{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe32/sbe3231.htm","path":"hin/sbe32/sbe3231.htm","source_url":"https://sacred-texts.com/hin/sbe32/sbe3231.htm","text":"Vedic Hymns, Part I (SBE32), by Max M\u00fcller, [1891]\n1. 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!\n2. 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.\n3. 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!\n4. I am afraid of this powerful one, and trembling in fear of Indra. For you the offerings were prepared,\u2014we have now put them away, forgive us!\n5. Thou through whom the M\u00e2nas 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.\n6. 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!\nThe Anukraman\u00ee 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.\nNone of the verses of this hymn occurs in SV., VS., TS., AV.\nNote 1. Sumati here means clearly favour, as in I, 73, 6, 7; while in I, 166, 6 it means equally clearly prayer.\nNote 2. Ludwig takes rar\u00e2n\u00e1t\u00e2 as referring to s\u00fbkt\u00e9na and n\u00e1mas\u00e2. The accent of rar\u00e2n\u00e1t\u00e2 is irregular, and likewise the retaining of the final long \u00e2 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. P\u00e2nini (VII, 4, 2, 3) gives a number of verbs which form that aorist as \u0306 \u0306 \u0304, and not as \u0306 \u0304 \u0306 e. g. asas\u00e2sat, not as\u00eesasat; abab\u00e2dhat, ayay\u00e2kat, &c. Some verbs may take both forms, e. g. abibhragat and ababhr\u00e2gat. This option applies to all K\u00e2ny\u00e2di verbs, and one of these is ran, which therefore at the time of K\u00e2ty\u00e2yana was supposed to have formed its reduplicated aorist both as \u00e1rar\u00e2nat and as \u00e1r\u00eeranat. Without the augment we expect r\u00ee\u00b4ranata or r\u00e1r\u00e2nata. The question is why the final a should have been lengthened not only in the Samhit\u00e2, that would be explicable, but in the Pada text also. The conjunctive of the perfect would be r\u00e2r\u00e1nata. See also Delbr\u00fcck, Verbum, p. 111.\nNote 3. Vedy\u00e2bhis, which Ludwig translates here by um dessentwillen, was ihr erfaren sollt, I have translated by clearly, though tentatively only.\nNote 1. The same idea is expressed in X, 47, 7. hridispr\u00edsah m\u00e1nas\u00e2 vaky\u00e1m\u00e2n\u00e2h.\nNote 2. N\u00e1masah vridh\u00e2\u00b4sah is intended to convey the idea that the Maruts increase or bless those who worship them.\nNote 1. The second line has given rise to various interpretations.\nGrassmann:\nLudwig: Hoch m\u00f6gen sein unsere k\u00e4mpfenden lanzen, alle tage, O Marut, sigesstreben.\nAs komy\u00e2 never occurs again, it must for the present be left unexplained.\nThere was another difficult passage, I, 88, 3. medh\u00e2\u00b4 v\u00e1n\u00e2 n\u00e1 krinavante \u00fbrdhv\u00e2, which I translated, 'May the Maruts stir up our minds as they stir up the forests.' I pointed out there that \u00fbrdhva 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 \u03b4\u03bf\u03cd\u03c1\u03b1\u03c4\u03b1 from \u03b4\u03cc\u03c1\u03c5 = Sk. d\u00e2ru), and the adjective would probably have to determine the true meaning. If connected with komala it might have the same meaning as \u03b5\u1f50\u03be\u03b5\u03c3\u03c4\u03cc\u03c2.\nProf. Oldenberg suggests that van\u00e2ni may be meant for the wooden vessels containing the Soma.\nNote 1. The M\u00e2nas are the people of M\u00e2nya, see I, 165, 15, note 1, and there is no necessity for taking m\u00e2na, with Grassmann, as a general name for poet (Kuhn's Zeitschrift, vol. xvi, p. 174).\nNote 2. It is doubtful to which word savas\u00e2 belongs.\nI take it to be used adverbially with vyushtishu.\nNote 1. We might also translate, 'protect men from the stronger one,' as we read I, 120, 4. p\u00e2t\u00e1m ka s\u00e1hyasah yuv\u00e1m ka r\u00e1bhyasah nah; and still more clearly in IV, 55, 1. s\u00e1h\u00eeyasah varuna mitra m\u00e1rt\u00e2t. But I doubt whether nr\u00een by itself would be used in the sense of our men, while narah is a common name of the Maruts, whether as div\u00e1h n\u00e1rah, I, 64, 4, or as n\u00e1rah by themselves, I, 64, 10; 166, 13, &c.\nNote 2. On the meaning of avay\u00e2 in \u00e1vay\u00e2tahel\u00e2h, see Introduction, p. xx.\nNote 3. On dadh\u00e2nah, see VIII, 97, 13, &c.\n290:a See Sanskrit Grammar, \u00a7 372, note.","title":"Vedic Hymns, Part I (SBE32): Vedic Hymns: I, 171. To the Maruts (the Storm-gods)","type":"page"}