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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
159 substantive with which .yveta is most frequently combined in the Rig-veda, namely a^va ; comp. I, 116, 6; 118, 9 [119, 10] ; VII, 77> 3 ; x> 39> IO- In V, 1, 4 it is said of Agni : jveta^ va^f ^dyate agre ahndm, c the white racer is born in the beginning of the days/ Verse 8. Note 1. The traditional text is yama^ ha g&tak yama/£ ^•anitvam. Ludwig translates 'bewaltiger des gebornen, bewaltiger auch des, was erst geboren wird.' It will scarcely be necessary to state the reasons which make against this translation. Yama^ . . . yama/; evidently means : ' the one twin . . . the other twin.' Now if we leave the text unchanged, we cannot but translate : c the one twin is he who has been born, the other twin is that which will be born' — which sounds very strange. In I, 89, 10 we have aditi^ ^atam aditi^ ^anitvam ; IV, 18, 4. anta^ateshu uta ye^anitva^ ; X, 45, 10. lit^atena bhinadat lit ^anitvai^. In all these cases gata. and £*anitva stand parallel ; there is no such difference as in our passage, according to the traditional text, between him (masc.) who is . . . and that (neuter) which will be . . . Thus I propose to read ^anitva/^, of which conjecture Ludwig has thought also (see his note, IV, 259) : that present Agni who has been born, and that future Agni who will be born, are twins. — Prof. Max Muller has discussed this passage in his Science of Language, II, 630 seqq. He interprets the twin who has been born as Agni representing the morning ; the twin who will be born as the evening. Note 2. The maidens very probably are the dawns (comp. Prof. Max Miiller's discussion quoted in the last note). Are the wives the sacrificial ladles which approach Agni, or the offerings of ghee, or the prayers ? See Bergaigne, Rel. Vedique, II, 9 seqq. Verse 9. Note 1. This verse is very obscure, and I am quite aware of the merely tentative character of the translation which 6o VEDIC HYMNS. I propose. I leave vak untranslated (comp. Delbruck, Altindische Syntax, 206), which must be done in most of the numerous verses beginning with the words tarn va/z. I then read £aratM (comp. 68, 1 ; 70, 3. 7). Vasatya seems to be either a dative similar to the newly-discovered datives in -k of a-stems, or we possibly should read vasatyai (vasatya in the Sa^hita-pa/^a). — Prof. Max Miiller thinks of a correction £arama^ and would translate : c To him (whom you know — va^) when lighted we go for our dwelling, as the cows reach their home.' Verse 10. Note 1. Comp. above, 65, 6. Note 2. Or the downwards-streaming libations of Ghrzta and the like ? Comp. below, I, 72, 10 with note 4. Note 3. Comp. below, 69, 10. MAiVDALA I, HYMN 6 J. 6 1 MAA^ALA I, HYMN 67. ASH7AKA I, ADHYAYA 5, VARGA 11. i . Victorious x in the forests, a friend among men, he demands obedience like a king, the undecaying one2. 2. Like good peace, like fortunate wisdom, may- he (Agni) be a kind Hotrz, a carrier of offerings.
2MAiVDALA I, HYMN 6 J. 6 1 MAA^ALA I, HYMN 67. ASH7AKA I, ADHYAYA 5, VARGA 11. i . Victorious x in the forests, a friend among men, he demands obedience like a king, the undecaying one2. 2. Like good peace, like fortunate wisdom, may- he (Agni) be a kind Hotrz, a carrier of offerings. 3. Having taken in his hand all manly powers, he has made the gods fear, when sitting down in his hiding-place. 4. There the thoughtful men find him, when they have recited the spells which they had fashioned in their heart. 5. As the goat1 (supports) the earth2, thus he supports the earth2; he upholds the sky by his efficacious spells. 6. Protect the dear1 footsteps of the cattle2. O Agni, thou who hast a full life, thou hast gone from covert to covert 3. 7. He who has seen him the hidden one, he who has got near to the stream of 7?zta ] — 8. They who get him off, doing service to Utta, to him x he then indicates riches. 9. He who grows up with might within the plants, and within the children1, and within the sprouting grass 2 — 10. The splendour [?] in the home of the waters1, the full-lived. The sages made him as if building a seat. 62 VEDIC HYMNS. NOTES. The same Rzshi and metre. Verse 1. Note 1. * Gayuk : aus gyayuk, wie der compar. ^yayan gyeshthdik zeigt,' Ludwig. But what shows that ^yayan is the comparative of gayuk and that the utterly impossible change of gy into g is possible ? Ludwig's translation ' uberwindend ' is right ; comp. I, 119, 3. Note 2. I propose to read a^rya^. Prof. Max Miiller conjectures — as Roth (Pet. Diet.) has done — that mish/i may mean ' obedient, servant ;' he translates : ' He desires a servant (or worshipper) who is not aged/ Verse 5. Note 1. On the mythical goat whose office it is to support the worlds, comp. I, 164, 6; VIII, 41, 10; X, 82, 6 ; Bergaigne, III, 21 ; H. O., Religion des Veda, 73. Note 2. For ' earth ' the text has two different words, ksham and pr/thivim. Prof. Max Miiller conjectures dyam for ksham : ' He, Agni, supports the earth, as the buck the sky.J Verse 6. Note 1. Literally, * the dear footsteps ; ' but the meaning of priya may be compared to that of the Homeric $iAos, his own. Note 2. One could be tempted to refer the word pa.ru to Agni, whose footsteps (padani) the ' wise ones ' follow (6^, 2), and whom they find out in his hiding. Thus we could translate, ' Look at the dear footsteps of the beast.' But the comparison of 70, 6 makes it more probable that the imperative ni pahi is addressed to Agni. I believe therefore that Grassmann is right in translating ' Die lieben Statten der Heerden schiitze/ Ludwig's translation is MAJVDALA I, HYMN 67. 63 similar to this. Prof. Max Miiller translates : ' Observe the footsteps of the animal (the stolen animal of the thief Agni).' Note 3. With guha giiham comp. 1,53, 7- yudha yiidham, pura' piiram. Verse 7.
363 similar to this. Prof. Max Miiller translates : ' Observe the footsteps of the animal (the stolen animal of the thief Agni).' Note 3. With guha giiham comp. 1,53, 7- yudha yiidham, pura' piiram. Verse 7. Note 1. Dhardm rztasya: comp. V, 12, %. ritasya dhara^ anu trzndhi purvi7z, 'open the many streams of Rita.;9. VII, 43, 4. rztasya dhara^ sudiigha^ duh&na^, ' milking the streams of Rita, flowing with plenty.' The stream of Rita. seems to mean the stream of blessings (such as rain, ghee, &c.) which flows to mankind according to the eternal laws of Rtta. Verse 8. Note 1. The poet passes over from the plural to the singular. Verse 9. Note 1. Bollensen's conjecture pra^asu (instead of pra^a^ uta) seems very probable to me. Prof, von Roth (Ueber gewisse Kurzungen des Wortendes, p. 2) takes a different view. Note 2. Comp. I, 95, 10 (see below) ; VII, 9, 3. apam garbha^ prasva/^ a vive^a, c the son of the waters has entered upon the sprouting grass/ Verse 10. Note 1. ' Why not £itL& apam dame, that is, the (burning) pile in the home of the waters.' M. M. 64 VEDIC HYMNS. MAiVZ>ALA I, HYMN 68. ASH7AKA I, ADHYAYA 5, VARGA 12. i. Cooking1 (the oblations?) the quick one has approached the sky. He has revealed the nights and what stands and moves 2 — 2. When he the god, alone of all these gods1 encompassed (the others) by his greatness. 3. When thou, O god, hadst been born living from the dry (wood), then all (gods and men ?) were pleased with thy wisdom. 4. They all obtained the name of divinity, of immortality 19 serving the Rita, in due way. 5. The instigations of i?zta, the thought of ./?zta 1 : they all performed the works of [?] the full-lived one2. 6. Bestow wealth, thou who art the knowing one, on him who worships thee or who does service to thee \ 7. He who sits down as the Hotri among the offspring of Manu : he verily is the master of all these riches. 8. They longed together for the seed in their bodies \ and the wise ones were concordant among each other in their minds. 9. They took pleasure in his will, as sons (take pleasure) in their fathers (will), the quick ones who have listened to his command. 10. He who is rich in food has opened the gates of wealth1. The householder (Agni) has adorned the sky with stars. MA2VZ>ALA I, HYMN 68. 65 NOTES. The same Rzshi and metre. Verse 1. Note 1. Boehtlingk-Roth are wrong in deriving snnan (which should more correctly be written ^ri;/an, comp. my Prolegomena, 477) from the root sru They supply an object like sokik and translate : * Licht verbreitend hebt er sich zum Himmel.' Note 2. Lanman, 422. Verse 2. Note 1. Bollensen conjectures devanam deva^ (instead of deva^ devanam) which seems to be right (comp. below, 69, 2), though this conjecture is not absolutely necessary (see my Prolegomena, 97). Verse 4. Note 1. Amr/tam belongs to nama ; comp. V, 57, 5. amr/tam nama bhe^ire; X, 123, 4. vidat gandharva^ amr/- tani nama. Verse 5.
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.
159 substantive with which .yveta is most frequently combined in the Rig-veda, namely a^va ; comp. I, 116, 6; 118, 9 [119, 10] ; VII, 77> 3 ; x> 39> IO- In V, 1, 4 it is said of Agni : jveta^ va^f ^dyate agre ahndm, c the white racer is born in the beginning of the days/ Verse 8. Note 1. The traditional text is yama^ ha g&tak yama/£ ^•anitvam. Ludwig translates 'bewaltiger des gebornen, bewaltiger auch des, was erst geboren wird.' It will scarcely be necessary to state the reasons which make against this translation. Yama^ . . . yama/; evidently means : ' the one twin . . . the other twin.' Now if we leave the text unchanged, we cannot but translate : c the one twin is he who has been born, the other twin is that which will be born' — which sounds very strange. In I, 89, 10 we have aditi^ ^atam aditi^ ^anitvam ; IV, 18, 4. anta^ateshu uta ye^anitva^ ; X, 45, 10. lit^atena bhinadat lit ^anitvai^. In all these cases gata. and £*anitva stand parallel ; there is no such difference as in our passage, according to the traditional text, between him (masc.) who is . . . and that (neuter) which will be . . . Thus I propose to read ^anitva/^, of which conjecture Ludwig has thought also (see his note, IV, 259) : that present Agni who has been born, and that future Agni who will be born, are twins. — Prof. Max Muller has discussed this passage in his Science of Language, II, 630 seqq. He interprets the twin who has been born as Agni representing the morning ; the twin who will be born as the evening. Note 2. The maidens very probably are the dawns (comp. Prof. Max Miiller's discussion quoted in the last note). Are the wives the sacrificial ladles which approach Agni, or the offerings of ghee, or the prayers ? See Bergaigne, Rel. Vedique, II, 9 seqq. Verse 9. Note 1. This verse is very obscure, and I am quite aware of the merely tentative character of the translation which 6o VEDIC HYMNS. I propose. I leave vak untranslated (comp. Delbruck, Altindische Syntax, 206), which must be done in most of the numerous verses beginning with the words tarn va/z. I then read £aratM (comp. 68, 1 ; 70, 3. 7). Vasatya seems to be either a dative similar to the newly-discovered datives in -k of a-stems, or we possibly should read vasatyai (vasatya in the Sa^hita-pa/^a). — Prof. Max Miiller thinks of a correction £arama^ and would translate : c To him (whom you know — va^) when lighted we go for our dwelling, as the cows reach their home.' Verse 10. Note 1. Comp. above, 65, 6. Note 2. Or the downwards-streaming libations of Ghrzta and the like ? Comp. below, I, 72, 10 with note 4. Note 3. Comp. below, 69, 10. MAiVDALA I, HYMN 6 J. 6 1 MAA^ALA I, HYMN 67. ASH7AKA I, ADHYAYA 5, VARGA 11. i . Victorious x in the forests, a friend among men, he demands obedience like a king, the undecaying one2. 2. Like good peace, like fortunate wisdom, may- he (Agni) be a kind Hotrz, a carrier of offerings.
2MAiVDALA I, HYMN 6 J. 6 1 MAA^ALA I, HYMN 67. ASH7AKA I, ADHYAYA 5, VARGA 11. i . Victorious x in the forests, a friend among men, he demands obedience like a king, the undecaying one2. 2. Like good peace, like fortunate wisdom, may- he (Agni) be a kind Hotrz, a carrier of offerings. 3. Having taken in his hand all manly powers, he has made the gods fear, when sitting down in his hiding-place. 4. There the thoughtful men find him, when they have recited the spells which they had fashioned in their heart. 5. As the goat1 (supports) the earth2, thus he supports the earth2; he upholds the sky by his efficacious spells. 6. Protect the dear1 footsteps of the cattle2. O Agni, thou who hast a full life, thou hast gone from covert to covert 3. 7. He who has seen him the hidden one, he who has got near to the stream of 7?zta ] — 8. They who get him off, doing service to Utta, to him x he then indicates riches. 9. He who grows up with might within the plants, and within the children1, and within the sprouting grass 2 — 10. The splendour [?] in the home of the waters1, the full-lived. The sages made him as if building a seat. 62 VEDIC HYMNS. NOTES. The same Rzshi and metre. Verse 1. Note 1. * Gayuk : aus gyayuk, wie der compar. ^yayan gyeshthdik zeigt,' Ludwig. But what shows that ^yayan is the comparative of gayuk and that the utterly impossible change of gy into g is possible ? Ludwig's translation ' uberwindend ' is right ; comp. I, 119, 3. Note 2. I propose to read a^rya^. Prof. Max Miiller conjectures — as Roth (Pet. Diet.) has done — that mish/i may mean ' obedient, servant ;' he translates : ' He desires a servant (or worshipper) who is not aged/ Verse 5. Note 1. On the mythical goat whose office it is to support the worlds, comp. I, 164, 6; VIII, 41, 10; X, 82, 6 ; Bergaigne, III, 21 ; H. O., Religion des Veda, 73. Note 2. For ' earth ' the text has two different words, ksham and pr/thivim. Prof. Max Miiller conjectures dyam for ksham : ' He, Agni, supports the earth, as the buck the sky.J Verse 6. Note 1. Literally, * the dear footsteps ; ' but the meaning of priya may be compared to that of the Homeric $iAos, his own. Note 2. One could be tempted to refer the word pa.ru to Agni, whose footsteps (padani) the ' wise ones ' follow (6^, 2), and whom they find out in his hiding. Thus we could translate, ' Look at the dear footsteps of the beast.' But the comparison of 70, 6 makes it more probable that the imperative ni pahi is addressed to Agni. I believe therefore that Grassmann is right in translating ' Die lieben Statten der Heerden schiitze/ Ludwig's translation is MAJVDALA I, HYMN 67. 63 similar to this. Prof. Max Miiller translates : ' Observe the footsteps of the animal (the stolen animal of the thief Agni).' Note 3. With guha giiham comp. 1,53, 7- yudha yiidham, pura' piiram. Verse 7.
363 similar to this. Prof. Max Miiller translates : ' Observe the footsteps of the animal (the stolen animal of the thief Agni).' Note 3. With guha giiham comp. 1,53, 7- yudha yiidham, pura' piiram. Verse 7. Note 1. Dhardm rztasya: comp. V, 12, %. ritasya dhara^ anu trzndhi purvi7z, 'open the many streams of Rita.;9. VII, 43, 4. rztasya dhara^ sudiigha^ duh&na^, ' milking the streams of Rita, flowing with plenty.' The stream of Rita. seems to mean the stream of blessings (such as rain, ghee, &c.) which flows to mankind according to the eternal laws of Rtta. Verse 8. Note 1. The poet passes over from the plural to the singular. Verse 9. Note 1. Bollensen's conjecture pra^asu (instead of pra^a^ uta) seems very probable to me. Prof, von Roth (Ueber gewisse Kurzungen des Wortendes, p. 2) takes a different view. Note 2. Comp. I, 95, 10 (see below) ; VII, 9, 3. apam garbha^ prasva/^ a vive^a, c the son of the waters has entered upon the sprouting grass/ Verse 10. Note 1. ' Why not £itL& apam dame, that is, the (burning) pile in the home of the waters.' M. M. 64 VEDIC HYMNS. MAiVZ>ALA I, HYMN 68. ASH7AKA I, ADHYAYA 5, VARGA 12. i. Cooking1 (the oblations?) the quick one has approached the sky. He has revealed the nights and what stands and moves 2 — 2. When he the god, alone of all these gods1 encompassed (the others) by his greatness. 3. When thou, O god, hadst been born living from the dry (wood), then all (gods and men ?) were pleased with thy wisdom. 4. They all obtained the name of divinity, of immortality 19 serving the Rita, in due way. 5. The instigations of i?zta, the thought of ./?zta 1 : they all performed the works of [?] the full-lived one2. 6. Bestow wealth, thou who art the knowing one, on him who worships thee or who does service to thee \ 7. He who sits down as the Hotri among the offspring of Manu : he verily is the master of all these riches. 8. They longed together for the seed in their bodies \ and the wise ones were concordant among each other in their minds. 9. They took pleasure in his will, as sons (take pleasure) in their fathers (will), the quick ones who have listened to his command. 10. He who is rich in food has opened the gates of wealth1. The householder (Agni) has adorned the sky with stars. MA2VZ>ALA I, HYMN 68. 65 NOTES. The same Rzshi and metre. Verse 1. Note 1. Boehtlingk-Roth are wrong in deriving snnan (which should more correctly be written ^ri;/an, comp. my Prolegomena, 477) from the root sru They supply an object like sokik and translate : * Licht verbreitend hebt er sich zum Himmel.' Note 2. Lanman, 422. Verse 2. Note 1. Bollensen conjectures devanam deva^ (instead of deva^ devanam) which seems to be right (comp. below, 69, 2), though this conjecture is not absolutely necessary (see my Prolegomena, 97). Verse 4. Note 1. Amr/tam belongs to nama ; comp. V, 57, 5. amr/tam nama bhe^ire; X, 123, 4. vidat gandharva^ amr/- tani nama. Verse 5.
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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