13. O wise Maruts, let us carry off 1 the wealth of food which you have bestowed on us; give us 2, O Maruts, such thousandfold wealth as never fails 3, like the star Tishya 4 from heaven!

14. O Maruts, you protect our wealth of excellent men, and the seer, clever in song; you give to

[paragraph continues] Bharata (the warrior) 1 a strong horse 2, you make the king to be obeyed 3.

15. O you who are quickly ready to help, I implore you for wealth whereby we may overshadow all men, like the sky. O Maruts, be pleased with this word of mine, and let us speed by its speed over a hundred winters!

NOTES.

The same poet, Syâvâsva Âtreya. Metre, 1-13, 15 Gagatî; 14 Trishtubh. None of the verses of this hymn occurs in SV., VS., AV., TS., TB., MS.

Verse 1.

Note 1. Anaga, explained as a 2nd pers. plur. perf., referring to the same people who are addressed by arkata. It may be also the first person of the imperative; see Benfey, Über die Entstehung der mit r anlautenden Personalendungen, p. 5, note.

Note 2. Possibly the second line of this verse may refer to ceremonial technicalities. Gharma means heat and summer, but also the sacrificial vessel (formus) in which the milk is heated, and the warm milk itself. Yagvan can only mean sacrificing, and divah prishtha is the back of heaven, the highest roof of heaven; see triprishtha. Thus we read, I, 115, 3. harítah … diváh â´ prishthám asthuh. See also I, 164, 10; 166, 5; III, 2, 12; IX, 36, 6; 66, 5; 69, 5; 83, 2; 86, 27. It would seem therefore as if the Maruts themselves were here represented as performing sacrificial acts in the highest heaven, praising the milk, that is, the rain, which they pour down from heaven to earth. Possibly the text is corrupt. If yagyu could have the same meaning as prayagyu, I should like to conjecture, diváh â´ prishthám yágyave. In IX, 61, 12. índrâya yágyave seems to mean 'to the chasing Indra.' See also âyagi (erjagend), obtaining. Might we conjecture divá â´ prikshayâ´vane? Prikshayâma occurs as a name; see also II, 34, 3.

Verse 3.

Note 1. Abdâ, wish to give water, is very doubtful. Both abda and abdi, in abdimat, mean cloud. The text seems corrupt.

Verse 4.

Note 1. The meaning of vyag is doubtful. It may simply mean to make visible.

Verse 5.

Note 1. The last words ánasvadâm yát ní áyâtana girím are difficult, Sâyana has an explanation ready, viz. when you throw down the cloud or the mountain which gives no water or which 'does not give up the horses carried off by the Panis. Grassmann too is ready with an explanation: 'Als ihr unnahbar glänzend, Hirschen gleich, den Berg auf eurer Fahrt durchranntet, den kein Ross erreicht.' Ludwig: 'Als ihr nider gehn machtet den nicht vergängliches gebenden (d. i. die waszer; oder: die rosse verweigernden?) berg.'