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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1MAiTOALA I, HYMN 79. IO5 Sa^hiti IV, 4, 4, 5 ; Maitr. Sa^hita II, 13, 8; the third (verses 7-9) in the Sama-veda II, 874-876. Besides, verses 1-2 occur Taitt. Sa^h. Ill, 1, 11, 4-5; verse 2, Maitr. Sa/^h. IV, 12, 5; verse 4, Sama-veda I, 99; verses 8, 9, Maitr. Samh. IV, 12, 4; verse 9, Maitr. Sawh. IV, 10, 6; Taitt. Br. II, 4, 5, 3- Verse 1. Note 1. As to visara I think we should compare VII, 36, 1. vi sanuna przthivf sasre urvf, ' The wide earth has expanded with her surface.' Prof. Max Muller observes with regard to this Pada: when the sky sends forth the rain, the lightning appears. Note 2. On dhiini, see vol. xxxii, p. 112 (I, 64, 5), and Geldner, Vedische Studien, I, 268. I do not take the word with Geldner for an epithet of Vata, the wind, but of the snake, i.e. Agni, who very probably is to be understood here as in the whole Trika, as the fire of the lightning. Note 3. Perhaps we have here again a Pada of ten syllables, of the type which occurs several times in the preceding hymns. Or possibly the text should be corrected : ushasa/^ na navedM, ' a knower (of sacrifices, comp. IV, 23, 4; V, 12, 3) like the dawns/ or ushasam naveda// (with dissyllabic -am), ' a knower of the dawns.' — See Lanman, Note 4. The waters? Or the dawns? Verse 2. Note 1. On the nasalization of aminantan in the Sa^- hita text, see my Prolegomena, p. 471. Note 2. I. e. Par^anya, the thundering cloud. Comp. V, 83, 1 ; VII, toi, 1 ; Bergaigne, Rel. Vedique, III, 27 seq. Note 3. Regarding yadi idam, comp. IV, 5, 11. There the verb belonging to yadi must be supplied ; in the same way our passage must be interpreted also, unless we resort to changing the text and accentuating the verb nonava, in which case the translation would be, * when the black bull has bellowed here/ I06 VEDIC HYMNS. Note 4. The women may be the showers of rain. Or they could be understood as the dawns, comp. ushasa^ naveda^, verse i. Verse 3. Note 1. I propose to read pfyanam. Note 2. On pari^man, see Joh. Schmidt, Kuhn's Zeit- schrift, XXV, 86 ; Bartholomae, Bezzenberger's Beitrage, XV, 27 seq. ; Bergaigne, Rel. Ved. II, 505 ; and compare especially X, 93, 4. The word evidently is connected not with the verb gam, but with ksham, ' the earth/ of which we find the genitives gm&k and gmkh.
2Schmidt, Kuhn's Zeit- schrift, XXV, 86 ; Bartholomae, Bezzenberger's Beitrage, XV, 27 seq. ; Bergaigne, Rel. Ved. II, 505 ; and compare especially X, 93, 4. The word evidently is connected not with the verb gam, but with ksham, ' the earth/ of which we find the genitives gm&k and gmkh. Note 3. It does not seem probable to me that lipara means here the lower pressing-stone, as Grassmann, Ludwig, and Pischel (Vedische Studien, I, 109) suggest (Grass- mann : den Schlauch beim untern Pressstein. Ludwig : den schlauch ... an des steines ort. Pischel : sie legen das Fell mitten auf den Stein). I propose to supply ra^asa^ ; comp. I, 62, 5. rigzh uparam ; IV, 1, 11. ra^asa^ asya yonau, and especially IV, 17, 14, where we find the 'womb of the atmosphere ' (ra^asa^ asya yonau) mentioned, quite as in our passage, together with the leather-bag (tva£), i. e. the cloud. — Bergaigne (Rel. Ved. II, 505) translates and explains, 'arrose la peau dans le sejour de l'inferieur,5 c'est-a-dire fait couler les eaux du del pour l'Agni terrestre. Verse 4. Note 1. See above, I, 26, 10, note 1. Verse 6. Note 1. Ra^an seems to be the participle of rkg ; comp. VIII, 19, 31. kshapaA vastushu ra^asi. Now it is very im- probable that of this participle a vocative should occur ; see Lanman, 509. I believe, therefore, that we should accentuate ra^an (comp. the remarks of Bartholomae, Bezzenberger's Beitrage, XV, 204). Verse 8. Note 1. Comp. IX, 63, 11. rayim . . . dush/aram. MANDALA I, HYMN 79. IO7 Verse 9. Note 1. As to su^etiina, comp. I, 159, 5. Note 2. Comp. VI, 59, 9. rayi'm vls-vayuposhasam. Note 3. Matv/ikam is a second object of dhehi, not an epithet of rayi'm. Comp. VIII, 7, 30. Verse 10. Note 1. Comp. above, 78, 2, note 1. Verse 12. Note 1. On the use of the middle of gri with passive meaning, comp. Delbriick, Altindische Syntax, 264. I08 VEDIC HYMNS. MAA^ALA I, HYMN 94. ASH7AKA I, ADHYAYA 6, VARGA 30-32. i. We have sent forward1 with thoughtful mind this song of praise like a chariot to the worthy 6atavedas. For blissful is his care for us in his companionship. Agni ! May we suffer no harm in thy friendship. 2. He prospers for whom thou performest the sacrifice ; he dwells untouched 1 ; he acquires abundance of heroes. He is strong; no distress overtakes him. Agni ! May we suffer no harm in thy friendship. 3. May we be able to light thee. Prosper our prayers. The gods eat the sacrificial food that is offered in thee. Bring thou hither the Adityas, for we long for them. Agni ! May we suffer no harm in thy friendship. 4. Let us bring fuel and prepare sacrificial gifts for thee, awaking thy attention at each joint1 (of the month). Help forward our prayers that we may live. Agni ! May we suffer no harm in thy friendship. 5. (He is) the shepherd of the clans1; by his nightly light the creatures walk, the two-footed and four-footed. Thou art the bright, great splendour of dawn. Agni ! May we suffer no harm in thy friendship.
3Help forward our prayers that we may live. Agni ! May we suffer no harm in thy friendship. 5. (He is) the shepherd of the clans1; by his nightly light the creatures walk, the two-footed and four-footed. Thou art the bright, great splendour of dawn. Agni ! May we suffer no harm in thy friendship. 6. Thou art the Adhvaryu and the ancient Hotrz, the Prasastrz1, the Potrz, the born Purohita2. Knowing the duties of every priest thou givest MAiVDALA I, HYMN 94. IO9 success, O wise one. Agni ! May we suffer no harm in thy friendship. 7. Thou who art beautiful, of like appearance on all sides, thou shinest forth even when afar like lightning. Thou seest, O god, even over the darkness of night. Agni ! May we suffer no harm in thy friendship. 8. May the chariot of him who presses Soma, be to the front 1, O gods. May our curse overcome the malicious ones. Accept (O gods) this prayer and make it prosper. Agni ! May we suffer no harm in thy friendship. 9. Strike away with thy weapons those who curse us, the malicious ones, all ghouls, be they near or afar. And make a good path to the sacrifice of him who praises thee. Agni ! May we suffer no harm in thy friendship. 10. When thou hast yoked to thy chariot the two ruddy, red horses, whom the wind drives forward, and thy roaring is like that of a bull, then thou movest the trees with thy banner of smoke \ Agni ! May we suffer no harm in thy friendship. 11. And when thy grass-consuming sparks are scattered, the winged (birds) *■ also fear the noise. Then all goes well with thee and thy chariots. Agni ! May we suffer no harm in thy friendship. 12. He makes Mitra and Varima get refreshing drink. He mysteriously turns away the anger of the Maruts 1. Be merciful towards us. May their mind be again (as it was before). Agni ! May we suffer no harm in thy friendship. 13. Thou art god of the gods, a wonderful Mitra (i. e. friend, of the gods) \ Thou art the Vasu I I O VEDIC HYMNS. of the Vasus, welcome at the sacrifice. May we be under thy most wide-reaching protection. Agni ! May we suffer no harm in thy friendship. 14. That is thy glorious (nature) that when kindled in thy own house, and fed with Soma, thou art awake *, the most merciful one. Thou bestowest treasures and wealth on the worshipper. Agni ! May we suffer no harm in thy friendship. 15. May we be of those to whom thou, O pos- sessor of beautiful wealth, O Aditi *, art pleased to grant sinlessness in health and wealth 2, and whom thou wilt quicken with glorious strength and with abundance of progeny. 16. Do thou, O Agni, thou who knowest (how to grant) happiness, prolong our life here, O God ! May Mitra and Varu/za grant us this, may Aditi, the Sindhu, the Earth, and the Sky1 ! 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.
1MAiTOALA I, HYMN 79. IO5 Sa^hiti IV, 4, 4, 5 ; Maitr. Sa^hita II, 13, 8; the third (verses 7-9) in the Sama-veda II, 874-876. Besides, verses 1-2 occur Taitt. Sa^h. Ill, 1, 11, 4-5; verse 2, Maitr. Sa/^h. IV, 12, 5; verse 4, Sama-veda I, 99; verses 8, 9, Maitr. Samh. IV, 12, 4; verse 9, Maitr. Sawh. IV, 10, 6; Taitt. Br. II, 4, 5, 3- Verse 1. Note 1. As to visara I think we should compare VII, 36, 1. vi sanuna przthivf sasre urvf, ' The wide earth has expanded with her surface.' Prof. Max Muller observes with regard to this Pada: when the sky sends forth the rain, the lightning appears. Note 2. On dhiini, see vol. xxxii, p. 112 (I, 64, 5), and Geldner, Vedische Studien, I, 268. I do not take the word with Geldner for an epithet of Vata, the wind, but of the snake, i.e. Agni, who very probably is to be understood here as in the whole Trika, as the fire of the lightning. Note 3. Perhaps we have here again a Pada of ten syllables, of the type which occurs several times in the preceding hymns. Or possibly the text should be corrected : ushasa/^ na navedM, ' a knower (of sacrifices, comp. IV, 23, 4; V, 12, 3) like the dawns/ or ushasam naveda// (with dissyllabic -am), ' a knower of the dawns.' — See Lanman, Note 4. The waters? Or the dawns? Verse 2. Note 1. On the nasalization of aminantan in the Sa^- hita text, see my Prolegomena, p. 471. Note 2. I. e. Par^anya, the thundering cloud. Comp. V, 83, 1 ; VII, toi, 1 ; Bergaigne, Rel. Vedique, III, 27 seq. Note 3. Regarding yadi idam, comp. IV, 5, 11. There the verb belonging to yadi must be supplied ; in the same way our passage must be interpreted also, unless we resort to changing the text and accentuating the verb nonava, in which case the translation would be, * when the black bull has bellowed here/ I06 VEDIC HYMNS. Note 4. The women may be the showers of rain. Or they could be understood as the dawns, comp. ushasa^ naveda^, verse i. Verse 3. Note 1. I propose to read pfyanam. Note 2. On pari^man, see Joh. Schmidt, Kuhn's Zeit- schrift, XXV, 86 ; Bartholomae, Bezzenberger's Beitrage, XV, 27 seq. ; Bergaigne, Rel. Ved. II, 505 ; and compare especially X, 93, 4. The word evidently is connected not with the verb gam, but with ksham, ' the earth/ of which we find the genitives gm&k and gmkh.
2Schmidt, Kuhn's Zeit- schrift, XXV, 86 ; Bartholomae, Bezzenberger's Beitrage, XV, 27 seq. ; Bergaigne, Rel. Ved. II, 505 ; and compare especially X, 93, 4. The word evidently is connected not with the verb gam, but with ksham, ' the earth/ of which we find the genitives gm&k and gmkh. Note 3. It does not seem probable to me that lipara means here the lower pressing-stone, as Grassmann, Ludwig, and Pischel (Vedische Studien, I, 109) suggest (Grass- mann : den Schlauch beim untern Pressstein. Ludwig : den schlauch ... an des steines ort. Pischel : sie legen das Fell mitten auf den Stein). I propose to supply ra^asa^ ; comp. I, 62, 5. rigzh uparam ; IV, 1, 11. ra^asa^ asya yonau, and especially IV, 17, 14, where we find the 'womb of the atmosphere ' (ra^asa^ asya yonau) mentioned, quite as in our passage, together with the leather-bag (tva£), i. e. the cloud. — Bergaigne (Rel. Ved. II, 505) translates and explains, 'arrose la peau dans le sejour de l'inferieur,5 c'est-a-dire fait couler les eaux du del pour l'Agni terrestre. Verse 4. Note 1. See above, I, 26, 10, note 1. Verse 6. Note 1. Ra^an seems to be the participle of rkg ; comp. VIII, 19, 31. kshapaA vastushu ra^asi. Now it is very im- probable that of this participle a vocative should occur ; see Lanman, 509. I believe, therefore, that we should accentuate ra^an (comp. the remarks of Bartholomae, Bezzenberger's Beitrage, XV, 204). Verse 8. Note 1. Comp. IX, 63, 11. rayim . . . dush/aram. MANDALA I, HYMN 79. IO7 Verse 9. Note 1. As to su^etiina, comp. I, 159, 5. Note 2. Comp. VI, 59, 9. rayi'm vls-vayuposhasam. Note 3. Matv/ikam is a second object of dhehi, not an epithet of rayi'm. Comp. VIII, 7, 30. Verse 10. Note 1. Comp. above, 78, 2, note 1. Verse 12. Note 1. On the use of the middle of gri with passive meaning, comp. Delbriick, Altindische Syntax, 264. I08 VEDIC HYMNS. MAA^ALA I, HYMN 94. ASH7AKA I, ADHYAYA 6, VARGA 30-32. i. We have sent forward1 with thoughtful mind this song of praise like a chariot to the worthy 6atavedas. For blissful is his care for us in his companionship. Agni ! May we suffer no harm in thy friendship. 2. He prospers for whom thou performest the sacrifice ; he dwells untouched 1 ; he acquires abundance of heroes. He is strong; no distress overtakes him. Agni ! May we suffer no harm in thy friendship. 3. May we be able to light thee. Prosper our prayers. The gods eat the sacrificial food that is offered in thee. Bring thou hither the Adityas, for we long for them. Agni ! May we suffer no harm in thy friendship. 4. Let us bring fuel and prepare sacrificial gifts for thee, awaking thy attention at each joint1 (of the month). Help forward our prayers that we may live. Agni ! May we suffer no harm in thy friendship. 5. (He is) the shepherd of the clans1; by his nightly light the creatures walk, the two-footed and four-footed. Thou art the bright, great splendour of dawn. Agni ! May we suffer no harm in thy friendship.
3Help forward our prayers that we may live. Agni ! May we suffer no harm in thy friendship. 5. (He is) the shepherd of the clans1; by his nightly light the creatures walk, the two-footed and four-footed. Thou art the bright, great splendour of dawn. Agni ! May we suffer no harm in thy friendship. 6. Thou art the Adhvaryu and the ancient Hotrz, the Prasastrz1, the Potrz, the born Purohita2. Knowing the duties of every priest thou givest MAiVDALA I, HYMN 94. IO9 success, O wise one. Agni ! May we suffer no harm in thy friendship. 7. Thou who art beautiful, of like appearance on all sides, thou shinest forth even when afar like lightning. Thou seest, O god, even over the darkness of night. Agni ! May we suffer no harm in thy friendship. 8. May the chariot of him who presses Soma, be to the front 1, O gods. May our curse overcome the malicious ones. Accept (O gods) this prayer and make it prosper. Agni ! May we suffer no harm in thy friendship. 9. Strike away with thy weapons those who curse us, the malicious ones, all ghouls, be they near or afar. And make a good path to the sacrifice of him who praises thee. Agni ! May we suffer no harm in thy friendship. 10. When thou hast yoked to thy chariot the two ruddy, red horses, whom the wind drives forward, and thy roaring is like that of a bull, then thou movest the trees with thy banner of smoke \ Agni ! May we suffer no harm in thy friendship. 11. And when thy grass-consuming sparks are scattered, the winged (birds) *■ also fear the noise. Then all goes well with thee and thy chariots. Agni ! May we suffer no harm in thy friendship. 12. He makes Mitra and Varima get refreshing drink. He mysteriously turns away the anger of the Maruts 1. Be merciful towards us. May their mind be again (as it was before). Agni ! May we suffer no harm in thy friendship. 13. Thou art god of the gods, a wonderful Mitra (i. e. friend, of the gods) \ Thou art the Vasu I I O VEDIC HYMNS. of the Vasus, welcome at the sacrifice. May we be under thy most wide-reaching protection. Agni ! May we suffer no harm in thy friendship. 14. That is thy glorious (nature) that when kindled in thy own house, and fed with Soma, thou art awake *, the most merciful one. Thou bestowest treasures and wealth on the worshipper. Agni ! May we suffer no harm in thy friendship. 15. May we be of those to whom thou, O pos- sessor of beautiful wealth, O Aditi *, art pleased to grant sinlessness in health and wealth 2, and whom thou wilt quicken with glorious strength and with abundance of progeny. 16. Do thou, O Agni, thou who knowest (how to grant) happiness, prolong our life here, O God ! May Mitra and Varu/za grant us this, may Aditi, the Sindhu, the Earth, and the Sky1 ! 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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