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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1my 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. Note 1. It would be unnatural to give to the medium a huve the passive sense and not to translate it, as it must be translated m so many passages, * I call (thee) hither/ But, if so, it is very difficult to avoid the conclusion that vahni^ asa (' he who carries somebody with his mouth ; ' comp. I, 129, 5; VI, ii, 2; 16, 9; VII, 16, 9; X, 115, 3; see vol. xxxii, pp. 42 seq.) refers here not to Agni, the divine carrier, but to the human priest, who with his mouth, i.e. by his songs, carries Agni to his sacrifice. Vahni is used very frequently indeed of human worshippers, and generally the transferring of epithets of the divine priest Agni to human priests, and vice versa, is quite to the taste of Vedic poets. — Comp. on a huve and vahni/z asa, Neisser, Bezzenberger's Beitrage, XVIII, 320 seq. ; XX, 69, and below, I, 127, 8, note 1; S.B.E., vol. xxxii, p. 42. See also Delbriick, Altindische Syntax, 473, who very rightly observes : es liegt kein Grund vor, dem huve den Character einer ersten Person zu versagen. Note 2. On the accent of huve, on which Ludwig bases very bold conclusions, see Delbriick, Altindische Syntax, 41 ; Weber, Indische Studien, XIII, 73. Note 3. Comp. X, 3, 3. — On the priestly functions of the MANDALA I, HYMN 76. 99 Potrz, see Weber, Indische Studien, X, 141, 366, 376 seq. ; H. O., Religion des Veda, 391. Note 4. On these vocatives, see Delbriick, Altindische Syntax, 106. Verse 5. Note 1. Manus is here a proper name ; comp. Bergaigne, I, 65 seq. On his priestly character, comp. H. O., Religion des Veda, 275. Note 2. On ^uhva, comp. Pischel, Ved. Studien, II, 113. The ladle is meant for the flame of Agni. H 2 IOO VEDIC HYMNS. MAA^ALA I, HYMN 77. ASH7AKA I, ADHYAYA 5, VARGA 25. i. How shall we sacrifice to Agni ? What words, agreeable to the god, shall be addressed to him, the luminous one, who, being immortal and righteous, the Hotrz, the best sacrificer, conveys the gods to the mortals1 ? 2. Bring hither by adoration the Hotrt who is most beneficial in sacrifices and righteous. When Agni repairs to the gods on behalf of the mortal1, may he be attentive in his mind, and may he perform the sacrifice2. 3. For he is wisdom1, he is manly, he is straight- forward ; like Mitra he has become the charioteer of the mysterious2. Therefore the Aryan clans3, longing for the gods, address him, the wonderful one, as the first at the sacrifices. 4. May that Agni, the manliest of men, triumphant with riches [?] \ come with help to our words, to our devotion, and (to the devotion) of those most powerful liberal givers who bent on the prize2 have constantly stirred up our prayers3.
24. May that Agni, the manliest of men, triumphant with riches [?] \ come with help to our words, to our devotion, and (to the devotion) of those most powerful liberal givers who bent on the prize2 have constantly stirred up our prayers3. 5. Thus Agni, the righteous Gatavedas, has been praised by the priestly Gotamas1. May he augment their splendour and their strength. He the knowing one gains increase according to his desire. NOTES. The same Rishi and metre. Verse 1. Note 1. The construction is ya^ krindti devan martyeshu. Comp., for instance, X, 40, 2. ka/i vam . . . krzVmte sadhasthe M AND ALA I, HYMN 77. IOI a. Ludwig translates : der unter den sterblichen der unsterbliche hotar . . . schafft die gotten — ' Could it be ishkrinoti ? ' M. M. Verse 2. Note 1. The third Pada of this verse has nine syllables instead of eleven. If we read, as several times must be done, martyaya for martaya, we get ten syllables, and the Pada may belong to the defective type mentioned above, j6, 1, note 2. Note 2. Ka, seems to me to stand here, as it several times does, in the first of the members of sentence con- nected by it. See Delbriick, Altindische Syntax, 475. Prof. Max Miiller believes that it depends on yat: yat ve^, yat kz. sa bodhati, ' Bring hither the Hotri ... so that Agni may invite the gods . . . and that he (the mortal or Agni) may be attentive, &c.' Verse 3. Note 1. Grassmann gives to kratu here and in a number of other passages the meaning 'der Starke.' This is in- admissible ; comp. Bergaigne, III, 304. Note 2. Here we have again a Pada of ten syllables (see verse 2, note 1), unless bhut has dissyllabic value. Prof. Max Miiller translates this Pada : * like a friend he is the charioteer of enormous wealth/ Note 3. Comp. I, 96, 3 (see below). Verse 4. Note 1. On ri-sadas, comp. above, I, 26, 4, note 1. Note 2. Comp. I, 92, 8. There Ushas receives the epithet va^*aprasuta. Note 3. Comp. VII, Sy, 3. spa^a^ Varu/zasya ... ye ishayanta manma. Verse 5. Note 1. This is again a Pada of ten syllables. 102 VEDIC HYMNS. MAM9ALA I, HYMN 78. ASH7AKA I, ADHYAYA 5, VARGA 26. i . O Gatavedas, who dwellest among all tribes, we the Gotamas (praise) thee with our song — we praise thee aloud with (songs full of) splendour. 2. Gotama1 desirous of riches exalts thee, as thou art, with his song. We praise thee aloud with (songs full of) splendour. 3. We call thee, such as thou art, the highest winner of booty, as Ahgiras did. We praise thee aloud with (songs full of) splendour. 4. (We praise) thee, the greatest destroyer of enemies (or, of Vntra), who hurlest the Dasyus away — we praise thee, such as thou art, aloud with (songs full of) splendour. 5. We the Rahuga/zas1 have recited a honey- sweet speech to Agni. We praise thee aloud with (songs full of) splendour. NOTES. The same Rtshi. Metre, G&yatri. "Verse 2. Note 1. This probably means, cthe descendant of Gotama.' See Zeitschrift der D. Morg. Gesellschaft, XL 1 1, 203. Verse 5.
35. We the Rahuga/zas1 have recited a honey- sweet speech to Agni. We praise thee aloud with (songs full of) splendour. NOTES. The same Rtshi. Metre, G&yatri. "Verse 2. Note 1. This probably means, cthe descendant of Gotama.' See Zeitschrift der D. Morg. Gesellschaft, XL 1 1, 203. Verse 5. Note 1. The Rahuga^as seem to be a branch of the Gotamas; see A^valdyana 5rautasutra XII, u, 1. MAiVDALA I, HYMN JQ. IO3 MAA^ALA I, HYMN 79. ASH7AKA I, ADHYAYA 5, VARGA 27-28. I. i. The golden-haired in the expanse1 of the atmosphere, the roaring2 snake, is hasting (through the air) like the wind ; the brightly resplendent watcher of the dawn 3, he who is like the glorious, ever active and truthful (goddesses)4. 2. By thy goings the beautifully-winged (birds) were disparaged 1 ; the black bull 2 has roared, when here3 (all this happened). He has come as if with the bounteous smiling (women) 4. The mists fly, the clouds thunder. 3. When they have led him, who swells1 with the milk of Rite, on the straightest paths of /?zta, then Aryaman, Mitra, and Varu^a, he who walks round the earth 2, fill the leather-bag (the cloud) in the womb of the lower (atmosphere [?]) 3. II. 4. Agni, who art lord of booty, rich in cows, young son of strength \ bestow on us, O G^tavedas, great glory. 5. Being lighted, a Vasu, a sage, Agni who is to be magnified by (pious) words, O (god) with many faces, shine to us so that riches may be ours. 6. Reigning x by night by thy own power, O Agni, and at the break of dawn, O god with sharp teeth, burn against the sorcerers. 104 VED1C HYMNS. III. 7. Bless us, O Agni, with thy blessings, when our Gayatra song is brought forward (to thee), thou to whom reverence is due in all our prayers. 8. Bring us wealth, O Agni, which may be always conquering, excellent and invincible1 in all battles. 9. Bestow on us, Agni, through thy kindness 1 wealth which may last all our life 2, and have mercy3 on us that we may live. IV. 10. O Gotama 1, bring forward purified words, bring songs to the sharp-flaming Agni, desirous of his favour. 1 1 . May he who tries to harm us, whether nigh or afar, fall down. Do thou lead us alone to in- crease. 12. The thousand-eyed Agni, who dwells among all tribes, scares away the Rakshas. The praise- worthy Hotrz (Agni) is praised \ NOTES. The same Rtshl Metre, 1-3 Trish/ubh ; 4-6 Ush^ih ; 7-12 Gayatri. What in the traditional text is one hymn, consists really of four independent hymns of three verses each. This is to be concluded from the well-known laws of arrangement of the Sawhita, and is confirmed by the change of metre and by the reception of two of the four hymns into other Vedic Sa^hitas : the second (verses 4-6) is found in the Sama-veda II, 911-913 ; Va£\ Sa//zhita XV, 35-37 ; Taitt. MAiTOALA I, HYMN 79. IO5
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.
1my 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. Note 1. It would be unnatural to give to the medium a huve the passive sense and not to translate it, as it must be translated m so many passages, * I call (thee) hither/ But, if so, it is very difficult to avoid the conclusion that vahni^ asa (' he who carries somebody with his mouth ; ' comp. I, 129, 5; VI, ii, 2; 16, 9; VII, 16, 9; X, 115, 3; see vol. xxxii, pp. 42 seq.) refers here not to Agni, the divine carrier, but to the human priest, who with his mouth, i.e. by his songs, carries Agni to his sacrifice. Vahni is used very frequently indeed of human worshippers, and generally the transferring of epithets of the divine priest Agni to human priests, and vice versa, is quite to the taste of Vedic poets. — Comp. on a huve and vahni/z asa, Neisser, Bezzenberger's Beitrage, XVIII, 320 seq. ; XX, 69, and below, I, 127, 8, note 1; S.B.E., vol. xxxii, p. 42. See also Delbriick, Altindische Syntax, 473, who very rightly observes : es liegt kein Grund vor, dem huve den Character einer ersten Person zu versagen. Note 2. On the accent of huve, on which Ludwig bases very bold conclusions, see Delbriick, Altindische Syntax, 41 ; Weber, Indische Studien, XIII, 73. Note 3. Comp. X, 3, 3. — On the priestly functions of the MANDALA I, HYMN 76. 99 Potrz, see Weber, Indische Studien, X, 141, 366, 376 seq. ; H. O., Religion des Veda, 391. Note 4. On these vocatives, see Delbriick, Altindische Syntax, 106. Verse 5. Note 1. Manus is here a proper name ; comp. Bergaigne, I, 65 seq. On his priestly character, comp. H. O., Religion des Veda, 275. Note 2. On ^uhva, comp. Pischel, Ved. Studien, II, 113. The ladle is meant for the flame of Agni. H 2 IOO VEDIC HYMNS. MAA^ALA I, HYMN 77. ASH7AKA I, ADHYAYA 5, VARGA 25. i. How shall we sacrifice to Agni ? What words, agreeable to the god, shall be addressed to him, the luminous one, who, being immortal and righteous, the Hotrz, the best sacrificer, conveys the gods to the mortals1 ? 2. Bring hither by adoration the Hotrt who is most beneficial in sacrifices and righteous. When Agni repairs to the gods on behalf of the mortal1, may he be attentive in his mind, and may he perform the sacrifice2. 3. For he is wisdom1, he is manly, he is straight- forward ; like Mitra he has become the charioteer of the mysterious2. Therefore the Aryan clans3, longing for the gods, address him, the wonderful one, as the first at the sacrifices. 4. May that Agni, the manliest of men, triumphant with riches [?] \ come with help to our words, to our devotion, and (to the devotion) of those most powerful liberal givers who bent on the prize2 have constantly stirred up our prayers3.
24. May that Agni, the manliest of men, triumphant with riches [?] \ come with help to our words, to our devotion, and (to the devotion) of those most powerful liberal givers who bent on the prize2 have constantly stirred up our prayers3. 5. Thus Agni, the righteous Gatavedas, has been praised by the priestly Gotamas1. May he augment their splendour and their strength. He the knowing one gains increase according to his desire. NOTES. The same Rishi and metre. Verse 1. Note 1. The construction is ya^ krindti devan martyeshu. Comp., for instance, X, 40, 2. ka/i vam . . . krzVmte sadhasthe M AND ALA I, HYMN 77. IOI a. Ludwig translates : der unter den sterblichen der unsterbliche hotar . . . schafft die gotten — ' Could it be ishkrinoti ? ' M. M. Verse 2. Note 1. The third Pada of this verse has nine syllables instead of eleven. If we read, as several times must be done, martyaya for martaya, we get ten syllables, and the Pada may belong to the defective type mentioned above, j6, 1, note 2. Note 2. Ka, seems to me to stand here, as it several times does, in the first of the members of sentence con- nected by it. See Delbriick, Altindische Syntax, 475. Prof. Max Miiller believes that it depends on yat: yat ve^, yat kz. sa bodhati, ' Bring hither the Hotri ... so that Agni may invite the gods . . . and that he (the mortal or Agni) may be attentive, &c.' Verse 3. Note 1. Grassmann gives to kratu here and in a number of other passages the meaning 'der Starke.' This is in- admissible ; comp. Bergaigne, III, 304. Note 2. Here we have again a Pada of ten syllables (see verse 2, note 1), unless bhut has dissyllabic value. Prof. Max Miiller translates this Pada : * like a friend he is the charioteer of enormous wealth/ Note 3. Comp. I, 96, 3 (see below). Verse 4. Note 1. On ri-sadas, comp. above, I, 26, 4, note 1. Note 2. Comp. I, 92, 8. There Ushas receives the epithet va^*aprasuta. Note 3. Comp. VII, Sy, 3. spa^a^ Varu/zasya ... ye ishayanta manma. Verse 5. Note 1. This is again a Pada of ten syllables. 102 VEDIC HYMNS. MAM9ALA I, HYMN 78. ASH7AKA I, ADHYAYA 5, VARGA 26. i . O Gatavedas, who dwellest among all tribes, we the Gotamas (praise) thee with our song — we praise thee aloud with (songs full of) splendour. 2. Gotama1 desirous of riches exalts thee, as thou art, with his song. We praise thee aloud with (songs full of) splendour. 3. We call thee, such as thou art, the highest winner of booty, as Ahgiras did. We praise thee aloud with (songs full of) splendour. 4. (We praise) thee, the greatest destroyer of enemies (or, of Vntra), who hurlest the Dasyus away — we praise thee, such as thou art, aloud with (songs full of) splendour. 5. We the Rahuga/zas1 have recited a honey- sweet speech to Agni. We praise thee aloud with (songs full of) splendour. NOTES. The same Rtshi. Metre, G&yatri. "Verse 2. Note 1. This probably means, cthe descendant of Gotama.' See Zeitschrift der D. Morg. Gesellschaft, XL 1 1, 203. Verse 5.
35. We the Rahuga/zas1 have recited a honey- sweet speech to Agni. We praise thee aloud with (songs full of) splendour. NOTES. The same Rtshi. Metre, G&yatri. "Verse 2. Note 1. This probably means, cthe descendant of Gotama.' See Zeitschrift der D. Morg. Gesellschaft, XL 1 1, 203. Verse 5. Note 1. The Rahuga^as seem to be a branch of the Gotamas; see A^valdyana 5rautasutra XII, u, 1. MAiVDALA I, HYMN JQ. IO3 MAA^ALA I, HYMN 79. ASH7AKA I, ADHYAYA 5, VARGA 27-28. I. i. The golden-haired in the expanse1 of the atmosphere, the roaring2 snake, is hasting (through the air) like the wind ; the brightly resplendent watcher of the dawn 3, he who is like the glorious, ever active and truthful (goddesses)4. 2. By thy goings the beautifully-winged (birds) were disparaged 1 ; the black bull 2 has roared, when here3 (all this happened). He has come as if with the bounteous smiling (women) 4. The mists fly, the clouds thunder. 3. When they have led him, who swells1 with the milk of Rite, on the straightest paths of /?zta, then Aryaman, Mitra, and Varu^a, he who walks round the earth 2, fill the leather-bag (the cloud) in the womb of the lower (atmosphere [?]) 3. II. 4. Agni, who art lord of booty, rich in cows, young son of strength \ bestow on us, O G^tavedas, great glory. 5. Being lighted, a Vasu, a sage, Agni who is to be magnified by (pious) words, O (god) with many faces, shine to us so that riches may be ours. 6. Reigning x by night by thy own power, O Agni, and at the break of dawn, O god with sharp teeth, burn against the sorcerers. 104 VED1C HYMNS. III. 7. Bless us, O Agni, with thy blessings, when our Gayatra song is brought forward (to thee), thou to whom reverence is due in all our prayers. 8. Bring us wealth, O Agni, which may be always conquering, excellent and invincible1 in all battles. 9. Bestow on us, Agni, through thy kindness 1 wealth which may last all our life 2, and have mercy3 on us that we may live. IV. 10. O Gotama 1, bring forward purified words, bring songs to the sharp-flaming Agni, desirous of his favour. 1 1 . May he who tries to harm us, whether nigh or afar, fall down. Do thou lead us alone to in- crease. 12. The thousand-eyed Agni, who dwells among all tribes, scares away the Rakshas. The praise- worthy Hotrz (Agni) is praised \ NOTES. The same Rtshl Metre, 1-3 Trish/ubh ; 4-6 Ush^ih ; 7-12 Gayatri. What in the traditional text is one hymn, consists really of four independent hymns of three verses each. This is to be concluded from the well-known laws of arrangement of the Sawhita, and is confirmed by the change of metre and by the reception of two of the four hymns into other Vedic Sa^hitas : the second (verses 4-6) is found in the Sama-veda II, 911-913 ; Va£\ Sa//zhita XV, 35-37 ; Taitt. MAiTOALA I, HYMN 79. IO5
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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