Note 1. Yagñâ´-yagñâ´, an adverbial expression, much the same as yagñe yagñe (I, 136, 1); it occurs once more in VI, 48, 1.

Note 2. Tuturvánih does occur here only, but is formed like gugurváni, I, 142, 8, and susukváni, VIII, 23, 5. Possibly tuturvanih might stand for the host of the Maruts in the singular, 'you hasten together to every sacrifice.' As to dadhidhve, used in a similar sense, see IV, 34, 3; 37, 1.

As a conjecture, though no more, I propose to read evayâh u.

Éva, in the sense of going, quick, is used of the horses of the Maruts, I, 166, 4. More frequently it has the sense of going, moving, than of manner (mos), and as an adverb eva and evam mean in this way (K. Z. II, 235). From this is derived evayâh, in the sense of quickly moving, an epithet applied to Vishnu, I, 156, 1, and to the Maruts, V, 41, 16: kathâ´ dâsema námasâ su-dâ´nûn eva-yâ´ marútah akkha-ukthaih, How shall we worship with praise and invocations the liberal quick-moving Maruts? I read, with Roth, eva-yâ´h; otherwise we should have to take evayâ as

an adverbial instrumental, like âsayâ´ from âsâ; see Grassmann, s. v. âsayâ.

In one hymn (V, 87) Evayâ-marut, as one word, has become an invocation, reminding us of ἤιε Φοῖβε, or Evoe Bacche, and similar forms. Possibly ἤια may be viatica, though the vowels do not correspond regularly (see yayi, I, 87, 2, note 1).

From eva we have also eva-yâvan (fem. evayâ´varî, VI. 48, 12), which Benfey proposed to divide into evayâ-van, quick, again an epithet of Vishnu and the Maruts. If then we read evayâh u, without the accent on the last syllable, we should have a proper invocation of the Maruts, 'You, quick Maruts, accept prayer after prayer.'

Verse 2.

Note 1. Ísham svâ´r are joined again in VII, 66, 9. sahá ísham svâ´h ka dhîmahi. It seems to mean food and light, or water and light, water being considered as invigorating and supporting. Abhigâyanta governs the accusative.

Note 2. The meaning of spring was first assigned to vavra by Grassmann.

Note 3. Though I cannot find gâ´vah and ukshánah again, used in apposition to each other, I have little doubt that Grassmann is right in taking both as one word, like ταῦρος βοῦς in Greek.

Verse 3.

Note 1. The first line of this verse is extremely difficult. Grassmann translates:

Den Somasäften gleichen sie, den kräftigen,
Die eingeschlürft sich regen, nimmer wirkungslos.

Ludwig: Die wie Soma, das gepresst aus saftvollen stengel, aufgenommen ins innere freundlich weilen.

It may be that the Maruts are likened to Somas, because they refresh and strengthen. So we read VIII, 48, 9:

tvám hí nah tanvãh Soma gopâ´h gâ´tre-gâtre ni-sasáttha.

For thou, O Soma, has sat down as a guardian in every member of our body.

It is possible, therefore, though I shall say no more, that the poet wished to say that the Maruts, bringing rain and