०८७

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

प्र᳓ वो महे᳓ मत᳓यो यन्तु वि᳓ष्णवे
मरु᳓त्वते गिरिजा᳓ एवया᳓मरुत्
प्र᳓ श᳓र्धाय प्र᳓यज्यवे सुखाद᳓ये
तव᳓से भन्द᳓दिष्टये
धु᳓निव्रताय श᳓वसे

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
mahé ← máh- (nominal stem)
{case:DAT, gender:M, number:SG}

matáyaḥ ← matí- (nominal stem)
{case:NOM, gender:F, number:PL}

prá ← prá (invariable)

vaḥ ← tvám (pronoun)
{case:ACC, number:PL}

víṣṇave ← víṣṇu- (nominal stem)
{case:DAT, gender:M, number:SG}

yantu ← √i- 1 (root)
{number:PL, person:3, mood:IMP, tense:PRS, voice:ACT}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

girijā́ḥ ← girijā́- (nominal stem)
{case:NOM, gender:M, number:SG}

marútvate ← marútvant- (nominal stem)
{case:DAT, gender:M, number:SG}

prá ← prá (invariable)

práyajyave ← práyajyu- (nominal stem)
{case:DAT, gender:M, number:SG}

śárdhāya ← śárdha- (nominal stem)
{case:DAT, gender:M, number:SG}

sukhādáye ← sukhādí- (nominal stem)
{case:DAT, gender:M, number:SG}

bhandádiṣṭaye ← bhandádiṣṭi- (nominal stem)
{case:DAT, gender:M, number:SG}

taváse ← tavás- (nominal stem)
{case:DAT, gender:M, number:SG}

dhúnivratāya ← dhúnivrata- (nominal stem)
{case:DAT, gender:M, number:SG}

śávase ← śávas- (nominal stem)
{case:DAT, gender:N, number:SG}

प्र । वः॒ । म॒हे । म॒तयः॑ । य॒न्तु॒ । विष्ण॑वे । म॒रुत्व॑ते । गि॒रि॒ऽजाः । ए॒व॒याम॑रुत् ।
प्र । शर्धा॑य । प्रऽय॑ज्यवे । सु॒ऽखा॒दये॑ । त॒वसे॑ । भ॒न्दत्ऽइ॑ष्टये । धुनि॑ऽव्रताय । शव॑से ॥

• pra
• [adverb]
• “towards; ahead.”

• vo ← vaḥ ← tvad
• [noun], genitive, plural
• “you.”

• mahe ← mah
• [noun], dative, singular, masculine
• “great; great; distinguished; much(a); adult; long; high.”

• matayo ← matayaḥ ← mati
• [noun], nominative, plural, feminine
• “intelligence; decision; mind; hymn; purpose; idea; opinion; belief; desire; wish; conviction; plan; devotion.”

• yantu ← i
• [verb], plural, Present imperative
• “go; travel; enter (a state); return; walk; continue; reach; ask.”

• viṣṇave ← viṣṇu
• [noun], dative, singular, masculine
• “Vishnu; Krishna; Viṣṇu; Om; Shiva.”

• marutvate ← marutvat
• [noun], dative, singular, masculine
• “Marut(a).”

• girijā ← giri
• [noun], masculine
• “mountain; adri; rock; giri [word]; hill; śilājatu.”

• girijā ← jāḥ ← jā
• [noun], nominative, singular, masculine
• “born.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• pra
• [adverb]
• “towards; ahead.”

• śardhāya ← śardha
• [noun], dative, singular, masculine
• “troop.”

• prayajyave ← prayajyu
• [noun], dative, singular, masculine

• sukhādaye ← su
• [adverb]
• “very; well; good; nicely; beautiful; su; early; quite.”

• sukhādaye ← khādaye ← khādi
• [noun], dative, singular, masculine
• “ring.”

• tavase ← tavas
• [noun], dative, singular, masculine
• “strong; energetic.”

• bhandadiṣṭaye ← bhandat ← bhand
• [verb noun]

• bhandadiṣṭaye ← iṣṭaye ← iṣṭi
• [noun], dative, singular, masculine
• “yajña; offering; brick.”

• dhunivratāya ← dhuni
• [noun]
• “deafening; boisterous; noisy.”

• dhunivratāya ← vratāya ← vrata
• [noun], dative, singular, neuter
• “vrata (vote); commandment; law; oath; command; rule; custom; vrata [word]; rule; behavior.”

• śavase ← śavas
• [noun], dative, singular, neuter
• “strength; power; superiority.”

प्र यन्तु प्रगच्छन्तु गिरिजाः वाचि निष्पन्नाः मतयः स्तुतयः । कस्मै । वः तुभ्यम् । वचनव्यत्ययः । विष्णवे व्याप्तायेन्द्राय विष्णवे वा मरुत्वते मरुद्भिस्तद्वते । कस्य स्तुतय इत्युच्यते । एवयामरुत् एतन्नामकस्य ऋषेः ॥ षष्ठ्या लुक् ॥ अथवा अयमृषिर्गिरिजाः स्तुतेर्जनयिता भवति । उत्तरार्धे मरुत्स्तुतिः। किंच प्र यन्तु स्तुतयः । कस्मै । शर्धाय बलाय मारुताय । इतरत् सर्वं बलविशेषणम् । प्रयज्यवे प्रकर्षेण यष्टव्याय सुखादये शोभनाभरणाय । खादिः आभरणविशेषः । ‘हस्तेषु खादिश्च’ ( ऋ. सं. १. १६८. ३); ‘ पत्सु खादयः’ (ऋ. सं. ५. ५४, ११) इति च श्रुतेः । तवसे बलवते भन्ददिष्टये । स्तुतिरूपा इष्टिर्यस्य तद्धन्ददिष्टि । तस्मै धुनिव्रताय मेघानां चालनं कर्म यस्य तादृशाय शवसे गमनवते ॥

May the mantra-thoughts go forth to the great viShNu, Accompanied by the marut-s, mountain-born, marut-speed. [Let them go] to the troop at the forefront of the ritual, with good bracelets, to the mighty ones, to the one evoking praise to ones with roaring ways, to the strong ones!

The word bhandadiShTi is a hapax in the RV. It has been interpreted as bandhat= the participle formation of the root bhand (to praise, honor or applaud).

There is a very similar formation in RV 10.100.2: krandad-iShTi. krand means roar (e.g., akrandad agni stanayann iva dyauH) or the neighing of a horse. Thus, krandad-iShTi could similarly imply evoking roaring [praise].

The sUkta beginning with this mantra is recited in the shilpa-shastra. For more see: Source: TW

English translation:

“May the voice-born praises of Evayāmarut reach you, Viṣṇu, attended by the Maruts; (may they reach) the strong, the adorable, the brilliantly-adorned, the vigorous, praise-loving, cloud-scattering, quick-moving company of the Maruts.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Viṣṇu attended by the Maruts: viṣṇave marutvate: viṣṇave is an adjective to the pervading, vyātāya, i.e. Indra, of whom Marutvat is a designation;

Alternative: viṣṇave vā, or to Viṣṇu] [This sūkta is attributed to ṛṣi evayāmarut; this is perhaps an epiithet of the Maruts

Let your thoughts go forth to mighty, mountain-born Viṣṇu,
accompanied by the Maruts—Maruts on the march—
to the troop worshiped at the beginning of the sacrifice, well-spangled, powerful, fortunate in their quest, of boisterous commandment, (who are) strength (itself).

The grammatical identity of girijā́(in sandhi) ‘moutain-born’ is problematic (see Oldenberg’s disc.). The Pp. takes it as girijā́ḥ, which could be nom. pl. fem. (so Grassmann and Renou) and modify ‘thoughts’, but this makes little sense: the thoughts in question are surely home-grown, as it were, not outsourced from a mountain. (Though Oldenberg’s offhand suggestion that the cmpd might mean “in der Rede geboren,” with otherwise unattested loc. sg. of gír- ‘hymn’, is worth considering as a second punning reading, suitable for ‘thoughts’. See girā́in 3a.) girijā́ḥ could likewise be nom. sg. masc. and refer to Viṣṇu. This is the basis for Geldner’s first Satzparenthese “– er ist der Berggeborene, mit dem die Marut gern kommen –” and he is followed by Scarlatta (136).

But switching the ref. to Viṣṇu from dative (… mahé … víṣṇave, marútvate) to nominative in the middle of a pāda right at the end of the dative phrase is highly unlikely. Although the morphology doesn’t entirely work, I think it must be a dative.

The problem of course is that the dat. to this -ā́-root noun should be underlying

*girijé, which should appear in sandhi as girijá, not -jā́, as here. It should be noted, however, that datives in -é to root nouns in -ā́- are exceedingly rare (see Macdonell, Vedic Grassmann p. 252; AiG III.125), and beside them exist infinitives in -aí to roots in -ā (Macdonell loc cit.; AiG III.129) like pratikhyaí, vayo-dhaí. Esp. in this sandhi situation, I see no reason why this extended dat. sg. would not have been available even to a non-infinitive. In favor of a dat. referring to Viṣṇu is the very similar passage I.154.3 prá víṣṇave śūṣám etu mánma, girikṣíta urugāyā́ya vṛ́ṣṇe, with the semantically corresponding dat. root-noun cmpd. girikṣíte ‘mountain-dwelling’ in a lengthy dat. phrase referring to Viṣṇu and prá … etu mánma matching our matáyo yantu almost exactly. (Curiously Witzel Gotō tr. girijā́as if a dat. parallel to marútvate “… zum grossen Viṣṇu, der in Begleitung der Maruts ist, der in den Bergen geboren ist,” but Scarlatta, who was responsible for this vol. of Witzel Gotō, seems to hold onto the nom. sg. interpr. in his n. – though the n. is a bit incoherent.) The hapax cmpd bhandád-iṣṭi- is variously rendered. Both Geldner and Witzel Gotō (latter flg. Gotō, 1st pres. cl., 224) interpr. -iṣṭi- as “sacrifice” (hence Geldner’s ‘opferliebend’, Witzel Gotō ‘deren Opferungen erfreuen’). But -iṣṭi- is far more often ‘desire, quest, seeking’ than ‘sacrifice’ in the RV, and notice the concentration of such forms of √iṣ in the previous hymn (V.86.3, 4, at least by my interpr.). As Lowe points out (Participles, 270-71), bhandát- and its ilk result from reanalysis of governing cmpds, producing pseudo-act. participles to roots without an active paradigm (like √bhand, which is otherwise only middle). The cmpd is exactly parallel to rhyming krandád-iṣṭi- (X.100.2), whose interpr. also varies. Although both cmpds have the look of governing cmpds, neither √bhand nor √krand is transitive; I therefore think we have more or less standard bahuvrīhi semantics ‘having a fortunate quest’ and ‘having a roaring quest’ respectively, whose English I have adjusted to something more palatable.

The adjectivally accented taváse beginning d points up the nominally accented rhyming śávase at the end of e. With Renou I think the Maruts are being equated with śávas- itself, but it would be possible to take śávase as a separate purpose dative ‘for strength’ (with or without távase).

On dhúni-vrata- see comm. ad V.58.2.

To Visnu, to the Mighty whom the Maruts follow let your hymns born in song go forth, Evayamarut;
To the impetuous, strong band, adorned with bracelets, that rushes on in joy and ever roars for vigour.

Zum großen Vishnu in Gesellschaft der Marut sollen sich eure Gedanken aufmachen - er ist der Berggeborene, mit dem die Marut gern kommen - zu der opferliebenden Heerschar mit schönen Spangen, zu der starken Macht, die einen Lobredner sucht, von lärmendem Treiben.

Vor mögen schreiten eure in der Höhe entsprungenen (?) Lieder zu dem grossen, von den Maruts umgebenen Vischnu Evajämarut, vorschreiten zu der ringgeschmückten Schar, der kräftig vordringenden, starken, die in glänzendem Zuge dahineilt, und brausend wirkt, der mächtigen.

Пусть устремятся ваши мысли к великому Вишну,
Сопровождаемому Марутами – он рожден на горе, он вместе с быстродвижущимися Марутами, –
(Пусть) у(стремятся) к стае (Марутов), получающей жертву первой, с прекрасными кольцами,
Могучей, вызывающей хвалу
Громко бунтующей, к (воплощенной) силе!

• इन्द्राग्नी
• अत्रिः
• स्वराडुष्णिक्
• ऋषभः

अब नव ऋचावाले सत्तासीवें सूक्त का प्रारम्भ है, उसके प्रथम मन्त्र में मनुष्यों को कैसे क्या प्राप्त होता है, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जैसे (मरुत्वते) प्रशंसित मनुष्य जिसमें उस (महे) बड़े (विष्णवे) व्यापक बिजुलीरूप अग्नि के लिये (गिरिजाः) मेघ में उत्पन्न हुए प्राप्त होते हैं, वैसे (वः) आप लोगों को (मतयः) मनुष्य वा बुद्धियाँ (प्र, यन्तु) प्राप्त होवें और जैसे (एवयामरुत्) प्राप्त करानेवालों को प्राप्त होनेवालों का मनुष्य (शर्धाय) बल के और (प्रयज्यवे) अत्यन्त यजन करते हैं जिससे उस (सुखादये) उत्तम प्रकार खानेवाले (तवसे) बलिष्ठ के लिये तथा (भन्ददिष्टये) कल्याण और सुख की संगति के लिये (धुनिव्रताय) और कंपित व्रत जिसका उस (शवसे) बल के लिये (प्र) समर्थ होता है, वैसे आप लोग भी इसके लिये समर्थ हूजिये ॥१॥

भावार्थभाषाः - जैसे बिजुलीरूप अग्नि को मेघोत्पन्न गर्जनादि प्रभाव प्राप्त होते हैं, क्योंकि वे गर्जनादि प्रभाव अग्नि और वायु से सिद्ध होने योग्य हैं, वैसे बुद्धिमान् पुरुषों को अन्य पुरुष प्राप्त होते हैं। और गुण प्राप्त करानेवाला पुरुष गुणी पुरुष को ढूँढता है और अति उत्तम बल को भी प्राप्त होता है ॥१॥

अन्वय: हे मनुष्या ! यथा मरुत्वते महे विष्णवे विद्युद्रूपाग्नये गिरिजा यन्ति तथा वो मतयः प्र यन्तु यथैवयामरुच्छर्धाय प्रयज्यवे सुखादये तवसे भन्ददिष्टये धुनिव्रताय शवसे प्र भवति तथा यूयमप्येतस्मै प्र भवत ॥१॥

अथ मनुष्यान् कथं किं प्राप्नोतीत्याह ॥

पदार्थान्वयभाषाः - (प्र) (वः) युष्मान् (महे) महते (मतयः) मनुष्या बुद्धयो वा (यन्तु) प्राप्नुवन्तु (विष्णवे) व्यापकाय (मरुत्वते) प्रशंसिता मनुष्या यस्मिँस्तस्मै (गिरिजाः) ये गिरौ मेघे जाताः (एवयामरुत्) य एवान् प्रापकान् यान्ति तेषां यो मरुन्मनुष्यः (प्र) (शर्धाय) बलाय (प्रयज्यवे) प्रयजन्ति येन तस्मै (सुखादये) यस्सुष्ठु खादति तस्मै (तवसे) बलिष्ठाय (भन्ददिष्टये) कल्याणसुखसङ्गतये (धुनिव्रताय) धुनानि कम्पितानि व्रतानि यस्य तस्मै (शवसे) बलाय ॥१॥

भावार्थभाषाः - यथा विद्युद्रूपाग्निं मेघोत्पन्ना गर्जनादिप्रभावा गच्छन्ति यतोऽग्नीवायुसाध्यास्ते तथा धीमतः पुरुषानन्ये सम्प्राप्नुवन्ति गुणप्रापको गुणिनमन्विच्छत्यत्युत्तमं बलं चाप्नोति ॥१॥

या सूक्तात वायू, विद्वान व परमेश्वराच्या उपासनेचे वर्णन असल्यामुळे या सूक्ताच्या अर्थाची पूर्वसूक्तार्थाबरोबर संगती जाणावी.

भावार्थभाषाः - जसे विद्युतरूपी अग्नीवर मेघांनी उत्पन्न झालेल्या गर्जनेचा प्रभाव असतो व गर्जना इत्यादी प्रभाव अग्नी व वायूने सिद्ध होण्यायोग्य असतात तसे बुद्धिमान पुरुषांना इतर पुरुष भेटतात व गुणप्रापक पुरुष गुणी पुरुषाला शोधतो व अति उत्तम बलही प्राप्त होते. ॥ १ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

प्र᳓ ये᳓ जाता᳓ महिना᳓ ये᳓ च नु᳓ स्वय᳓म्
प्र᳓ विद्म᳓ना ब्रुव᳓त एवया᳓मरुत्
क्र᳓त्वा त᳓द् वो मरुतो ना᳓धृ᳓षे श᳓वो
दाना᳓ मह्ना᳓ त᳓द् एषा᳐म्
अ᳓धृष्टासो न᳓ अ᳓द्रयः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
ca ← ca (invariable)

jātā́ḥ ← √janⁱ- (root)
{case:NOM, gender:M, number:PL, non-finite:PPP}

mahinā́ ← mahimán- (nominal stem)
{case:INS, gender:M, number:SG}

nú ← nú (invariable)

prá ← prá (invariable)

svayám ← svayám (invariable)

yé ← yá- (pronoun)

yé ← yá- (pronoun)

bruváte ← √brū- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

prá ← prá (invariable)

vidmánā ← vidmán- (nominal stem)
{case:INS, gender:N, number:SG}

ādhŕ̥ṣe ← √dhr̥ṣ- (root)
{case:DAT, number:SG}

krátvā ← krátu- (nominal stem)
{case:INS, gender:M, number:SG}

marutaḥ ← marút- (nominal stem)
{case:VOC, gender:M, number:PL}

ná ← ná (invariable)

śávaḥ ← śávas- (nominal stem)
{case:NOM, gender:N, number:SG}

tát ← sá- ~ tá- (pronoun)
{case:NOM, gender:N, number:SG}

vaḥ ← tvám (pronoun)
{case:ACC, number:PL}

dānā́ ← dāmán- (nominal stem)
{case:INS, gender:M, number:SG}

eṣām ← ayám (pronoun)
{case:GEN, gender:M, number:PL}

mahnā́ ← mahimán- (nominal stem)
{case:INS, gender:M, number:SG}

tát ← sá- ~ tá- (pronoun)
{case:NOM, gender:N, number:SG}

ádhr̥ṣṭāsaḥ ← ádhr̥ṣṭa- (nominal stem)
{case:NOM, gender:M, number:PL}

ádrayaḥ ← ádri- (nominal stem)
{case:NOM, gender:M, number:PL}

ná ← ná (invariable)

प्र । ये । जा॒ताः । म॒हि॒ना । ये । च॒ । नु । स्व॒यम् । प्र । वि॒द्मना॑ । ब्रु॒वते॑ । ए॒व॒याम॑रुत् ।
क्रत्वा॑ । तत् । वः॒ । म॒रु॒तः॒ । न । आ॒ऽधृषे॑ । शवः॑ । दा॒ना । म॒ह्ना । तत् । ए॒षा॒म् । अधृ॑ष्टासः । न । अद्र॑यः ॥

• pra
• [adverb]
• “towards; ahead.”

• ye ← yad
• [noun], nominative, plural, masculine
• “who; which; yat [pronoun].”

• jātā ← jātāḥ ← jan
• [verb noun], nominative, plural
• “become; originate; be born; transform; happen; result; grow; beget; produce; create; conceive; separate; cause; give birth; grow; produce; generate; be; become; arise; come on.”

• mahinā ← mahināḥ ← mahina
• [noun], nominative, plural, masculine

• ye ← yad
• [noun], nominative, plural, masculine
• “who; which; yat [pronoun].”

• ca
• [adverb]
• “and; besides; then; now; even.”

• nu
• [adverb]
• “now; already.”

• svayam
• [adverb]
• “personally; spontaneously; svayam [word]; voluntarily.”

• pra
• [adverb]
• “towards; ahead.”

• vidmanā ← vidman
• [noun], instrumental, singular, neuter

• bruvata ← bruvate ← brū
• [verb], plural, Present indikative
• “say; tell; describe; speak; state; answer; call; explain; address; proclaim; talk; talk; choose.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• kratvā ← kratu
• [noun], instrumental, singular, masculine
• “yajña; decision; plan; deliberation; intelligence; Kratu; will; kratu [word]; desire; resoluteness; ritual.”

• tad ← tat ← tad
• [noun], nominative, singular, neuter
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• vo ← vaḥ ← tvad
• [noun], genitive, plural
• “you.”

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• nādhṛṣe ← na
• [adverb]
• “not; like; no; na [word].”

• nādhṛṣe ← ādhṛṣe ← ādhṛṣ ← √dhṛṣ
• [verb noun]
• “overcome; suppress.”

• śavo ← śavaḥ ← śavas
• [noun], nominative, singular, neuter
• “strength; power; superiority.”

• dānā ← dāna
• [noun], instrumental, singular, neuter
• “giving; gift; bribery; performance; addition; yajña; fueling; teaching.”

• mahnā ← mahan
• [noun], instrumental, singular, neuter
• “greatness.”

• tad ← tat ← tad
• [noun], nominative, singular, neuter
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• eṣām ← idam
• [noun], genitive, plural, masculine
• “this; he,she,it (pers. pron.); here.”

• adhṛṣṭāso ← adhṛṣṭāsaḥ ← adhṛṣṭa
• [noun], nominative, plural, masculine
• “modest; invincible.”

• nādrayaḥ ← nā ← na
• [adverb]
• “not; like; no; na [word].”

• nādrayaḥ ← adrayaḥ ← adri
• [noun], nominative, plural, masculine
• “mountain; rock; seven; stone; adri; grindstone; adri; rock.”

ये महिना महता विष्णुना इन्द्रेण वा सह प्र जाताः प्रादुर्भूतास्तान् ब्रुवते । ये च नु क्षिप्रं स्वयम् एव विद्मना यज्ञगमनविषयज्ञानेन सह प्र जाताः प्रादुर्भूतास्तान् मरुतः एवयामरुत् ब्रुवते स्तौति ॥ प्रेत्ययमाख्यातेन वा संबन्धनीयः । ब्रुवते इति व्यत्ययेन बहुवचनम् । एकवचने वा छान्दसः शः । निघाताभावश्छान्दसः ॥ अथ प्रत्यक्षवादः । हे मरुतः वः युष्माकं तत् प्रसिद्धं शवः बलं क्रत्वा चालनादिरूपेण कर्मणा युक्तं न आधृषे कैश्चिदपि आधर्षणीयं न भवति । अन्येषामसुरादीनां क्रत्वा कर्मणा वा अनभिभाव्यं भवति ॥ कृत्यार्थे केन् ॥ किंच एषां वः तत् बलं दाना अभिमतदानेन मह्ना महत्त्वेन च उपेतम् । यूयं प्रबलाः। अधृष्टासः अधर्षणीयाः । तत्र दृष्टान्तः। अद्रयः न। ते यथा अधृष्यास्तद्वत् यूयमपि ॥

English translation:

“Evayāmarut glorifies those who are manifested with the great (Indra), who appear spontaneously and speedily with the knowledge (that the sacrifice is prepared); your strength in action, Maruts, is not to be resisted, (though qualified) by (your) infinite liberality; you are immoveable as mountains.”

Who—(both) those produced by might and those self(-produced)— proclaim (their strength) with their know-how—Maruts on
the march—
with regard to your will—its strength, o Maruts, is not to be assailed; with regard to their giving, their might—that (strength) is like
unassailable mountains.

This vs. is quite loosely constructed. To begin with, the rel. cl. of ab has no obvious main clause, though the two yé’s do, of course, refer to the Maruts, who show up in the voc. in c. The rel. cl. could also hang off vs. 1, with pl. yé picking up the collective sg. śárdha- in 1cde.

The next question is what belongs with each yé. The easiest solution and the one taken by the standard tr. (as well as Klein DGRV I.118) is to take the first as a nominal cl. yé jātā́mahinā́and the 2nd as containing the accented verb prá … bruváte.

But there are several factors against this. For one thing the prá that begins the 2nd pāda is actually a repeat of the one that begins the vs. (#prá yé jātā́ḥ … yé ca …, prá … bruváte …); that is, the first prá seems to have been extracted from the second yé clause and fronted around the first, which may well be a violation of RVic clause structure and at best is highly unusual. If we take prá …, prá … bruváte … as the verb for both yé clauses, as I do, it is considerably less problematic. Moreover, the yé … yé ca construction is far more at home in expressing complementary pairs (see Klein I.115-16) than in conjoining coreferential entities with semantically unconnected predicates, as the standard tr. requires (e.g., Klein 118: “Who were born with greatness and who now themselves proclaim (their might) with knowledge.”). In my interpr. the yé … yé ca construction expresses two types of Marut birth, “born/produced by might” and “self(-produced/born),” with the svayám signalling the 2nd type. The Maruts are called svajā́ḥ in I.168.2; cf. also I.64.4 sākáṃ jajñire svadháyā … “They [=Maruts] were born all at once by their own power.” I see only two arguments against my interpr.: 1) the nú in the second yé clause, which might mark a chronological progression (as in Klein’s tr. [also Witzel Gotō]; Geldner and Renou both ignore the nú, and it’s certainly true that nú need not be temporal); 2) the apparently required underlying assumption that there are two groups of Maruts. As to that, I don’t think the complementary pairing needs to indicate that there are two distinct groups of Maruts sorted by their means of birth, but rather that we can view their births in different ways.

The next question is how to construe prá … bruváte. Geldner and Witzel Gotō both take it as reflexive “announce themselves,” but prá √brū is not elsewhere reflex./pass., even in the middle. Renou supplies as object “leur naissance,” which can be justified, but I prefer Klein’s “their might.” The resonant word śávas- is found on either side of this phrase, at the ends of 1e and 2c and is the focus of 2cde, and prá √brū elsewhere takes such objects (indriyám I.55.4, bálāni X.54.2).

The rest of the vs. consists, in my opinion (flg. Renou), of two parallel clauses, each beginning with instr. of respect, followed by tád and a gen. referring to the Maruts (2nd ps. in c, 3rd in d), and, as predicate, a negated form of √dhṛṣ ‘dare (against), assail’. The tád is specified as śávas- in the first clause, which identification carries over into the second: krátvā tád vo (maruto) nā́dhṛ́ṣe śávaḥ dānā́mahnā́ tád eṣām ádhṛṣṭāso (nā́drayaḥ) This striking parallelism makes the interpr. of Geldner and Witzel Gotō unlikely: they take krátvā as the weapon that someone might try to use, unsuccessfully, against the Maruts’ śávas-, whereas dānā́mahnā́they take as instr. of respect. Actually, Geldner’s treatment is more complicated: his tr. reflects the interpr. I just paraphrased (“Diese eure Macht ist nicht durch Einsicht zu erzwingen”), but in his n. 2c-e he describes the three instr.

as parallel: “Der Sinn ist jedenfalls, dass keiner wagt, es ihnen an Umsicht, Freigebigkeit und Grösse gleichzutun.” As Geldner points out (n. 2e), masc. pl. ádhṛṣṭāsaḥ has been attracted to the number and gender of the simile (ádrayaḥ); it is still specifying śávaḥ in the frame.

It’s also worth noting that pādas c and d both contain ná in sandhi with a following vowel in quite similar phonological sequences: nā́dhṛ́ṣe … nā́drayaḥ. The first ná is the negative (matched by a- in ádhṛṣṭāsaḥ in the next pāda); the 2nd is the simile marker.

They who with might were manifest, and who willingly by their own knowledge told it forth, Evayamarut.
Maruts, this strength of yours no wisdom comprehendeth: through their gifts’ greatness they are moveless as the mountains.

Die groß geboren sind und die von selbst mit Bewußtsein sich künden - Vishnu ist der, mit dem die Marut gern kommen. Diese eure Macht ist nicht durch Einsicht zu erzwingen, ihr Marut; an Freigebigkeit und Größe ist diese ihre Macht unerzwinglich wie die Berge.

Die geboren sind in Herrlichkeit und die nun selbst durch Weisheit sich kundgeben Evajämarut ; durch Kraft kann man sich nicht an eure Macht heranwagen; durch Freigiebigkeit und Grösse ist diese ihre Macht [ausgezeichnet?] unbezwinglich, wie Felsen sind sie.

Те, что рождены мощью и что сами
Сознательно провозглашают (это) – (и Вишну) вместе с быстродвижущимися Марутами…
Что до прозорливости, эта ваша сила, о Маруты, неодолима.
По щедрости, величию она у них,
Словно неодолимые горы.

• इन्द्राग्नी
• अत्रिः
• विराट्पूर्वानुष्टुप्
• गान्धारः

फिर विद्वानों को क्या करना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (मरुतः) मनुष्यो ! (ये) जो (महिना) महत्त्व से (जाताः) उत्पन्न हुए तथा (ये) जो (विद्मना) विज्ञान से (प्र, ब्रुवते) उपदेश देते हैं (च) और जो (स्वयम्) अपने से (नु) शीघ्र (प्र) विशेष करके उपदेश देते हैं और (एवयामरुत्) विज्ञानवाला मनुष्य मैं (क्रत्वा) बुद्धि वा कर्म्म से उन (वः) आप लोगों के (तत्) उस (शवः) बल को (दाना) देने से वा (मह्ना) महत्त्व से (न) नहीं (आधृषे) दबाने को समर्थ होता हूँ तथा (अद्रयः) मेघों के (न) समान (अधृष्टासः) नहीं धर्षण किये गये जो (एषाम्) इनका बल है (तत्) उसको नहीं दबाने को समर्थ होता हूँ ॥२॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो मनुष्य सब के उपकार को करके प्राणवत् प्रिय होते हैं, वे ही जगत् के उपकार करनेवाले होते हैं ॥२॥

अन्वय: हे मरुतो ! मनुष्या ये महिना जाता ये विद्मना प्र ब्रुवते ये च स्वयं नु प्र ब्रुवते एवयामरुदहं क्रत्वा तेषां वस्तच्छवो दाना मह्ना वा नाऽऽधृषे प्र भवामि। अद्रयो नाऽधृष्टासो यदेषां शवोऽस्ति तन्नाऽऽधृषे प्र भवामि ॥२॥

पुनर्विद्वद्भिः किं कर्त्तव्यमित्याह ॥

पदार्थान्वयभाषाः - (प्र) (ये) (जाताः) उत्पन्नाः (महिना) महत्त्वेन (ये) (च) (नु) सद्यः (स्वयम्) (प्र) (विद्मना) विज्ञानेन (ब्रुवते) उपदिशन्ति (एवयामरुत्) विज्ञानवान् मनुष्यः (क्रत्वा) प्रज्ञया कर्मणा वा (तत्) (वः) युष्माकम् (मरुतः) मनुष्याः (न) निषेधे (आधृषे) आधर्षितुम् (शवः) बलम् (दाना) दानेन (मह्ना) महत्त्वेन (तत्) (एषाम्) (अधृष्टासः) अप्रगल्भाः (न) इव (अद्रयः) मेघाः ॥२॥

भावार्थभाषाः - अत्रोपमालङ्कारः । ये मनुष्याः सर्वेषामुपकारं कृत्वा प्राणवत्प्रिया भवन्ति त एव जगदुपकारका भवन्ति ॥२॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जी माणसे सर्वांवर उपकार करून प्राणाप्रमाणे प्रिय बनतात ती जगावर उपकार करणारी असतात. ॥ २ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

प्र᳓ ये᳓ दिवो᳓ बृहतः᳓ शृण्विरे᳓ गिरा᳓
सुशु᳓क्वानः सुभु᳓व एवया᳓मरुत्
न᳓ ये᳓षा᳐म् इ᳓री सध᳓स्थ ई᳓ष्ट आँ᳓
अग्न᳓यो न᳓ स्व᳓विद्युतः
प्र᳓ स्यन्द्रा᳓सो धु᳓नीना᳐म्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
br̥hatáḥ ← br̥hánt- (nominal stem)
{case:ABL, number:SG}

diváḥ ← dyú- ~ div- (nominal stem)
{case:GEN, gender:M, number:SG}

girā́ ← gír- ~ gīr- (nominal stem)
{case:INS, gender:F, number:SG}

prá ← prá (invariable)

śr̥ṇviré ← √śru- (root)
{number:PL, person:3, mood:IND, tense:PRS, voice:MED}

yé ← yá- (pronoun)

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

subhvàḥ ← subhū́- (nominal stem)
{case:NOM, gender:M, number:PL}

suśúkvānaḥ ← suśúkvan- (nominal stem)
{case:NOM, gender:M, number:PL}

ā́ ← ā́ (invariable)

írī ← írin- (nominal stem)
{case:NOM, gender:M, number:SG}

ī́ṣṭe ← √īś- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:MED}

ná ← ná (invariable)

sadhásthe ← sadhástha- (nominal stem)
{case:LOC, gender:N, number:SG}

yéṣām ← yá- (pronoun)
{case:GEN, gender:M, number:PL}

agnáyaḥ ← agní- (nominal stem)
{case:NOM, gender:M, number:PL}

ná ← ná (invariable)

svávidyutaḥ ← svávidyut- (nominal stem)
{case:NOM, gender:M, number:PL}

dhúnīnām ← dhúni- (nominal stem)
{case:GEN, gender:M, number:PL}

prá ← prá (invariable)

syandrā́saḥ ← syandrá- (nominal stem)
{case:NOM, gender:M, number:PL}

प्र । ये । दि॒वः । बृ॒ह॒तः । शृ॒ण्वि॒रे । गि॒रा । सु॒ऽशुक्वा॑नः । सु॒ऽभ्वः॑ । ए॒व॒याम॑रुत् ।
न । येषा॑म् । इरी॑ । स॒धऽस्थे॑ । ईष्टे॑ । आ । अ॒ग्नयः॑ । न । स्वऽवि॑द्युतः । प्र । स्य॒न्द्रासः॑ । धुनी॑नाम् ॥

• pra
• [adverb]
• “towards; ahead.”

• ye ← yad
• [noun], nominative, plural, masculine
• “who; which; yat [pronoun].”

• divo ← divaḥ ← div
• [noun], ablative, singular, masculine
• “sky; Svarga; day; div [word]; heaven and earth; day; dawn.”

• bṛhataḥ ← bṛhat
• [noun], ablative, singular, masculine
• “large; great; loud; high; much(a); exalted; abundant; intensive; strong; huge.”

• śṛṇvire ← śru
• [verb], plural, Present indikative
• “listen; come to know; hear; hear; listen; study; heed; learn.”

• girā ← gir
• [noun], instrumental, singular, feminine
• “hymn; praise; voice; words; invocation; command; statement; cry; language.”

• suśukvānaḥ ← suśukvan
• [noun], nominative, plural, masculine

• subhva ← su
• [adverb]
• “very; well; good; nicely; beautiful; su; early; quite.”

• subhva ← bhvaḥ ← bhū
• [noun], nominative, plural, masculine
• “Earth; floor; earth; bhū; Earth; one; saurāṣṭrā; three; land; land; place; world; bhū [word]; soil; pṛthivī; being; bhūja; floor; bhūnāga; sphaṭikā; beginning; birth; estate.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• na
• [adverb]
• “not; like; no; na [word].”

• yeṣām ← yad
• [noun], genitive, plural, masculine
• “who; which; yat [pronoun].”

• irī ← irin
• [noun], nominative, singular, masculine

• sadhastha ← sadhasthe ← sadhastha
• [noun], locative, singular, neuter
• “dwelling; location; home.”

• īṣṭa ← īṣṭe ← īś
• [verb], singular, Present indikative
• “govern; command; master; dominate; can; reign; control; own.”

• āṃ ← _ ← √_
• [?]
• “_”

• agnayo ← agnayaḥ ← agni
• [noun], nominative, plural, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• na
• [adverb]
• “not; like; no; na [word].”

• svavidyutaḥ ← sva
• [noun]
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• svavidyutaḥ ← vidyutaḥ ← vidyut
• [noun], nominative, plural, masculine

• pra
• [adverb]
• “towards; ahead.”

• syandrāso ← syandrāsaḥ ← syandra
• [noun], nominative, plural, masculine
• “flowing; fleet.”

• dhunīnām ← dhuni
• [noun], genitive, plural, masculine
• “deafening; boisterous; noisy.”

ये मरुतः बृहतः महत: दिवः द्युलोकादागच्छन्तः प्र शृण्विरे शृण्वन्ति तान् मरुतः गिरा एवयामरुत् स्तुतवान्। कीदृशास्ते । शुशुक्वानः दीप्ताः सुभ्वः सुष्ठु भवन्तः । येषां मरुतां सधस्थे सहस्थाने स्वकीये निवासे तिष्ठताम् इरी ईरिता प्रेरित न ईष्टे आ न ईशते च चालयितुम् । इति चार्थे। अग्नयो न अग्नय इव स्वविद्युतः स्वयमेव विद्योतमानाः धुनीनां नदीनां स्पन्द्रासः वर्षणेन चालयितारश्च ॥

English translation:

“Evayāmarut, glorifies with praise those who, (coming) brilliant and happy from the vast heaven, hear (his invocation); in whose dwelling there is no one able to disturb them, and who, like self-radiant fires, are the impellers of the rivers.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

In whose dwelling thereis: na yeṣām iri sadhasthe iṣṭe = marutam svakīye nivāse tiṣṭhatām preritā na iṣṭe na iṣṭate cālayitum, there is no impeller who has power to cause the movement of the Maruts when abiding in their own abode; impellers of the rivers: i.e., lightning as associated with rain, may be considered as giving impulse to the rivers

Who are heard from lofty heaven through a hymn [/on the mountain], beautifully blazing, good in their essence—Maruts on the march—
in whose seat no meddler holds sway—
flashing out by themselves like fires—(the chariots?) of the boisterous ones (go) forth streaming.

Like vs. 2 this vs. begins with several relative clauses (yé pāda a, yéṣām c), with no clear main clause.

The first pāda of this vs. is syntactically straightforward, but we might wonder why the Maruts are heard “through a/their hymn.” In answer, there is the fact, often referred to above, that the Maruts are singers as well as sung-to. Further, in this context their “hymn” may be a metaphorical reference to thunder. It is also possible that it is a pun, as indicated in the published translation and also implicitly by Scarlatta (537), with the

-ā variant form of the i-stem loc. sg. of girí-. (Interestingly Scarlatta’s alternative “mit einem Lied (/im Gebirge)” in the root noun book is not reflected in his tr. in Witzel Gotō, which limits itself to “mit ihrem Lied.”) Of course, such a loc. sg. would be wrongly positioned: it is the -au loc. sg. form that is overwhelmingly found at pāda end (see, e.g., Lanman, Noun Infl., p. 385), but as a secondary punning reading the “wrong” form could be acceptable, esp. as it precedes a consonant, as most forms of loc. sg. -ā do. Thus the Maruts would be heard “on a mountain” – as their storm often is.

The hapax nom. sg. írī is problematic formally and semantically. In this sandhi sit. the long ī final can only belong to a devī-type -ī stem or an -in-stem. It is usually cited as the latter (e.g., Grassmann, EWA), but this analysis seems excluded formally because -ín-stems are always suffix-accented. An underlying -in-stem is emphatically denied by AiG II.2.328 (“Die Barytona v. írī … gehören nicht hierher”; see also Oldenberg’s serious doubts). Debrunner (AiG II.2.407-8) seems to favor (if “favoring” means sticking it in that section but then calling it “ganz unklar”) a masc.

devī-type -ī-stem, but of course such stems are rare and problematic in all their occurrences. Nothing in the passage actually excludes an analysis as a feminine -īstem, but who would such a feminine be? The other question of course is what is it derived from and what does it mean. I follow the line of least resistance that has been fld. by a number of others and connect it with írya-, which is better attested though not much clearer, and is found in another Marut hymn in V, V.58.4; see comm. ad loc. If the basic sense is something like ‘energetic’, the form of írya- in V.58.4 is positive in sense, while írī is negative.

I do not understand the pāda-final ā́. Assuming that ī́ṣte belongs to √īś, that root does not otherwise appear with ā́(or any other preverb). It’s worth noting that ī́ṣṭe here is the only t-full 3rd sg.; the usual and very well-attested 3rd sg. is, of course, ī́śe. We might try to connect the form with √īṣ or √iṣ, but neither is promising formally or semantically.

The last pāda, prá syandrā́so dhúnīnām, confronts us with a lexical conundrum: it contains two plurals, one nom., one gen., both of which are good Marut words. For the Maruts as syandrá- see V.52.3, 8; for dhúni- see dhúni-vratain this hymn (1e) and V.58.2, as well as the simplex adj. in numerous passages (e.g., V.60.7). So which one modifies the (unexpressed) Maruts, and what should we do with the other? The poet seems to be messing with our minds: we encounter the first, syandrā́saḥ, and understandably assume it refers to the Maruts, then come to the second, dhúni-, which is an even more characteristic Marut word, and have to readjust. Geldner supplies ‘chariots’ (Wagen, sim. Witzel Gotō Fahrzeuge) with the nominative, and the published translation tentatively follows that. Renou manages to make both words refer to the Maruts, “(dieux) bruyants qui rapides (vont) de l’avant,” breezily remarking “il n’est pas indispensable de sous-entendre ←←les chars».” But, though I’m sympathetic to his intuition that both words should refer to the Maruts, the grammatical difference is unambiguous. In Max Müller’s tr. of this hymn (SBE 32), he tr. “the rushing chariots of these roaring Maruts come forth” and notes that “chariot” was Oldenberg’s suggestion (presumably in their consultation on the SBE translations; the suggestion is not registered in the Noten). One of the problems with supplying ‘chariots’ is the preceding pāda (d), also in the nom. pl., which seems clearly to describe the Maruts.

If syandrā́saḥ does not refer to the Maruts but to their chariots, we must either assume that the flashing entities in d are also chariots or put an unsignalled break between the two pādas. The published translation essentially does the latter, but it is unsatisfactory.

Geldner does the former, which isn’t satisfactory either, and Witzel Gotō stir the pot even further by supplying ‘weapons’ as the comparandum in d.

Who by the psalm they sing are heard, from lofty heaven, the strong, the brightly shining Ones, Evayamarut;
In whose abode there is no mightier one to move them, whose lightnings are as fires, who urge the roaring rivers.

Die sich mit ihrem Loblied vom hohen Himmel her vernehmbar machen, die Schönflammenden, Stattlichen - Vishnu ist der, mit dem die Marut gern kommen - an deren Aufenthalt kein Mächtiger gebietet, von selbst blitzend wie die Feuer kommen die raschen Wagen der Brausenden hervor.

Die vom hohen Himmel her mit ihrer Stimme sich hören lassen, die sehr leuchtenden, gewaltigen Evajämarut ; in deren Sitz kein Zwingherr seine Herrschaft übt, die selbst funkeln wie Flammen und eilen unter den brausenden (?).

(Те,) что дают о себе знать песней с высокого неба,
Прекрасно сверкающие, цветущие – (и Вишну) вместе с быстродвижущимися Марутами –
Над которыми не властен никакой повелитель в (их) обиталище,
(Сверкающие) собственными молниями, словно огни,
Вы(езжают) стремительные (колесницы) сотрясателей.

• मरूतः
• एवयामरुदात्रेयः
• अतिजगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (ये) जो (सुशुक्वानः) उत्तम प्रकार शुद्ध (सुभ्वः) और सुन्दर धर्मयुक्त व्यवहार में होनेवाले (दिवः) कामना करते हुओं वा बिजुली आदिकों को जैसे (स्वविद्युतः) अपने स्वरूप से व्याप्त और (धुनीनाम्) कम्पन क्रिया से युक्त भूमि आदिकों के (स्यन्द्रासः) पिघलते हुए वा पिघलाते हुए (अग्नयः) अग्नियाँ (न) वैसे (गिरा) वाणी से (बृहतः) बड़े (प्र, शृण्विरे) सुनते हैं और (येषाम्) जिनका (एवयामरुत्) विज्ञानवाला मनुष्य (इरी) प्रेरणा करनेवाला (सधस्थे) समान स्थान में (न) जैसे वैसे (प्र, ईष्टे) स्वामी होता है, उनको आप लोग (आ) अच्छे प्रकार जानिये ॥३॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे मनुष्यो ! जो विद्या की कामना करनेवाले जन बड़ी विद्याओं को प्राप्त होकर बिजुली आदि पदार्थों को स्वाधीन करते हैं, वे ही सिद्ध इच्छावाले होते हैं ॥३॥

अन्वय: हे मनुष्या ! ये सुशुक्वानः सुभ्वो दिवः स्वविद्युतो धुनीनां स्यन्द्रासोऽग्नयो न गिरा बृहतः प्र शृण्विरे येषामेवयामरुदिरी सधस्थे न प्रेष्टे तान् यूयमा विजानीत ॥३॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (प्र) (ये) (दिवः) कामयमानान् विद्युदादीन् वा (बृहतः) महतः (शृण्विरे) शृण्वन्ति (गिरा) वाण्या (सुशुक्वानः) सुष्ठु शुद्धाः (सुभ्वः) ये शोभने धर्म्ये व्यवहारे भवन्ति (एवयामरुत्) (न) निषेधे (येषाम्) (इरी) प्रेरकः (सधस्थे) समानस्थे (ईष्टे) ईशनं करोति (आ) समन्तात् (अग्नयः) पावकाः (न) इव (स्वविद्युतः) स्वेन रूपेण व्याप्तः (प्र) (स्यन्द्रासः) प्रस्रवन्तः प्रस्रावयन्तो वा (धुनीनाम्) कम्पनक्रियावतीनाम् भूम्यादीनाम् ॥३॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! ये विद्याकामा महतीर्विद्याः प्राप्य विद्युदादिपदार्थान् स्वाधीनान् कुर्वन्ति ते एव सिद्धेच्छा जायन्ते ॥३॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो! जे विद्येची कामना करतात ते लोक महान विद्या प्राप्त करून विद्युत इत्यादी पदार्थांवर आपले नियंत्रण ठेवतात तेच सिद्धकाम असतात. ॥ ३ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

स᳓ चक्रमे महतो᳓ नि᳓र् उरुक्रमः᳓
समान᳓स्मात् स᳓दस एवया᳓मरुत्
यदा᳓युक्त त्म᳓ना सुवा᳓द् अ᳓धि ष्णु᳓भिर्
वि᳓ष्पर्धसो वि᳓महसो
जि᳓गाति शे᳓वृधो नृ᳓भिः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
cakrame ← √kramⁱ- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

mahatáḥ ← mahā́nt- (nominal stem)
{case:ABL, number:SG}

nís ← nís (invariable)

sá ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:SG}

urukramáḥ ← urukramá- (nominal stem)
{case:NOM, gender:M, number:SG}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

sádasaḥ ← sádas- (nominal stem)
{case:ABL, gender:N, number:SG}

samānásmāt ← samāná- (nominal stem)
{case:ABL, gender:N, number:SG}

ádhi ← ádhi (invariable)

áyukta ← √yuj- (root)
{number:SG, person:3, mood:IND, tense:AOR, voice:MED}

snúbhiḥ ← sā́nu- ~ snú- (nominal stem)
{case:INS, gender:M, number:PL}

svā́t ← svá- (pronoun)
{case:ABL, gender:N, number:SG}

tmánā ← tmán- (nominal stem)
{case:INS, gender:M, number:SG}

yadā́ ← yadā́ (invariable)

vímahasaḥ ← vímahas- (nominal stem)
{case:ACC, gender:M, number:PL}

víṣpardhasaḥ ← víṣpardhas- (nominal stem)
{case:ACC, gender:M, number:PL}

jígāti ← √gā- (root)
{number:SG, person:3, mood:IND, tense:PRS, voice:ACT}

nŕ̥bhiḥ ← nár- (nominal stem)
{case:INS, gender:M, number:PL}

śévr̥dhaḥ ← śévr̥dha- (nominal stem)
{case:NOM, gender:M, number:SG}

सः । च॒क्र॒मे॒ । म॒ह॒तः । निः । उ॒रु॒ऽक्र॒मः । स॒मा॒नस्मा॑त् । सद॑सः । ए॒व॒याम॑रुत् ।
य॒दा । अयु॑क्त । त्मना॑ । स्वात् । अधि॑ । स्नुऽभिः॑ । विऽस्प॑र्धसः । विऽम॑हसः । जिगा॑ति । शेऽवृ॑धः । नृऽभिः॑ ॥

• sa ← tad
• [noun], nominative, singular, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• cakrame ← kram
• [verb], singular, Perfect indicative
• “kram; step; go; continue; proceed; traverse; heat.”

• mahato ← mahataḥ ← mahat
• [noun], ablative, singular, neuter
• “large; eminent; great; loud; dangerous; strong; long; high; much(a); mahant [word]; ample; very; great; adult; important; dark; high; abundant; violent; remarkable; mighty; big; long.”

• nir ← niḥ
• [adverb]
• “niḥ; away; out; without.”

• urukramaḥ ← uru
• [noun]
• “wide; broad; great; uru [word]; much(a); excellent.”

• urukramaḥ ← kramaḥ ← krama
• [noun], nominative, singular, masculine
• “sequence; ordering; method; series; arrangement; treatment; arrangement; course; kram; krama [word]; saṃskāra; footstep; foot; step; measure.”

• samānasmāt ← samāna
• [noun], ablative, singular, neuter
• “like; identical; common; like; alike(p); same; samāna [word]; akin(p); comparable; identical; mutual; equal.”

• sadasa ← sadasaḥ ← sadas
• [noun], ablative, singular, neuter
• “mansion; assembly; seat; seat.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• yadāyukta ← yadā
• [adverb]
• “once [when]; if.”

• yadāyukta ← ayukta ← yuj
• [verb], singular, Root aorist (Ind.)
• “mix; use; endow; yoke; accompany; to practice Yoga; connect; hire; administer; compound; affect; add; concentrate; unite; join; prosecute; combine; supply; compound; attach to; appoint; fill; process; mobilize; mount; complement; eat; join; treat; coincide; affect; challenge.”

• tmanā ← tman
• [noun], instrumental, singular, masculine
• “self.”

• svād ← svāt ← sva
• [noun], ablative, singular, neuter
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• adhi
• [adverb]
• “on; from; accordingly.”

• ṣṇubhir ← snubhiḥ ← snu
• [noun], instrumental, plural, masculine
• “back.”

• viṣpardhaso ← viṣpardhasaḥ ← viṣpardhas
• [noun], accusative, plural, masculine

• vimahaso ← vimahasaḥ ← vimahas
• [noun], accusative, plural, masculine

• jigāti ← gā
• [verb], singular, Present indikative
• “go; enter (a state); arrive.”

• śevṛdho ← śevṛdhaḥ ← śevṛdha
• [noun], nominative, singular, masculine
• “precious.”

• nṛbhiḥ ← nṛ
• [noun], instrumental, plural, masculine
• “man; man; nṛ [word]; crew; masculine.”

सः मरुद्गणः महतः प्रवृद्धात् समानस्मात् सर्वेषां साधारणात् सदसः स्थानात् अन्तरिक्षात् ‘उरुक्रमः विस्तीर्णक्रमणः सन् निः चक्रमे निरगच्छत् । एवयामरुत् ऋषिः यदा स्वात् स्वकीयस्थानात् । अधि इति पञ्चम्यर्थानुवादी । त्मना आत्मनैव स्नुभिः गन्तृभिः नृभिः स्वनेतृभिरश्वैः अयुक्त युक्तोऽभवत् आगमनप्रार्थनाय । अथ बहुवदुच्यते । तदानीं विस्पर्धसः विविधस्पर्धाः । अहं पुरतो गच्छाम्यहं पुरतो गच्छामीति तेषां स्पर्धा । अथवा विगतस्पर्धाः । न ह्येषां सार्धं स्पर्धकाः सन्ति । विमहसः विशिष्टबलाः शेवृधः शेवस्य सुखस्य वर्धयितारः जिगाति निर्गच्छन्ति । व्यत्ययेन एकवचनम् ॥

English translation:

“That wide-spreading troop (of Maruts) has issued from a spacious common dwelling-plural ce, (where) evayāmarut (awaits them) when their car has been spontaneously harnessed with its rapid horses; and, emulous, vigorous, and conferring happiness, they sally forth.”

The wide-striding one [=Viṣṇu] has stridden forth from the great
common seat—Maruts on the march.
When from his own (seat) upon the (mountains’) backs he has hitched up by himself the competitors of extensive might, he goes, growing strong with
kindness, with the superior men.

The “common seat” (samānásmāt sádasaḥ) is presumably one shared by Viṣṇu and the Maruts and is also presumably the same as the sadhástha- in the previous vs. (3c) – perhaps the midspace? The standard interpr. (incl. mine) also assume the same seat (or a similar place) is the referent of svā́t ‘from his own’ in pāda c. For other exx. of the idiom √yuj + ABL. ‘yoke from’ with ‘seat’ in the abl., see Oldenberg

Similar to áyukta tmánā is V.52.8 prá … yujata tmánā; in the latter passage the verb is used absolutely, without expressed obj. That is possible here too, though it is also possible, and indeed more likely, to take víṣpardhaso vímahasaḥ in d as the obj. (so also Renou and Witzel Gotō), referring to horses, an interpr. that saves supplying a verb to govern that phrase, as Geldner does (“lenkt”). (See Max Müuler’s solution below.) It should be noted, however, that neither of these adjectives is otherwise used of horses: víṣpardhas- is found twice elsewhere, once of human contenders (I.173.10), once of, apparently, flames (VIII.23.2); vímahas- is only attested once elsewhere, in I.86.1 of the Maruts. Max Müller in the SBE 32 tr. takes the two adj. as a voc. phrase addressed to the Maruts. This seems unlikely in the middle of a sentence devoted to Viṣṇu and only turning to the Maruts in its last word, nṛ́bhiḥ, and so a ‘horse’ interpr.

seems the best course.

The published translation renders ádhi ṣṇúbhiḥ as “upon the (mountains’) backs,” but in accord with the standard sense of this phrase (e.g., V.60.7) and in harmony with the standard tr. I would now alter this to “along the (mountains’) backs.” This complicates the rendering of the rest of the clause, because there is no verb of motion, just ‘yoke’. Both Renou and Witzel Gotō supply an expression to provide this motion: Renou “(pour courir) à travers les hauteurs” and Witzel Gotō “(zur Ausfahrt) über die (Berg-)Rücken.” Reluctantly I would join them and supply something like “(to travel) along …” The standard explanation of śévṛdha- as a haplology of *śéva-vṛdha- (already Grassmann, endorsed by AiG I.279, tentatively also by EWA s.v. śéva-) seems correct, but this does not settle its sense. Cmpds in -vṛdha- have a range of senses, both transitive and intransitive, and of relationships to their 1st member, and none of the quite varied contexts in which śévṛdha- appears is sufficiently diagnostic. Several of them apply to Agni as the ritual fire just kindled (X.46.3, X.61.20 [the latter accented śevavṛdhá- ]); once (I.54.11) it is used of ‘brilliance’ (dyumná-) and once (III.16.2) of ‘riches’ (rā́yaḥ). The preponderance of the evidence, esp. the two “fire just born” passages, seems to point to an intransitive/passive reading of -vṛdha- and an instr. reading of śé(va)-, hence ‘growing strong through kindness/benevolence’. Although an intrans. reading of the published translation’s “strengthening with kindness’ is possible, this English expression is more likely to be read as transitive, and I would therefore alter the tr. to the clearer ‘growing strong …’ What this descriptor means in our passage is entirely unclear to me – that the Maruts are treating Viṣṇu well and he thrives?

He of the Mighty Stride forth strode, Evayamarut, out of the spacious dwelling-place, their home in common.
When he, himself, hath yoked his emulous strong horses on heights, he cometh forth, joy-giving, with the Heroes.

Der Weitschreitende ist von dem hohen gemeinsamen Sitz ausgeschritten, er, mit dem die Marut gern kommen. Wenn er in eigner Person von ihrem Stande weg angespannt hat und über die Höhen die wetteifernden ausgezeichneten Rosse lenkt, so kommt der Glückmehrende mit seinen Mannen.

Der weithinschreitende [Vischnu] schritt hervor aus dem grossen gemeinsamen Sitze Evajämarut |, nachdem er aus eigner Macht mit sich verbunden hat auf den Berggipfeln die wetteifernden, glänzenden, kommt er segnend mit seinen Mannen.

Этот широкошагающий шагнул из великого
Совместного седалища – (Вишну) вместе с быстродвижущимися Марутами.
Когда он сам запряг (коней, выезжая) со своего (места) по вершинам (неба),
(Правя) состязающимися (друг с другом) превосходными (конями),
(Этот бог,) усиливающий счастье, продвигается вместе с мужами.

• मरूतः
• एवयामरुदात्रेयः
• स्वराड्जगती
• निषादः

अब ईश्वर के उपासनाविषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! जो (एवयामरुत्) विज्ञानवाला मनुष्य (उरुक्रमः) जो बहुत क्रमवाला (समानस्मात्) तुल्य (महतः) बड़े (सदसः) गृह से (निः) निरन्तर (चक्रमे) क्रमण करता है उसको जो (त्मना) आत्मा से (यदा) जब (अयुक्त) युक्त होता है (स्नुभिः) तथा पवित्र गुणों और (नृभिः) नायकों के साथ वर्त्तमान (स्वात्) अपने से (विष्पर्धसः) विशेष करके स्पर्द्धा करनेवाले (विमहसः) विशेष करके बड़े गुणों से विशिष्ट और (शेवृधः) सुख के बढ़ानेवालों को (अधि, जिगाति) प्राप्त होता है (सः) वह परमेश्वर उपासना करने योग्य और योगीजन सेवन करने योग्य है ॥४॥

भावार्थभाषाः - जो मनुष्य विद्वान् पुरुष के द्वारा परमेश्वर के योग का अभ्यास करते हैं, वे सुख के धारण करनेवाले होते हैं ॥४॥

अन्वय: हे मनुष्या ! य एवयामरुदुरुक्रमः समानस्मान्महतः सदसो निश्चक्रमे तं यस्त्मना यदाऽयुक्त स्नुभिर्नृभिश्च सह वर्तमानः स्वाद् विष्पर्धसो विमहसः शेवृधोऽधि जिगाति स परमेश्वर उपासनीयो योगी च सेवनीयः ॥४॥

अथेश्वरोपासनविषयमाह ॥

पदार्थान्वयभाषाः - (सः) (चक्रमे) क्रमते (महतः) (निः) नितराम् (उरुक्रमः) उरवो बहवः क्रमा यस्य (समानस्मात्) तुल्यात् (सदसः) गृहात् (एवयामरुत्) (यदा) (अयुक्त) युङ्क्ते (त्मना) आत्मना (स्वात्) (अधि) (स्नुभिः) पवित्रैर्गुणैः (विष्पर्धसः) ये विशेषेण स्पर्धन्ते तान् (विमहसः) विशेषेण महागुणविशिष्टान् (जिगाति) गच्छति (शेवृधः) सुखवर्धकान् (नृभिः) नेतृभिः ॥४॥

भावार्थभाषाः - ये मनुष्या विदुषः सकाशात् परमेश्वरयोगमभ्यस्यन्ति ते सुखधरा जायन्ते ॥४॥

भावार्थभाषाः - जी माणसे विद्वान पुरुषाद्वारे परमेश्वराच्या योगाचा अभ्यास करतात. ती सुखी होतात. ॥ ४ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

स्वनो᳓ न᳓ वो अ᳓मवान् रेजयद् वृ᳓षा
त्वेषो᳓ ययि᳓स् तविष᳓ एवया᳓मरुत्
ये᳓ना स᳓हन्त ऋञ्ज᳓त स्व᳓रोचिष
स्था᳓रश्मानो हिरण्य᳓याः
सुआयुधा᳓स इष्मि᳓णः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
ámavān ← ámavant- (nominal stem)
{case:NOM, gender:M, number:SG}

ná ← ná (invariable)

rejayat ← √rej- (root)
{number:SG, person:3, mood:INJ, tense:PRS, voice:ACT}

svanáḥ ← svaná- (nominal stem)
{case:NOM, gender:M, number:SG}

vaḥ ← tvám (pronoun)
{case:ACC, number:PL}

vŕ̥ṣā ← vŕ̥ṣan- (nominal stem)
{case:NOM, gender:M, number:SG}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

taviṣáḥ ← taviṣá- (nominal stem)
{case:NOM, gender:M, number:SG}

tveṣáḥ ← tveṣá- (nominal stem)
{case:NOM, gender:M, number:SG}

yayíḥ ← yayí- (nominal stem)
{case:NOM, gender:M, number:SG}

r̥ñjáta ← √r̥j- 1 (root)
{number:PL, person:3, mood:INJ, tense:PRS, voice:MED}

sáhantaḥ ← √sah- (root)
{case:NOM, gender:M, number:PL, tense:PRS, voice:ACT}

svárociṣaḥ ← svárocis- (nominal stem)
{case:NOM, number:PL}

yéna ← yá- (pronoun)
{case:INS, gender:M, number:SG}

hiraṇyáyāḥ ← hiraṇyáya- (nominal stem)
{case:NOM, gender:M, number:PL}

sthā́raśmānaḥ ← sthā́raśman- (nominal stem)
{case:NOM, gender:M, number:PL}

iṣmíṇaḥ ← iṣmín- (nominal stem)
{case:NOM, gender:M, number:PL}

svāyudhā́saḥ ← svāyudhá- (nominal stem)
{case:NOM, gender:M, number:PL}

स्व॒नः । न । वः॒ । अम॑ऽवान् । रे॒ज॒य॒त् । वृषा॑ । त्वे॒षः । य॒यिः । त॒वि॒षः । ए॒व॒याम॑रुत् ।
येन॑ । सह॑न्तः । ऋ॒ञ्जत॑ । स्वऽरो॑चिषः । स्थाःऽर॑श्मानः । हि॒र॒ण्ययाः॑ । सु॒ऽआ॒यु॒धासः॑ । इ॒ष्मिणः॑ ॥

• svano ← svanaḥ ← svana
• [noun], nominative, singular, masculine
• “noise; sound; svan.”

• na
• [adverb]
• “not; like; no; na [word].”

• vo ← vaḥ ← tvad
• [noun], genitive, plural
• “you.”

• ‘mavān ← amavān ← amavat
• [noun], nominative, singular, masculine
• “impressive; strong.”

• rejayad ← rejayat ← rejay ← √rej
• [verb], singular, Imperfect
• “shake.”

• vṛṣā ← vṛṣan
• [noun], nominative, singular, masculine
• “bull; Indra; stallion; Vṛṣan; man.”

• tveṣo ← tveṣaḥ ← tveṣa
• [noun], nominative, singular, masculine
• “awful; brilliant; aglitter(p); bright.”

• yayis ← yayiḥ ← yayi
• [noun], nominative, singular, masculine

• taviṣa ← taviṣaḥ ← taviṣa
• [noun], nominative, singular, masculine
• “strong.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• yenā ← yena ← yad
• [noun], instrumental, singular, masculine
• “who; which; yat [pronoun].”

• sahanta ← sahantaḥ ← sah
• [verb noun], nominative, plural
• “endure; overcome; habituate.”

• ṛñjata ← ṛj
• [verb], plural, Present injunctive

• svarociṣa ← sva
• [noun]
• “own(a); respective(a); akin(p); sva [word]; individual; present(a); independent.”

• svarociṣa ← rociṣaḥ ← rocis
• [noun], nominative, plural, masculine
• “beam.”

• sthāraśmāno ← sthā
• [noun]

• sthāraśmāno ← raśmānaḥ ← raśman
• [noun], nominative, plural, masculine
• “rein.”

• hiraṇyayāḥ ← hiraṇyaya
• [noun], nominative, plural, masculine
• “gold; aureate; hiraṇyaya [word].”

• svāyudhāsa ← su
• [adverb]
• “very; well; good; nicely; beautiful; su; early; quite.”

• svāyudhāsa ← āyudhāsaḥ ← āyudha
• [noun], nominative, plural, masculine
• “weapon; āyudha [word].”

• iṣmiṇaḥ ← iṣmin
• [noun], nominative, plural, masculine

हे मरुतः वः युष्माकं स्वनः वेगजनितः शब्दः न रेजयत् न कम्पयत्वेवयामरुतं माम् ॥ ‘ सुपां सुलुक्’ इति द्वितीयायाः लुक् ॥ स्वनो विशेष्यते । अमवान् बलवान् वृषा वर्षिता वृष्टेः त्वेषः दीप्तः ययिः गन्ता तविषः प्रवृद्ध: । येन स्वनेन सहन्तः शत्रूनभिभवन्तो यूयम् ऋञ्जत प्रसाधयथ ॥ लडर्थे लोट् ॥ कीदृशा यूयम् । स्वरोचिषः स्वायत्तरश्मयः स्थारश्मानः स्थिररश्मयः । हिरण्ययाः हिरण्याभरणाः स्वायुधासः स्वायत्तायुधाः इष्मिणः अन्नवन्तो गमनवन्तो वा ॥ ॥३३॥

English translation:

“Let not the sound (of your approach, Maruts), which is mighty, the announcer of rain,t he shedder of light, diffusive, loud, alarm Evayāmarut; that sound wherewith, overcoming (your foes), you who are self-irradiating, lasting-rayed, ornamented with golden oranaments, self-weaponed, bestowing food, accomplish your functions.”

Vehement like your roar, the driving turbulent forceful bull [=Viṣṇu] sets (the earth) atremble—Maruts on the march—
with whom the victorious self-luminous ones stretch out straight—
the golden ones possessing taut reins, good weapons, arrows.

Note the chiastic phonetic figure that begins the vs.: svanó ná vo.

The caus. injunc. rejayat needs an obj. I supply ‘earth’ on the basis of intrans.

rejate passages with bhū́mi-, pṛthivī́, et sim. as subj., but any standard cosmic feature will do (Renou ‘l’univers’, Witzel Gotō ‘alles’).

Pace Grassmann, ṛñjáta is better analyzed as a 3rd pl. mid. athem. form than a 2nd pl.

act. them. All the standard tr. follow the 3rd pl. mid. interpr.

The source of sthā́raśman- is disputed. First note that this peculiar form can be partially motivated contextually: 6c begins sthā́tāro, so there was some incentive to begin our pāda with a word of similar shape. We can begin by dismissing the odd Pp analysis of this cmpd, sthāḥ’raśman-. It is difficult to know what this is meant to represent. AiG II.1.316 and II.2.9 take sthā́- simply as the cmpded root or root noun, which would be a highly unusual cmpd. type. Bloomfield (RVReps ad loc.) suggests that it’s “a kind of haplology” from sth(ir)ā́raśmānaḥ, with sthirá- ‘firm’ as 1st member (note Sāyaṇa.’s gloss sthiraraśmayo), and this is accepted by Geldner (n. 5d). It is not clear where the long ā- of his posited sth(ir)ā́- would come from, however; is he thinking of a nom. pl. syntagm *sthirā́raśmā́naḥ, with univerbation and loss of the noun’s accent? Moreover, in the Nachtr. to AiG II.1.316 [=Nachtr. 87] Debrunner points out that haplology of Bloomfield’s posited form should produce *sthirā̆śman- (undoubtedly why Bloomfield calls it “a kind of haplology”). Renou proposes a 1st member adj.

*sthāmán- ‘bien en place’ or ‘solide’, internally derived from the noun sthā́man- ‘station, standing place’, but this requires several more steps derivationally and semantically, and the haplology (if that’s what he sees it as) would involve loss over an intermediate syllable and loss of a heavy consonant-final syllable, both of which are problematic: sthāmán-raśman-. Certainly sthirá- makes the most sense semantically, but, as noted above, Bloomfield’s haplology runs into formal difficulties.

However, if we begin with my observation that 6c #sthā́tāro makes a sthā opening desirable, an irregular reduction of *sthirá-raśman- may be the best option. In fact if we operate with a slightly different form of the 1st member, the development may be easier to explain. I suggest positing a reduced form of sthirá-, namely *sthrá-, showing the same -irV- ∼ -rV- alternation as índra- ∼ *índira- (metrically guaranteed, but not transmitted in the Saṃhitā; cf. AiG I.55) and the 3rd pl. med. pf. endings -ire and -re (AiG I.23). *sthrá- would thus show the loss of an apparent svarabhakti vowel, rather than the insertion of one. The posited cmpd *sthrá-raśman- would then undergo liquid dissimilation, not haplology. This still doesn’t explain the long ā́-, but the parallel sthā́tāraḥ might help there.

Like your tremendous roar, the rainer with light flashing, strong, speeding, hath made all tremble, Evayamarut,
Wherewith victorious ye, self-luminous, press onward, with strong reins, decked with gold, impetuous and well-weaponed.

Gewaltig wie euer Brausen macht der schreckhafte, eilende, starke Bulle erbeben, mit dem die Marut gern kommen, mit dem sie siegend sich auszeichnen, selbstleuchtend, mit straffen Zügeln, goldig, schönbewaffnet, Pfeile führend.

Gleich eurem ungestümen Lärm erschüttert der gewaltige Stier [Vischnu] der schnelle, kräftige Evajämarut |, mit dem sie siegreich voi:dringen, sclbstleuchtend, mit testen Zügeln, goldgeschmückt, schönbewaffnet, die stürmenden.

Безудержный, как ваш рев, (этот) бык сотрясает (вселенную),
Опасный, стремительный, сильный – (Вишну) вместе с быстродвижущимися Марутами –
С которым рвутся вперед победоносные (Маруты), обладающие собственными вспышками,
Крепкими вожжами, золотистые,
Хорошо вооруженные, со стрелами.

• मरूतः
• एवयामरुदात्रेयः
• भुरिग्जगती
• निषादः

फिर विद्वान् राजाजन कैसे होते हैं, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! वह (वः) आप लोगों के मध्य में (स्वनः) शब्द के (न) समान (अमवान्) गृहवाला (वृषा) बलिष्ठ और (त्वेषः) प्रकाशवान् (तविषः) बल से (ययिः) प्राप्त होनेवाला (एवयामरुत्) बुद्धिमान् मनुष्य व्यवहारों को (रेजयत्) कंपित कराता है (येना) जिस पुरुष से (सहन्तः) सहन करनेवाले (स्वरोचिषः) अपने से प्रकाश जिनका ऐसे और (स्थारश्मानः) स्थिर किरणों के सदृश व्यवहार जिनके तथा (हिरण्ययाः) तेजस्वरूप (स्वायुधासः) अपने आयुधोंवाले और (इष्मिणः) बहुत प्रकार की इच्छावाले जन आप लोग अपने प्रयोजनों को (ऋञ्जत) सिद्ध करें ॥५॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो प्रकाशित धर्म्मयुक्त व्यवहारवाले तथा शम, दम आदि से युक्त, तेजस्वी, बलवाले और युद्धविद्या में कुशल होवें, वे ही विजयी होते हैं ॥५॥

अन्वय: हे मनुष्या ! स वः स्वनो नाऽमवान् वृषा त्वेषस्तविषो ययिरेवयामरुत् व्यवहारान् रेजयत् येना सहन्तः स्वरोचिषः स्थारश्मानो हिरण्ययाः स्वायुधास इष्मिणो जना यूयं स्वप्रयोजनान्यृञ्जत ॥५॥

पुनर्विद्वांसो राजजनाः कीदृशा भवन्तीत्याह ॥५॥

पदार्थान्वयभाषाः - (स्वनः) शब्दः (न) इव (वः) युष्माकम् (अमवान्) गृहवन् (रेजयत्) कम्पयते (वृषा) बलिष्ठः (त्वेषः) दीप्तिमान् (ययिः) याता (तविषः) बलात् (एवयामरुत्) (येना) अत्र संहितायामिति दीर्घः। (सहन्तः) सोढारः (ऋञ्जत) प्रसाध्नुत (स्वरोचिषः) स्वयं रोची रोचनमेषान्ते (स्थारश्मानः) स्थिरा रश्मानः किरणा इव व्यवहारा येषान्ते (हिरण्ययाः) तेजोमयाः (स्वायुधासः) स्वकीयान्यायुधानि येषान्ते (इष्मिणः) बहुविधमिष्मेच्छा येषान्ते ॥५॥

भावार्थभाषाः - अत्रोपमालङ्कारः । ये प्रकाशितधर्म्यव्यवहारा शमदमान्वितास्तेजस्विनो बलिष्ठा युद्धविद्याकुशलाः स्युस्त एव विजयिनो भवन्ति ॥५॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जे धर्मयुक्त व्यवहाराने प्रसिद्ध शमदम इत्यादींनी युक्त, तेजस्वी, बलवान व युद्धविद्येत कुशल असतात तेच विजयी होतात. ॥ ५ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

अपारो᳓ वो महिमा᳓ वृद्धशवसस्
त्वेषं᳓ श᳓वो अवतु एवया᳓मरुत्
स्था᳓तारो हि᳓ प्र᳓सितौ संदृ᳓शि स्थ᳓न
ते᳓ न उरुष्यता निदः᳓
शुशुक्वां᳓सो न᳓ अग्न᳓यः

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
apāráḥ ← apārá- (nominal stem)
{case:NOM, gender:M, number:SG}

mahimā́ ← mahimán- (nominal stem)
{case:NOM, gender:M, number:SG}

vaḥ ← tvám (pronoun)
{case:ACC, number:PL}

vr̥ddhaśavasaḥ ← vr̥ddháśavas- (nominal stem)
{case:VOC, gender:M, number:PL}

avatu ← √avⁱ- (root)
{number:SG, person:3, mood:IMP, tense:PRS, voice:ACT}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

śávaḥ ← śávas- (nominal stem)
{case:NOM, gender:N, number:SG}

tveṣám ← tveṣá- (nominal stem)
{case:NOM, gender:N, number:SG}

hí ← hí (invariable)

prásitau ← prásiti- (nominal stem)
{case:LOC, gender:F, number:SG}

saṁdŕ̥śi ← saṁdŕ̥ś- (nominal stem)
{case:LOC, gender:F, number:SG}

sthána ← √as- 1 (root)
{number:PL, person:2, mood:IND, tense:PRS, voice:ACT}

sthā́tāraḥ ← sthā́tar- (nominal stem)
{case:NOM, gender:M, number:PL}

naḥ ← ahám (pronoun)
{case:ACC, number:PL}

nidáḥ ← níd- (nominal stem)
{case:ABL, gender:F, number:SG}

té ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:PL}

uruṣyata ← √uruṣy- (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:ACT}

agnáyaḥ ← agní- (nominal stem)
{case:NOM, gender:M, number:PL}

ná ← ná (invariable)

śuśukvā́ṁsaḥ ← √śuc- (root)
{case:NOM, gender:M, number:PL, tense:PRF, voice:ACT}

अ॒पा॒रः । वः॒ । म॒हि॒मा । वृ॒द्ध॒ऽश॒व॒सः॒ । त्वे॒षम् । शवः॑ । अ॒व॒तु॒ । ए॒व॒याम॑रुत् ।
स्थाता॑रः । हि । प्रऽसि॑तौ । स॒म्ऽदृशि॑ । स्थन॑ । ते । नः॒ । उ॒रु॒ष्य॒त॒ । नि॒दः । शु॒शु॒क्वांसः॑ । न । अ॒ग्नयः॑ ॥

• apāro ← apāraḥ ← apāra
• [noun], nominative, singular, masculine
• “boundless.”

• vo ← vaḥ ← tvad
• [noun], genitive, plural
• “you.”

• mahimā ← mahiman
• [noun], nominative, singular, masculine
• “greatness; power; mahiman.”

• vṛddhaśavasas ← vṛddha ← vṛdh
• [verb noun]
• “increase; grow; vṛdh; increase; succeed; strengthen; grow up; spread.”

• vṛddhaśavasas ← śavasaḥ ← śavas
• [noun], vocative, plural, masculine
• “strength; power; superiority.”

• tveṣaṃ ← tveṣam ← tveṣa
• [noun], nominative, singular, neuter
• “awful; brilliant; aglitter(p); bright.”

• śavo ← śavaḥ ← śavas
• [noun], nominative, singular, neuter
• “strength; power; superiority.”

• ‘vatv ← avatu ← av
• [verb], singular, Present imperative
• “support; help; prefer; prefer; like.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• sthātāro ← sthātāraḥ ← sthātṛ
• [noun], nominative, plural, masculine
• “driver.”

• hi
• [adverb]
• “because; indeed; for; therefore; hi [word].”

• prasitau ← prasiti
• [noun], locative, singular, feminine
• “attack.”

• saṃdṛśi ← saṃdṛś
• [noun], locative, singular, feminine
• “appearance; view; view.”

• sthana ← as
• [verb], plural, Present indikative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• te ← tad
• [noun], nominative, plural, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• na ← naḥ ← mad
• [noun], accusative, plural
• “I; mine.”

• uruṣyatā ← uruṣyata ← uruṣy
• [verb], plural, Present imperative
• “protect; help.”

• nidaḥ ← nid
• [noun], ablative, singular, feminine
• “derision; scoffer; contempt.”

• śuśukvāṃso ← śuśukvāṃsaḥ ← śuc
• [verb noun], nominative, plural
• “mourn; grieve; flame; glow; burn; repent.”

• nāgnayaḥ ← na
• [adverb]
• “not; like; no; na [word].”

• nāgnayaḥ ← agnayaḥ ← agni
• [noun], nominative, plural, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

हे मरुतः वः युष्माकं महिमा अपारः अनवधिकः । हे वृद्धशवसः प्रवृद्धबलाः त्वेषं दीप्तं शवः युष्माकं बलम् अवतु रक्षतु एवयामरुतं माम् ॥ द्वितीयैकवचनस्य लुक् ॥ यूयं प्रसितौ प्रबलबन्धने नियमनवति यज्ञे संदृशि संदर्शने निमित्ते स्थातारो हि स्थाननियमेन तिष्ठन्तो भवथ खलु। ते नः अस्मान् निदः निन्दकात् शत्रोः सकाशात् उरुष्यत रक्षत । अग्नयः इव शशुक्वांसः यूयमिति ॥

English translation:

“Possessor of vast strength, may your unbounded greatness, your brilliant vigour, protect Evayāmarut; for you are the regulators for overseeing (what is fit for) the limits of the sacrifice; preserve us from those who revile us, you, who are like blazing fires.”

Your might has no further shore, o you whose strength has grown. Let your turbulent strength be of aid—Maruts on the march—
for, in the sight of all, you are firm-mounted (charioteers) in the
onslaught.
Deliver us from insult, (you who are) like blazing fires.

Note #sthā́tāraḥ … sthana#.

This vs. reprises some of what came before. The focus on śávas- earlier in the hymn (1e, 2cde) is emphatically revived with ab … vṛddhaśavasaḥ … śávaḥ; the hapax epithet suśukvan- in the nom. pl.. suśúkvānaḥ in 3b is cleverly echoed by the pf. part. śuśukvā́ṃsaḥ, where the redupl. śu- matches the prefix su-; and the simile in 3d agnáyo ná svávidyutaḥ appears in reverse order (and a different shared quality) in śuśukvā́ṃso ná-agnáyaḥ. There is also a local repetition of tveṣá- in 6b, echoing the same stem in the same position in 5b.

Unbounded is your greatness, ye of mighty power: may your bright vigour be our aid, Evayamarut;
For ye are visible helpers in the time of trouble: like fires, aglow with light, save us from shame and insult.

Eure unbegrenzte Größe, ihr Hochmächtigen, eure schreckhafte Macht soll gnädig sein - Vishnu ist der, mit dem die Marut gern kommen - denn als Wagenfahrer seid ihr in eurem Ansturm zu sehen. Bewahret uns vor Tadel, wie das Feuer flammend!

Unbegrenzt ist eure Grösse, o hochgewaltige; hülfreich sei eure ungestüme Macht Evajämarut, denn ihr seid Helfer in der Noth an nahem Ort; so schaffet Raum uns vor dem Feind, die ihr wie Flammen leuchtet.

Безбрежно ваше величие, о (боги), увеличивающие (свою) силу,
Неистова сила. Да будет она (нам) в помощь – (И Вишну) вместе с быстродвижущимися Марутами.
Ведь когда вы стоите (на колесницах) при (вашем) натиске, все должны вас видеть.
Создайте нам выход из хулы,
О ярко сверкающие, словно огни!

• मरूतः
• एवयामरुदात्रेयः
• निचृज्जगती
• निषादः

अब विद्वानों को किनका निवारण करके किनका सत्कार करना चाहिये, इस विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (वृद्धशवसः) बढ़े हुए बलवालो ! (स्थातारः) स्थित होनेवाले (अग्नयः) अग्नियाँ (न) जैसे वैसे (वः) आप लोगों का जो (अपारः) अपार (महिमा) बड़प्पन और (एवयामरुत्) बुद्धिमान् मनुष्य (त्वेषम्) प्रकाशित (शवः) बल की (अवतु) रक्षा करे (हि) जिससे कि (प्रसितौ) प्रकृष्ट बन्धन के रहने पर (निदः) निन्दा करनेवाले (शुशुक्वांसः) शोक से युक्त होवें (ते) वे आप लोग (संदृशि) तुल्य दर्शन में (स्थन) स्थित हूजिये और (नः) हम लोगों का (उरुष्यता) सेवन करिये ॥६॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे मनुष्यो ! जो निन्दक अर्थात् मिथ्यावादी होवें, उनको सदा बन्धन में प्रविष्ट करिये और जो महाशय, परोपकारी स्तुति करने और सत्य बोलनेवाले होवें, उनका सदा सत्कार करिये ॥६॥

अन्वय: हे वृद्धशवसः स्थातारोऽग्नयो न वो योऽपारो महिमैवयामरुत्त्वेषं शवश्चावतु हि प्रसितौ निदः शुशुक्वांसः सन्तु ते यूयं संदृशि स्थन नोऽस्मानुरुष्यता ॥६॥

अथ विद्वद्भिः कान्निवार्य के सत्कर्त्तव्या इत्याह ॥

पदार्थान्वयभाषाः - (अपारः) पाररहितः (वः) युष्माकम् (महिमा) (वृद्धशवसः) वृद्धं शवो बलं येषां तत्सम्बुद्धौ (त्वेषम्) प्रकाशितम् (शवः) बलम् (अवतु) (एवयामरुत्) (स्थातारः) ये तिष्ठन्ति (हि) यतः (प्रसितौ) प्रकृष्टे बन्धने (संदृशि) समानदर्शने (स्थन) तिष्ठत (ते) (नः) अस्मान् (उरुष्यता) सेवध्वम्। अत्र संहितायामिति दीर्घः। (निदः) ये निन्दन्ति (शुशुक्वांसः) शोकयुक्ताः (न) इव (अग्नयः) पावकाः ॥६॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे मनुष्या ! ये निन्दका अर्थान्मिथ्यावादिनः स्युस्तान् सदा बन्धने प्रवेशयत। ये च महाशयाः परोपकारिणः स्तावकाः सत्यवादिनः स्युस्तान् सर्वदा सत्कुरुत ॥६॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे माणसांनो! जे निंदक अर्थात् मिथ्यावादी असतील त्यांना सतत बंधनात ठेवावे व जे उदात्त पुरुष परोपकारी, प्रशंसक व सत्यवचनी असतील त्यांचा सदैव सत्कार करावा. ॥ ६ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

ते᳓ रुद्रा᳓सः सु᳓मखा अग्न᳓यो यथा
तुविद्युम्ना᳓ अवन्तु एवया᳓मरुत्
दीर्घ᳓म् पृथु᳓ पप्रथे स᳓द्म पा᳓र्थिवं
ये᳓षाम् अ᳓ज्मेषु आ᳓ महः᳓
श᳓र्धांसि अ᳓द्भुतैनसाम्

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
agnáyaḥ ← agní- (nominal stem)
{case:NOM, gender:M, number:PL}

rudrā́saḥ ← rudrá- (nominal stem)
{case:NOM, gender:M, number:PL}

súmakhāḥ ← súmakha- (nominal stem)
{case:NOM, gender:M, number:PL}

té ← sá- ~ tá- (pronoun)
{case:NOM, gender:M, number:PL}

yathā ← yathā (invariable)

avantu ← √avⁱ- (root)
{number:PL, person:3, mood:IMP, tense:PRS, voice:ACT}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

tuvidyumnā́ḥ ← tuvidyumná- (nominal stem)
{case:NOM, gender:M, number:PL}

dīrghám ← dīrghá- (nominal stem)
{case:NOM, gender:N, number:SG}

paprathe ← √prathⁱ- (root)
{number:SG, person:3, mood:IND, tense:PRF, voice:MED}

pā́rthivam ← pā́rthiva- (nominal stem)
{case:NOM, gender:N, number:SG}

pr̥thú ← pr̥thú- (nominal stem)
{case:NOM, gender:N, number:SG}

sádma ← sádman- (nominal stem)
{case:NOM, gender:N, number:SG}

ā́ ← ā́ (invariable)

ájmeṣu ← ájma- (nominal stem)
{case:LOC, gender:M, number:PL}

maháḥ ← mahás- (nominal stem)
{case:NOM, gender:N, number:SG}

yéṣām ← yá- (pronoun)
{case:GEN, gender:M, number:PL}

ádbhutainasām ← ádbhutainas- (nominal stem)
{case:GEN, gender:M, number:PL}

śárdhāṁsi ← śárdhas- (nominal stem)
{case:NOM, gender:N, number:PL}

ते । रु॒द्रासः॑ । सुऽम॑खाः । अ॒ग्नयः॑ । य॒था॒ । तु॒वि॒ऽद्यु॒म्नाः । अ॒व॒न्तु॒ । ए॒व॒याम॑रुत् ।
दी॒र्घम् । पृ॒थु । प॒प्र॒थे॒ । सद्म॑ । पार्थि॑वम् । येषा॑म् । अज्मे॑षु । आ । म॒हः । शर्धां॑सि । अद्भु॑तऽएनसाम् ॥

• te ← tad
• [noun], nominative, plural, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• rudrāsaḥ ← rudra
• [noun], nominative, plural, masculine
• “Shiva; Rudra; eleven; rudra [word]; eleventh.”

• sumakhā ← su
• [adverb]
• “very; well; good; nicely; beautiful; su; early; quite.”

• sumakhā ← makhāḥ ← makha
• [noun], nominative, plural, masculine
• “yajña; Makha; festival.”

• agnayo ← agnayaḥ ← agni
• [noun], nominative, plural, masculine
• “fire; Agni; sacrificial fire; digestion; cautery; Plumbago zeylanica; fire; vahni; agni [word]; agnikarman; gold; three; jāraṇa; pyre; fireplace; heating.”

• yathā
• [adverb]
• “equally; as; so that; like; how; yathā [word]; that; wherein.”

• tuvidyumnā ← tuvi
• [noun]
• “mighty; very; diverse; much(a); many.”

• tuvidyumnā ← dyumnāḥ ← dyumna
• [noun], nominative, plural, masculine
• “magnificence.”

• avantv ← avantu ← av
• [verb], plural, Present imperative
• “support; help; prefer; prefer; like.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• dīrgham ← dīrgha
• [noun], nominative, singular, neuter
• “long; long; long; large; far; deep; dīrgha [word].”

• pṛthu
• [noun], nominative, singular, neuter
• “broad; wide; great; flat; pṛthu [word]; far.”

• paprathe ← prath
• [verb], singular, Perfect indicative
• “be known; expand; expand; boom.”

• sadma ← sadman
• [noun], nominative, singular, neuter
• “seat; house; stable; dwelling.”

• pārthivaṃ ← pārthivam ← pārthiva
• [noun], nominative, singular, neuter
• “earthly; earthen; mundane; royal; tellurian; sublunar.”

• yeṣām ← yad
• [noun], genitive, plural, masculine
• “who; which; yat [pronoun].”

• ajmeṣv ← ajmeṣu ← ajma
• [noun], locative, plural, masculine
• “march.”

• ā
• [adverb]
• “towards; ākāra; until; ā; since; according to; ā [suffix].”

• mahaḥ ← mah
• [noun], genitive, singular, masculine
• “great; great; distinguished; much(a); adult; long; high.”

• śardhāṃsy ← śardhāṃsi ← śardhas
• [noun], nominative, plural, neuter
• “troop.”

• adbhutainasām ← adbhuta
• [noun]
• “extraordinary; amazing; supernatural.”

• adbhutainasām ← enasām ← enas
• [noun], genitive, plural, masculine
• “sin; calamity; blame.”

ते मरुतः रुद्रासः रुद्रपुत्राः सुमखाः शोभनयज्ञाः अग्नयो यथा अग्नय इव तुविद्युम्नाः प्रभूतदीप्तयः । अथवा अग्निसदृशास्तुविद्युम्नाः प्रभूतधनाः अवन्तु रक्षन्तु एवयामरुत् एतन्नामानमृषिं माम् । पार्थिवम् । पृथिव्यत्रान्तरिक्षम् । तत्संबन्धि दीर्घम् आयतं पृथु विस्तीर्णं सद्म सदनं पप्रथे मरुद्भिः प्रथितमभूत् । अद्भुतैनसाम् अपापानां येषाम् अज्मेषु गमनेषु महः महान्ति शर्धांसि च आ गच्छन्तीति शेषः ॥

English translation:

“May those Rudras, the objects of worship, like resplendent fires, protect Evayāmarut; they, whose ethereal dwelling, extended and wide, has been made illustrious (by them), and of whom, exempt from blame, the mighty energies (are manifested) in their courses.”

Let these Rudras, good battlers, like fires powerfully brilliant, be of aid— Maruts on the march.
Long and broad the earthly seat spreads out,
when at the drives of them, whose offenses are beyond harm, the troops of great (Viṣṇu) ap(proach).

This vs., too, reprises earlier material: there is a 3rd “fires” simile, this time marked with yathā, not ná, and extended over the pāda boundary (agnáyo yathā, tuvidyumnā́ḥ); avantu in b echoes avatu in 6b in the same metrical position; the ‘seat’ returns for the third time (pāda c), with yet a different word: sádman- versus 3c sadhástha- and 4b sádas-.

The last two pādas present several problems. One is how to reconcile yéṣām and śárdhāṃsi, which are presumably coreferential and refer to the Maruts. Simplest is to accept Geldner’s “der reflexive Gebrauch des Relativs” (n. 7d); cf., e.g., V.61.12 and comm. thereon. The published translation does not render yéṣām literally, but as “when … of them,” for the sake of English, since “at whose drives” is awkward in context.

The causal connection between the journey of the Maruts (d) and the spreading out of the earth (c) is clear in V.58.7, also adduced by Geldner: prátiṣṭha yā́man prthiv ̥ ī́cid eṣām “Even the Earth has spread herself at their journey,” but pāda c cannot be brought into the domain of the relative in d (though Oldenberg tries) because of the lack of accent on the verb paprathe in c. Instead d and e must together make a circumstantial clause dependent on c. With Geldner and Renou I supply a verb of motion ‘ap(proach)’; this can be partly generated from the ā́in c, though that ā́is primarily a postposition with the loc. and is not in the right place for a preverb in tmesis. The étana in the next vs. (8a) may support the supplying of a verb of motion here.

The next question in de is the grammatical analysis and reference of maháḥ, which presents us with entirely too many possibilities: abl./gen. sg or nom./acc. pl. of máh-, nom. sg. of mahá-, adv. mahás. On the basis of the gen. phrase in the next vs., 8c víṣṇor maháḥ (cf. also 1a mahé … víṣṇave), I take it as gen. sg. and supply Viṣṇu: the Marut troops are here said to be Viṣṇu’s. This more or less follows Geldner; Renou takes maháḥ as adv., Witzel Gotō as nom. sg. See also Oldenberg’s disc.

The final problem is the bahuvrīhi ádbhuta-enas-, which is found once elsewhere (VIII.67.7). The problem is to find some plausible overlap between the senses of the two members and a plausible reason why whatever is so constructed should apply to the Maruts. The standard sense of énas- is ‘offense, transgression, outrage’; ádbhuta- is famously problematic, but probably the most widely accepted analysis currently is as a negated form of √dabh ‘deceive, trick, harm’ (see EWA s.v.), hence ‘infallible, unerring’, shading (probably because of loss of transparency) into ‘wonderful, astonishing’. Put these together and you get the highly unconvincing ‘having infallible offenses’ or the like – not a good epithet for a favored group of gods. Clearly something has to give, and in most interpr. it’s the semantic integrity of the parts; e.g., Renou decides that énas- here preserves an earlier sense, derived from its relationship to inóti and means ‘élan’, yielding a cmpd “à l’élan extraordinaire,” which fits smoothly into the context by virtue of suppressing the semantics of both cmpd members. In the other occurrence of the cmpd in VIII.67.7 I take it as applying to the Ādityas (most others see it as a gen. sg.) and meaning ‘whom (others’) offenses cannot mislead’. That is, the stripped-down sense is ‘possessing unmisleading/misleadable offenses’, but the offenses are committed by others and the Ādityas are not tricked by them. This may provide more tricky structure than a bahuvrīhi can quite manage, but it does preserve the lexical senses of both members.

It may mean this here as well – the Maruts are not more trickable than the Ādityas – and I propose that as an alternate tr. But the published translation takes a different route, with the sense ‘harm’ for √dabh, hence ‘whose offenses are beyond harm’ – meaning, perhaps, that the violence and turmoil attendant on the Maruts’ stormy passage on the one hand leave no lasting damage and on the other cannot be held against the Maruts. They are not moral lapses.

Note the figure in c: pṛthú paprathe … pā́rthivam, which is both phonological and etymological

So may the Rudras, mighty warriors, Evayamarut, with splendid brilliancy, like fires, be our protectors;
They whose terrestrial dwelling-place is wide-extended, whom none suspect of sin, whose bands have lofty courage.

Die Rudrasöhne, die freigebigen, wie Agni glanzreichen sollen gnädig sein - Vishnu ist der, mit dem die Marut gern kommen -. Der irdische Sitz hat sich lang und breit ausgedehnt, wenn bei ihren Aufzügen die Heerscharen des großen Vishnu, bei denen Sünden unbekannt sind, herankommen.

Die Kampfeshelden, die wie Flammen strahlen, die sehr glänzenden mögen hülfreißh sein Evajämarut; ihr Sitz auf Erden breitet sich aus lang und breit, der fleckenlosen, bei deren Zügen sich des grossen [Vischnu] Scharen zeigen.

Эти Рудры очень оживленные, словно огни,
С мощными вспышками – да помогут они нам! – (и Вишну) вместе с быстродвижущимися Марутами.
Вдаль (и) вширь распространилось земное сиденье,
Когда при (их) выездах при(ближаются) стаи
Великого (Вишну), недостатки которых невидимы.

• मरूतः
• एवयामरुदात्रेयः
• विराड्जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे मनुष्यो ! (ते) वे (सुमखाः) सुन्दर न्यायाचरण और यज्ञ के करनेवाले (रुद्रासः) मध्यम विद्वान् जन (यथा) जैसे (अग्नयः) अग्नि के सदृश वर्त्तमान (तुविद्युम्नाः) बहुत धन और यश से युक्त हुए हम लोगों की (अवन्तु) रक्षा करें (येषाम्) जिन (अद्भुतैनसाम्) अद्भुत बड़े पापवालों के (अज्मेषु) संग्रामों में (शर्धांसि) बलों और (महः) बड़े (दीर्घम्) लम्बे (पृथु) विस्तृत वा प्रसिद्ध (पार्थिवम्) पृथिवी में विदित (सद्म) ठहरते हैं जिसमें उस स्थान को (एवयामरुत्) बुद्धिमान् पुरुष (आ, प्रपथे) अच्छे प्रकार प्रसिद्ध करता है ॥७॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो मनुष्य अग्नि के सदृश पाप के नाश करने, सत्य के प्रकाश करने और दुष्टों के रुलानेवाले, श्रेष्ठों के पालक हैं, वे ही अधिक कीर्त्तिवाले होते हैं ॥७॥

अन्वय: हे मनुष्या ! ते सुमखा रुद्रासो यथाऽग्नयस्तुविद्युम्ना अस्मानवन्तु येषामद्भुतैनसामज्मेषु शर्धांसि महो दीर्घं पृथु पार्थिवं सद्मैवयामरुदाऽऽपप्रथे ॥७॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (ते) (रुद्रासः) मध्यमा विद्वांसः (सुमखाः) शोभनन्यायाचरणयज्ञानुष्ठातारः (अग्नयः) अग्निवद्वर्त्तमानाः (यथा) येन प्रकारेण (तुविद्युम्नाः) बहुधनयशोन्विताः (अवन्तु) (एवयामरुत्) (दीर्घम्) (पृथु) विस्तीर्णं प्रख्यातं वा (पप्रथे) प्रख्यापयति (सद्म) सीदन्ति यस्मिन् (पार्थिवम्) पृथिव्यां विदितम् (येषाम्) (अज्मेषु) अजन्ति गच्छन्ति येषु सङ्ग्रामेषु (आ) (महः) (शर्धांसि) बलानि (अद्भुतैनसाम्) अद्भुतानि महान्त्येनांसि पापानि येषान्ते ॥७॥

भावार्थभाषाः - अत्रोपमालङ्कारः । ये मनुष्या अग्निवत्पापप्रणाशकाः सत्यप्रकाशकाः दुष्टानां रोदयितारः श्रेष्ठानां पालकाः सन्ति त एवातुलकीर्त्तयो भवन्ति ॥७॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. जी माणसे अग्नीप्रमाणे पापनाशक, सत्यप्रकाशक, दुष्टांना रडविणारे, श्रेष्ठांचे पालक असतात तीच अधिक कीर्तिमान असतात. ॥ ७ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

अद्वेषो᳓ नो मरुतो गातु᳓म् ए᳓तन
श्रो᳓ता ह᳓वं जरितु᳓र् एवया᳓मरुत्
वि᳓ष्णोर् महः᳓ समन्यवो युयोतन
स्म᳓द् रथि᳓यो न᳓ दंस᳓ना
अ᳓प द्वे᳓षांसि सनुतः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
ā́ ← ā́ (invariable)

adveṣáḥ ← adveṣás- (nominal stem)
{case:ACC, gender:N, number:SG}

gātúm ← gātú- (nominal stem)
{case:ACC, gender:M, number:SG}

itana ← √i- 1 (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:ACT}

marutaḥ ← marút- (nominal stem)
{case:VOC, gender:M, number:PL}

naḥ ← ahám (pronoun)
{case:ACC, number:PL}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

hávam ← háva- (nominal stem)
{case:ACC, gender:M, number:SG}

jaritúḥ ← jaritár- (nominal stem)
{case:GEN, gender:M, number:SG}

śróta ← √śru- (root)
{number:PL, person:2, mood:IMP, tense:AOR, voice:ACT}

maháḥ ← máh- (nominal stem)

samanyavaḥ ← sámanyu- (nominal stem)
{case:VOC, gender:M, number:PL}

víṣṇoḥ ← víṣṇu- (nominal stem)
{case:ABL, gender:M, number:SG}

yuyotana ← √yu- 2 (root)
{number:PL, person:2, mood:IMP, tense:PRS, voice:ACT}

daṁsánā ← daṁsánā- (nominal stem)
{case:INS, gender:F, number:SG}

ná ← ná (invariable)

rathyàḥ ← rathī́- (nominal stem)
{case:NOM, gender:M, number:PL}

smát ← smát (invariable)

ápa ← ápa (invariable)

dvéṣāṁsi ← dvéṣas- (nominal stem)
{case:NOM, gender:N, number:PL}

sanutár ← sanutár (invariable)

अ॒द्वे॒षः । नः॒ । म॒रु॒तः॒ । गा॒तुम् । आ । इ॒त॒न॒ । श्रोत॑ । हव॑म् । ज॒रि॒तुः । ए॒व॒याम॑रुत् ।
विष्णोः॑ । म॒हः । स॒ऽम॒न्य॒वः॒ । यु॒यो॒त॒न॒ । स्मत् । र॒थ्यः॑ । न । दं॒सना॑ । अप॑ । द्वेषां॑सि । स॒नु॒तरिति॑ ॥

• adveṣo ← a
• [adverb]
• “not; akāra; a [taddhita]; a [word]; a; a.”

• adveṣo ← dveṣaḥ ← dveṣas
• [noun], accusative, singular, neuter
• “hostility; enemy.”

• no ← naḥ ← mad
• [noun], accusative, plural
• “I; mine.”

• maruto ← marutaḥ ← marut
• [noun], vocative, plural, masculine
• “Marut; vāta; wind; Vayu.”

• gātum ← gātu
• [noun], accusative, singular, masculine
• “path; way.”

• etana ← e ← √i
• [verb], plural, Present imperative
• “come; travel.”

• śrotā ← śrota ← śru
• [verb], plural, Aorist imperative
• “listen; come to know; hear; hear; listen; study; heed; learn.”

• havaṃ ← havam ← hava
• [noun], accusative, singular, masculine
• “invocation.”

• jaritur ← jarituḥ ← jaritṛ
• [noun], genitive, singular, masculine
• “singer.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• viṣṇor ← viṣṇoḥ ← viṣṇu
• [noun], genitive, singular, masculine
• “Vishnu; Krishna; Viṣṇu; Om; Shiva.”

• mahaḥ ← mah
• [noun], genitive, singular, masculine
• “great; great; distinguished; much(a); adult; long; high.”

• samanyavo ← samanyavaḥ ← samanyu
• [noun], nominative, plural, masculine
• “consentaneous.”

• yuyotana ← yu
• [verb], plural, Present imperative
• “keep away; separate; ward off.”

• smad ← smat
• [adverb]
• “simultaneously; jointly.”

• rathyo ← rathyaḥ ← rathī
• [noun], nominative, plural, masculine

• na
• [adverb]
• “not; like; no; na [word].”

• daṃsanāpa ← daṃsanā
• [noun], instrumental, singular, feminine
• “wonder; power.”

• daṃsanāpa ← apa
• [adverb]
• “away.”

• dveṣāṃsi ← dveṣas
• [noun], accusative, plural, neuter
• “hostility; enemy.”

• sanutaḥ ← sanutar
• [adverb]
• “away.”

हे मरुतः अद्वेषः अद्वेषसो यूयं नः अस्माकं गातुं गमनस्वभावं स्तोत्रं प्रति एतन आगच्छत । तदर्थं जरितुः स्तोतुः एवयामरुत् एवयामरुतो मम हवं श्रोत शृणुत । विष्णोः व्यापकस्येन्द्रस्य महः महतः हे समन्यवः समानयज्ञा यूयं स्मत् । अयं प्रशस्तनाम । प्रशस्ताः रथ्यो न रथिनो योद्धार इव । ते यथा शत्रूनपाकुर्वन्ति तद्वदस्माकं दंसना कर्मणा सनुतः । अन्तर्हितनामैतत् । अन्तर्हितान् द्वेषांसि द्वेष्टॄन् अप युयोतन दूरे वियोजयत पृथकुरुत ॥

English translation:

“Maruts, devoid of enmity, come to our proffered praise, hear the invocation of your adorer, Evayāmarut; do you, who are associated in the worship of Viṣṇu drive away, as warriors (scatter their enemies), our secret foes.”

Commentary by Sāyaṇa: Ṛgveda-bhāṣya

Viṣṇu = Indra

Without hatred, come on your way to us here, Maruts. Hear the call of the singer—Maruts on the march.
O you of equal spirit, along with great Viṣṇu,
like charioteers with wondrous skill, keep hatreds far away in the
distance.

The first word in the vs. adveṣáḥ must be adverbial; it of course resonates with the 2nd to last word in the vs., dvéṣāṃsi.

The construction of the gen. (or possibly, in principle, abl.) phrase víṣṇor maháḥ isn’t entirely clear. Oldenberg is insistent that it belongs with the voc. samanyavaḥ, hence “of equal fervor with Viṣṇu,” but this adj. is not otherwise construed with a third party but indicates that those so described are equally fervent with each other.

Moreover, the genitive is not the most likely case for the proposed meaning, and we might also expect the gen. phrase to lose its accent or take vocative accent if it were part of the vocative phrase. The standard tr. take the gen. as simply identifying the Maruts as “Viṣṇu’s,” and this may well be the best way to do it. The published translation

construes it with smát ‘together with’ at the beginning of d, as Grassmann also indicates. The genitive case is problematic, however: smát takes the instr. Further, as Geldner points out, rather than smát we should expect *asmát, the 1st pl. abl. prn. to be construed with yuyotana … ápa dvéṣāṃsi “keep hatreds away from us”; see parallels cited by Geldner in n. 8d. Unfortunately asmát does not work metrically. Witzel Gotō cleverly suggest that the end of c and the beg. of d, underlyingly *yuyotanā̆ *asmát, were combined in sandhi as *yuyotanāsmát and then decoupled first into *yuyotanā, smát and then, with shortening of the variable final vowel of the impv., to the transmitted yuyotana, smát.

The instr. daṃsánā must belong with the simile: cf. VIII.101.2 tā́bāhútā ná daṃsánā ratharyataḥ “With their wondrous skill as if with their arms they drive their chariot,” also adduced by Geldner

Come in a friendly spirit, come to us, O Maruts, and hear his call who praises you, Evayamarut.
Like car-borne men, one-minded with the mighty Visnu, keep enmity far from us with your deeds of wonder.

Ohne Feindseligkeit nehmet, o Marut, euren Weg zu uns, erhöret den Ruf des Sängers - Vishnu ist der, mit dem die Marut gern kommen -. Ihr einmütigen Mannen des großen Vishnu, haltet gleichmäßig die Anfeindungen abseits wie Wagenlenker mit Geschick!

Holdgesinnt kommt, o Maruts, zu unserm Gesänge; hört den Ruf des Sängers Evajämarut; des grossen Vischnu Mannen, ihr gleich muthigen, verjagt zusammt die Feinde weit hinweg, wie Wagenkämpfer mit Wunderkraft.

Невраждебными, о Маруты, отправляйтесь по пути к нам!
Услышьте призыв певца – (и Вишну) вместе с быстродвижущимися Марутами!
Одного настроения с великим Вишну, отвратите вы
Все вместе, словно колесничий, умело,
Прочь (отвратите) проявления враждебности!

• मरूतः
• एवयामरुदात्रेयः
• भुरिग्जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (समन्यवः) समान क्रोधवाले (मरुतः) मनुष्यो ! आप लोग (एवयामरुत्) बुद्धिमान् मनुष्य के सदृश (नः) हम लोगों को (अद्वेषः) द्वेष से रहित करिये। और (गातुम्) पृथिवी को (आ, इतन) प्राप्त हूजिये तथा हम लोगों के (हवम्) श्रेष्ठ व्यवहार को (श्रोता) सुनिये (जरितुः) स्तुति करने योग्य (विष्णोः) व्यापक के (महः) महत्त्व को (स्मत्) ही (युयोतन) संयुक्त कीजिये और (रथ्यः) वाहनों के चलाने में कुशलों के (न) सदृश (सनुतः) सनातन (दंसना) कर्म्मों को और (अप) दूरीकरण के निमित्त (द्वेषांसि) द्वेषयुक्त कर्मों को संयुक्त कीजिये ॥८॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । जो विद्वान् और उपदेशक जन मनुष्यों को द्वेष आदि दोष से रहित करते हैं, वे व्यापक ईश्वर के पद को प्राप्त होते हैं ॥८॥

अन्वय: हे समन्यवो मरुतो ! यूयमेवयामरुदिव नोऽद्वेषः कुरुत गातुमेतन नो हवं श्रोता जरितुर्विष्णोर्महः स्मद्युयोतन रथ्यो न सनुतर्दंसनाऽप द्वेषांसि युयोतन ॥८॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (अद्वेषः) द्वेषरहितान् (नः) अस्माकम् (मरुतः) मानवाः (गातुम्) पृथिवीम् (आ) (इतन) प्राप्नुत (श्रोता) शृणुत। अत्र द्व्यचोऽतस्तिङ इति दीर्घः। (हवम्) प्रशंसनीयं व्यवहारम् (जरितुः) स्तुत्यस्य (एवयामरुत्) (विष्णोः) व्यापकस्य (महः) महत्त्वम् (समन्यवः) समानो मन्युः क्रोधो येषां ते (युयोतन) संयोजयत (स्मत्) एव (रथ्यः) रथेषु साधवः (न) इव (दंसना) कर्म्माणि (अप) दूरीकरणे (द्वेषांसि) द्वेषयुक्तानि कर्म्माणि (सनुतः) सनातनान् ॥८॥

भावार्थभाषाः - अत्रोपमालङ्कारः । ये विद्वांस उपदेशका मनुष्यान् द्वेषादिदोषरहितान् कुर्वन्ति ते व्यापकस्येश्वरस्य पदं प्राप्नुवन्ति ॥८॥

भावार्थभाषाः - भावार्थ- या मंत्रात उपमालंकार आहे. जे विद्वान व उपदेशक माणसांना द्वेष इत्यादी दोषांनी रहित करतात ते व्यापक असलेले ईश्वरपद प्राप्त करतात. ॥ ८ ॥

• देवता - मरुतः
• ऋषिः - एवयामरुदात्रेयः
• छन्दः - अतिजगती

ग᳓न्ता नो यज्ञं᳓ यज्ञियाः सुश᳓मि
श्रो᳓ता ह᳓वम् अरक्ष᳓ एवया᳓मरुत्
ज्ये᳓ष्ठासो न᳓ प᳓र्वतासो वि᳓ओमनि
यूयं᳓ त᳓स्य प्रचेतसः
स्या᳓त दुर्ध᳓र्तवो निदः᳓

Strata
Archaic

Pāda-label
genre M
genre M
genre M
genre M
genre M

Morph
gánta ← √gam- (root)
{number:PL, person:2, mood:IMP, tense:AOR, voice:ACT}

naḥ ← ahám (pronoun)
{case:ACC, number:PL}

suśámi ← suśámī- (nominal stem)
{case:INS, gender:F, number:SG}

yajñám ← yajñá- (nominal stem)
{case:ACC, gender:M, number:SG}

yajñiyāḥ ← yajñíya- (nominal stem)
{case:VOC, gender:M, number:PL}

arakṣáḥ ← arakṣás- (nominal stem)
{case:ACC, gender:N, number:SG}

evayā́marut ← evayā́marut- (nominal stem)
{case:NOM, gender:M, number:SG}

hávam ← háva- (nominal stem)
{case:NOM, gender:N, number:SG}

śróta ← √śru- (root)
{number:PL, person:2, mood:IMP, tense:AOR, voice:ACT}

jyéṣṭhāsaḥ ← jyéṣṭha- (nominal stem)
{case:NOM, gender:M, number:PL}

ná ← ná (invariable)

párvatāsaḥ ← párvata- (nominal stem)
{case:NOM, gender:M, number:PL}

vyòmani ← vyòman- (nominal stem)
{case:LOC, gender:N, number:SG}

pracetasaḥ ← prácetas- (nominal stem)
{case:VOC, gender:M, number:PL}

tásya ← sá- ~ tá- (pronoun)
{case:GEN, gender:M, number:SG}

yūyám ← tvám (pronoun)
{case:NOM, number:PL}

durdhártavaḥ ← durdhártu- (nominal stem)
{case:NOM, gender:M, number:PL}

nidáḥ ← níd- (nominal stem)
{case:ABL, gender:F, number:SG}

syā́ta ← √as- 1 (root)
{number:PL, person:2, mood:OPT, tense:PRS, voice:ACT}

गन्त॑ । नः॒ । य॒ज्ञम् । य॒ज्ञि॒याः॒ । सु॒ऽशमि॑ । श्रोत॑ । हव॑म् । अ॒र॒क्षः । ए॒व॒याम॑रुत् ।
ज्येष्ठा॑सः । न । पर्व॑तासः । विऽओ॑मनि । यू॒यम् । तस्य॑ । प्र॒ऽचे॒त॒सः॒ । स्यात॑ । दुः॒ऽधर्त॑वः । नि॒दः ॥

• gantā ← ganta ← gam
• [verb], plural, Aorist imperative
• “go; situate; enter (a state); travel; disappear; [in]; elapse; leave; reach; vanish; love; walk; approach; issue; hop on; gasify; get; come; die; drain; spread; transform; happen; discharge; ride; to be located; run; detect; refer; go; shall; drive.”

• no ← naḥ ← mad
• [noun], genitive, plural
• “I; mine.”

• yajñaṃ ← yajñam ← yajña
• [noun], accusative, singular, masculine
• “yajña; religious ceremony; Vishnu; yajña [word]; Yajña; Shiva.”

• yajñiyāḥ ← yajñiya
• [noun], vocative, plural, masculine
• “sacrificial; divine; devoted.”

• suśami
• [adverb]

• śrotā ← śrota ← śru
• [verb], plural, Aorist imperative
• “listen; come to know; hear; hear; listen; study; heed; learn.”

• havam ← hava
• [noun], accusative, singular, masculine
• “invocation.”

• arakṣa ← arakṣaḥ ← arakṣas
• [noun], accusative, singular, neuter
• “harmless.”

• evayāmarut ← eva
• [noun]
• “fast; rapid; agile.”

• evayāmarut ← yā
• [noun]
• “going.”

• evayāmarut ← marut
• [noun], nominative, singular, masculine
• “Marut; vāta; wind; Vayu.”

• jyeṣṭhāso ← jyeṣṭhāsaḥ ← jyeṣṭha
• [noun], nominative, plural, masculine
• “firstborn; best; first; excellent; highest; jyeṣṭha [word].”

• na
• [adverb]
• “not; like; no; na [word].”

• parvatāso ← parvatāsaḥ ← parvata
• [noun], nominative, plural, masculine
• “mountain; Parvata; parvata [word]; Parvata; Parvata; rock; height.”

• vyomani ← vyoman
• [noun], locative, singular, masculine
• “abhra; sky; ākāśa; Svarga; Vyoman.”

• yūyaṃ ← yūyam ← tvad
• [noun], nominative, plural
• “you.”

• tasya ← tad
• [noun], genitive, singular, masculine
• “this; he,she,it (pers. pron.); respective(a); that; nominative; then; particular(a); genitive; instrumental; accusative; there; tad [word]; dative; once; same.”

• pracetasaḥ ← pracetas
• [noun], genitive, singular, masculine
• “intelligent; mindful; attentive; wise; apt; observant.”

• syāta ← as
• [verb], plural, Present optative
• “be; exist; become; originate; happen; result; be; dwell; be born; stay; be; equal; exist; transform.”

• durdhartavo ← durdhartavaḥ ← durdhartu
• [noun], nominative, plural, masculine
• “unbearable.”

• nidaḥ ← nid
• [noun], genitive, singular, feminine
• “derision; scoffer; contempt.”

हे यज्ञियाः मरुतः यूयं नः अस्माकं यज्ञं गन्त आगच्छत । सुशमि शोभनकर्म यथा भवति तथा । सुकर्मत्वायेत्यर्थः । तदर्थं नः हवम् अस्मदीयमाह्वानं श्रोत शृणुत । अरक्षः रक्षोवर्जिता यूयम् । लिङ्गवचनयोर्व्यत्ययः ॥ ज्येष्ठासो न ज्येष्ठा इव पर्वतासः विन्ध्यादय इवातिप्रवृद्धाः व्योमनि अन्तरिक्षे वर्तमानाः प्रचेतसः यूयं तस्य निदः निन्दकस्य दुर्धर्तवः दुर्धराः स्यात भवत ॥ ॥ ३४ ॥

English translation:

“Adorable Maruts come to our sacrifice, so that it may be prosperous; hear, undeterred by rākṣasas, the invocation of Evayāmarut; abiding like lofty mountains in mid-heaven, do you, who are profoundly wise, be ever intolerant of the reviler.”

Come to our sacrifice, you worthy of the sacrifice, with its good labor. Hear the call in undemonic (spirit)—Maruts on the march.
Like the most ancient mountains in distant heaven,
you, o discerning ones, should be difficult to restrain at an insult to this one [=singer].

The first two pādas of this vs. are essentially variants on the first two pādas of the previous vs., with 8a gātum étana corresponding to 9a gántā and śrótā hávam identically opening both b pādas. The adverbial adveṣáḥ ‘without hatred’ in 8a is matched by arakṣáḥ ‘undemonically’ in 9b, though the adv. has been moved to the second cl. (With Renou I take it as an adv.; Grassmann takes it as an adj. with hávam, which requires him to identify only this occurrences of háva- as a neut.; Witzel Gotō see it as a nominative in a stand-alone nominal sentence. The patterning of vss. 8-9 just laid out makes the adverbial interpr. the strongest one.) The final word of pāda, suśámi, makes both metrical and morphological trouble. The pāda is short a syllable (11, not 12) and the cadence is bad even for a Triṣṭubh, with a light penultimate syllable. Grassmann proposes to fix the first of these problems by reading suśámiyā, but though this gets us 12 syllables, it makes the cadence worse – not to mention that there’s no reason why the textual change would have occurred. Oldenberg proposes to read suśámī, matching the other two instr.

occurrences of this stem; the same phenomenon is found with the simplex, where an instr. śámi with short final occurs at the end of the pāda, while śámī is found pādainternal. Since in our passage the next pāda begins with a cons. cluster, the original length of the final vowel would be obscured anyway. However, this suggestion does nothing to fix the cadence or the deficient syllable. See also the disc. in Witzel Gotō; in the Witzel Gotō tr. they take it as a neut. acc., but the disc. in the n. is more equivocal. I have no solution. Of course, those who wish to see laryngeals effects would argue that the problematic short penultimate could be explained by the fact that √śam is a seṭ root and the root syllable would originally have been heavy (*śamH in a bastardized notation).

The rest of the vs. is more opaque, or rather it is difficult to reconcile the simile in c with the directive to the Maruts in de. The problem is similar to the one posed by ádbhuta-enas- – that the two parts of the expression are semantically disharmonious. The wish expressed to the Maruts is that they should be durdhártu-, which should mean ‘difficult to maintain or uphold’ or, extending the sense of √dhṛ a bit, ‘difficult to restrain’. This works pretty well in the directive: the Maruts should not hold back from punishing someone who insults one of us. The gen./abl. nidáḥ is not the ideal case, but it may well refer back to the same form in 6d té na uruṣyatā nidáḥ “deliver us from insult,” with a highly condensed expression. In the published translation I have tr. the form in 9e as “at an insult” rather than “from an insult,” because “difficult to restrain from an insult” sounds as if the Maruts are itching to insult us.

The question is – why are they like ancient mountains (jyéṣṭhāso ná párvatāsaḥ) when they are acting thus? As a class of objects, mountains are among the least likely to need restraining: they are fixed and stable. Geldner gets out of this problem by supplying, out of whole cloth, a different quality that the Maruts and the mountains have in common, the parenthetical “(ragend),” but there is no basis for this. Witzel Gotō take jyéṣṭḥa- itself as the point of comparison (despite the fact that it should really be part of the simile proper) and push its sense: “sehr mächtig wie die Berge.” I think the clue to the solution is the location of these mountains, vyòman ‘in distant heaven’.

There are of course no mountains in heaven, at least in the usual Vedic cosmological picture – but there used to be: the winged mountains that flew around until Indra clipped their wings. The splv. jyéṣṭhāsaḥ ‘most ancient’ may refer to this primal, unclipped state. Although this interpr. may seem farfetched, I think it best accounts for the odd expression – and this may be Renou’s view too, based on his tr. “comme de très puissantes montagnes (qui circuleraient) dans l’espace” (he has no disc.). Note in any case that the mountains here recall the mountain(s) in vs. 1 (girijā́-) and possibly vs. 3; the agreement in sense with vs. 1 provides another example of non-lexical ring composition.

Come to our sacrifice, ye Hnly Ones, to bless it, and, free from demons, hear our call, Evayamarut.

Kommet zu unserem Opfer nebst gutem Werkdienst, ihr Opferwürdige, höret auf den Ruf ohne Arg - Vishnu ist der, mit dem die Marut gern kommen -. Wie die höchsten Berge in den Luftraum ragend, solltet ihr Klugen für den Tadler dieses Sängers unerträglich sein.

Kommt zu unserm Opfer, o opfemswerthe, mit sorgsamem Eifer, hört unser treues Rufen Evajämarut ; \ ihr wie die höchsten Berge im Himmelsraum, o weise, mögt unüberwindlich dem Feinde sein.

Придите на наше жертвоприношение, о достойные жертвы, для прекрасного обряда!
Услышьте зов невраждебные – (и Вишну) вместе с быстродвижущимися Марутами!
Словно самые мощные горы, (бушующие) в воздухе,
Пусть станете вы, о прозорливцы,
Непереносимыми для этого хулителя!

• मरूतः
• एवयामरुदात्रेयः
• भुरिग्जगती
• निषादः

फिर उसी विषय को कहते हैं ॥

पदार्थान्वयभाषाः - हे (यज्ञियाः) यज्ञ करने योग्य (यूयम्) आप लोगो (एवयामरुत्) बुद्धिमान् मनुष्य के सदृश (नः) हम लोगों को वा हम लोगों के (यज्ञम्) सत्य को प्रकट करनेवाले व्यवहार को (गन्ता) प्राप्त हूजिये और (सुशमि) श्रेष्ठ कर्म्म और (हवम्) पठन की परीक्षा नामक कर्म्म को (श्रोता) सुनिये तथा (अरक्षः) नहीं रक्षा करने योग्य का निवारण करिये और (व्योमनि) आकाश के सदृश व्यापक परमेश्वर में (पर्वतासः) मेघ (न) जैसे वैसे (ज्येष्ठासः) विद्या और अवस्था से वृद्ध और प्रशंसायुक्त वाणीवाले हूजिये और जो आकाश के सदृश व्यापक ईश्वर है (तस्य) उसके (प्रचेतसः) जनानेवाले (स्यात) हूजिये और जो (दुर्धर्तवः) दुःख से धारण करनेवाले (निदः) निन्दक जन हैं, उनके निवारण करनेवाले हूजिये ॥९॥

भावार्थभाषाः - इस मन्त्र में उपमालङ्कार है । हे विद्वान् जनो ! आप लोग विद्या के प्रचारनामक व्यवहार के प्रचार से धर्मसम्बन्धी कार्यों को करके अन्यों से भी कराओ और निन्दा आदि दोषों से मनुष्यों को पृथक् करके परमेश्वर की ओर प्रवृत्त करो और स्वयं भी ऐसे होओ ॥९॥ इस सूक्त में वायु, विद्वान् और परमेश्वर की उपासना का वर्णन करने से इस सूक्त के अर्थ की इस से पूर्व सूक्त के अर्थ के साथ सङ्गति जाननी चाहिये ॥ यह श्रीमत्परमहंसपरिव्राजकाचार्य श्रीमद्विरजानन्द सरस्वती स्वामीजी के शिष्य श्रीमद्दयानदसरस्वती स्वामी विरचित संस्कृतार्य्यभाषाविभूषित सुप्रमाणयुक्त ऋग्वेदभाष्य में सतासीवाँ सूक्त चौतीसवाँ वर्ग तथा पञ्चम मण्डल में छठा अनुवाक और पञ्चम मण्डल भी समाप्त हुआ ॥

अन्वय: हे यज्ञियाः ! यूयमेवयामरुदिव नोऽस्मानस्माकं यज्ञञ्च गन्ता, सुशमि हवं श्रोताऽरक्षो निवारयत व्योमनि पर्वतासो न ज्येष्ठासो भवत यो व्योमवद्व्यापक ईश्वरोऽस्ति तस्य प्रचेतसः स्यात ते दुर्धर्त्तवो निदः सन्ति तेषां निवारकाः स्यात ॥९॥

पुनस्तमेव विषयमाह ॥

पदार्थान्वयभाषाः - (गन्ता) प्राप्नुत। अत्र द्व्यचोऽतस्तिङ इति दीर्घः। (नः) अस्मानस्माकं वा (यज्ञम्) सत्यजनकं व्यवहारं (यज्ञियाः) यज्ञं सम्पादितुमर्हाः (सुशमि) शोभनं कर्म्म (श्रोता) शृणुत । अत्र द्व्यचोऽतस्तिङ इति दीर्घः। (हवम्) पठनपरीक्षाख्यम् (अरक्षः) अरक्षणीयम् (एवयामरुत्) (ज्येष्ठासः) विद्यावयोवृद्धाः प्रशस्तवाचः (न) इव (पर्वतासः) मेघाः (व्योमनि) व्योमवद्व्यापके परमेश्वरे (यूयम्) (तस्य) (प्रचेतसः) प्रज्ञापकाः (स्यात) (दुर्धर्त्तवः) दुःखेन धर्त्तारः (निदः) निन्दकाः ॥९॥

भावार्थभाषाः - अत्रोपमालङ्कारः । हे विद्वांसो ! यूयं विद्याप्रचारव्यवहारप्रचारेण धर्म्याणि कर्म्माणि कृत्वाऽन्यैः कारयत, निन्दादिदोषेभ्यश्च मनुष्यान् पृथक्कृत्य परमेश्वरे प्रवर्त्तयत स्वयमप्येवं भवतेति ॥९॥ अत्र मरुद्विद्वत्परमेश्वरोपासनावर्णनादेतदर्थस्य पूर्वसूक्तार्थेन सह सङ्गतिर्वेद्या ॥ इति श्रीमत्परमहंसपरिव्राजकाचार्याणां श्रीमद्विरजानन्दसरस्वतीस्वामिनां शिष्येण श्रीमद्दयानदसरस्वतीस्वामिना विरचिते संस्कृतार्य्यभाषाविभूषिते सुप्रमाणयुक्त ऋग्वेदभाष्ये सप्ताशीतितमं सूक्तं चतुस्त्रिंशो वर्गः पञ्चमे मण्डले षष्ठोऽनुवाकः पञ्चमं मण्डलञ्च समाप्तम् ॥

भावार्थभाषाः - या मंत्रात उपमालंकार आहे. हे विद्वानांनो! तुम्ही विद्येच्या प्रचाराद्वारे धर्मकार्य करून इतरांकडूनही करवून घ्या व निंदा इत्यादी दोषांपासून माणसांना वेगळे करून परमेश्वराकडे प्रवृत्त करा आणि स्वतःही तसेच व्हा. ॥ ९ ॥