It has been pointed out that in the hymns addressed to the Maruts beginning with V, 52, and ending with V, 60, there is the usual decrease in the number of verses of each successive hymn, viz. 17, 16, 15, 10, 9, 8, 8, 8, 8. Our hymn, however, which is the last in the collection of hymns addressed by Syâvâsva to the Maruts, breaks the rule, and it has been suggested with great plausibility that it contains a number of verses thrown together at random. Possibly the four verses in the beginning formed an independent hymn, addressed to the Maruts, and again 5-10, and 11-16, followed by an appendix, 17-19. These verses refer to a legend which will have to be discussed at verse 5.

Verse 1.

Note 1. As to paramásyâh parâvátah, see TS. IV, 1, 9, 3, where we also find (IV, 1, 9, 2) párasyâ ádhi samvátah.

Verse 3.

Note 1. Gagháne, like gaghanatah, may mean simply behind, as agre and agratah mean before.

Note 2. It is clear that the Maruts are here supposed to sit astride on their horses. This is also shown by prishthé sádas (v. 2), and by putrakrithé ná gánayah, they stretched out their legs, ὡς γυναῖκες ἐν τεκνοποιίᾳ. Zimmer (p. 230) says, 'Zum Reiten wurde das Ross nicht benutzt.' On p. 295 he modifies this by saying, 'Keine einzige klare Stelle des Rig-veda ist mir bekannt, wo das Reiten beim Kampfe erwähnt wurde; man fährt immer zu Wagen, wie die Griechen in homerischen Zeiten.'

Verse 4.

Note 1. Bhádragânayah, generally rendered by 'possessed of beautiful wives,' seems really to mean 'possessed of an excellent mother.' Gâni clearly means mother, when Agni dvimâtâ, having two mothers, is called dvigânih; for it is never said that he has two wives. Besides, the Maruts are constantly addressed as the sons of their mother, Prisni, while their wives are mentioned but rarely. However, the other meaning is not impossible. See also Bergaigne, II, 387 seq.

Note 2. The fire here intended is, I suppose, the sacrificial fire, to which the Maruts are here invited as they had been in former hymns.

Verse 5.

Note 1. Ludwig compares the A. S. expression healsgebedde; see also RV. X, 10, 10.

Note 2. I have very little belief in the legends which are told in the Brâhmanas and in the Anukramanî in illustration of certain apparently personal and historical allusions in the hymns of the Veda. It is clear in many cases that they are made up from indications contained in the hymns. as in IX, 58, 3, and it seems best therefore to forget them altogether in interpreting the words of the Vedic hymns.