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16*- 1610 G,L S.X££fj> THE SACRED BOOKS OF THE EAST [46] Bonbon HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.C. THE MACMILLAN CO., 66 FIFTH AVENUE THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XLVI AT THE CLARENDON PRESS 1897 [All rights reserved] ©xfotb PRINTED AT THE CLARENDON PRESS BY HORACE HART PRINTER TO THE UNIVERSITY VEDIC HYMNS TRANSLATED BY HERMANN OLDENBERG PART II HYMNS TO AGNI (MAMDALAS I-V) AT THE CLARENDON PRESS 1897 [ All rights reserved] CONTENTS. Introduction Hymns, Translation and Notes :- Ma^ala I, i 13 Ap: 26 27 31 36 44 45 58 59 60 65 66 67 68 69 70 7i 72 73 74 75 76 77 78 79 94 Hymn PAGE xi I 6 8 13 16 22 3i 37 42 45 49 52 54 57 61 64 67 70 74 82 88 92 95 96 100 102 103 108 Vlll CONTENTS. PAGE Maat/ala I, 95 . . . . . . .114 96 . . . 119 97 . 125 98 . \ 127 99 . 128 127 129 128 • 137 140 . 141 141 . • 147 142 Apr! Hymn i53 143 • i57 144 160 145 164 146 . 167 147 170 148 173 149 176 150 A * ' 178 188 Apri Hymn 179 189 181 II, 1 . . 186 2 *93 3 Apri Hymn 198 4 202 5 206 6 209 7 211 8 213 9 215 10 217 III, 1 219 2 228 3 232 4 Apri Hymn 236 5 240 6 244 7 248 8 252 9 256 CONTENTS. IX PAGE Mawdfola III, 10 ...... 259 II . 261 12 To Indra-Agni • 263 13 . 266 14 . 268 15 . 271 16 273 17 275 18 277 19 • 279 2Q 281 21 283 22 285 23 287 24 . . . 289 25 291 26 292 27 296 28 300 29 302 IV, i . . • 307 2 316 3 325 4 33i 5 335 6 340 7 343 8 346 9 348 10 35o 11 352 12 354 13 35<* 14 358 15 360 V, 1 . . 363 2 366 3 37i 4 375 X CONTENTS. PAGE Maw^ala V, 5 Apri Hymn . . . 377 6 379 7 382 8 385 9 387 10 389 n 391 12 393 13 395 14 397 15 • 399 16 . 401 17 403 18 405 19 407 20 410 21 412 22 4i3 23 414 24 415 25 416 26 418 27 420 28 • 423 Appendices: — I. Index of Words ....... 427 II. List of the more important Passages quoted in the Notes .... 487 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . 497 INTRODUCTION. IN preparing this volume, which contains the greater part of the Agni hymns of the Rig-veda, namely, those of the Ma^alas I-V, the translator enjoyed the high ad- vantage of Professor Max Muller's assistance, in the way stated in the Introduction to the first volume of Vedic Hymns, Sacred Books of the East, vol. xxxii, p. xxvii. H. O. Kiel : November, 1895. VEDIC HYMNS. MAiV£>ALA I, HYMN 1. ASH7AKA I, ADHYAYA 1, VARGA 1-2. i \ I magnify 2 Agni, the Purohita, the divine ministrant of the sacrifice, the Hotri priest, the greatest bestower of treasures. 2. Agni, worthy to be magnified by the ancient jRtshis and by the present ones — may he conduct the gods hither.
2ASH7AKA I, ADHYAYA 1, VARGA 1-2. i \ I magnify 2 Agni, the Purohita, the divine ministrant of the sacrifice, the Hotri priest, the greatest bestower of treasures. 2. Agni, worthy to be magnified by the ancient jRtshis and by the present ones — may he conduct the gods hither. 3. May one obtain through Agni wealth and wel- fare day by day, which may bring glory and high bliss of valiant offspring. 4. Agni, whatever sacrifice and worship1 thou encompassest on every side, that indeed goes to the gods. 5. May Agni the thoughtful Hot?-/, he who is true and most splendidly renowned, may the god come hither with the gods. 6. Whatever good thou wilt do to thy worshipper, O Agni, that (work) verily is thine, O Angiras. 7. Thee, O Agni, we approach day by day, O (god) who shinest in the darkness * ; with our prayer, bringing adoration to thee — 8. Who art the king of all worship, the guardian of 7?z'ta, the shining one, increasing in thy own house. 9. Thus, O Agni, be easy of access to us, as a father is to his. son. Stay with us for our happiness. [46] B VEDIC HYMNS. NOTES. The hymn is ascribed to Madhu^^andas Vai^vamitra, and may possibly belong to an author of the Vuvamitra family. See my Prolegomena, p. 261. Metre, Gayatri. The hymn has been translated and commented upon by M. M., Physical Religion, pp. 170-173. Verse 1 = TS. IV, 3, 13, 3 ; MS. IV, io, 5. Verse 3 = TS. Ill, 1, 11, 1 ; IV, 3, 13/5 ; MS. IV, 10, 4 (IV, 14, 16). Verse 4 = TS. IV, 1, 11, 1 ; MS. IV, 10, 3. Verse 7 = SV. I, 14. Verses 7-9 = VS. Ill, 22-24; TS. I, 5, 6, 2 ; MS. I. 5> 3- Verse 1. Note 1. This verse being the first verse of the Rig-veda as we now possess it, seems already to have occupied the same position in the time of the author of the hymns X, 20-26. For, after a short benediction, the opening words of this collection of hymns are also agni'm i/e, ' I magnify Agni.' Comp. my Prolegomena, p. 231. 3STote 2. The verb which I translate by * magnify ' — being well aware that it is impossible to do full justice to its meaning by such a translation — is id. There seems to me no doubt that this verb is etymologically connected with the substantives ish, * food/ id, ida, fr& (not with the root ya^* of which Brugmann, Indogermanische Forschungen I, 171, thinks). We need not ask here whether the connection between id and ish is effected by a i Wurzeldeterminativ ' (root-determinative) d — in this case we should have here id for izhd, comp. nida for nizhda, pid for pizhd, &c. ; see Brugmann's Grundriss, vol. i, § 591 — or whether id is a reduplicated present of id (of the type described by Brug- mann, Grundriss, vol. ii, p. 854 ; comp. frte, &c.). The original meaning of ide at all events seems to be c I give sap or nourishment/ Now in the Vedic poetry and ritual, the idea of sap or nourishment is especially connected with the different products coming from the cow, milk and MA2VDALA I, HYMN T.
3ii, p. 854 ; comp. frte, &c.). The original meaning of ide at all events seems to be c I give sap or nourishment/ Now in the Vedic poetry and ritual, the idea of sap or nourishment is especially connected with the different products coming from the cow, milk and MA2VDALA I, HYMN T. butter. The footsteps of the goddess Ida. drip with butter. The words ' agnim ide ' seem to me, consequently, originally to convey the idea of celebrating Agni by pouring sacrificial butter into the fire. There is a number of passages in the Rig-veda which, in my opinion, show clear traces of this original meaning of the verb. Thus we read X, 53, 2. ya^amahai yagniyan hanta devan l/amahai idyan a^yena, ' let us sacrifice (ya^*) to the gods to whom sacrifice is due ; let us magnify (id) with butter those to whom magnifying is due.5 V, 14, 3. tarn hi sasvanta.k l/ate sruM devam ghritaskuta, agnim havyaya voMave, 'for all people magnify this god Agni with the butter-dripping sacrificial spoon, that he may carry the sacrificial food/ V, 28, 1. devan l/ana havisha ghritaki, ' magnifying the gods with sacrificial food, (the spoon) filled with butter.' Comp. also I, 84, 18 ; VI, 70, 4; VIII, 74, 6; X, 118, 3. Then, by a gradual development, we find the verb id or the noun i/enya connected with such instrumental as gira or girbhi^, * to magnify by songs,' or stomal 'by praises,5 namasa 'by adoration,' and the like. The Rig-vedic texts, however, show us very clearly that even in such phrases the original meaning of id was not quite forgotten. For the word is not used indifferently of any praise offered to any god whatever. No god of the Vedic Pantheon is praised so frequently and so highly by the poets of the Rig-veda as Indra. Yet, with very few exceptions, the word id is avoided in connection with this god. The whole ninth MandaXa. contains nothing but praises of Soma Pava- mana. Yet the word id occurs, in the whole of this Ma;^ala, in two passages only (5, 3 ; 66, 1) of which one is contained in an Aprt verse transferring artificially to Soma such qualifications as belong originally to Agni. On the other hand, in the invocations addressed to Agni, this verb and its derivatives are most frequently used. We may conclude that the idea of celebration, as conveyed by these words, had a connotation which qualified them for the employ- ment with regard to Agni, the god nourished by offerings of butter, much better than for being addressed to Indra, the drinker of the Soma juice, or to the god Soma himself. B 2 VEDIC HYMNS. Last comes, I believe, the meaning of \d as contained in a very small number of passages such as VII, 91, 2. fndra- vayu sustutf^ vam iyana marc/ikam itte suvitam ka. navyam, c Indra and Vayu ! Our beautiful praise, approaching you, asks you for mercy and for new welfare.' Here the construc- tion of \d is such as if in English the phrase, ' men magnify the gods for obtaining mercy,' could be expressed in the words ' men magnify the gods mercy.'
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16*- 1610 G,L S.X££fj> THE SACRED BOOKS OF THE EAST [46] Bonbon HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.C. THE MACMILLAN CO., 66 FIFTH AVENUE THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XLVI AT THE CLARENDON PRESS 1897 [All rights reserved] ©xfotb PRINTED AT THE CLARENDON PRESS BY HORACE HART PRINTER TO THE UNIVERSITY VEDIC HYMNS TRANSLATED BY HERMANN OLDENBERG PART II HYMNS TO AGNI (MAMDALAS I-V) AT THE CLARENDON PRESS 1897 [ All rights reserved] CONTENTS. Introduction Hymns, Translation and Notes :- Ma^ala I, i 13 Ap: 26 27 31 36 44 45 58 59 60 65 66 67 68 69 70 7i 72 73 74 75 76 77 78 79 94 Hymn PAGE xi I 6 8 13 16 22 3i 37 42 45 49 52 54 57 61 64 67 70 74 82 88 92 95 96 100 102 103 108 Vlll CONTENTS. PAGE Maat/ala I, 95 . . . . . . .114 96 . . . 119 97 . 125 98 . \ 127 99 . 128 127 129 128 • 137 140 . 141 141 . • 147 142 Apr! Hymn i53 143 • i57 144 160 145 164 146 . 167 147 170 148 173 149 176 150 A * ' 178 188 Apri Hymn 179 189 181 II, 1 . . 186 2 *93 3 Apri Hymn 198 4 202 5 206 6 209 7 211 8 213 9 215 10 217 III, 1 219 2 228 3 232 4 Apri Hymn 236 5 240 6 244 7 248 8 252 9 256 CONTENTS. IX PAGE Mawdfola III, 10 ...... 259 II . 261 12 To Indra-Agni • 263 13 . 266 14 . 268 15 . 271 16 273 17 275 18 277 19 • 279 2Q 281 21 283 22 285 23 287 24 . . . 289 25 291 26 292 27 296 28 300 29 302 IV, i . . • 307 2 316 3 325 4 33i 5 335 6 340 7 343 8 346 9 348 10 35o 11 352 12 354 13 35<* 14 358 15 360 V, 1 . . 363 2 366 3 37i 4 375 X CONTENTS. PAGE Maw^ala V, 5 Apri Hymn . . . 377 6 379 7 382 8 385 9 387 10 389 n 391 12 393 13 395 14 397 15 • 399 16 . 401 17 403 18 405 19 407 20 410 21 412 22 4i3 23 414 24 415 25 416 26 418 27 420 28 • 423 Appendices: — I. Index of Words ....... 427 II. List of the more important Passages quoted in the Notes .... 487 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . 497 INTRODUCTION. IN preparing this volume, which contains the greater part of the Agni hymns of the Rig-veda, namely, those of the Ma^alas I-V, the translator enjoyed the high ad- vantage of Professor Max Muller's assistance, in the way stated in the Introduction to the first volume of Vedic Hymns, Sacred Books of the East, vol. xxxii, p. xxvii. H. O. Kiel : November, 1895. VEDIC HYMNS. MAiV£>ALA I, HYMN 1. ASH7AKA I, ADHYAYA 1, VARGA 1-2. i \ I magnify 2 Agni, the Purohita, the divine ministrant of the sacrifice, the Hotri priest, the greatest bestower of treasures. 2. Agni, worthy to be magnified by the ancient jRtshis and by the present ones — may he conduct the gods hither.
2ASH7AKA I, ADHYAYA 1, VARGA 1-2. i \ I magnify 2 Agni, the Purohita, the divine ministrant of the sacrifice, the Hotri priest, the greatest bestower of treasures. 2. Agni, worthy to be magnified by the ancient jRtshis and by the present ones — may he conduct the gods hither. 3. May one obtain through Agni wealth and wel- fare day by day, which may bring glory and high bliss of valiant offspring. 4. Agni, whatever sacrifice and worship1 thou encompassest on every side, that indeed goes to the gods. 5. May Agni the thoughtful Hot?-/, he who is true and most splendidly renowned, may the god come hither with the gods. 6. Whatever good thou wilt do to thy worshipper, O Agni, that (work) verily is thine, O Angiras. 7. Thee, O Agni, we approach day by day, O (god) who shinest in the darkness * ; with our prayer, bringing adoration to thee — 8. Who art the king of all worship, the guardian of 7?z'ta, the shining one, increasing in thy own house. 9. Thus, O Agni, be easy of access to us, as a father is to his. son. Stay with us for our happiness. [46] B VEDIC HYMNS. NOTES. The hymn is ascribed to Madhu^^andas Vai^vamitra, and may possibly belong to an author of the Vuvamitra family. See my Prolegomena, p. 261. Metre, Gayatri. The hymn has been translated and commented upon by M. M., Physical Religion, pp. 170-173. Verse 1 = TS. IV, 3, 13, 3 ; MS. IV, io, 5. Verse 3 = TS. Ill, 1, 11, 1 ; IV, 3, 13/5 ; MS. IV, 10, 4 (IV, 14, 16). Verse 4 = TS. IV, 1, 11, 1 ; MS. IV, 10, 3. Verse 7 = SV. I, 14. Verses 7-9 = VS. Ill, 22-24; TS. I, 5, 6, 2 ; MS. I. 5> 3- Verse 1. Note 1. This verse being the first verse of the Rig-veda as we now possess it, seems already to have occupied the same position in the time of the author of the hymns X, 20-26. For, after a short benediction, the opening words of this collection of hymns are also agni'm i/e, ' I magnify Agni.' Comp. my Prolegomena, p. 231. 3STote 2. The verb which I translate by * magnify ' — being well aware that it is impossible to do full justice to its meaning by such a translation — is id. There seems to me no doubt that this verb is etymologically connected with the substantives ish, * food/ id, ida, fr& (not with the root ya^* of which Brugmann, Indogermanische Forschungen I, 171, thinks). We need not ask here whether the connection between id and ish is effected by a i Wurzeldeterminativ ' (root-determinative) d — in this case we should have here id for izhd, comp. nida for nizhda, pid for pizhd, &c. ; see Brugmann's Grundriss, vol. i, § 591 — or whether id is a reduplicated present of id (of the type described by Brug- mann, Grundriss, vol. ii, p. 854 ; comp. frte, &c.). The original meaning of ide at all events seems to be c I give sap or nourishment/ Now in the Vedic poetry and ritual, the idea of sap or nourishment is especially connected with the different products coming from the cow, milk and MA2VDALA I, HYMN T.
3ii, p. 854 ; comp. frte, &c.). The original meaning of ide at all events seems to be c I give sap or nourishment/ Now in the Vedic poetry and ritual, the idea of sap or nourishment is especially connected with the different products coming from the cow, milk and MA2VDALA I, HYMN T. butter. The footsteps of the goddess Ida. drip with butter. The words ' agnim ide ' seem to me, consequently, originally to convey the idea of celebrating Agni by pouring sacrificial butter into the fire. There is a number of passages in the Rig-veda which, in my opinion, show clear traces of this original meaning of the verb. Thus we read X, 53, 2. ya^amahai yagniyan hanta devan l/amahai idyan a^yena, ' let us sacrifice (ya^*) to the gods to whom sacrifice is due ; let us magnify (id) with butter those to whom magnifying is due.5 V, 14, 3. tarn hi sasvanta.k l/ate sruM devam ghritaskuta, agnim havyaya voMave, 'for all people magnify this god Agni with the butter-dripping sacrificial spoon, that he may carry the sacrificial food/ V, 28, 1. devan l/ana havisha ghritaki, ' magnifying the gods with sacrificial food, (the spoon) filled with butter.' Comp. also I, 84, 18 ; VI, 70, 4; VIII, 74, 6; X, 118, 3. Then, by a gradual development, we find the verb id or the noun i/enya connected with such instrumental as gira or girbhi^, * to magnify by songs,' or stomal 'by praises,5 namasa 'by adoration,' and the like. The Rig-vedic texts, however, show us very clearly that even in such phrases the original meaning of id was not quite forgotten. For the word is not used indifferently of any praise offered to any god whatever. No god of the Vedic Pantheon is praised so frequently and so highly by the poets of the Rig-veda as Indra. Yet, with very few exceptions, the word id is avoided in connection with this god. The whole ninth MandaXa. contains nothing but praises of Soma Pava- mana. Yet the word id occurs, in the whole of this Ma;^ala, in two passages only (5, 3 ; 66, 1) of which one is contained in an Aprt verse transferring artificially to Soma such qualifications as belong originally to Agni. On the other hand, in the invocations addressed to Agni, this verb and its derivatives are most frequently used. We may conclude that the idea of celebration, as conveyed by these words, had a connotation which qualified them for the employ- ment with regard to Agni, the god nourished by offerings of butter, much better than for being addressed to Indra, the drinker of the Soma juice, or to the god Soma himself. B 2 VEDIC HYMNS. Last comes, I believe, the meaning of \d as contained in a very small number of passages such as VII, 91, 2. fndra- vayu sustutf^ vam iyana marc/ikam itte suvitam ka. navyam, c Indra and Vayu ! Our beautiful praise, approaching you, asks you for mercy and for new welfare.' Here the construc- tion of \d is such as if in English the phrase, ' men magnify the gods for obtaining mercy,' could be expressed in the words ' men magnify the gods mercy.'
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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