Note 2. Wilson: Augmenters of rain, they drive, with golden wheels, the clouds asunder; as elephants (in a herd, break down the trees in their way). They are honoured with sacrifices, visitants of the hall of offering, spontaneous assailers (of their foes), subverters of what are stable, immovable themselves, and wearers of shining weapons.

Benfey: Weghemmnissen gleich schleudern die Fluthmehrer mit den goldnen Felgen das Gewölk empor, die nie müden Kämpfer, frei schreitend-festesstürzenden, die schweres thu’nden, lanzenstrahlenden Maruts.

Verse 12.

Note 1. Havásâ, instead of what one should expect, hávasâ, occurs but once more in another Marut hymn, VI, 66, ii.

Note 2. Vanín does not occur again as an epithet of the Maruts. It is explained by Sâyana as a possessive adjective derived from vana, water, and Benfey accordingly translates it by fluthversehn. This, however, is not confirmed by any authoritative passages. Vanín, unless it means connected with the forest, a tree, in which sense it occurs frequently, is only applied to the worshippers or priests in the sense of venerating or adoring (cf. venero, venustus, &c.)

III, 40, 7. abhí dyumnâ´ni vanínah índram sakante ákshitâ.

The inexhaustible treasures of the worshipper go towards Indra.

VIII, 3, 5. índram vanínah havâmahe.

We, the worshippers, call Indra.

Unless it can be proved by independent evidence that vanín means possessed of water, we must restrict vanín to its two meanings, of which the only one here applicable, though weak, is adoring. The Maruts are frequently represented as singers and priests, yet the epithets here applied to them stand much in need of some definite explanation, as the poet could hardly have meant to string a number of vague and ill-connected epithets together. If one might conjecture, svânínam instead of vanínam would be an improvement. It is a scarce word, and occurs but once more

in the Veda, III, 26, 5, where it is used of the Maruts, in the sense of noisy, turbulent.

Note 3. Saskata, which I have here translated literally by to cling, is often used in the sense of following or revering (colere):

II, I, 13. tvâ´m râti-sâ´kah adhvaréshu saskire.

The gods who are fond of offerings cling to thee, follow thee, at the sacrifices.

The Soma libation is said to reach the god:

II, 22, I. sáh enam saskat deváh devám. The gods too are said to cling to their worshippers, i. e. to love and protect them: III, 16, 2; VII, i8, 25. The horses are said to follow their drivers: VI, 36, 3; VII, 90, 3, &c. It is used very much like the Greek ὀπάζω.