Note 2. The spears and daggers of the Maruts are meant for the thunderbolts, and the glittering ornaments for the lightning. Sâyana takes vâ´sî in this passage for war-cries on the authority of the Nirukta, where vâ´sî is given among the names of the voice. From other passages, however, it becomes clear that vâ´sî is a weapon of the Maruts; and Sâyana, too, explains it sometimes in that sense: cf. V, 53, 4; 57, 2. Thus I, 88, 3, the vâ´sîs are spoken of as being on the bodies of the Maruts. In V, 53, 4, the Maruts are said to shine in their ornaments and their vâ´sîs. Here Sâyana, too, translates vâ´sî rightly by weapon; and in his remarks on I, 88, 3, he says that vâ´sî was a weapon commonly called ârâ, which is a shoemaker's awl. See Dhammapada, ver. 401. This reminds one of framea, which at one time was supposed to he connected with the German pfrieme. See, however, Grimm (Deutsche Grammatik, vol. i, p. 128) and Leo Meyer (Kuhn's Zeitschrift, vol. vi, p. 424). In VIII, 29, 3, the god Tvashtar is said to carry an iron vâ´sî in his hand. Grassman (Kuhn's Zeitschrift, vol. xvi, p. 163) translates vâ´sî by axe. That is to be taken in the sense of ornament, and not in the sense of ointment, is shown by passages like VIII, 29, 1, where a golden ornament is mentioned, añgí aṅkte hiranyáyam. Sâkám, together, is used with reference to the birth of the Maruts; see I, 64, 4. It should not be connected with vâ´sîbhih.

Verse 3.

Wilson: I hear the cracking of the whips in their hands, wonderfully inspiring (courage) in the fight.

Benfey: Schier hier erschallt der Peitsche Knall, wenn sie in ihrer Hand erklingt; leuchtend fahr’n sie im Sturm herab.

Ludwig: Als ware es hier, so hört man es, wenn die geisslen in ihren händen knallen; wunderbar strecken sie auf ihrer fart sich nieder.

Note 1. Eshâm should be pronounced as a creticus; also in verses 9, 13, 15. This is a very common vyûha. On the whips as lightning, see Grimm, Donner, p. 27.

Note 2. I should have taken kitrám as an adverb, like Benfey, if ni riñg were not usually construed with an accusative. Riñg in the 3rd pers. plur. pres. Âtm. is treated like a verb of the Ad-class. The SV. seems to read yâmam, and the commentator explains it by ratham.

Note 3. The locative yâ´man is frequently used of the path on which the gods move and approach the sacrifice; hence it sometimes means, as in our passage, in the sky. Yâ´mam in BR., s. v. arg, is wrong.

We might also translate: 'Here, close by, I hear what the whips in their hands say; they drive forth the beautiful (chariot) on the road.' See SV. I, 2, 1, 5, 1, comm.

Verse 4.

Wilson: Address the god-given prayer to those who are your strength, the destroyers of foes, the powerful, possessed of brilliant reputation.

Benfey: Singt eurer Schaar, der wühlenden, der strahlenreichen, kräftigen ein gotterfülletes Gebet!