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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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. fiirsorger.' But vuva does not mean ' allgemein,' and Ludwig omits na, 'like.' One should expect a phrase like visam na vLypati^, which of course is metrically impossible. Is it too bold to correct visvak into vispak, a word hitherto not found in the texts, but formed exactly like stipa, pa^upa, tanupa and others ? — Prof. Max Muller takes asmai as dependent on svadhi^ and visvak as belonging at the same time to amr/ta^ and to visam. He translates : c To him also who dwells in the rock and in the house, every immortal like every one among men is well disposed.' Verse 5. Note 1. Comp. VII, jo, 5. sa hi kshapavan abhavat raymam. Verse 6. Note 1. Most probably we have here not the accusative martan but the genitive martam, which was confounded by the arrangers of the traditional text with the accusative and treated according to the Sandhi rules which govern the ending -an. See Lanman, Noun-Inflection, 353 ; Bartholomae, Studien zur indogermanischen Sprachge- schichte, I, 48. Verse 7. Note 1. Lanman (p. 422) takes kshapa^ virupa/i as ac- cusatives, and translates, ' Whom through many nights and mornings all beings worship.' I believe that they are nominatives, and that we should accentuate kshapa^. As virupa is a regular epithet of naktoshasa, I think that kshapa^ is to be understood as an elliptic plural similar to the elliptic duals ushasa or ahani (comp. Delbriick, Alt- indische Syntax, 102), and that it means, ' the nights (and mornings)/ — Comp. VI, 38,4. vardhan masa^ savidak dyavak indram, * May months, years, days increase Indra's great- ness.' Note 2. Of course ka ratham is a mistake for £aratham, as first pointed out by Benfey. MAiVDALA I, HYMN 70. Verse 8. Note 1. On the locative svar, see Lanman, 488 ; Joh. Schmidt in Kuhn's Zeitschrift, XXVII, 306; Bartholomae in Bezzenberger's Beitrage, XV, 42. Comp. X, 61, 14. sva^ na ye trishadhasthe nishedu^. Note 2. Comp. X, $$, 2. aradhi hota nishada ya^iyan. Verse 9. Note 1. Is it not more probable that tribute was brought to Agni (comp. V, 1, 10) than to the human worshippers? Possibly we should change sva^ na^ (svar nak of the Sa^jhitapa/^a) into svarwaA, a vocative of the stem svarnri = svar/zara. The translation would be, ' All men have brought tribute to thee, O sun-hero ! ' Verse 10. Note 1. Comp. V, 11,4. agnim nara/z vi bharante grzhe- grzhe. Note 2. Regarding the metre, comp. above, 69, 8, note 1. Verse 11. Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur THistoire de la Sa^/hita, I, 6r. Note 2. On gralhnu, comp. Pischel, Ved. Studien, I, 23 t. Note 3. Comp. I, 32, 14. ahe^ yataram. Note 4. See above, 66y 6. 74 VEDIC HYMNS.
2above, 69, 8, note 1. Verse 11. Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur THistoire de la Sa^/hita, I, 6r. Note 2. On gralhnu, comp. Pischel, Ved. Studien, I, 23 t. Note 3. Comp. I, 32, 14. ahe^ yataram. Note 4. See above, 66y 6. 74 VEDIC HYMNS. MAA^ALA I, HYMN 71. ASHTAKA I, ADHYAYA 5, VARGA 15-16. i. The loving (women) have (amorously) excited *■ their lover, as wives of the same nest (house) their own husband. The sisters have delighted in the dark and in the red (goddess) 2, as the cows in the brightly shining dawn. 2. Our fathers, the Angiras 1, have broken even the strong fortresses by their hymns, the rock by their shouting. They have opened to us the path of the great heaven; they have obtained day and sun and the shine of the dawn 2. 3. They founded the i?zta ; they set into motion the thought of it1. Thus then the widely-spread (prayers)2 of the poor 3 which seek to obtain (wealth), which are free from thirst 4, the active, approach 5 the tribe of the gods 6, strengthening them by offering them delight. 4. When Matamvan had produced him by attrition, he, the reddish, the noble one, who was brought to many places *, has come to every house. Then the Bh/Vgu-like 2 has undertaken the messengership 3 (for the mortal) as for a mightier king, being attached to him. 5. When he had created sap to the great father Heaven, the knowing one stealthily approached the speckled (cows). The archer fiercely shot an arrow at him. The god turned his impetuous powrer against his daughter 1. 6. Augment, O Agni, twofold the strength of MAN DAL A I, HYMN 7 I. 75 the man who worships l thee in his house, or offers adoration to the loving one 2 day by day. May he whom thou incitest be united with riches 3. 7. Every nourishment goes towards Agni 1J as the seven young2 rivers (flow) into the ocean. Our strength does not shine from kinsmen3. Do thou therefore who knowest this, procure among the gods kindness for us. 81. When the sharp splendour2 reached the lord of men to incite him3, the bright sperm poured down from Heaven (or, from the god Dyaus)4, Agni produced5 and furthered the blameless, young, well- wishing host6. 9. He who traverses the paths quickly1 like thought, the Sun alone rules over wealth altogether. (There are) the two kings Mitra and Vanma with graceful hands2, who watch over the beloved am- brosia3 in the cows. 10. Do not forget, O Agni, who art a sage pos- sessed of knowledge \ our paternal friendship. Old age impairs the appearance (of men) as a cloud (covers the sun or the sky). Before this curse (attains us), think thou (of us)2. NOTES. The same Rishi. Metre, Trish/ubh. Though the hymns 71-73 are not composed in the Vira^* metre like the preceding hymns, it is shown by manifold evidence that they had the same origin. Verse 8 = VS. XXXIII, 11; TS. I, 3, 14, 6; MS. IV, 14, 15.
3NOTES. The same Rishi. Metre, Trish/ubh. Though the hymns 71-73 are not composed in the Vira^* metre like the preceding hymns, it is shown by manifold evidence that they had the same origin. Verse 8 = VS. XXXIII, 11; TS. I, 3, 14, 6; MS. IV, 14, 15. Verse 1. Note 1. Comp. Geldner, Vedische Studien, II, 134. Note 2. If the text is correct, the ' sisters ' may either VEDIC HYMNS. be the ten fingers which generate Agni by attrition (III, 29, 13 ; IV, 6, 8), or the streams of water among which Agni grows up, or streams of Ghrz'ta or the like (comp. II, 5, 5 ; see below). Why these sisters are said to delight in the dark and in the bright goddess, the Night and the Dawn, remains doubtful. But I think there are reasons which strongly recommend a correction of the text. In III, 55, 11 we read sysivi ka. . . . arushi ka svasarau, ' the two sisters, the dark one and the red one/ Is it not probable that in our passage also itisthesisters who are described as dark and red ? The dark goddess and the red goddess of course are Night and Dawn, and Night and Dawn, as is well known, are sisters in Vedic poetry. And furthermore the ' sisters ' are de- scribed in our verse as amorously exciting the god Agni : for it cannot well be doubted that the svasara^ of the third Pada are identical with the usatik of the first : similarly it is said in 70, 7 — in a hymn belonging to the same collection with our Sukta — that the Nights and Dawns augment Agni's greatness ; in other passages Agni is represented as beloved by the Dawn, or as suckled by Night and Dawn (Bergaigne, Religion Vedique, II, 14. 15). The 'sisters ' then are stated in our verse to delight (a^ushran), probably in Agni : now we read in II, 2, 2. abhi tva nakti^ ushasa^ vava^ire agne vatsam na svasareshu dhenava^, ' The Nights and Dawns, Agni, have lowed at thee as the milch-cows in their stalls at their calves ; ' comp. Bergaigne, II, 15. Thus everything is clear, if we take the usatiA and the svasara/fc for the bright and dark goddesses, i. e. for the Dawns and Nights. The correction of the text to which this inter- pretation leads, is svasara^ .syavi^ arushi^ a^ushran, 'the dark and the red sisters have delighted (in Agni).5 It is easy to understand that the corruption of the text was occasioned by the simile of the fourth Pada. The words ushasam na gava^ seemed to demand a parallel nominative and a parallel accusative in the third Pada. The nomina- tive was svasara^, but there was no accusative. Thus probably arose the reading .syavim arushim. MAiVDALA I, HYMN 7 1. 77 Verse 2. Note 1. On the Angiras as the fathers of the priestly tribes, see H. O., Religion des Veda, 278. Note 2. The phrase ushasa/£ ketM occurs several times in the Rig-veda. I think that ketum usra^ means exactly the same ; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's Beitrage, XV, 185, that a genitive sing, usra^ existed. Verse 3.
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.
1I 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. fiirsorger.' But vuva does not mean ' allgemein,' and Ludwig omits na, 'like.' One should expect a phrase like visam na vLypati^, which of course is metrically impossible. Is it too bold to correct visvak into vispak, a word hitherto not found in the texts, but formed exactly like stipa, pa^upa, tanupa and others ? — Prof. Max Muller takes asmai as dependent on svadhi^ and visvak as belonging at the same time to amr/ta^ and to visam. He translates : c To him also who dwells in the rock and in the house, every immortal like every one among men is well disposed.' Verse 5. Note 1. Comp. VII, jo, 5. sa hi kshapavan abhavat raymam. Verse 6. Note 1. Most probably we have here not the accusative martan but the genitive martam, which was confounded by the arrangers of the traditional text with the accusative and treated according to the Sandhi rules which govern the ending -an. See Lanman, Noun-Inflection, 353 ; Bartholomae, Studien zur indogermanischen Sprachge- schichte, I, 48. Verse 7. Note 1. Lanman (p. 422) takes kshapa^ virupa/i as ac- cusatives, and translates, ' Whom through many nights and mornings all beings worship.' I believe that they are nominatives, and that we should accentuate kshapa^. As virupa is a regular epithet of naktoshasa, I think that kshapa^ is to be understood as an elliptic plural similar to the elliptic duals ushasa or ahani (comp. Delbriick, Alt- indische Syntax, 102), and that it means, ' the nights (and mornings)/ — Comp. VI, 38,4. vardhan masa^ savidak dyavak indram, * May months, years, days increase Indra's great- ness.' Note 2. Of course ka ratham is a mistake for £aratham, as first pointed out by Benfey. MAiVDALA I, HYMN 70. Verse 8. Note 1. On the locative svar, see Lanman, 488 ; Joh. Schmidt in Kuhn's Zeitschrift, XXVII, 306; Bartholomae in Bezzenberger's Beitrage, XV, 42. Comp. X, 61, 14. sva^ na ye trishadhasthe nishedu^. Note 2. Comp. X, $$, 2. aradhi hota nishada ya^iyan. Verse 9. Note 1. Is it not more probable that tribute was brought to Agni (comp. V, 1, 10) than to the human worshippers? Possibly we should change sva^ na^ (svar nak of the Sa^jhitapa/^a) into svarwaA, a vocative of the stem svarnri = svar/zara. The translation would be, ' All men have brought tribute to thee, O sun-hero ! ' Verse 10. Note 1. Comp. V, 11,4. agnim nara/z vi bharante grzhe- grzhe. Note 2. Regarding the metre, comp. above, 69, 8, note 1. Verse 11. Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur THistoire de la Sa^/hita, I, 6r. Note 2. On gralhnu, comp. Pischel, Ved. Studien, I, 23 t. Note 3. Comp. I, 32, 14. ahe^ yataram. Note 4. See above, 66y 6. 74 VEDIC HYMNS.
2above, 69, 8, note 1. Verse 11. Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur THistoire de la Sa^/hita, I, 6r. Note 2. On gralhnu, comp. Pischel, Ved. Studien, I, 23 t. Note 3. Comp. I, 32, 14. ahe^ yataram. Note 4. See above, 66y 6. 74 VEDIC HYMNS. MAA^ALA I, HYMN 71. ASHTAKA I, ADHYAYA 5, VARGA 15-16. i. The loving (women) have (amorously) excited *■ their lover, as wives of the same nest (house) their own husband. The sisters have delighted in the dark and in the red (goddess) 2, as the cows in the brightly shining dawn. 2. Our fathers, the Angiras 1, have broken even the strong fortresses by their hymns, the rock by their shouting. They have opened to us the path of the great heaven; they have obtained day and sun and the shine of the dawn 2. 3. They founded the i?zta ; they set into motion the thought of it1. Thus then the widely-spread (prayers)2 of the poor 3 which seek to obtain (wealth), which are free from thirst 4, the active, approach 5 the tribe of the gods 6, strengthening them by offering them delight. 4. When Matamvan had produced him by attrition, he, the reddish, the noble one, who was brought to many places *, has come to every house. Then the Bh/Vgu-like 2 has undertaken the messengership 3 (for the mortal) as for a mightier king, being attached to him. 5. When he had created sap to the great father Heaven, the knowing one stealthily approached the speckled (cows). The archer fiercely shot an arrow at him. The god turned his impetuous powrer against his daughter 1. 6. Augment, O Agni, twofold the strength of MAN DAL A I, HYMN 7 I. 75 the man who worships l thee in his house, or offers adoration to the loving one 2 day by day. May he whom thou incitest be united with riches 3. 7. Every nourishment goes towards Agni 1J as the seven young2 rivers (flow) into the ocean. Our strength does not shine from kinsmen3. Do thou therefore who knowest this, procure among the gods kindness for us. 81. When the sharp splendour2 reached the lord of men to incite him3, the bright sperm poured down from Heaven (or, from the god Dyaus)4, Agni produced5 and furthered the blameless, young, well- wishing host6. 9. He who traverses the paths quickly1 like thought, the Sun alone rules over wealth altogether. (There are) the two kings Mitra and Vanma with graceful hands2, who watch over the beloved am- brosia3 in the cows. 10. Do not forget, O Agni, who art a sage pos- sessed of knowledge \ our paternal friendship. Old age impairs the appearance (of men) as a cloud (covers the sun or the sky). Before this curse (attains us), think thou (of us)2. NOTES. The same Rishi. Metre, Trish/ubh. Though the hymns 71-73 are not composed in the Vira^* metre like the preceding hymns, it is shown by manifold evidence that they had the same origin. Verse 8 = VS. XXXIII, 11; TS. I, 3, 14, 6; MS. IV, 14, 15.
3NOTES. The same Rishi. Metre, Trish/ubh. Though the hymns 71-73 are not composed in the Vira^* metre like the preceding hymns, it is shown by manifold evidence that they had the same origin. Verse 8 = VS. XXXIII, 11; TS. I, 3, 14, 6; MS. IV, 14, 15. Verse 1. Note 1. Comp. Geldner, Vedische Studien, II, 134. Note 2. If the text is correct, the ' sisters ' may either VEDIC HYMNS. be the ten fingers which generate Agni by attrition (III, 29, 13 ; IV, 6, 8), or the streams of water among which Agni grows up, or streams of Ghrz'ta or the like (comp. II, 5, 5 ; see below). Why these sisters are said to delight in the dark and in the bright goddess, the Night and the Dawn, remains doubtful. But I think there are reasons which strongly recommend a correction of the text. In III, 55, 11 we read sysivi ka. . . . arushi ka svasarau, ' the two sisters, the dark one and the red one/ Is it not probable that in our passage also itisthesisters who are described as dark and red ? The dark goddess and the red goddess of course are Night and Dawn, and Night and Dawn, as is well known, are sisters in Vedic poetry. And furthermore the ' sisters ' are de- scribed in our verse as amorously exciting the god Agni : for it cannot well be doubted that the svasara^ of the third Pada are identical with the usatik of the first : similarly it is said in 70, 7 — in a hymn belonging to the same collection with our Sukta — that the Nights and Dawns augment Agni's greatness ; in other passages Agni is represented as beloved by the Dawn, or as suckled by Night and Dawn (Bergaigne, Religion Vedique, II, 14. 15). The 'sisters ' then are stated in our verse to delight (a^ushran), probably in Agni : now we read in II, 2, 2. abhi tva nakti^ ushasa^ vava^ire agne vatsam na svasareshu dhenava^, ' The Nights and Dawns, Agni, have lowed at thee as the milch-cows in their stalls at their calves ; ' comp. Bergaigne, II, 15. Thus everything is clear, if we take the usatiA and the svasara/fc for the bright and dark goddesses, i. e. for the Dawns and Nights. The correction of the text to which this inter- pretation leads, is svasara^ .syavi^ arushi^ a^ushran, 'the dark and the red sisters have delighted (in Agni).5 It is easy to understand that the corruption of the text was occasioned by the simile of the fourth Pada. The words ushasam na gava^ seemed to demand a parallel nominative and a parallel accusative in the third Pada. The nomina- tive was svasara^, but there was no accusative. Thus probably arose the reading .syavim arushim. MAiVDALA I, HYMN 7 1. 77 Verse 2. Note 1. On the Angiras as the fathers of the priestly tribes, see H. O., Religion des Veda, 278. Note 2. The phrase ushasa/£ ketM occurs several times in the Rig-veda. I think that ketum usra^ means exactly the same ; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's Beitrage, XV, 185, that a genitive sing, usra^ existed. Verse 3.
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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