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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1navyam, c Indra and Vayu ! Our beautiful praise, approaching you, asks you for mercy and for new welfare.' Here the construc- tion of \d is such as if in English the phrase, ' men magnify the gods for obtaining mercy,' could be expressed in the words ' men magnify the gods mercy.' I conclude by quoting the more important recent litera- ture referring to Id: Prof. Max Muller's note on V, 60, 1 (S. B. E. vol. xxxii, p. 354); Physical Religion, p. 170; Bezzenberger, Nachrichten von der Gottinger Gesellsch. d. Wissensch. 1878, p. 264; Bechtel, Bezzenberger's Beitrage, X, 286 ; Bartholomae, ibid. XII, 91; Arische Forschungen, II, 78; Indogermanische Forschungen, III, 28, note 1; Brugmann, Indogermanische Forschungen, I, 171 ; K. F. Johansson, Indogermanische Forschungen, II, 47. Comp. also Bartholomae, Arische Forschungen, I, 21 ; III, 52, and Joh. Schmidt, Kuhn's Zeitschrift, XXXII, 389. Verse 4. Note 1. ' Worship ' is a very inadequate translation of adhvara, which is nearly a synonym of ya^a, by the side of which it frequently stands. Possibly in the designation of the sacrifice as y&gna. the stress was laid on the ele- ment of prayer, praises, and adoration ; in the designation as adhvara on the actual work which was chiefly done by the Adhvaryu. — Prof. Max Miiller writes: 'I accept the native explanation a-dhvara, without a flaw, perfect, whole, holy. Adhvara is generally an opus op era turn; hence adhvaryu, the operating priest.' Comp. Physical Religion, p. 171. Bury's derivation of adhvara from madhu (mdhu-ara, Bezzenberger's Beitrage, VII, 339) is much more ingenious than convincing. Verse 7. Note 1. I have translated doshavastar as a vocative which, as is rendered very probable by the accent, was also the opinion of the diaskeuasts of the Sa^hita text. MANDALA I, HYMN I. The author of the sacrificial formula which is given in Ai-val. 6raut. Ill, 12, 4 and 5ankh. Grihy. V, 5, 4, evidently understood the word in the same way ; there Agni is invoked as doshavastar and as pratarvastar, as shining in the darkness of evening and as shining in the morning. That this may indeed be the true meaning of the word is shown by Rig-veda III, 49, 4, where Indra is called kshapam vasta, ' the illuminator of the nights ' (kshapam is gen. plur., not as Bartholomae, Bezzenberger's Beitrage, XV, 208, takes it, loc. sing.). The very frequent passages, however, in which case-forms of dosha stand in opposition to words meaning ' dawn ' or ' morning ' — which words in most cases are derived from the root vas — strongly favour the opinion of Gaedicke (Der Accusativ im Veda, 177, note 3) and K. F. Johansson (Bezzenberger's Beitrage, XIV, 163), who give to doshavastar the meaning 'in the darkness and in the morning.' This translation very well suits all Rig-veda passages in which the word occurs. If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, dosha vastar. See M. Mv Physical Religion, p. 173.
2If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, dosha vastar. See M. Mv Physical Religion, p. 173. VEDIC HYMNS. MA7VZ)ALA I, HYMN 12. ASH7AKA I, ADHYAYA 1, VARGA 22-23. i. We choose Agni as our messenger, the all- possessor, as the Hotrz of this sacrifice, the highly- wise. 2. Agni and Agni again they constantly invoked with their invocations, the lord of the clans, the bearer of oblations, the beloved of many. 3. Agni, when born, conduct the gods hither for him who has strewn the Barhis (sacrificial grass)1; thou art our Hotrz, worthy of being magnified 2. 4. Awaken them, the willing ones, when thou goest as messenger, O Agni. Sit down with the gods on the Barhis. 5. O thou to whom Ghnta oblations are poured out, resplendent (god), burn against the mischievous, O Agni, against the sorcerers. 6. By Agni Agni is kindled (or, by fire fire is kindled), the sage, the master of the house, the young one, the bearer of oblations, whose mouth is the sacrificial spoon. 7. Praise Agni the sage, whose ordinances for the sacrifice are true, the god who drives away sickness. 8. Be the protector, O Agni, of a master of sacrificial food who worships thee, O god, as his messenger. 9. Be merciful, O purifier, unto the man who is rich in sacrificial food, and who invites Agni to the feast of the gods. 10. Thus, O Agni, resplendent purifier, conduct M AND ALA I, HYMN 12. the gods hither to us, to our sacrifice and to our food. n. Thus praised by us with our new Gayatra hymn, bring us wealth of valiant men and food. 12. Agni with thy bright splendour be pleased, through all our invocations of the gods, with this our praise. NOTES. This hymn is ascribed to Medhatithi K&//va. It is the opening hymn of a collection which extends from I, 12 to 23 (not, as Ludwig, III, 102, believes, from I, 2 to 17 ; see my Prolegomena, p. 220). That the authorship of this collection belongs indeed to the Ka^va family, whose poetical compositions are found partly in the first and partly in the eighth Ma^ala, is shown by the text of 14, 2-5, and by other evidence ; see Zeitschr. der Deutschen Morg. Gesellschaft, XXXVIII, 448. The metre is G&yatri. It is possible, though I do not think it probable, that the hymn should be considered as consisting of Tr/^as. Verse i = SV. I, 3 ; TS. II, 5, 8, 5 ; V, 5, 6, 1 ; TB. Ill, 5, 2, 3 ; MS. IV, 10, 2. Verses 1-3 = SV. II, 140-142 ; AV. XX, 101, 1-3. Verse 2 = TS. IV, 3, 13, 8; MS. IV, 10, 1. Verse 3 = TB. Ill, 11, 6, 2. Verses 6, 8, 9 = SV. II, 194-196. Verse 6 = TS. I, 4,46,3; HI, 5, ii, 5; V, 5, 6, 1; TB. II, 7, 12, 3; MS. IV, 10, 2 (3). Verse 7 = SV. I, 32. Verse 10 = VS. XVII, 9 ; TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 3 ; MS. I, 5, 1. Verse 3. Note 1. On vrzktabarhis, comp. RV. I, 116, 1 ; M. M., vol. xxxii, pp. 84 seq., 109 ; Geldner, P. G., Vedische Studien, I, 152. Note 2. On ldyaky comp. the note on We I, 1, 1. VEDIC HYMNS.
3I, 32. Verse 10 = VS. XVII, 9 ; TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 3 ; MS. I, 5, 1. Verse 3. Note 1. On vrzktabarhis, comp. RV. I, 116, 1 ; M. M., vol. xxxii, pp. 84 seq., 109 ; Geldner, P. G., Vedische Studien, I, 152. Note 2. On ldyaky comp. the note on We I, 1, 1. VEDIC HYMNS. MhNDKLK I, HYMN 13. ASH7AKA I, ADHYAYA 1, VARGA 24-25. Apr! Hymn, i 1. Being well lighted, O Agni, bring us hither the gods to the man rich in sacrificial food, 0 Hotri, purifier, and perform the sacrifice. 2. Tanfinapat1! make our sacrifice rich in honey and convey it to-day to the gods, O sage, that they may feast. 3. I invoke here at this sacrifice Nard^a^sa \ the beloved one, the honey-tongued preparer of the sacrificial food. 4. O magnified * Agni ! Conduct the gods hither in an easy-moving chariot. Thou art the Hotri instituted by Manus 2. 5. Strew, O thoughtful men, in due order1 the sacrificial grass, the back (or surface) of which is sprinkled with butter, on which the appearance of immortality 2 (is seen). 6. May the divine gates open, the increasers of 7?zta, which do not stick together, that to-day, that now the sacrifice may proceed. 7. I invoke here at this sacrifice Night and Dawn, the beautifully adorned goddesses, that they may sit down on this our sacrificial grass. 8. I invoke these two divine Hotrzs1, the sages with beautiful tongues. May they perform this sacrifice for us. 9. I/a (' Nourishment '), Sarasvatl, and Mahf (' the great one ') \ the three comfort-giving goddesses, they who do not fail, shall sit down on the sacrificial grass. MA2VDALA I, HYMN 1 3. 10. I invoke hither the foremost, all-shaped Tva- sh^rz to come hither ; may he be ours alone. 11. O tree1, let the sacrificial food go, O god, to the gods. May the giver s splendour be foremost. 12. Offer ye the sacrifice with the word Svaha to Indra in the sacrificers house. Thereto I invoke the gods. NOTES. The hymn is ascribed, as the whole collection to which it belongs, to Medhatithi Ka^va (see the note on the preceding hymn). Its metre is Gayatri. Verses 1-4 = SV. II, 697-700. Verse 9 = RV. V, 5, 8. Verse 10 = TS. Ill, i, ii, 1 ; TB. Ill, 5, 12, 1 ; MS. IV, 13, 10.
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.
1navyam, c Indra and Vayu ! Our beautiful praise, approaching you, asks you for mercy and for new welfare.' Here the construc- tion of \d is such as if in English the phrase, ' men magnify the gods for obtaining mercy,' could be expressed in the words ' men magnify the gods mercy.' I conclude by quoting the more important recent litera- ture referring to Id: Prof. Max Muller's note on V, 60, 1 (S. B. E. vol. xxxii, p. 354); Physical Religion, p. 170; Bezzenberger, Nachrichten von der Gottinger Gesellsch. d. Wissensch. 1878, p. 264; Bechtel, Bezzenberger's Beitrage, X, 286 ; Bartholomae, ibid. XII, 91; Arische Forschungen, II, 78; Indogermanische Forschungen, III, 28, note 1; Brugmann, Indogermanische Forschungen, I, 171 ; K. F. Johansson, Indogermanische Forschungen, II, 47. Comp. also Bartholomae, Arische Forschungen, I, 21 ; III, 52, and Joh. Schmidt, Kuhn's Zeitschrift, XXXII, 389. Verse 4. Note 1. ' Worship ' is a very inadequate translation of adhvara, which is nearly a synonym of ya^a, by the side of which it frequently stands. Possibly in the designation of the sacrifice as y&gna. the stress was laid on the ele- ment of prayer, praises, and adoration ; in the designation as adhvara on the actual work which was chiefly done by the Adhvaryu. — Prof. Max Miiller writes: 'I accept the native explanation a-dhvara, without a flaw, perfect, whole, holy. Adhvara is generally an opus op era turn; hence adhvaryu, the operating priest.' Comp. Physical Religion, p. 171. Bury's derivation of adhvara from madhu (mdhu-ara, Bezzenberger's Beitrage, VII, 339) is much more ingenious than convincing. Verse 7. Note 1. I have translated doshavastar as a vocative which, as is rendered very probable by the accent, was also the opinion of the diaskeuasts of the Sa^hita text. MANDALA I, HYMN I. The author of the sacrificial formula which is given in Ai-val. 6raut. Ill, 12, 4 and 5ankh. Grihy. V, 5, 4, evidently understood the word in the same way ; there Agni is invoked as doshavastar and as pratarvastar, as shining in the darkness of evening and as shining in the morning. That this may indeed be the true meaning of the word is shown by Rig-veda III, 49, 4, where Indra is called kshapam vasta, ' the illuminator of the nights ' (kshapam is gen. plur., not as Bartholomae, Bezzenberger's Beitrage, XV, 208, takes it, loc. sing.). The very frequent passages, however, in which case-forms of dosha stand in opposition to words meaning ' dawn ' or ' morning ' — which words in most cases are derived from the root vas — strongly favour the opinion of Gaedicke (Der Accusativ im Veda, 177, note 3) and K. F. Johansson (Bezzenberger's Beitrage, XIV, 163), who give to doshavastar the meaning 'in the darkness and in the morning.' This translation very well suits all Rig-veda passages in which the word occurs. If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, dosha vastar. See M. Mv Physical Religion, p. 173.
2If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, dosha vastar. See M. Mv Physical Religion, p. 173. VEDIC HYMNS. MA7VZ)ALA I, HYMN 12. ASH7AKA I, ADHYAYA 1, VARGA 22-23. i. We choose Agni as our messenger, the all- possessor, as the Hotrz of this sacrifice, the highly- wise. 2. Agni and Agni again they constantly invoked with their invocations, the lord of the clans, the bearer of oblations, the beloved of many. 3. Agni, when born, conduct the gods hither for him who has strewn the Barhis (sacrificial grass)1; thou art our Hotrz, worthy of being magnified 2. 4. Awaken them, the willing ones, when thou goest as messenger, O Agni. Sit down with the gods on the Barhis. 5. O thou to whom Ghnta oblations are poured out, resplendent (god), burn against the mischievous, O Agni, against the sorcerers. 6. By Agni Agni is kindled (or, by fire fire is kindled), the sage, the master of the house, the young one, the bearer of oblations, whose mouth is the sacrificial spoon. 7. Praise Agni the sage, whose ordinances for the sacrifice are true, the god who drives away sickness. 8. Be the protector, O Agni, of a master of sacrificial food who worships thee, O god, as his messenger. 9. Be merciful, O purifier, unto the man who is rich in sacrificial food, and who invites Agni to the feast of the gods. 10. Thus, O Agni, resplendent purifier, conduct M AND ALA I, HYMN 12. the gods hither to us, to our sacrifice and to our food. n. Thus praised by us with our new Gayatra hymn, bring us wealth of valiant men and food. 12. Agni with thy bright splendour be pleased, through all our invocations of the gods, with this our praise. NOTES. This hymn is ascribed to Medhatithi K&//va. It is the opening hymn of a collection which extends from I, 12 to 23 (not, as Ludwig, III, 102, believes, from I, 2 to 17 ; see my Prolegomena, p. 220). That the authorship of this collection belongs indeed to the Ka^va family, whose poetical compositions are found partly in the first and partly in the eighth Ma^ala, is shown by the text of 14, 2-5, and by other evidence ; see Zeitschr. der Deutschen Morg. Gesellschaft, XXXVIII, 448. The metre is G&yatri. It is possible, though I do not think it probable, that the hymn should be considered as consisting of Tr/^as. Verse i = SV. I, 3 ; TS. II, 5, 8, 5 ; V, 5, 6, 1 ; TB. Ill, 5, 2, 3 ; MS. IV, 10, 2. Verses 1-3 = SV. II, 140-142 ; AV. XX, 101, 1-3. Verse 2 = TS. IV, 3, 13, 8; MS. IV, 10, 1. Verse 3 = TB. Ill, 11, 6, 2. Verses 6, 8, 9 = SV. II, 194-196. Verse 6 = TS. I, 4,46,3; HI, 5, ii, 5; V, 5, 6, 1; TB. II, 7, 12, 3; MS. IV, 10, 2 (3). Verse 7 = SV. I, 32. Verse 10 = VS. XVII, 9 ; TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 3 ; MS. I, 5, 1. Verse 3. Note 1. On vrzktabarhis, comp. RV. I, 116, 1 ; M. M., vol. xxxii, pp. 84 seq., 109 ; Geldner, P. G., Vedische Studien, I, 152. Note 2. On ldyaky comp. the note on We I, 1, 1. VEDIC HYMNS.
3I, 32. Verse 10 = VS. XVII, 9 ; TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 3 ; MS. I, 5, 1. Verse 3. Note 1. On vrzktabarhis, comp. RV. I, 116, 1 ; M. M., vol. xxxii, pp. 84 seq., 109 ; Geldner, P. G., Vedische Studien, I, 152. Note 2. On ldyaky comp. the note on We I, 1, 1. VEDIC HYMNS. MhNDKLK I, HYMN 13. ASH7AKA I, ADHYAYA 1, VARGA 24-25. Apr! Hymn, i 1. Being well lighted, O Agni, bring us hither the gods to the man rich in sacrificial food, 0 Hotri, purifier, and perform the sacrifice. 2. Tanfinapat1! make our sacrifice rich in honey and convey it to-day to the gods, O sage, that they may feast. 3. I invoke here at this sacrifice Nard^a^sa \ the beloved one, the honey-tongued preparer of the sacrificial food. 4. O magnified * Agni ! Conduct the gods hither in an easy-moving chariot. Thou art the Hotri instituted by Manus 2. 5. Strew, O thoughtful men, in due order1 the sacrificial grass, the back (or surface) of which is sprinkled with butter, on which the appearance of immortality 2 (is seen). 6. May the divine gates open, the increasers of 7?zta, which do not stick together, that to-day, that now the sacrifice may proceed. 7. I invoke here at this sacrifice Night and Dawn, the beautifully adorned goddesses, that they may sit down on this our sacrificial grass. 8. I invoke these two divine Hotrzs1, the sages with beautiful tongues. May they perform this sacrifice for us. 9. I/a (' Nourishment '), Sarasvatl, and Mahf (' the great one ') \ the three comfort-giving goddesses, they who do not fail, shall sit down on the sacrificial grass. MA2VDALA I, HYMN 1 3. 10. I invoke hither the foremost, all-shaped Tva- sh^rz to come hither ; may he be ours alone. 11. O tree1, let the sacrificial food go, O god, to the gods. May the giver s splendour be foremost. 12. Offer ye the sacrifice with the word Svaha to Indra in the sacrificers house. Thereto I invoke the gods. NOTES. The hymn is ascribed, as the whole collection to which it belongs, to Medhatithi Ka^va (see the note on the preceding hymn). Its metre is Gayatri. Verses 1-4 = SV. II, 697-700. Verse 9 = RV. V, 5, 8. Verse 10 = TS. Ill, i, ii, 1 ; TB. Ill, 5, 12, 1 ; MS. IV, 13, 10.
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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