Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1e. ' like the roar of the waves of the Sindhu.' Verse 13. Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrage, XVIII, 316. 42 VEDIC HYMNS. MAM0ALA I, HYMN 45. ASH7AKA I, ADHYAYA 3, VARGA 31-32. i. Sacrifice here, thou, O Agni, to the Vasus, the Rudras, and the Adityas, to the (divine) host that receives good sacrifices *, the Ghrzta-sprinkling offspring of Manu 2. 2. The wise gods, O Agni, are ready to listen to the worshippers : conduct them hither, the thirty-three, O lord of red horses, thou who lovest our praises. 3. As thou hast heard Priyamedha and Atri1, O (^cltavedas, as thou hast heard Virupa and Angiras, thus hear the invocation of Praska/zva, O lord of high laws. 4. The Mahikerus1, the Priyamedhas have invoked for their protection the lord of worship, Agni with his bright splendour. 5. O thou to whom GhWta oblations are poured out, good (Agni), hear these praises with which the sons of Ka^va invoke thee for their protection. 6. O Agni, whose glory is brightest, beloved of many, the people in the clans invoke thee, the radiant-haired, to convey the sacrificial food. 7. The priests have established thee, O Agni, in the striving for day1, as their Hotrz, the ministrant, the greatest acquirer of wealth, with attentive ears, the most widely extended2. 8. The wise who have pressed Soma have made thee speed hither to the feast (which is offered to the gods), bringing great light1 and sacrificial food, O Agni, on behalf of the mortal worshipper. MANDALA I, HYMN 45. 43 9. O strength-made, good (Agni), make the gods who come in the morning, the divine host, sit down here to-day on our sacrificial grass, O Vasu, to drink the Soma. 10. Sacrifice, O Agni, with joint invocations, and bring hither the divine host. This is the Soma, O rain-giving gods. Drink (the Soma) which has been kept over night \ NOTES. The hymn is ascribed to Praska/zva. It is evidently addressed to Agni in his matutinal character ; comp. the note on I, 44. The metre is Anush/ubh. Verse 1 = SV. I, 96. Verse 6 = VS. XV, 31 ; TS. IV, 4, 4, 3 ; MS. II, *3, 7- Verse 1. Note 1. Comp. VIII, 5> 33- &kkka. svadhvaram ^anam. Note 2. As to the gods being considered here as off- spring of Manu, comp. especially X, 53, 6. manu^ bhava ^•anaya daivyam ^anam, ' become Manu, procreate the divine hosts.' See also Bergaigne, Rel. Vedique, I, 69. Verse 3. Note 1. This passage is one of those which show that the Atris stood in especially friendly connection with the Ka^vas. Of the Priyamedhas the same may be said, or perhaps we may even go further and consider them as one branch of the Ka/zvas. For a fuller discussion of these questions I refer to my paper, ' Ueber die Liedverfasser des Rig-veda,' Zeitschr. der D. Morg. Gesellschaft, XLII, 213 seq. Verse 4. Note 1. Mahikerava^, which I have translated as a proper name, may be an adjective belonging to Priyamedha^. Possibly it is derived from the root kar, c to praise : ' ' the 44 VEDIC HYMNS.
2der D. Morg. Gesellschaft, XLII, 213 seq. Verse 4. Note 1. Mahikerava^, which I have translated as a proper name, may be an adjective belonging to Priyamedha^. Possibly it is derived from the root kar, c to praise : ' ' the 44 VEDIC HYMNS. Priyamedhas with mighty hymns/ Comp. Bartholomae, Kuhn's Zeitschrift, XXVII, 341. Verse 7. Note 1. As go-ish/i means c the striving for cows,' thus div-ish/i means * the striving for day/ or possibly c the striving for heaven.' Ludwig (III, 383) takes it for ' mor- genopfer,' and it is true that most of the passages, in which the word occurs, are addressed to matutinal deities. Thus our passage belongs to a hymn addressed to the matutinal Agni ; I, 48, 9 is addressed to Ushas ; I, 139, 4 ; VII, 74, 1 ; VIII, 87, 3 to the Ai-vins ; IV, 46, 1 ; 47, 1 to Vayu who was invoked in the Praliga-i-astra belonging to the Prata^-savana, and who received the Soma offering before the other deities. There is, nevertheless, at least one passage which shows that Ludwig has gone too far : VIII, 76, 9. piba it indra marutsakha sutam somam divishrishu, ' Drink, O Indra, with the Maruts thy friends the Soma which has been pressed at the divishris.' The Soma obla- tion offered to Indra Marutvat formed part of the second (midday) Savaha. Note 2 ' Saprathastamam, the most renowned, repandu.' M. M. Verse 8. Note 1. Comp. IV, 5, 1 . katha dayema agnaye brzhat bha^, ' how may we offer great light to Agni ? ' — which seems to mean, ' how may we make Agni brilliant ? ' Thus in our passage the meaning seems to be : the priests kindle Agni and perform oblations. Verse 10. Note 1. The tira^-ahnya Soma, which was kept from one day to the next day (not, as Ludwig translates, ' der von vorgestern '), was offered to the A^vins at the Atiratra sacrifice. Comp. Rig-veda I, 47, 1 ; III, 58, 7 ; VIII, 35, 19 ; Katyayana Srautasutra XII, 6, 10 ; XXIV, 3, 42. There the commentary says, a^vina^astrakayagasamban- dhina^ £amasastha^ soma^ purvadinanishpannatvat tiro- hnya ity u^yante. MAiTOALA I, HYMN 58. 45 MAATZ7ALA I, HYMN 58. ASH7AKA I, ADHYAYA 4, VARGA 23-24. i. The strength-begotten immortal never grows tired1, when he, the Hotri, has become the messenger of Vivasvat2. He passes through the air on the best paths. In the divine world he invites (the gods) with the sacrificial food. 2. Seizing his own food the undecaying, greedy (Agni) stands on the brushwood wishing to drink. When he has been sprinkled (with ghee), he shines like a racer with his back1. Thundering he has roared like the ridge of heaven. 3. As soon as x the Rudras, the Vasus have made him their Purohita, the immortal sitting down as Hotrz, the conqueror of wealth, pressing forward like a chariot among the clans, among the Ayus2, the god in due course discloses desirable boons.
3Thundering he has roared like the ridge of heaven. 3. As soon as x the Rudras, the Vasus have made him their Purohita, the immortal sitting down as Hotrz, the conqueror of wealth, pressing forward like a chariot among the clans, among the Ayus2, the god in due course discloses desirable boons. 4. Stirred by the wind he spreads among the brushwood lightly1 (driven forward) by the sacrificial ladles, with his sickle2, loudly roaring. When thou, O Agni, thirstily rushest on the wooden sticks like a bull3, thy course, O never-aging god with fiery waves, becomes black4. 5. He who has fiery jaws, stirred by the wind, blazes down on the forest1 as a strong bull (rushes) on the herd. When he proceeds2 with his stream of light to the imperishable atmosphere, then what is moveable and immoveable (and) the winged (birds) are afraid. 6. The Bhrzgus have placed thee among men, who art beautiful like a treasure, who art easy to 46 VEDIC HYMNS. invoke for people ; thee the HotW, O Agni, the excellent guest, a delightful friend like Mitra to the divine race ! 7. I worship with good cheer Agni the steward1 of all treasures, whom the seven ladles2 (of the priests), the worshippers choose as the Hotrz, the best sacrificer at the rites, and I pray for treasure3. 8. Son of strength, great like Mitra, grant to-day flawless protection to us who magnify thee. Agni ! guard from distress with strongholds of iron him who praises thee, O offspring of vigour ! 9. Be a shelter to him who praises thee, O resplendent one ; be protection, generous giver, to the generous. Agni ! guard him who praises thee from distress. May he who gives wealth for our prayer, come quickly in the morning1. NOTES. The hymn is ascribed to Nodhas Gautama, who is considered as the Rishi of the whole collection, I, 58-64. This tradition is based on, and confirmed by, several passages of the text: I, 6x, 14; 62, 13 ; 64, 1. The metre is Gagati verses 1-5, TrishAibh verses 6-9. None of the verses of this hymn occurs in the other Sa^hitas. Verse 1. Note 1. I believe that Professor Aufrecht (Kuhn's Zeit- schrift, XXV, 435) is right in reading nu £it sahak-gsi/i amrfaa/i mi tandate. Comp. as to nu £it mi, I, 120, 2 ; VI, 37, 3 ; VII, 22, 8. Agni is frequently called atandra^ duta^ or similarly. Possibly we might read, instead of mi tandate, ni tandate, though parallel passages for the com- bination of this root with ni are not known. — Prof. Max MAiNTDALA I, HYMN 58. 47 Miiller's opinion is different. He writes: We say, der Funke schlagt oder fangt. Why should not the Hindu have said that Agni strikes out. That would be vi tundate, Agni schlagt aus im Augenblick. But even ni tundate may have been used in the sense of the spark striking down on the tinder — the atasas, mentioned in verse 2 — which he ignites. I should translate : ' The strength- begotten immortal strikes down or breaks forth (vi) quickly, whenever the Hotrz (Agni) becomes the messenger of the sacrificer (?).'
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.
1e. ' like the roar of the waves of the Sindhu.' Verse 13. Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrage, XVIII, 316. 42 VEDIC HYMNS. MAM0ALA I, HYMN 45. ASH7AKA I, ADHYAYA 3, VARGA 31-32. i. Sacrifice here, thou, O Agni, to the Vasus, the Rudras, and the Adityas, to the (divine) host that receives good sacrifices *, the Ghrzta-sprinkling offspring of Manu 2. 2. The wise gods, O Agni, are ready to listen to the worshippers : conduct them hither, the thirty-three, O lord of red horses, thou who lovest our praises. 3. As thou hast heard Priyamedha and Atri1, O (^cltavedas, as thou hast heard Virupa and Angiras, thus hear the invocation of Praska/zva, O lord of high laws. 4. The Mahikerus1, the Priyamedhas have invoked for their protection the lord of worship, Agni with his bright splendour. 5. O thou to whom GhWta oblations are poured out, good (Agni), hear these praises with which the sons of Ka^va invoke thee for their protection. 6. O Agni, whose glory is brightest, beloved of many, the people in the clans invoke thee, the radiant-haired, to convey the sacrificial food. 7. The priests have established thee, O Agni, in the striving for day1, as their Hotrz, the ministrant, the greatest acquirer of wealth, with attentive ears, the most widely extended2. 8. The wise who have pressed Soma have made thee speed hither to the feast (which is offered to the gods), bringing great light1 and sacrificial food, O Agni, on behalf of the mortal worshipper. MANDALA I, HYMN 45. 43 9. O strength-made, good (Agni), make the gods who come in the morning, the divine host, sit down here to-day on our sacrificial grass, O Vasu, to drink the Soma. 10. Sacrifice, O Agni, with joint invocations, and bring hither the divine host. This is the Soma, O rain-giving gods. Drink (the Soma) which has been kept over night \ NOTES. The hymn is ascribed to Praska/zva. It is evidently addressed to Agni in his matutinal character ; comp. the note on I, 44. The metre is Anush/ubh. Verse 1 = SV. I, 96. Verse 6 = VS. XV, 31 ; TS. IV, 4, 4, 3 ; MS. II, *3, 7- Verse 1. Note 1. Comp. VIII, 5> 33- &kkka. svadhvaram ^anam. Note 2. As to the gods being considered here as off- spring of Manu, comp. especially X, 53, 6. manu^ bhava ^•anaya daivyam ^anam, ' become Manu, procreate the divine hosts.' See also Bergaigne, Rel. Vedique, I, 69. Verse 3. Note 1. This passage is one of those which show that the Atris stood in especially friendly connection with the Ka^vas. Of the Priyamedhas the same may be said, or perhaps we may even go further and consider them as one branch of the Ka/zvas. For a fuller discussion of these questions I refer to my paper, ' Ueber die Liedverfasser des Rig-veda,' Zeitschr. der D. Morg. Gesellschaft, XLII, 213 seq. Verse 4. Note 1. Mahikerava^, which I have translated as a proper name, may be an adjective belonging to Priyamedha^. Possibly it is derived from the root kar, c to praise : ' ' the 44 VEDIC HYMNS.
2der D. Morg. Gesellschaft, XLII, 213 seq. Verse 4. Note 1. Mahikerava^, which I have translated as a proper name, may be an adjective belonging to Priyamedha^. Possibly it is derived from the root kar, c to praise : ' ' the 44 VEDIC HYMNS. Priyamedhas with mighty hymns/ Comp. Bartholomae, Kuhn's Zeitschrift, XXVII, 341. Verse 7. Note 1. As go-ish/i means c the striving for cows,' thus div-ish/i means * the striving for day/ or possibly c the striving for heaven.' Ludwig (III, 383) takes it for ' mor- genopfer,' and it is true that most of the passages, in which the word occurs, are addressed to matutinal deities. Thus our passage belongs to a hymn addressed to the matutinal Agni ; I, 48, 9 is addressed to Ushas ; I, 139, 4 ; VII, 74, 1 ; VIII, 87, 3 to the Ai-vins ; IV, 46, 1 ; 47, 1 to Vayu who was invoked in the Praliga-i-astra belonging to the Prata^-savana, and who received the Soma offering before the other deities. There is, nevertheless, at least one passage which shows that Ludwig has gone too far : VIII, 76, 9. piba it indra marutsakha sutam somam divishrishu, ' Drink, O Indra, with the Maruts thy friends the Soma which has been pressed at the divishris.' The Soma obla- tion offered to Indra Marutvat formed part of the second (midday) Savaha. Note 2 ' Saprathastamam, the most renowned, repandu.' M. M. Verse 8. Note 1. Comp. IV, 5, 1 . katha dayema agnaye brzhat bha^, ' how may we offer great light to Agni ? ' — which seems to mean, ' how may we make Agni brilliant ? ' Thus in our passage the meaning seems to be : the priests kindle Agni and perform oblations. Verse 10. Note 1. The tira^-ahnya Soma, which was kept from one day to the next day (not, as Ludwig translates, ' der von vorgestern '), was offered to the A^vins at the Atiratra sacrifice. Comp. Rig-veda I, 47, 1 ; III, 58, 7 ; VIII, 35, 19 ; Katyayana Srautasutra XII, 6, 10 ; XXIV, 3, 42. There the commentary says, a^vina^astrakayagasamban- dhina^ £amasastha^ soma^ purvadinanishpannatvat tiro- hnya ity u^yante. MAiTOALA I, HYMN 58. 45 MAATZ7ALA I, HYMN 58. ASH7AKA I, ADHYAYA 4, VARGA 23-24. i. The strength-begotten immortal never grows tired1, when he, the Hotri, has become the messenger of Vivasvat2. He passes through the air on the best paths. In the divine world he invites (the gods) with the sacrificial food. 2. Seizing his own food the undecaying, greedy (Agni) stands on the brushwood wishing to drink. When he has been sprinkled (with ghee), he shines like a racer with his back1. Thundering he has roared like the ridge of heaven. 3. As soon as x the Rudras, the Vasus have made him their Purohita, the immortal sitting down as Hotrz, the conqueror of wealth, pressing forward like a chariot among the clans, among the Ayus2, the god in due course discloses desirable boons.
3Thundering he has roared like the ridge of heaven. 3. As soon as x the Rudras, the Vasus have made him their Purohita, the immortal sitting down as Hotrz, the conqueror of wealth, pressing forward like a chariot among the clans, among the Ayus2, the god in due course discloses desirable boons. 4. Stirred by the wind he spreads among the brushwood lightly1 (driven forward) by the sacrificial ladles, with his sickle2, loudly roaring. When thou, O Agni, thirstily rushest on the wooden sticks like a bull3, thy course, O never-aging god with fiery waves, becomes black4. 5. He who has fiery jaws, stirred by the wind, blazes down on the forest1 as a strong bull (rushes) on the herd. When he proceeds2 with his stream of light to the imperishable atmosphere, then what is moveable and immoveable (and) the winged (birds) are afraid. 6. The Bhrzgus have placed thee among men, who art beautiful like a treasure, who art easy to 46 VEDIC HYMNS. invoke for people ; thee the HotW, O Agni, the excellent guest, a delightful friend like Mitra to the divine race ! 7. I worship with good cheer Agni the steward1 of all treasures, whom the seven ladles2 (of the priests), the worshippers choose as the Hotrz, the best sacrificer at the rites, and I pray for treasure3. 8. Son of strength, great like Mitra, grant to-day flawless protection to us who magnify thee. Agni ! guard from distress with strongholds of iron him who praises thee, O offspring of vigour ! 9. Be a shelter to him who praises thee, O resplendent one ; be protection, generous giver, to the generous. Agni ! guard him who praises thee from distress. May he who gives wealth for our prayer, come quickly in the morning1. NOTES. The hymn is ascribed to Nodhas Gautama, who is considered as the Rishi of the whole collection, I, 58-64. This tradition is based on, and confirmed by, several passages of the text: I, 6x, 14; 62, 13 ; 64, 1. The metre is Gagati verses 1-5, TrishAibh verses 6-9. None of the verses of this hymn occurs in the other Sa^hitas. Verse 1. Note 1. I believe that Professor Aufrecht (Kuhn's Zeit- schrift, XXV, 435) is right in reading nu £it sahak-gsi/i amrfaa/i mi tandate. Comp. as to nu £it mi, I, 120, 2 ; VI, 37, 3 ; VII, 22, 8. Agni is frequently called atandra^ duta^ or similarly. Possibly we might read, instead of mi tandate, ni tandate, though parallel passages for the com- bination of this root with ni are not known. — Prof. Max MAiNTDALA I, HYMN 58. 47 Miiller's opinion is different. He writes: We say, der Funke schlagt oder fangt. Why should not the Hindu have said that Agni strikes out. That would be vi tundate, Agni schlagt aus im Augenblick. But even ni tundate may have been used in the sense of the spark striking down on the tinder — the atasas, mentioned in verse 2 — which he ignites. I should translate : ' The strength- begotten immortal strikes down or breaks forth (vi) quickly, whenever the Hotrz (Agni) becomes the messenger of the sacrificer (?).'
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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