Note 1. Grassmann proposes to change pritsú hótrishu into yutsú pritsúshu. But may not hótrishu be used here in a sense corresponding to that of hávya? Hávya has almost the technical meaning of an ally who is to be called for assistance. Thus IV, 24, 2. sáh vritrahátye hávyah; VII, 32, 24. bháre-bhare ka hávyah, &c. Now a hávyah, one who is called, presupposes a hótri, one who calls for assistance. It is true that hotri, from hu, to pour out, has so completely become a technical name that it seems strange to see it used here, in a new etymological sense, as caller. But the connection with havya may justify what may have been meant as a play on the words. Wilson seems to have taken the verse in a similar sense, when he translates: 'and like a boxer who has been challenged over his challengers.' He, like Ludwig, takes hotri as a challenger. I prefer to take it as calling for aid. I am not satisfied, however, with either translation, nor does Grassmann or Ludwig offer anything useful.

Verse 21.

Note 1. In the SV. marútah and riháte have the accent

on the second syllable. Sábandhavah was used before of the Maruts, V, 59, 5; according to its accent it would here refer to gâ´vah. I can see no meaning in this verse except a very naturalistic one, namely that the Maruts, who are described as friends and brothers, as never quarrelling and always of one mind, are here compared to oxen, grazing in the same field, and so far from fighting, actually licking the humps on each other's backs.

Verse 22.

Note 1. Grassmann, 'geht euch an um eure Brüderschaft;' possibly, 'becomes your brother.'

Verse 24.

Note 1. It is, no doubt, very tempting to change tû´rvatha into turvásam, as Ludwig proposes. The difficulty is to understand how such a change should have come about. Sindhu may mean here, not so much the river, as the people living on its shores. Krivi is said to be an old name of the Pañkâlas (Sat. Br. XIII, 5, 4, 7). But, because the Pañkâlas were called Krivis, and because in later times we often hear of Kuru-Pañkâlas, it does in no way follow that the Krivis were identical with the Kurus. It proves rather the contrary. Kuru may be derived from kar, and may have meant active, but it may also have had a very different original meaning. A derivation of krivi from kar is still more objectionable.

Note 2. Asakadvishah, which I translate by not hating your followers, is translated by Ludwig: 'ihr, denen kein haszer folgt.' It may also be rendered by hating those who do not follow you.'

Verse 25.

Note 1. The medicines are generally brought by Rudra, and by his sons, the Maruts.

Verse 26.

Note 1. As to kshamâ´ rápah, see X, 59, 8-10; AV VI, 57, 3; as to íshkarta, VIII, I, 12.

Next: VIII, 94. To the Maruts (the Storm-gods)

Hinduism

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