०६६

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सायण-भाष्यम्

वपुर्नु तत् ’ इत्येकादशर्चं पञ्चमं सूक्तं भरद्वाजस्यार्षं त्रैष्टुभं मारुतम् । तथा चानुक्रम्यते - ‘ वपुर्न्वेकादश मारुतम् ’ इति । व्यूळ्हे दशरात्रे षष्ठेऽहनि अग्निमारुत इदं सूक्तं मारुतनिविद्धानम् । सूत्रितं च - ‘ हविष्पान्तं वपुर्नु तत् ’ ( आश्व. श्रौ. ८.८) इति । वैश्वदेवे पर्वणि मारुतसप्तकपालस्य ‘प्र चित्रमर्कम् ’ इति याज्या । सूत्रितं च –’ प्र चित्रमर्कं गृणते तुरायेति नवानुयाजाः’ ( आश्व. श्रौ. २. १६ ) इति । एकादशिने मारुते पशौ ‘ प्र चित्रमर्कम् ’ इत्येषैव याज्या । सूत्रितं च - ‘ प्र चित्रमर्कं गृणते तुरायारा इवेदचरमा अहेव ’ ( आश्व. श्रौ. ३.७ ) इति ॥

Jamison Brereton

66 (507)
Maruts
Bharadvāja Bārhaspatya
11 verses: triṣṭubh
The only hymn to the Maruts in Maṇḍala VI, this poem is complex, playful, allu sive, and very difficult in parts.
It begins with five dense and syntactically contorted verses about the birth of the Maruts, a topic that regularly invites such treatment. The story of the birth is introduced by a signal that it is esoteric knowledge; verse 1a announces it as a mar vel even for someone who really perceives properly. The rest of the verse is both a paradox and a riddle: two entities have the same name, “milker,” but one of them constantly gives milk, and the other has done so only once. The riddle is solved by the last word of the verse, “udder”; the paradox juxtaposes the normal udder of a cow, which constantly swells with milk, with the udder of the Marut’s mother, Pr̥śni, who bore them, that is, milked them out, all at once. (This same phenom
enon is referred to in riddling terms in VI.48.22.) Verse 2 continues this theme, and the other parent of the Maruts, their father Rudra, is introduced in verse 3. But both 1 and 3 also allude to the androgynous behavior of the mother Pr̥śni, who elsewhere (see esp. IV.3.10) is identified as a bull who gives milk that is identical with semen; in verse 3 here she is the subject of the quintessentially male verb of impregnation (gárbhaṃ √dhā “implant an embryo”). Verse 4 is the most opaque verse in this sequence. It clearly describes the moment of the Maruts’ birth; they did not resist being born, but in fact were milked out when they wished, after hav ing “purified their flaws” while still within her womb. A two-word expression early in the verse (áyā nú) seems to have a double meaning: on the one hand, it is the poet’s comment about the manner of birth: “now (it happened) in this way”; on the other, it can be read as the direct speech of the Maruts (considered as a group), “Now I will go” (that is, be born), an indication of their moment of choice. The final verse of the birth story relates the fact that Pr̥śni, having given them as milk, did not give them milk after they were born, but they were undeterred. There is much that is doubtful in our translation of these verses, but the main outlines seem clear, while the tricks of the poet are much on display.
Though more of his tricks appear in the rest of the hymn, none of it is as dif ficult as these first five verses. Verse 6 turns on a pun between the word for the “two world-halves” (ródasī) and the female who is often found as the Maruts’ lover, Rodasī́ (distinguished from the first only by accent). The marvel of their journey through the midspace is described in verse 7, and the good fortune of the man who receives their aid in verse 8. The journey of verse 7 must be to carry them to our sac rifice, for the remaining verses bring the hymn to a fairly conventional end: in verse 9 we produce a hymn for the Maruts; in verse 10 they are compared to the ritual fire, an appropriate simile if they are situated on the ritual ground; in the final verse (10) the aim of attracting them to the sacrifice is made explicit and the competing hymns of rival sacrificers are alluded to.
Unlike many Marut hymns, this one lacks any significant description of their thunderstorm-like aspects.

01 वपुर्नु तच्चिकितुषे - त्रिष्टुप्

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वपु॒र्नु तच्चि॑कि॒तुषे॑ चिदस्तु समा॒नं नाम॑ धे॒नु पत्य॑मानम् ।
मर्ते॑ष्व॒न्यद्दो॒हसे॑ पी॒पाय॑ स॒कृच्छु॒क्रं दु॑दुहे॒ पृश्नि॒रूधः॑ ॥

02 ये अग्नयो - त्रिष्टुप्

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ये अ॒ग्नयो॒ न शोशु॑चन्निधा॒ना द्विर्यत्त्रिर्म॒रुतो॑ वावृ॒धन्त॑ ।
अ॒रे॒णवो॑ हिर॒ण्यया॑स एषां सा॒कं नृ॒म्णैः पौंस्ये॑भिश्च भूवन् ॥

03 रुद्रस्य ये - त्रिष्टुप्

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रु॒द्रस्य॒ ये मी॒ळ्हुषः॒ सन्ति॑ पु॒त्रा याँश्चो॒ नु दाधृ॑वि॒र्भर॑ध्यै ।
वि॒दे हि मा॒ता म॒हो म॒ही षा सेत्पृश्निः॑ सु॒भ्वे॒३॒॑ गर्भ॒माधा॑त् ॥

04 न य - त्रिष्टुप्

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न य ईष॑न्ते ज॒नुषोऽया॒ न्व१॒॑न्तः सन्तो॑ऽव॒द्यानि॑ पुना॒नाः ।
निर्यद्दु॒ह्रे शुच॒योऽनु॒ जोष॒मनु॑ श्रि॒या त॒न्व॑मु॒क्षमा॑णाः ॥

05 मक्षू न - त्रिष्टुप्

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म॒क्षू न येषु॑ दो॒हसे॑ चिद॒या आ नाम॑ धृ॒ष्णु मारु॑तं॒ दधा॑नाः ।
न ये स्तौ॒ना अ॒यासो॑ म॒ह्ना नू चि॑त्सु॒दानु॒रव॑ यासदु॒ग्रान् ॥

06 त इदुग्राः - त्रिष्टुप्

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त इदु॒ग्राः शव॑सा धृ॒ष्णुषे॑णा उ॒भे यु॑जन्त॒ रोद॑सी सु॒मेके॑ ।
अध॑ स्मैषु रोद॒सी स्वशो॑चि॒राम॑वत्सु तस्थौ॒ न रोकः॑ ॥

07 अनेनो वो - त्रिष्टुप्

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अ॒ने॒नो वो॑ मरुतो॒ यामो॑ अस्त्वन॒श्वश्चि॒द्यमज॒त्यर॑थीः ।
अ॒न॒व॒सो अ॑नभी॒शू र॑ज॒स्तूर्वि रोद॑सी प॒थ्या॑ याति॒ साध॑न् ॥

08 नास्य वर्ता - त्रिष्टुप्

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नास्य॑ व॒र्ता न त॑रु॒ता न्व॑स्ति॒ मरु॑तो॒ यमव॑थ॒ वाज॑सातौ ।
तो॒के वा॒ गोषु॒ तन॑ये॒ यम॒प्सु स व्र॒जं दर्ता॒ पार्ये॒ अध॒ द्योः ॥

09 प्र चित्रमर्कम् - त्रिष्टुप्

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प्र चि॒त्रम॒र्कं गृ॑ण॒ते तु॒राय॒ मारु॑ताय॒ स्वत॑वसे भरध्वम् ।
ये सहां॑सि॒ सह॑सा॒ सह॑न्ते॒ रेज॑ते अग्ने पृथि॒वी म॒खेभ्यः॑ ॥

10 त्विषीमन्तो अध्वरस्येव - त्रिष्टुप्

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त्विषी॑मन्तो अध्व॒रस्ये॑व दि॒द्युत्तृ॑षु॒च्यव॑सो जु॒ह्वो॒३॒॑ नाग्नेः ।
अ॒र्चत्र॑यो॒ धुन॑यो॒ न वी॒रा भ्राज॑ज्जन्मानो म॒रुतो॒ अधृ॑ष्टाः ॥

11 तं वृधन्तम् - त्रिष्टुप्

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तं वृ॒धन्तं॒ मारु॑तं॒ भ्राज॑दृष्टिं रु॒द्रस्य॑ सू॒नुं ह॒वसा वि॑वासे ।
दि॒वः शर्धा॑य॒ शुच॑यो मनी॒षा गि॒रयो॒ नाप॑ उ॒ग्रा अ॑स्पृध्रन् ॥