Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Surudh : Pischel, Ved. Studien, I, 32. 50. Note 3. ' Which lead to the gods ?' M. M. Verse 8. Note 1. Comp. 1, 26, 10, note 1. — * Beheld the seven young rivers coming down from heaven/ M. M. Note 2. See Delbruck, Syntaktische Forschungen, I, 87. Verse 9. Note 1. The bird seems to be Agni. Note 2. The Padapa/^a gives su-apatyani. There is no doubt a word su-apatya, 'blessed with good offspring.' This is frequently used together with such nouns as rayi, kshaya, ish ; it stands in several passages by the side of pra^avat. See I, 117, 19 ; II, 2, 12 ; 4, 8; 9, 5 ; III, 3, 7 ; 16, 1 ; IV, 2, 11 ; X, 30, 12. But from this word should be distinguished sva-patya, derived from sva-pati (X, 44, 1, &c), ' a mans own dominion,5 or ' own rulership ; ' comp. ^■aspatya. This word is found here, and in some other passages, for instance, VII, 91, 3. vuva it nara^ svapatyani kakruk^ ' the heroes have exercised all the powers of their own dominion;5 VIII, 15,10. satra vuva svapatyani dadhishe, ' thou hast assumed (Indra) all powers of thy own dominion altogether.5 — Ludwig translates correctly, 'alle selbsther- lichkeit.5 The Taittinya Brahma/za reads ^akrii^ for tasthu/i This reading evidently rests on Rig-veda IV, 34, 9 ; VII, 91, 3. There is no reason, however, for preferring this to the traditional reading of our Rik-text. Verse 10. Note 1. The sun and the moon ? This very natural explanation will scarcely be modified on account of passages like the following (Satapatha Brahma^a I, 6, 3, 38): MANDALA I, HYMN 72. 87 ' These are the two eyes of the sacrifice, the (oblations of butter called) A^yabhagas.' Note 2. Comp. below, 73, 4. Note 3. It is not necessary to change the text ; I believe, however, that the conjecture adha^ ksharanti (they stream downwards) would not be quite improbable. Comp. my Prolegomena, p. 369, note 1. — The subject seems to be the streams of sacrificial libations. Note 4. Both expressions, ' the red ones ' and ( those which are directed downwards/ are feminine. The red ones may be the dawns. But these cannot be called ' directed downwards.' I take, therefore, the one noun as a nominative, the other as an accusative. Cannot ( those which are directed downwards ' be the libations of Ghrz'ta and the like, which the dawns see? — Prof. Max Muller translates : ' People recognised the red netherward mares (of thee), O Agni.' He supplies gv§\§,h or takes arushU as mares, cf. V, $6, 6. 88 VEDIC HYMNS. MAiVZ>ALA I, HYMN 73. ASH7AKA I, ADHYAYA 5, VARGA 19-20. i. He who gives vigour like wealth acquired by the fathers1, who is a good guide like the instruction of a sage, who is pleased (by worship) like a comfort- ably resting guest2, (Agni) has crossed the (sacrificial) seat of the worshipper like a Hotrz. 2. He who being truthful like the god Savitrz1 protects by his power of mind all settlements2, praised by many like impetuous splendour3, the truthful one has become dear like vital breath and worthy to be searched for4.
22. He who being truthful like the god Savitrz1 protects by his power of mind all settlements2, praised by many like impetuous splendour3, the truthful one has become dear like vital breath and worthy to be searched for4. 3 \ (Agni) who possessing every refreshment dwells on the earth like a god, like a king who has made himself (valiant) friends2, like heroes who sit in front and under shelter, like a blameless wife beloved by her husband — 4. Thee, O Agni, who art constantly kindled in the house, men have worshipped in their firm dwellings. They have placed in him rich splendour1. Be thou possessed of all life, a supporter of riches2. 5. May the liberal givers, O Agni, attain nourish- ment, may the rich1 who bestow gifts (on us) attain to a full span of life. May we win in battles the booty of him who does not give1, obtaining a (rich) share before the gods, that we may win glory2. 6. The lowing milch-cows of 7?zta, assigned by Heaven, were exuberant with their full udders. The rivers imploring the favour (of the gods) from afar M AND ALA I, HYMN 73. 89 have broken through the midst of the rock with their floods. 7. Imploring favour from thee, O Agni, the wor- shipful (gods) have won glory in the sky. They have made Night and Dawn of different shapes ; they have joined the black and red colour (to Night and Dawn). 8. And may we, our liberal givers and ourselves, be the mortals whom thou furtherest to wealth, O Agni1. Like a shadow thou followest the whole world, having filled the two worlds (Heaven and Earth) and the air2. 9. May we, O Agni, guarded by thee, conquer with our racers the racers, with our men the men, with our heroes the heroes (of our enemies). Being masters of the riches which their fathers1 have con- quered, may our rich (givers) reach a hundred winters. 10. May these hymns, O Agni, worshipper (of the gods), be grateful to thee, to thy mind and heart. May we be able to bridle thee, the well- harnessed wealth1, acquiring the glory which the gods have assigned us. NOTES. The same Rtshi and metre.— Verse 5 = MS. IV, 14, i5- Verse 7 = TB. II, 7, 12, 5. Verse 10 = MS. IV, 14, 15- Verse 1. Note 1. Agni is compared to wealth acquired by the fathers, being himself pitr/vitta, found by the forefathers 90 VEDIC HYMNS. of the Brahmanic tribes. Prof. Max Miiller proposes to translate : ' wealth inherited from the fathers.' Note 2. Comp. VII, 42, 4, and see also VI, 16, 42. Verse 2. Note 1. The first Pada is identical with the fourth of IX, 97, 48. There the expressions are referred to Soma. Note 2. On vr^-ana, comp. the quotations given above, I, 60, 3, note 2 ; cf. IX, 87, 2. vrz^anam.rakshama/za^. Note 3. Comp. I, 64, 9. amati^ na dar^ata. Note 4. Comp. II, 4, 1 (see below). Verse 3. Note 1. The first three Padas are nearly identical with 111,55,21. Note 2. As to the meaning of hitamitra, comp. X, 108,3. mitram ena dadhama ; see also X, 132,5, and H. O., Religion des Veda, 186, note 1. Verse 4.
3Comp. I, 64, 9. amati^ na dar^ata. Note 4. Comp. II, 4, 1 (see below). Verse 3. Note 1. The first three Padas are nearly identical with 111,55,21. Note 2. As to the meaning of hitamitra, comp. X, 108,3. mitram ena dadhama ; see also X, 132,5, and H. O., Religion des Veda, 186, note 1. Verse 4. Note 1. Comp. I, 72, 10 (see above). Note 2. I cannot accept Pischel's translation of dhani;za// rayi/zam, ' der Reichtum fliessen lasst' (Vedische Studien, I, 40). — ' Be thou, who art. rich in all food, the protector of riches/ M. M. Verse 5. Note 1. On surf and ari, see Bergaigne, Rel. Ved. II, 218 seq. Ary&k may also be nom. pi. and mean ' (we) the poor ones.' Note 2. ' May we win in battles the booty of the enemy, setting aside a share for the gods to their glory.' M. M. Verse 8. Note 1. In the first Pada one syllable is wanting. Perhaps the ace. plur. yan had here dissyllabic value. Note 2. The last Pada is identical with the second of X, 139, 2. MAiVDALA I, HYMN J $. 9 1 Verse 9. Note l. Comp. above, verse i, note i. Verse 10. Note 1. Comp. sakema. vkginak yamam, II, 5, i ; agne .sakema te vayam yamam devasya vagina/i, III, 27, 3. As sudhur and sudhura are epithets of horses, the poet of course could say, sakema sudhiira^ yamam te. But Agni is not only a horse; he is also wealth (II, 1, 12 ; IV, 2, 5, &c). The combination of the two metaphors explains the curious expression sudhura/z rayaA. 92 VEDIC HYMNS. MAA^ALA I, HYMN 74. ASHTAKA I, ADHYAYA 5, VARGA 21-22. i. Going forward to the sacrifice let us repeat a prayer to Agni who hears us, may he be afar or with us — 2. He who foremost1 in ... .2, when the human tribes met (in battle), has preserved his home to the worshipper. 3. And let the people say ' Agni is born, the slayer of foes (or, the slayer of VWtra), he who wins the prize in every battle/ 4. The man in whose home thou art a messenger, and to whose sacrificial food thou eagerly comest for feasting, to whose worship thou impartest won- derful power — 5. Such a man the people call a giver of good oblations, O Angiras, a friend of the gods, O son of strength1, and a possessor of a good Barhis (or sacrificial grass). 6. And thou shalt conduct them hither, the gods1, that we may praise them, that they may eagerly come, O resplendent one, to the sacrificial offerings. 7. No noise1 of the horses of the moving chariot2 is heard any way, when thou goest on thy messen- gership, O Agni. 8. When guarded by thee the racer becomes fearless ; the worshipper, O Agni, who is behind, gains the advantage1 over him who is ahead. MAiVDALA I, HYMN 74. 93 9. And thou winnest, O Agni, brilliant, high bliss in strong heroes from the gods, O god, for the worshipper. NOTES.
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.
1Surudh : Pischel, Ved. Studien, I, 32. 50. Note 3. ' Which lead to the gods ?' M. M. Verse 8. Note 1. Comp. 1, 26, 10, note 1. — * Beheld the seven young rivers coming down from heaven/ M. M. Note 2. See Delbruck, Syntaktische Forschungen, I, 87. Verse 9. Note 1. The bird seems to be Agni. Note 2. The Padapa/^a gives su-apatyani. There is no doubt a word su-apatya, 'blessed with good offspring.' This is frequently used together with such nouns as rayi, kshaya, ish ; it stands in several passages by the side of pra^avat. See I, 117, 19 ; II, 2, 12 ; 4, 8; 9, 5 ; III, 3, 7 ; 16, 1 ; IV, 2, 11 ; X, 30, 12. But from this word should be distinguished sva-patya, derived from sva-pati (X, 44, 1, &c), ' a mans own dominion,5 or ' own rulership ; ' comp. ^■aspatya. This word is found here, and in some other passages, for instance, VII, 91, 3. vuva it nara^ svapatyani kakruk^ ' the heroes have exercised all the powers of their own dominion;5 VIII, 15,10. satra vuva svapatyani dadhishe, ' thou hast assumed (Indra) all powers of thy own dominion altogether.5 — Ludwig translates correctly, 'alle selbsther- lichkeit.5 The Taittinya Brahma/za reads ^akrii^ for tasthu/i This reading evidently rests on Rig-veda IV, 34, 9 ; VII, 91, 3. There is no reason, however, for preferring this to the traditional reading of our Rik-text. Verse 10. Note 1. The sun and the moon ? This very natural explanation will scarcely be modified on account of passages like the following (Satapatha Brahma^a I, 6, 3, 38): MANDALA I, HYMN 72. 87 ' These are the two eyes of the sacrifice, the (oblations of butter called) A^yabhagas.' Note 2. Comp. below, 73, 4. Note 3. It is not necessary to change the text ; I believe, however, that the conjecture adha^ ksharanti (they stream downwards) would not be quite improbable. Comp. my Prolegomena, p. 369, note 1. — The subject seems to be the streams of sacrificial libations. Note 4. Both expressions, ' the red ones ' and ( those which are directed downwards/ are feminine. The red ones may be the dawns. But these cannot be called ' directed downwards.' I take, therefore, the one noun as a nominative, the other as an accusative. Cannot ( those which are directed downwards ' be the libations of Ghrz'ta and the like, which the dawns see? — Prof. Max Muller translates : ' People recognised the red netherward mares (of thee), O Agni.' He supplies gv§\§,h or takes arushU as mares, cf. V, $6, 6. 88 VEDIC HYMNS. MAiVZ>ALA I, HYMN 73. ASH7AKA I, ADHYAYA 5, VARGA 19-20. i. He who gives vigour like wealth acquired by the fathers1, who is a good guide like the instruction of a sage, who is pleased (by worship) like a comfort- ably resting guest2, (Agni) has crossed the (sacrificial) seat of the worshipper like a Hotrz. 2. He who being truthful like the god Savitrz1 protects by his power of mind all settlements2, praised by many like impetuous splendour3, the truthful one has become dear like vital breath and worthy to be searched for4.
22. He who being truthful like the god Savitrz1 protects by his power of mind all settlements2, praised by many like impetuous splendour3, the truthful one has become dear like vital breath and worthy to be searched for4. 3 \ (Agni) who possessing every refreshment dwells on the earth like a god, like a king who has made himself (valiant) friends2, like heroes who sit in front and under shelter, like a blameless wife beloved by her husband — 4. Thee, O Agni, who art constantly kindled in the house, men have worshipped in their firm dwellings. They have placed in him rich splendour1. Be thou possessed of all life, a supporter of riches2. 5. May the liberal givers, O Agni, attain nourish- ment, may the rich1 who bestow gifts (on us) attain to a full span of life. May we win in battles the booty of him who does not give1, obtaining a (rich) share before the gods, that we may win glory2. 6. The lowing milch-cows of 7?zta, assigned by Heaven, were exuberant with their full udders. The rivers imploring the favour (of the gods) from afar M AND ALA I, HYMN 73. 89 have broken through the midst of the rock with their floods. 7. Imploring favour from thee, O Agni, the wor- shipful (gods) have won glory in the sky. They have made Night and Dawn of different shapes ; they have joined the black and red colour (to Night and Dawn). 8. And may we, our liberal givers and ourselves, be the mortals whom thou furtherest to wealth, O Agni1. Like a shadow thou followest the whole world, having filled the two worlds (Heaven and Earth) and the air2. 9. May we, O Agni, guarded by thee, conquer with our racers the racers, with our men the men, with our heroes the heroes (of our enemies). Being masters of the riches which their fathers1 have con- quered, may our rich (givers) reach a hundred winters. 10. May these hymns, O Agni, worshipper (of the gods), be grateful to thee, to thy mind and heart. May we be able to bridle thee, the well- harnessed wealth1, acquiring the glory which the gods have assigned us. NOTES. The same Rtshi and metre.— Verse 5 = MS. IV, 14, i5- Verse 7 = TB. II, 7, 12, 5. Verse 10 = MS. IV, 14, 15- Verse 1. Note 1. Agni is compared to wealth acquired by the fathers, being himself pitr/vitta, found by the forefathers 90 VEDIC HYMNS. of the Brahmanic tribes. Prof. Max Miiller proposes to translate : ' wealth inherited from the fathers.' Note 2. Comp. VII, 42, 4, and see also VI, 16, 42. Verse 2. Note 1. The first Pada is identical with the fourth of IX, 97, 48. There the expressions are referred to Soma. Note 2. On vr^-ana, comp. the quotations given above, I, 60, 3, note 2 ; cf. IX, 87, 2. vrz^anam.rakshama/za^. Note 3. Comp. I, 64, 9. amati^ na dar^ata. Note 4. Comp. II, 4, 1 (see below). Verse 3. Note 1. The first three Padas are nearly identical with 111,55,21. Note 2. As to the meaning of hitamitra, comp. X, 108,3. mitram ena dadhama ; see also X, 132,5, and H. O., Religion des Veda, 186, note 1. Verse 4.
3Comp. I, 64, 9. amati^ na dar^ata. Note 4. Comp. II, 4, 1 (see below). Verse 3. Note 1. The first three Padas are nearly identical with 111,55,21. Note 2. As to the meaning of hitamitra, comp. X, 108,3. mitram ena dadhama ; see also X, 132,5, and H. O., Religion des Veda, 186, note 1. Verse 4. Note 1. Comp. I, 72, 10 (see above). Note 2. I cannot accept Pischel's translation of dhani;za// rayi/zam, ' der Reichtum fliessen lasst' (Vedische Studien, I, 40). — ' Be thou, who art. rich in all food, the protector of riches/ M. M. Verse 5. Note 1. On surf and ari, see Bergaigne, Rel. Ved. II, 218 seq. Ary&k may also be nom. pi. and mean ' (we) the poor ones.' Note 2. ' May we win in battles the booty of the enemy, setting aside a share for the gods to their glory.' M. M. Verse 8. Note 1. In the first Pada one syllable is wanting. Perhaps the ace. plur. yan had here dissyllabic value. Note 2. The last Pada is identical with the second of X, 139, 2. MAiVDALA I, HYMN J $. 9 1 Verse 9. Note l. Comp. above, verse i, note i. Verse 10. Note 1. Comp. sakema. vkginak yamam, II, 5, i ; agne .sakema te vayam yamam devasya vagina/i, III, 27, 3. As sudhur and sudhura are epithets of horses, the poet of course could say, sakema sudhiira^ yamam te. But Agni is not only a horse; he is also wealth (II, 1, 12 ; IV, 2, 5, &c). The combination of the two metaphors explains the curious expression sudhura/z rayaA. 92 VEDIC HYMNS. MAA^ALA I, HYMN 74. ASHTAKA I, ADHYAYA 5, VARGA 21-22. i. Going forward to the sacrifice let us repeat a prayer to Agni who hears us, may he be afar or with us — 2. He who foremost1 in ... .2, when the human tribes met (in battle), has preserved his home to the worshipper. 3. And let the people say ' Agni is born, the slayer of foes (or, the slayer of VWtra), he who wins the prize in every battle/ 4. The man in whose home thou art a messenger, and to whose sacrificial food thou eagerly comest for feasting, to whose worship thou impartest won- derful power — 5. Such a man the people call a giver of good oblations, O Angiras, a friend of the gods, O son of strength1, and a possessor of a good Barhis (or sacrificial grass). 6. And thou shalt conduct them hither, the gods1, that we may praise them, that they may eagerly come, O resplendent one, to the sacrificial offerings. 7. No noise1 of the horses of the moving chariot2 is heard any way, when thou goest on thy messen- gership, O Agni. 8. When guarded by thee the racer becomes fearless ; the worshipper, O Agni, who is behind, gains the advantage1 over him who is ahead. MAiVDALA I, HYMN 74. 93 9. And thou winnest, O Agni, brilliant, high bliss in strong heroes from the gods, O god, for the worshipper. NOTES.
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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