Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1below, 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. Note 1. With r/tasya dhiti// comp. I, 71, 3 ; IV, 23, 8 ; IX, 76, 4; 97, 34; in, 2. — Prof. Max Muller thinks that rz'ta. should be taken as a name of Agni : ' for the righteous (Agni) are the prayers, for the righteous the devotion.' Note 2. Is vLrvayu^ an adverb meaning ' eternally ' ? As vi^vayu is an epithet of Agni frequently used in the Rig- veda and especially in the Parajara hymns (see 67, 6. 10 ; 68, 5 ; 73, 4), one feels tempted to read viyvayo// (comp. IV, 42, 1. rash /ram kshatnyasya visv&yok). Verse 6. Note 1. Comp. Ill, 59, 2. ya^ te aditya iikshati vratena. [46] F 66 VEDIC HYMNS. Verse 8. Note 1. Some light is thrown on this obscure verse by the hymn, I, 72, a hymn belonging, as our hymn does, to the Parai-ara collection. It is shown by the second verse of that hymn (see below) that the searching ones, ' amura^/ are the gods who seek Agni. It seems probable, consequently, that the 'seed' is Agni (comp. I, 164, 35, where Soma is said to be vrishna/i a^vasya reta^, ' the seed of the manly horse'). Of the same searching gods in I, 72, 5 -the ex- pression sa^anana^ is used ; comp. sam Janata in our passage. Verse 10. Note 1. Raya// must be a genitive ; comp. I, 72, -8. raya/z diira/z vi ritagna/i a^anan. Probably the accent should be raya/£; comp., however, Lanman, 431. MAiVDALA I, HYMN 69. 67 MAA^ALA I, HYMN 69. ASH7AKA I, ADHYAYA 5, VARGA 13. i. Bright, flaming, like the lover of the Dawn1, he has, like the light of the sky, filled the two (worlds of Heaven and Earth) which are turned towards each other. 2. As soon as thou wert born thou hast excelled by thy power of mind ; being the son of the gods thou hast become their father. 3. (Agni is) a worshipper (of the gods), never foolish, (always) discriminating; (he is) like the udder of the cows ; (he is) the sweetness of food1 — 4. Like a kind friend to men, not to be led astray *, sitting in the midst, the lovely one, in the house ; 5. Like a child when born, he is delightful in the house ; like a race-horse which is well cared for x, he has wandered across the clans 2. 6. When I call (to the sacrifice) the clans who dwell in the same nest with the heroes, may Agni then attain all divine powers 1. 7. When thou hast listened to these heroes, no one breaks those laws of thine. 8. That verily is thy wonderful deed that thou hast killed1, with thy companions, (all foes), that, joined by the heroes, thou hast accomplished thy works 2. 9. Like the lover of the Dawn \ resplendent and bright, of familiar form : may he (thus) pay attention to this (sacrificer). f 2 68 VEDIC HYMNS. 10. Carrying (him) they opened by themselves the doors (of heaven). They all shouted at the aspect of the sun l. NOTES. The same Rzshi and metre. Verse 1.
2f 2 68 VEDIC HYMNS. 10. Carrying (him) they opened by themselves the doors (of heaven). They all shouted at the aspect of the sun l. NOTES. The same Rzshi and metre. Verse 1. Note 1. The lover of the Dawn is here the Sun. See Pischel, Vedische Studien, I, 31. Verse 3. Note 1. Agni is the sweetness of food (comp. V, 7, 6. svadanam pitunam) ; it is not probable that svadma and fidha^ should depend on vi^anan, as Ludwig believes. Verse 4. Note 1. I adopt Boehtlingk-Roth's conjecture ahurya^. Ahurya^ would mean, ' he who is to be led astray.' Verse 5. Note 1. See above, 66, 4. Note 2. ' He has overcome the (hostile) clans.' M. M. Verse 6. Note 1. Perhaps devatva is an instrumental, as Ludwig takes it. In this case we should have to translate : ' may Agni by his divine power attain everything.'— Prof. Max Miiller translates this verse : ' When I with my men call the clans of the same nest (the gods), Agni will obtain all divine honours.' Verse 8. Note 1. The first hemistich of this verse has eleven syllables instead of ten and shows the regular Trish/ubh type. The same irregularity occurs in 70, 4. 10. As I have shown in my Prolegomena, p. 97, this metrical irregularity does not necessitate corrections of the text, MAiVDALA I, HYMN 69. 69 and the comparison of X, 147, 1 (see next note), where it is said ahan yat vrztram . . . vivek apa^, seems even to confirm the traditional reading. It cannot be denied, however, that the double yat and the use of ahan without an object raises some suspicion. In I, 34, 3 ; 186, 4 we have sam&ne ahan. Possibly we may read, tat tii te damscik ahan samane, 'this wonderful deed of thine has been accomplished on one and the same day (with that mentioned in verse 7).' I am fully aware of the uncertainty of such guesses. The removal of yat has already been proposed by Bollensen (Zeitschrift der Deutschen Morg. Gesellschaft, XXII, 59a). Note 2. Here we may correct the text with greater certainty than in the first hemistich, or to speak more accurately, we shall have to correct not the traditional text itself, but that ancient grammatical commentary on the text which has been preserved to us in the Padapa/^a. The words viverapa/^si of the Sa^/hit^pa/^a are written in the Padapa^a vivek rapa/^si. Now we read IV, 19, 10. apa^si . . . narya aviveshi^, ' thou hast performed manly works.' In X, 147, 1 we have ahan yat vr/tram naryam vive/z apa^: here the adjective narya clearly shows that apa^ is a blunder for apaA, and we must translate, ' when thou hast killed VWtra and performed thy manly work.' This passage shows that in X, 76, 3 also vive/i apa^ should be corrected (v. apa^). Thus we have three passages in which aviveshU or vivek has the object apa/£, apa//zsi, and we may infer with full certainty that in our passage viverapawsi does not correspond to a Padapa^a reading vive^ rapaMsi but vive/z apa^si. The same may be said with regard to VI, 31, 3 (mushaya/^ £akram avive^ rapa#zsi; Sa;/zh. avive rapa^si).
3The same may be said with regard to VI, 31, 3 (mushaya/^ £akram avive^ rapa#zsi; Sa;/zh. avive rapa^si). Verse 9. Note 1. Comp. above, verse 1. Verse 10. Note 1. Comp. above, 66, 10. 70 VEDIC HYMNS. MAiVZ?ALA I, HYMN 70. ASH7AKA I, ADHYAYA 5, VARGA 14. i. May we, the poor3, succeed in many (pious) thoughts2. May Agni with his pure splendour attain everything — 2. He who understands the divine laws and the birth of the human race. 3. He who is the child of the waters, the child of the trees, the child of that which stands, and the child of that which moves. 4. Even in the rock (they have done homage [?]) to him, in his dwelling \ (He is) like a protector [?]2 of the clans, the immortal one, he who is of a good mind. 5. For he, Agni, (shows himself as) an earth- protecting (lord) of riches 1 to the man who satisfies him with well-spoken (prayers). 6. Protect, O knowing one, these beings, thou who knowest the birth of gods and men 1. 7. He whom many nights (and dawns), in their different forms1, may increase, whom that which moves 2 and that which stands (increases), the god penetrated by Rita — 8. That Hotrz who has sat down in the sun 1t has been successfully worshipped2 (by the human sacrificers), he who truly accomplishes all his works. 9. On the cows, on the trees thou hast conferred excellence. May all men bring us tribute in the sun l. MAiVDALA I, HYMN 70. 7 1 10. In many places men have worshipped thee. They have brought (thee) to different places1 as sons (divide) the property of an aged father 2. 111. (He is) like a greedy man2 who goes straight (to his aim), like a mighty archer, like a fearful avenger [?] 3, impetuous in contests 4. NOTES. The same Rzshi and metre. Verse 1. Note 1. I adopt Bergaigne's opinion on the word an (see Religion Vedique, II, 218 seq.). Note 2. The Padapa^a has manisha instead of manisha/£. See my Prolegomena, 385 ; Lanman, 363. Prof. Max Miiller proposes to translate: c May we by wisdom overcome many enemies!' He writes : * Is not vanema almost a standing formula as applied to enemies ? Let us conquer the enemies. The enemies are masculine in VII, 48, 3. vfovan arya^ . . . van- van, feminine in VI, 16, 27. vanvanta^ aryah axaXXh. VIII, 39, 2. visvak axyah axaX\h. X, 133, 3. visvak axatayah axyah. IV, 50, 11. ^-a^astam axyah vanusham axatlh (repeated VII, 97, 9 ; cf. I, 29, 4).' For my translation I refer to II, 5, 7. stomam . . . vanema; II, 11, 12. dhiyam vanema ; I, 122, 14. arya^ gfra^ ; X, 148, 3. axyah vd gi'ra^ abhi ar£a vidvan. Verse 4. Note 1. Or : even in the rock (they have done homage) to him, and in the (human) dwelling? I believe we must supply a verb on which the dative asmai depends. Ludwig proposes to read duro^am : ' within the stone is his dwelling.' Comp. II, 1, 1; VI, 48, 5. Note 2. I do not understand v\saxx\ na visvah. Ludwig translates ' er ist der menschen allgemeiner, unsterblicher 72 VEDIC HYMNS.
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.
1below, 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. Note 1. With r/tasya dhiti// comp. I, 71, 3 ; IV, 23, 8 ; IX, 76, 4; 97, 34; in, 2. — Prof. Max Muller thinks that rz'ta. should be taken as a name of Agni : ' for the righteous (Agni) are the prayers, for the righteous the devotion.' Note 2. Is vLrvayu^ an adverb meaning ' eternally ' ? As vi^vayu is an epithet of Agni frequently used in the Rig- veda and especially in the Parajara hymns (see 67, 6. 10 ; 68, 5 ; 73, 4), one feels tempted to read viyvayo// (comp. IV, 42, 1. rash /ram kshatnyasya visv&yok). Verse 6. Note 1. Comp. Ill, 59, 2. ya^ te aditya iikshati vratena. [46] F 66 VEDIC HYMNS. Verse 8. Note 1. Some light is thrown on this obscure verse by the hymn, I, 72, a hymn belonging, as our hymn does, to the Parai-ara collection. It is shown by the second verse of that hymn (see below) that the searching ones, ' amura^/ are the gods who seek Agni. It seems probable, consequently, that the 'seed' is Agni (comp. I, 164, 35, where Soma is said to be vrishna/i a^vasya reta^, ' the seed of the manly horse'). Of the same searching gods in I, 72, 5 -the ex- pression sa^anana^ is used ; comp. sam Janata in our passage. Verse 10. Note 1. Raya// must be a genitive ; comp. I, 72, -8. raya/z diira/z vi ritagna/i a^anan. Probably the accent should be raya/£; comp., however, Lanman, 431. MAiVDALA I, HYMN 69. 67 MAA^ALA I, HYMN 69. ASH7AKA I, ADHYAYA 5, VARGA 13. i. Bright, flaming, like the lover of the Dawn1, he has, like the light of the sky, filled the two (worlds of Heaven and Earth) which are turned towards each other. 2. As soon as thou wert born thou hast excelled by thy power of mind ; being the son of the gods thou hast become their father. 3. (Agni is) a worshipper (of the gods), never foolish, (always) discriminating; (he is) like the udder of the cows ; (he is) the sweetness of food1 — 4. Like a kind friend to men, not to be led astray *, sitting in the midst, the lovely one, in the house ; 5. Like a child when born, he is delightful in the house ; like a race-horse which is well cared for x, he has wandered across the clans 2. 6. When I call (to the sacrifice) the clans who dwell in the same nest with the heroes, may Agni then attain all divine powers 1. 7. When thou hast listened to these heroes, no one breaks those laws of thine. 8. That verily is thy wonderful deed that thou hast killed1, with thy companions, (all foes), that, joined by the heroes, thou hast accomplished thy works 2. 9. Like the lover of the Dawn \ resplendent and bright, of familiar form : may he (thus) pay attention to this (sacrificer). f 2 68 VEDIC HYMNS. 10. Carrying (him) they opened by themselves the doors (of heaven). They all shouted at the aspect of the sun l. NOTES. The same Rzshi and metre. Verse 1.
2f 2 68 VEDIC HYMNS. 10. Carrying (him) they opened by themselves the doors (of heaven). They all shouted at the aspect of the sun l. NOTES. The same Rzshi and metre. Verse 1. Note 1. The lover of the Dawn is here the Sun. See Pischel, Vedische Studien, I, 31. Verse 3. Note 1. Agni is the sweetness of food (comp. V, 7, 6. svadanam pitunam) ; it is not probable that svadma and fidha^ should depend on vi^anan, as Ludwig believes. Verse 4. Note 1. I adopt Boehtlingk-Roth's conjecture ahurya^. Ahurya^ would mean, ' he who is to be led astray.' Verse 5. Note 1. See above, 66, 4. Note 2. ' He has overcome the (hostile) clans.' M. M. Verse 6. Note 1. Perhaps devatva is an instrumental, as Ludwig takes it. In this case we should have to translate : ' may Agni by his divine power attain everything.'— Prof. Max Miiller translates this verse : ' When I with my men call the clans of the same nest (the gods), Agni will obtain all divine honours.' Verse 8. Note 1. The first hemistich of this verse has eleven syllables instead of ten and shows the regular Trish/ubh type. The same irregularity occurs in 70, 4. 10. As I have shown in my Prolegomena, p. 97, this metrical irregularity does not necessitate corrections of the text, MAiVDALA I, HYMN 69. 69 and the comparison of X, 147, 1 (see next note), where it is said ahan yat vrztram . . . vivek apa^, seems even to confirm the traditional reading. It cannot be denied, however, that the double yat and the use of ahan without an object raises some suspicion. In I, 34, 3 ; 186, 4 we have sam&ne ahan. Possibly we may read, tat tii te damscik ahan samane, 'this wonderful deed of thine has been accomplished on one and the same day (with that mentioned in verse 7).' I am fully aware of the uncertainty of such guesses. The removal of yat has already been proposed by Bollensen (Zeitschrift der Deutschen Morg. Gesellschaft, XXII, 59a). Note 2. Here we may correct the text with greater certainty than in the first hemistich, or to speak more accurately, we shall have to correct not the traditional text itself, but that ancient grammatical commentary on the text which has been preserved to us in the Padapa/^a. The words viverapa/^si of the Sa^/hit^pa/^a are written in the Padapa^a vivek rapa/^si. Now we read IV, 19, 10. apa^si . . . narya aviveshi^, ' thou hast performed manly works.' In X, 147, 1 we have ahan yat vr/tram naryam vive/z apa^: here the adjective narya clearly shows that apa^ is a blunder for apaA, and we must translate, ' when thou hast killed VWtra and performed thy manly work.' This passage shows that in X, 76, 3 also vive/i apa^ should be corrected (v. apa^). Thus we have three passages in which aviveshU or vivek has the object apa/£, apa//zsi, and we may infer with full certainty that in our passage viverapawsi does not correspond to a Padapa^a reading vive^ rapaMsi but vive/z apa^si. The same may be said with regard to VI, 31, 3 (mushaya/^ £akram avive^ rapa#zsi; Sa;/zh. avive rapa^si).
3The same may be said with regard to VI, 31, 3 (mushaya/^ £akram avive^ rapa#zsi; Sa;/zh. avive rapa^si). Verse 9. Note 1. Comp. above, verse 1. Verse 10. Note 1. Comp. above, 66, 10. 70 VEDIC HYMNS. MAiVZ?ALA I, HYMN 70. ASH7AKA I, ADHYAYA 5, VARGA 14. i. May we, the poor3, succeed in many (pious) thoughts2. May Agni with his pure splendour attain everything — 2. He who understands the divine laws and the birth of the human race. 3. He who is the child of the waters, the child of the trees, the child of that which stands, and the child of that which moves. 4. Even in the rock (they have done homage [?]) to him, in his dwelling \ (He is) like a protector [?]2 of the clans, the immortal one, he who is of a good mind. 5. For he, Agni, (shows himself as) an earth- protecting (lord) of riches 1 to the man who satisfies him with well-spoken (prayers). 6. Protect, O knowing one, these beings, thou who knowest the birth of gods and men 1. 7. He whom many nights (and dawns), in their different forms1, may increase, whom that which moves 2 and that which stands (increases), the god penetrated by Rita — 8. That Hotrz who has sat down in the sun 1t has been successfully worshipped2 (by the human sacrificers), he who truly accomplishes all his works. 9. On the cows, on the trees thou hast conferred excellence. May all men bring us tribute in the sun l. MAiVDALA I, HYMN 70. 7 1 10. In many places men have worshipped thee. They have brought (thee) to different places1 as sons (divide) the property of an aged father 2. 111. (He is) like a greedy man2 who goes straight (to his aim), like a mighty archer, like a fearful avenger [?] 3, impetuous in contests 4. NOTES. The same Rzshi and metre. Verse 1. Note 1. I adopt Bergaigne's opinion on the word an (see Religion Vedique, II, 218 seq.). Note 2. The Padapa^a has manisha instead of manisha/£. See my Prolegomena, 385 ; Lanman, 363. Prof. Max Miiller proposes to translate: c May we by wisdom overcome many enemies!' He writes : * Is not vanema almost a standing formula as applied to enemies ? Let us conquer the enemies. The enemies are masculine in VII, 48, 3. vfovan arya^ . . . van- van, feminine in VI, 16, 27. vanvanta^ aryah axaXXh. VIII, 39, 2. visvak axyah axaX\h. X, 133, 3. visvak axatayah axyah. IV, 50, 11. ^-a^astam axyah vanusham axatlh (repeated VII, 97, 9 ; cf. I, 29, 4).' For my translation I refer to II, 5, 7. stomam . . . vanema; II, 11, 12. dhiyam vanema ; I, 122, 14. arya^ gfra^ ; X, 148, 3. axyah vd gi'ra^ abhi ar£a vidvan. Verse 4. Note 1. Or : even in the rock (they have done homage) to him, and in the (human) dwelling? I believe we must supply a verb on which the dative asmai depends. Ludwig proposes to read duro^am : ' within the stone is his dwelling.' Comp. II, 1, 1; VI, 48, 5. Note 2. I do not understand v\saxx\ na visvah. Ludwig translates ' er ist der menschen allgemeiner, unsterblicher 72 VEDIC HYMNS.
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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