Note 1. To join together heaven and earth is, as Bergaigne remarks (II, p. 374, n. 1), the apparent effect of a thunderstorm, when the clouds cover both in impenetrable darkness. We have the same expression in VIII, 20, 4.

Note 2. On suméke, see Geldner, K. Z. XXIV, 145; and Windisch, Festgruss an Böhtlingk, p. 114.

Note 3. The ná, placed before rókah, is irregular, see Bergaigne, Mélanges Renier, p. 79. Oldenberg suggests

narokâh = nri-okâh, 'she who is fond of the men,' namely, of the Maruts. The corruption may be due to the writers of our text.

Verse 7.

Note 1. Anenáh is strange, and might be changed into anetáh; it cannot be anenâ´h, without guilt.

Note 2. If avasa in an-avasa comes from ava-so, it may mean the step for descending or ascending, or possibly a drag. Bergaigne explains it by sine via tic o.

Note 3. Ragah-tû´h, according to Ludwig, den Staub aufwirbelnd, which seems too much opposed to arenu, dustless. Ragas + tar means to pass through the air, and in that sense only conquering the air. Geldner, Ved. Stud. p. 123, ignores the various shades of meaning in tur at the end of compounds.

Verse 8.

Note 1. Pâ´rye dyóh, according to Grassmann, 'on the decisive day,' like pâ´rye diví.

Verse 11.

Note 1. I have translated Rudrásya sûnúm by the son of Rudra. It is true that a single Marut, as the son of Rudra, is not mentioned; but on the other hand, one could hardly call the whole company of the Maruts, the mâruta scil. gana, the son of Rudra. In I, 64, 12, we have Rudrasya sûnu in one pâda, and mâruta gana in the next. The Ribhus also are called in the same line savasah napâtah, and indrasya sûno, IV, 37, 4. Here sûnu corresponds almost to the English offspring, only it is masculine.

Note 2. Giráyah may have been meant for giryah, a possible ablative of giri; see Lanman, p. 383. Ugrâ´h would then refer to â´pah, unless we break the sentence into two, viz. 'my bright thoughts tend to the host of heaven,' and the fierce Maruts strive like waters from the mountain.' If we compare, however, IX, 95, 3. apâ´m iva íd ûrmáyah tárturânâh prá manîshâ´h îrate sómam ákkha, we see that the whole verse forms one sentence. All would be right if we could change girayah into giribhyah, but is not this a conjecture nimis facilis?

Next: VII, 56. To the Maruts (the Storm-gods)

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