cooling the air, are like Somas in their refreshing and invigorating power, when stirring the hearts of men. In X, 78, 2, the Maruts are once more compared with Somas, su-sármânah ná sómâh ritám yaté. Should there be a dative hidden in â´sate?

Rambhinî I now take with Sâyana in the sense of a wife clinging to the shoulders of her husband, though what is meant is the spear, or some other weapon, slung over the shoulders; see I, 167, 3.

Verse 5.

Note 1. Hánvâ-iva gihváyâ gives no sense, if we take hanvâ as an instrum. sing. Hanu is generally used in the dual, in the Rig-veda always, meaning the two jaws or the two lips. Thus Ait. Br. VII, 11. hanû sagihve; AV. X, 2, 7. hanvor hi gihvâm adadhâh, he placed the tongue in the jaws. I should therefore prefer to read hanû iva, which would improve the metre also, or take hanvâ for a dual, as Sâyana does.

One might also translate, 'Who amongst you, O Maruts, moves by himself, as the jaws by the tongue,' but the simile would not be so perfect. The meaning is the same as in the preceding verse, viz. that the Maruts are self-born, self-determined, and that they move along without horses and chariots. In. X, 78, 2, the Maruts are called svayug, like the winds.

Note 2. I feel doubtful about dhanvakyút, and feel inclined towards Sâyana's explanation, who takes dhanvan for antariksha. It would then correspond to parvata-kyút, dhruva-kyút, &c.

Note 3. Purupraisha may also be, You who have the command of many.

Note 4. As to ahanyâ´h ná étasah, see V, 1, 4. svetáh vâgî´ gâyate ágre áhnâm.

Verse 6.

Vithura translated before, I, 87, 3, by broken, means also breakable or brittle. Sâyana explains it by grass, which may be true, though I see no authority for it. Grassmann translates it by leaves. It is derived from vyath.

Verse 7.