precative \u00c2tm., in order to account for the long \u00ee, and to accept it as a third person singular, referring to st\u00f3mah.\nNote 3. Vrig\u00e1na means an enclosure, a \u03bd\u03bf\u03bc\u03cc\u03c2, whether it be derived from vrig, to ward off; like arx from arcere, or from vrig, in the sense of clearing, as in vrikta-barhis, barh\u00edh pr\u00e1. vri\u00f1ge, I, 116, 1. In either case the meaning remains much the same, viz. a field, cleared for pasture or agriculture,\u2014a clearing, as it is called in America, or a camp,\u2014enclosed 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, p. xx.\n205:a Kar in the sense of officiating at a sacrifice is equally construed with a dative, X, 97, 22. y\u00e1smai krin\u00f3ti br\u00e2hman\u00e1h, he for whom a Br\u00e2hmana performs a sacrifice.\n206:a There was a misprint in the Samhit\u00e2 text, esh\u00e2\u00b4 instead of \u00e9sh\u00e2\u00b4, which was afterwards repeated whenever the same verse occurred again.","title":"Vedic Hymns, Part I (SBE32): Vedic Hymns: I, 165. To the ...","type":"page"}