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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. 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. This hymn opens the section ascribed to Gotama Rahu- ga^a, and belonging indeed, as several passages show, to the family of the Gotamas (comp. Zeitschrift der D. Morg. Gesellschaft, XLII, 221). The metre is Gayatri. — Verse 1 = VS. Ill, 11; TS. I, 5, 5> 1; MS. I, 5, i (I, 5, 5- 6). Verses 1-3 = SV. II, 729. 730. 732. Verse 3 = TS. Ill, 5,11,4; MS. IV, 10, 3. Verse 2. Note 1. Or purvya^, 'the old Agni,' cf. IX, 96, 10? (M. M.) Note 2. I have left untranslated the obscure word snihitishu (Saya^a, vadhakarmishu). It seems to be iden- tical with sn&iiti, which occurs VIII, 96, 13. apa snehiti^ nranana^ adhatta (the S&ma-veda has the reading snih°). Here the verb apa adhatta (comp. VI, 20, 5; X, 164, 3) and the comparison of the second hemistichs of the two following verses, 14 and 15, seem to show that the word means some kind of hostile powers, which would do very well for our passage. — In Taittiriya Ara/zyaka IV, 23 the word sni'hiti occurs in an enumeration of the 'terrible substances' (ghora^ taniiva^) of Agni. — Comp. Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rig- veda-Forschung, p. 93. Verse 5. Note 1. See above, I, 26, 10, note 1. Verse 6. Note 1. See Delbriick, Syntaktische Forschungen, I, 20, 111. 94 VEDIC HYMNS. Verse 7. Note 1. On upabdi, which literally means the noise produced by going, see Joh. Schmidt, Kuhn's Zeitschrift, XXV, 55 ; Hiibschmann, Das indogermanische Vocal- system, 124. Note 2. Yoh (comp. X, 176, 3?) seems to be a genitive of yu, ' the going one ; ' comp. sva-yii, .nibham-yu ; Lanman, 401. Verse 8. Note 1. The last syllable of asthat has the value of two syllables. M AND ALA I, HYMN 75. 95 MAA^ALA I, HYMN 75. ASH7AKA I, ADHYAYA 5, VARGA £3. i. Accept gladly our most widely-sounding1 speech, the most agreeable to the gods, thou who, in thy mouth, offerest the sacrificial food (to the gods). 2. And may we then pronounce to thee, O highest Angiras, Agni, best worshipper, a prayer agreeable to thee and successful. 3. Who is thy kinsman among men, O Agni ? Who performs worship to thee 1 ? Who art thou, and where dost thou rest ? 4. Thou, O Agni, art the kinsman, the dear friend (' Mitra ') of men, a friend who is to be magnified by his friends. 5. Sacrifice for us to Mitra and Varu/za. Sacrifice to the gods, (a sacrifice conforming to) the great Rita.\ Sacrifice, O Agni, to thy own house. NOTES. The same Rzshi and metre. — Verse 1 = TB. Ill, 6, 7, 1 ; MS. Ill, 10, 1 (IV, 13, 5). Verses 3-5 = SV. II, 885-887. Verse 5 - VS. XXXIII, 3 ; TB. II, 7, 13, 1. Verse 1. Note 1. Comp. VI, 68, 9. manma . . . sapratha/z.
2NOTES. The same Rzshi and metre. — Verse 1 = TB. Ill, 6, 7, 1 ; MS. Ill, 10, 1 (IV, 13, 5). Verses 3-5 = SV. II, 885-887. Verse 5 - VS. XXXIII, 3 ; TB. II, 7, 13, 1. Verse 1. Note 1. Comp. VI, 68, 9. manma . . . sapratha/z. Verse 3. Note 1. May we not take dcUii-adhvara as a compound with governed final member, like vidddvasu, sadadyoni &c. ? Verse 5. Note 1. Comp. Gaedicke, Der Accusativ im Veda, 159. 96 VEDIC HYMNS. MAA/£>ALA I, HYMN 76. ASHJAKA I, ADHYAYA 5, VARGA 24. i. What supplication is to thy mind's taste l ? What (pious) thought may be, O Agni, most agreeable to thee ? Or who has won for himself thy wisdom by sacrifices ? Or with what thoughts may we worship thee 2 ? 2. Come hither, Agni, sit down here as a Hotrz. Become our undeceivable leader1. May Heaven and Earth, the all-embracing, protect thee. Offer the sacrifice to the gods that they may be highly gracious to us. 3. Burn down all sorcerers, O Agni; become a pro- tector of the sacrifices against imprecations. And conduct hither the lord of Soma (Indra) with his two bay horses. We have prepared hospitality for him, the good giver. 4. With words procuring offspring, carrying thee (to our sacrifice) with my mouth \ I call 2 thee hither, and thou shalt sit down here with the gods. Perform the service of a Hotrz and of a Potrz3, O worshipful one. Be thou a giver and a father 4 of riches. 5. As thou didst perform sacrifice to the gods with the sacrificial food of the wise Manu *, a sage together with sages, thus, O highly truthful Hotrz, perform thou the sacrifice to-day, O Agni, with thy joy-giving sacrificial ladle2. M AND ALA I, HYMN 76. 97 NOTES. The same 7?zshi. Metre, Trish/ubh. Verse 1.
3M AND ALA I, HYMN 76. 97 NOTES. The same 7?zshi. Metre, Trish/ubh. Verse 1. Note 1. Saya^a takes vara in the sense of 'holding back' (comp. I, 143, 5), and makes manasa^ depend on varaya. He says, ' he agne te tava manaso varaya nivara^ayasmasv avasthapanaya kopetir bhuvat kidrzsam upagamana/^ bha- vet.' The modern translators are evidently right in as- signing to vara the meaning of ' wish ' or the like (comp. VII, 59, 2. yih vak varaya daVati), but they differ as to whether manasa^ should be taken as belonging to varaya or to upeti^. Ludwig translates, 'Welches nahen des geistes ist gegenstand der wal dir?' Grassmann, 'Welch Nahen ist nach deines Herzens Wunsche ? ' My opinion is that the tradition of the text is not quite free from suspicion. My doubts are based on VI, 21, 4. kas te yzgnih manase jam varaya, 'What sacrifice (O Indra) is agreeable to thy mind, to thy wish?' Here we have a question addressed to the god, beginning with kas te, quite similar to the question of our poet, which begins with ka te. We have the word jam, as in our passage ja^tama. We have varaya exactly as in our passage. We have, by the side of varaya, a case-form of manas as in our passage. But we have the dative manase instead of the genitive manasa/£. We may add that there are some other passages in which a dative of a similar meaning stands likewise by the side of varaya: thus, VIII, 82, 3. aram varaya manyave bhuvat te indra sim (comp. bhuvat agne ja^tama in our passage) hrzde, ' May it be, O Indra, according to thy wish and thy mood, may it be agreeable to thy heart;' VIII, 84, 4. varaya deva manyave, 'to thy wish, O god, to thy mood/ All this tends to raise the supposition that in our [46] H 98 VEDIC HYMNS. passage also we should read manase varaya, which datives seem to depend on ^awtama. We should then translate, ' What supplication, what (pious) thought may be, O Agni, most agreeable to thy mind and to thy wish ? ' Note 2. This seems to be a Pada of the defective type, with four syllables before the caesura and ending as if there were five syllables before the caesura; comp. my Prolegomena, 68 seq. It would be easy, however, to restore the normal metrical form, for instance, by reading tiibhyam instead of te. Verse 2. Note 1. Pura^-eta, literally, ' he who goes before some- body.' Verse 4.
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.
18. 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. This hymn opens the section ascribed to Gotama Rahu- ga^a, and belonging indeed, as several passages show, to the family of the Gotamas (comp. Zeitschrift der D. Morg. Gesellschaft, XLII, 221). The metre is Gayatri. — Verse 1 = VS. Ill, 11; TS. I, 5, 5> 1; MS. I, 5, i (I, 5, 5- 6). Verses 1-3 = SV. II, 729. 730. 732. Verse 3 = TS. Ill, 5,11,4; MS. IV, 10, 3. Verse 2. Note 1. Or purvya^, 'the old Agni,' cf. IX, 96, 10? (M. M.) Note 2. I have left untranslated the obscure word snihitishu (Saya^a, vadhakarmishu). It seems to be iden- tical with sn&iiti, which occurs VIII, 96, 13. apa snehiti^ nranana^ adhatta (the S&ma-veda has the reading snih°). Here the verb apa adhatta (comp. VI, 20, 5; X, 164, 3) and the comparison of the second hemistichs of the two following verses, 14 and 15, seem to show that the word means some kind of hostile powers, which would do very well for our passage. — In Taittiriya Ara/zyaka IV, 23 the word sni'hiti occurs in an enumeration of the 'terrible substances' (ghora^ taniiva^) of Agni. — Comp. Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rig- veda-Forschung, p. 93. Verse 5. Note 1. See above, I, 26, 10, note 1. Verse 6. Note 1. See Delbriick, Syntaktische Forschungen, I, 20, 111. 94 VEDIC HYMNS. Verse 7. Note 1. On upabdi, which literally means the noise produced by going, see Joh. Schmidt, Kuhn's Zeitschrift, XXV, 55 ; Hiibschmann, Das indogermanische Vocal- system, 124. Note 2. Yoh (comp. X, 176, 3?) seems to be a genitive of yu, ' the going one ; ' comp. sva-yii, .nibham-yu ; Lanman, 401. Verse 8. Note 1. The last syllable of asthat has the value of two syllables. M AND ALA I, HYMN 75. 95 MAA^ALA I, HYMN 75. ASH7AKA I, ADHYAYA 5, VARGA £3. i. Accept gladly our most widely-sounding1 speech, the most agreeable to the gods, thou who, in thy mouth, offerest the sacrificial food (to the gods). 2. And may we then pronounce to thee, O highest Angiras, Agni, best worshipper, a prayer agreeable to thee and successful. 3. Who is thy kinsman among men, O Agni ? Who performs worship to thee 1 ? Who art thou, and where dost thou rest ? 4. Thou, O Agni, art the kinsman, the dear friend (' Mitra ') of men, a friend who is to be magnified by his friends. 5. Sacrifice for us to Mitra and Varu/za. Sacrifice to the gods, (a sacrifice conforming to) the great Rita.\ Sacrifice, O Agni, to thy own house. NOTES. The same Rzshi and metre. — Verse 1 = TB. Ill, 6, 7, 1 ; MS. Ill, 10, 1 (IV, 13, 5). Verses 3-5 = SV. II, 885-887. Verse 5 - VS. XXXIII, 3 ; TB. II, 7, 13, 1. Verse 1. Note 1. Comp. VI, 68, 9. manma . . . sapratha/z.
2NOTES. The same Rzshi and metre. — Verse 1 = TB. Ill, 6, 7, 1 ; MS. Ill, 10, 1 (IV, 13, 5). Verses 3-5 = SV. II, 885-887. Verse 5 - VS. XXXIII, 3 ; TB. II, 7, 13, 1. Verse 1. Note 1. Comp. VI, 68, 9. manma . . . sapratha/z. Verse 3. Note 1. May we not take dcUii-adhvara as a compound with governed final member, like vidddvasu, sadadyoni &c. ? Verse 5. Note 1. Comp. Gaedicke, Der Accusativ im Veda, 159. 96 VEDIC HYMNS. MAA/£>ALA I, HYMN 76. ASHJAKA I, ADHYAYA 5, VARGA 24. i. What supplication is to thy mind's taste l ? What (pious) thought may be, O Agni, most agreeable to thee ? Or who has won for himself thy wisdom by sacrifices ? Or with what thoughts may we worship thee 2 ? 2. Come hither, Agni, sit down here as a Hotrz. Become our undeceivable leader1. May Heaven and Earth, the all-embracing, protect thee. Offer the sacrifice to the gods that they may be highly gracious to us. 3. Burn down all sorcerers, O Agni; become a pro- tector of the sacrifices against imprecations. And conduct hither the lord of Soma (Indra) with his two bay horses. We have prepared hospitality for him, the good giver. 4. With words procuring offspring, carrying thee (to our sacrifice) with my mouth \ I call 2 thee hither, and thou shalt sit down here with the gods. Perform the service of a Hotrz and of a Potrz3, O worshipful one. Be thou a giver and a father 4 of riches. 5. As thou didst perform sacrifice to the gods with the sacrificial food of the wise Manu *, a sage together with sages, thus, O highly truthful Hotrz, perform thou the sacrifice to-day, O Agni, with thy joy-giving sacrificial ladle2. M AND ALA I, HYMN 76. 97 NOTES. The same 7?zshi. Metre, Trish/ubh. Verse 1.
3M AND ALA I, HYMN 76. 97 NOTES. The same 7?zshi. Metre, Trish/ubh. Verse 1. Note 1. Saya^a takes vara in the sense of 'holding back' (comp. I, 143, 5), and makes manasa^ depend on varaya. He says, ' he agne te tava manaso varaya nivara^ayasmasv avasthapanaya kopetir bhuvat kidrzsam upagamana/^ bha- vet.' The modern translators are evidently right in as- signing to vara the meaning of ' wish ' or the like (comp. VII, 59, 2. yih vak varaya daVati), but they differ as to whether manasa^ should be taken as belonging to varaya or to upeti^. Ludwig translates, 'Welches nahen des geistes ist gegenstand der wal dir?' Grassmann, 'Welch Nahen ist nach deines Herzens Wunsche ? ' My opinion is that the tradition of the text is not quite free from suspicion. My doubts are based on VI, 21, 4. kas te yzgnih manase jam varaya, 'What sacrifice (O Indra) is agreeable to thy mind, to thy wish?' Here we have a question addressed to the god, beginning with kas te, quite similar to the question of our poet, which begins with ka te. We have the word jam, as in our passage ja^tama. We have varaya exactly as in our passage. We have, by the side of varaya, a case-form of manas as in our passage. But we have the dative manase instead of the genitive manasa/£. We may add that there are some other passages in which a dative of a similar meaning stands likewise by the side of varaya: thus, VIII, 82, 3. aram varaya manyave bhuvat te indra sim (comp. bhuvat agne ja^tama in our passage) hrzde, ' May it be, O Indra, according to thy wish and thy mood, may it be agreeable to thy heart;' VIII, 84, 4. varaya deva manyave, 'to thy wish, O god, to thy mood/ All this tends to raise the supposition that in our [46] H 98 VEDIC HYMNS. passage also we should read manase varaya, which datives seem to depend on ^awtama. We should then translate, ' What supplication, what (pious) thought may be, O Agni, most agreeable to thy mind and to thy wish ? ' Note 2. This seems to be a Pada of the defective type, with four syllables before the caesura and ending as if there were five syllables before the caesura; comp. my Prolegomena, 68 seq. It would be easy, however, to restore the normal metrical form, for instance, by reading tiibhyam instead of te. Verse 2. Note 1. Pura^-eta, literally, ' he who goes before some- body.' Verse 4.
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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