HYMN TO THE MARUTS (THE STORM-GODS).

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1. Let us now proclaim for the robust1 host, for the herald of the powerful (Indra), their ancient greatness! O ye strong-voiced Maruts, you heroes, show your powers on your way as with a torch, as with a sword!3

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2. Like parents bringing sweet to their own 2 son, the wild (Maruts) play playfully at the sacrifices. The Rudras reach the worshipper with their protection, powerful by themselves, they do not hurt the sacrificer.

3. For the giver of oblations, for him to whom the immortal guardians, too, have given plenty of riches, the Maruts, who gladden men with the milk (of rain), pour out, like friends, many clouds.

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4. You who have stirred1 up the clouds with might, your horses rushed forth, self-guided. All beings who dwell in houses are afraid of you, your coming is brilliant with your spears thrust forth.

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5. When they whose path is fiery have caused the rocks to tremble,' or when the manly Maruts have shaken the back of the sky, then every lord of the forest fears at your racing, the shrubs get out of your way, quick like chariots.3

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6. You, O terrible Maruts, whose ranks are never broken, favourably fulfil our prayer! Wherever your gory-toothed lightning bites, it crunches all living beings, like a well-aimed bolt.

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7. Prá skambhá-deshnâh anavabhrá-râdhasah alâtrinasah vidátheshu sú-stutâh, árkanti arkám madirásya pîtáye vidúh vîrásya prathamẩni paúmsyâ.

8. Satábhugi-bhih tám abhí-hruteh aghat pûhbhíh rakshata marutah yám avata, gánam yám ugrâh tavasah vi-rapsinah pâthána sámsât tána yasya pushtishu.

9. Vísvâni bhadra marutah rátheshu vah mithasprídhya-iva tavishani a-hitâ, ámseshu a vah prápatheshu khâdáyah ákshah vah kakra samáyâ ví vavrite.

10. Bhûrîni bhadra náryeshu bâhúshu vákshah-su rukmah rabhasasah añgáyah, ámseshu étâh pavíshu kshurah ádhi váyah ná pakshẩn ví ánu sríyah

dhire.

11. Mahantah mahna vi-bhvah ví-bhûtayah dûre-drísah yé divyah-iva strí-bhih, mandrah sugihvah sváritârah âsá-bhih sám-mislâh índre marútah pari-stúbhah.

12. Tát vah su-gâtâh marutah mahi-tvanám dîrghám vah dâtrám áditeh-iva vratám, índrah kaná tyágasâu ví hrunâti tát gánâya yásmai sukríte árâdhvam.

13. Tát vah gâmi-tvám marutah páre yugé purú yát sámsam amritâsah avata, aya dhiya

7. The Maruts whose gifts are firm, whose bounties are never ceasing, who do not revile,' and who are highly praised at the sacrifices, they sing forth their song for to drink the sweet juice: they know the first manly deeds of the hero (Indra).

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8. The man whom you guarded, O Maruts, shield him with hundredfold strongholds from injury1 and mischief, the man whom you, O fearful, powerful singers, protect from reproach in the prosperity of his children.

9. On your chariots, O Maruts, there are all good things, strong weapons1 are piled up clashing against each other. When you are on your journeys, you carry the rings on your shoulders, and your axle turns the two wheels at once.3

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10. In your manly arms there are many good things, on your chests golden chains,1 flaring 2 ornaments, on your shoulders speckled deer-skins, on your fellies sharp edges; as birds spread their wings, you spread out your splendour behind you. 11. They, mighty by might, all pervading, powerful,1 visible from afar like the heavens with the stars, sweet-toned, soft-tongued singers with their mouths, the Maruts, united with Indra, shout all around.

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12. This is your greatness,' O well-born Maruts!your bounty2 extends as far as the sway of Aditi.* Not even Indra in his scorn can injure that bounty, on whatever man you have bestowed it for his good deeds.

13. This is your kinship (with us), O Maruts, that you, immortals, in former years have often regarded

mánave srushtím vya sâkám nárah damsánaih ấ kikitrire.

14. Yéna dîrghám marutah susávâma yushmakena párînasâ turâsah, a yát tatanan vrigáne gánâsah ebhíh yagñébhih tát abhí íshtim asyâm.

15. Esháh vah stómah marutah iyám gîh mândâryásya mânyásya kâróh, a isha yâsîshta tanvẽ vayẩm vidyẩma ishám vrigánam gîrá-dânum.

COMMENTARY.

This hymn is ascribed to Agastya, the reputed son of

Mitrâvarunau, and brother of Vasishtha. verses 1-13 is Gagatî, in 14, 15 Trishtubh.

The metre in

Verse 1, note 1. Rabhasá, an adjective of rábhas, and this again from the root rabh, to rush upon a thing, â-rabh, to begin a thing. From this root rabh we have the Latin robur, in the general sense of strength, while in rabies the original meaning of impetuous motion has been more clearly preserved. In the Vedic Sanskrit, derivatives from the root rabh convey the meaning both of quickness and of strength. Quickness in ancient language frequently implies strength, and strength implies quickness, as we see, instance, from the German snël, which, from meaning originally strong, comes to mean in modern German quick, and quick only. Thus we read:

i. 145, 3. sísuh a adatta sám rábhah.

The child (Agni) acquired vigour.

for

Indra is called rabhah-dâh, giver of strength; and rabhasá, vigorous, is applied not only to the Maruts, who

our call. Having through this prayer granted a hearing to man, these heroes become well known by their valiant deeds.

14. That we may long flourish, O Maruts, with your wealth, O ye racers, that our men may spread in the camp, therefore let me achieve the rite with these offerings.

15. May this praise, O Maruts, may this song of Mândârya, the son of Mâna, the poet, approach you (asking) for offspring to our body together with food! May we find food, and a camp with running water!

in v. 58, 5, are called rábhishthâh, the most vigorous, but also to Agni, ii. 10, 4, and to Indra, iii. 31, 12.

In the sense of rabid, furious, it occurs in

X. 95, 14. ádha enam vríkâh rabhasasah adyúh.
May rabid wolves eat him!

In the next verse rabhasá, the epithet of the wolves, is replaced by ásiva, which means unlucky, uncanny.

In our hymn rabhasá occurs once more, and is applied there, in verse 10, to the añgí or glittering ornaments of the Maruts. Here Sâyana translates it by lovely, and it was most likely intended to convey the idea of lively or brilliant splendour. See also ix. 96, 1.

Verse 1, note 2. Ketú, derived from an old root ki, in Sanskrit ki, to perceive, means originally that by which a thing is perceived or known, whether a sign, or a flag, or a herald. It then takes the more general sense of light and splendour. In our passage, herald seems to me the most appropriate rendering, though B. and R. prefer the sense of banner. The Maruts come before Indra, they announce the arrival of Indra, they are the first of his

army.