Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12. Longing for rich fields, for a free path, and for wealth, we sacrifice — driving away evil with thy light. 3 *. When he stands forth as the most glorious one among them 2, and when our liberal lords excel — driving away evil with thy light — 4. When through thee, Agni, the liberal lords, and when through thee we may multiply with offspring — driving away evil with thy light — 5. When the rays of the mighty Agni go forth on all sides — driving away evil with thy light — 6. For thou indeed, (O god) whose face is turned everywhere, encompassest (the world) everywhere — driving away evil with thy light. 7. Do thou carry us, as with a boat, across hostile powers, (O god) whose face is turned everywhere — driving away evil with thy light. 8. Do thou carry us across (evil) to welfare, as across a stream with a boat1 — driving away evil with thy light. 126 VEDIC HYMNS. NOTES. The same Rtshi. Metre, Gayatri. The hymn is addressed to Agni Suki. — Verses 1-8 = AV. IV, 33, 1-8 ; TA. VI, 11, 1-2. Verse 1 = TA. VI, 10, 1. Verse 1. Note 1. Lanman (Sanskrit Reader, p. 363) translates : ' Driving away with flames our sin/ But agha is not exactly sin. Verse 3. Note 1. In this verse as well as in the verses 4 and 5 — all commencing with the words pra yat — the principal clauses are wanting. As to the meaning, however, these clauses are supplied by the refrain ; ' driving away evil ' of course means ' may he drive away evil.' Note 2. 'Among them' seems to mean 'among the liberal lords/ Verse 8. Note 1. Cf. Lanman, p. 434. MAiVDALA I, HYMN 98. 1 27 MAiVZ?ALA I, HYMN 98. ASH7AKA I, ADHYAYA 7, VARGA 6. i. May we dwell in the favour of (Agni) Vais- vanara. He indeed is a king, leading all beings to gloriousness l. As soon as born from here he looks over this whole world. Vaisvanara unites with the Sun2. 2. Agni who has been looked and longed for l in Heaven, who has been looked for on Earth — he who has been looked for, has entered all herbs. May Agni Vamdnara, who has strongly been looked for, protect us from harm by day and by night. 3. VaLsvanara ! May this be true of thee : may wealth and liberal givers attend us ! May Mitra and Varu/za grant us this, may Aditi, the Sindhu, the Earth, and the Sky ! NOTES. The same Rishl. Metre, TrishAibh. — Verse 1 = VS. XXVI, 7; TS. I, 5, 11, 3 ; MS. IV, 11, 1. Verse % =VS. XVIII, 73; TS. I,5,ii, 1 ; IV, 4, is, 5; 7,15, 6; TB. Ill, 11, 6, 4; MS. 11,13, 11. Verse 1. Note 1. Comp. VI, 70, 1. bhuvananam abhuriya. AbhLyn seems to mean, going or leading towards (abhf) gloriousness (syT). Prof. Pischel's opinion on the word is different ; see Vedische Studien, I, 53 seq. Note 2. As to yatate, comp. V, 4, 4. yatamana^ ra^mibhiyfc suryasya ; IX, 111, 3. sam ra^mibhi^ yatate daraata^ ratha^. Verse 2. Note 1. On the disappearance of Agni who is looked for everywhere, see M. M., Physical Religion, 264 seq. ; Bergaigne, Rel. Vedique, II, 75. 128 VEDIC HYMNS. MAA^ALA I, HYMN 99. ASH7AKA I, ADHYAYA 8, VARGA 7.
2sam ra^mibhi^ yatate daraata^ ratha^. Verse 2. Note 1. On the disappearance of Agni who is looked for everywhere, see M. M., Physical Religion, 264 seq. ; Bergaigne, Rel. Vedique, II, 75. 128 VEDIC HYMNS. MAA^ALA I, HYMN 99. ASH7AKA I, ADHYAYA 8, VARGA 7. i. Let us press Soma for Gatavedas1. May he burn down the property of the niggard 2. May he, Agni, bring us across all troubles, across all difficul- ties, as across a stream with a boat. NOTES. The Rtshi is Ka^yapa Marina. Metre, TrishAibh. — Verse i = TA. X, i. Verse 1. Note 1. This is one of the very rare passages in which Agni standing alone and not accompanied by Indra or the Maruts &c. is mentioned as drinking Soma. It seems as if this verse were not composed for the regular Soma sacrifice, but for a special occasion. Note 2. Cf. Delbrtick, Syntakt. Forschungen, I, 1 1 2. MAiVDALA I, HYMN 12 J. 129 MAA^ALA I, HYMN 127. ASH7AKA II, ADHYAYA 1, VARGA 12-13. i. I deem Agni to be the munificent Hotrz, the Vasu, the Son of strength1, (^atavedas, like a priest, Gatavedas2 : the best performer of the sacrifice, the god who with his upright body that is turned towards the gods, and with his flame longs for the shine of the (boiling) ghee3, of the butter that is offered in (the fire). 2. May we, the sacrificers, call thee hither, the best of sacrificers1, the first of the-Angiras, O priest, with our prayers, with priestly prayers, O bright one2: thee who like the heaven encompassest the earth3, the Hotri of human tribes, the manly flame- haired, whom these folks — whom all folks should favour in order to speed him (to our sacrifice). 3. He indeed, shining mightily with his shining strength1, becomes the conqueror of deceitful foes2 — like an axe, the conqueror of deceitful foes2. He at whose onslaught3 even what is strong melts away4, steady things (waste away) like forests (which are burnt or bend down in the storm)5. Conquering he holds himself back ; he does not proceed6. As with a conquering bow-man he proceeds6. 4. Even what is firm gives way before him : thus it is known. With hottest kindling-sticks1 one wor- ships him2 for winning his favour, one worships Agni for winning his favour. He who dives into many forests as if carving the wood with his flame, destroys even firm food3 with his strength — he destroys even what is firm with his strength. [46] K I3O VEDIC HYMNS, 5. Let us place that power1 of his in our neigh- bourhood2— (that power) which is more visible by night than by day3 — (more visible) than by day to the unremitting4 (worshipper). Therefore his life is a firm hold5, like (a father's) safe refuge to a son : (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before)6 — the fires that never grow old, tending (to such blessings).
3Therefore his life is a firm hold5, like (a father's) safe refuge to a son : (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before)6 — the fires that never grow old, tending (to such blessings). 6. He indeed makes a mighty noise like the host of the Maruts, . . .1 on the rich fields, . . .1 on the . . ,\ He, the seizer, ate the offerings2, he who has deservedly become the banner of the sacrifice. And when he joyously and joyfully (proceeds), all followed gladly on his path ; men (have followed) his path as for a triumphal procession. 7. When forsooth the Kistas1 striving for heaven, when the Bhr/gus have addressed him paying reverence — the Bhrzgus producing him by attrition, with worship : Agni is the lord of goods, the bright one, who is their2 supporter. May the wise one accept the wonted coverings3; may the wise one accept them. 8. We invoke thee, the lord of all people, the common master of the house of all, to enjoy (the sacrifice) : (we call) thee who truly art carried by prayers as by a vehicle1 to enjoy (the sacrifice): the guest of men in whose presence (they live) as before a father's (face), and all those immortals (attain) to strength, and the offerings among the gods (attain) to strength. 9. Thou, O Agni, art born, the mightiest by might \ for the divine world, the strongest one, like wealth for the divine world. For thy delight is most strong, and thy power is most brilliant. And MAiVDALA I, HYMN I 2 7. 131 they walk around thee2, O (god) who never growest old, like obedient (servants), O (god) who never growest old. 10. Let your praise go forth to the great Agni, who is mighty in his might, who awakens at dawn, like a winner of cattle1 — let it go forth to Agni. When (the worshipper) rich in offerings has loudly praised him2 in all lands 3, he wakes4 like a singer in front of the dawns5, the flaming one (?), the Hotrz (in front) of the dawns5. 11. Thus being seen by us, bring near to us, O Agni, graciously united with the gods, benig- nantly, great wealth benignantly. Make us behold great (bliss of valiant offspring1), O mightiest one, that we may obtain such enjoyment. Produce great bliss of valiant offspring, O bountiful Lord, (as fire is produced) by attrition, for those who praise thee, like a strong hero in thy might. NOTES. The Rzshi is Paru££/zepa Daivodasi, the metre Atyash/i (verse 6 Atidhrzti). — Verses 1-3 = SV. II, 11 63-1 165. Verse 1 = SV. I, 465 5 VS. XV, 47 ; TS. IV, 4, 4, 8 ; MS. II, 13, 8 ; AV. XX, 67, 3. Verse 1. Note 1. There is no doubt that the reading of the Rig-veda text vasum is correct ; the Sama-veda has vasoA. Comp. H. O., Prolegomena, p. 280. Note 2. 'Is it a play on the word ? Like a priest knowing all things ? y M. M. Note 3. There is a metrical irregularity in this Pada ; it has six syllables instead of five before the caesura. The text, however, seems to be correct. K 2 132 VEDIC HYMNS. Verse 2.
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.
12. Longing for rich fields, for a free path, and for wealth, we sacrifice — driving away evil with thy light. 3 *. When he stands forth as the most glorious one among them 2, and when our liberal lords excel — driving away evil with thy light — 4. When through thee, Agni, the liberal lords, and when through thee we may multiply with offspring — driving away evil with thy light — 5. When the rays of the mighty Agni go forth on all sides — driving away evil with thy light — 6. For thou indeed, (O god) whose face is turned everywhere, encompassest (the world) everywhere — driving away evil with thy light. 7. Do thou carry us, as with a boat, across hostile powers, (O god) whose face is turned everywhere — driving away evil with thy light. 8. Do thou carry us across (evil) to welfare, as across a stream with a boat1 — driving away evil with thy light. 126 VEDIC HYMNS. NOTES. The same Rtshi. Metre, Gayatri. The hymn is addressed to Agni Suki. — Verses 1-8 = AV. IV, 33, 1-8 ; TA. VI, 11, 1-2. Verse 1 = TA. VI, 10, 1. Verse 1. Note 1. Lanman (Sanskrit Reader, p. 363) translates : ' Driving away with flames our sin/ But agha is not exactly sin. Verse 3. Note 1. In this verse as well as in the verses 4 and 5 — all commencing with the words pra yat — the principal clauses are wanting. As to the meaning, however, these clauses are supplied by the refrain ; ' driving away evil ' of course means ' may he drive away evil.' Note 2. 'Among them' seems to mean 'among the liberal lords/ Verse 8. Note 1. Cf. Lanman, p. 434. MAiVDALA I, HYMN 98. 1 27 MAiVZ?ALA I, HYMN 98. ASH7AKA I, ADHYAYA 7, VARGA 6. i. May we dwell in the favour of (Agni) Vais- vanara. He indeed is a king, leading all beings to gloriousness l. As soon as born from here he looks over this whole world. Vaisvanara unites with the Sun2. 2. Agni who has been looked and longed for l in Heaven, who has been looked for on Earth — he who has been looked for, has entered all herbs. May Agni Vamdnara, who has strongly been looked for, protect us from harm by day and by night. 3. VaLsvanara ! May this be true of thee : may wealth and liberal givers attend us ! May Mitra and Varu/za grant us this, may Aditi, the Sindhu, the Earth, and the Sky ! NOTES. The same Rishl. Metre, TrishAibh. — Verse 1 = VS. XXVI, 7; TS. I, 5, 11, 3 ; MS. IV, 11, 1. Verse % =VS. XVIII, 73; TS. I,5,ii, 1 ; IV, 4, is, 5; 7,15, 6; TB. Ill, 11, 6, 4; MS. 11,13, 11. Verse 1. Note 1. Comp. VI, 70, 1. bhuvananam abhuriya. AbhLyn seems to mean, going or leading towards (abhf) gloriousness (syT). Prof. Pischel's opinion on the word is different ; see Vedische Studien, I, 53 seq. Note 2. As to yatate, comp. V, 4, 4. yatamana^ ra^mibhiyfc suryasya ; IX, 111, 3. sam ra^mibhi^ yatate daraata^ ratha^. Verse 2. Note 1. On the disappearance of Agni who is looked for everywhere, see M. M., Physical Religion, 264 seq. ; Bergaigne, Rel. Vedique, II, 75. 128 VEDIC HYMNS. MAA^ALA I, HYMN 99. ASH7AKA I, ADHYAYA 8, VARGA 7.
2sam ra^mibhi^ yatate daraata^ ratha^. Verse 2. Note 1. On the disappearance of Agni who is looked for everywhere, see M. M., Physical Religion, 264 seq. ; Bergaigne, Rel. Vedique, II, 75. 128 VEDIC HYMNS. MAA^ALA I, HYMN 99. ASH7AKA I, ADHYAYA 8, VARGA 7. i. Let us press Soma for Gatavedas1. May he burn down the property of the niggard 2. May he, Agni, bring us across all troubles, across all difficul- ties, as across a stream with a boat. NOTES. The Rtshi is Ka^yapa Marina. Metre, TrishAibh. — Verse i = TA. X, i. Verse 1. Note 1. This is one of the very rare passages in which Agni standing alone and not accompanied by Indra or the Maruts &c. is mentioned as drinking Soma. It seems as if this verse were not composed for the regular Soma sacrifice, but for a special occasion. Note 2. Cf. Delbrtick, Syntakt. Forschungen, I, 1 1 2. MAiVDALA I, HYMN 12 J. 129 MAA^ALA I, HYMN 127. ASH7AKA II, ADHYAYA 1, VARGA 12-13. i. I deem Agni to be the munificent Hotrz, the Vasu, the Son of strength1, (^atavedas, like a priest, Gatavedas2 : the best performer of the sacrifice, the god who with his upright body that is turned towards the gods, and with his flame longs for the shine of the (boiling) ghee3, of the butter that is offered in (the fire). 2. May we, the sacrificers, call thee hither, the best of sacrificers1, the first of the-Angiras, O priest, with our prayers, with priestly prayers, O bright one2: thee who like the heaven encompassest the earth3, the Hotri of human tribes, the manly flame- haired, whom these folks — whom all folks should favour in order to speed him (to our sacrifice). 3. He indeed, shining mightily with his shining strength1, becomes the conqueror of deceitful foes2 — like an axe, the conqueror of deceitful foes2. He at whose onslaught3 even what is strong melts away4, steady things (waste away) like forests (which are burnt or bend down in the storm)5. Conquering he holds himself back ; he does not proceed6. As with a conquering bow-man he proceeds6. 4. Even what is firm gives way before him : thus it is known. With hottest kindling-sticks1 one wor- ships him2 for winning his favour, one worships Agni for winning his favour. He who dives into many forests as if carving the wood with his flame, destroys even firm food3 with his strength — he destroys even what is firm with his strength. [46] K I3O VEDIC HYMNS, 5. Let us place that power1 of his in our neigh- bourhood2— (that power) which is more visible by night than by day3 — (more visible) than by day to the unremitting4 (worshipper). Therefore his life is a firm hold5, like (a father's) safe refuge to a son : (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before)6 — the fires that never grow old, tending (to such blessings).
3Therefore his life is a firm hold5, like (a father's) safe refuge to a son : (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before)6 — the fires that never grow old, tending (to such blessings). 6. He indeed makes a mighty noise like the host of the Maruts, . . .1 on the rich fields, . . .1 on the . . ,\ He, the seizer, ate the offerings2, he who has deservedly become the banner of the sacrifice. And when he joyously and joyfully (proceeds), all followed gladly on his path ; men (have followed) his path as for a triumphal procession. 7. When forsooth the Kistas1 striving for heaven, when the Bhr/gus have addressed him paying reverence — the Bhrzgus producing him by attrition, with worship : Agni is the lord of goods, the bright one, who is their2 supporter. May the wise one accept the wonted coverings3; may the wise one accept them. 8. We invoke thee, the lord of all people, the common master of the house of all, to enjoy (the sacrifice) : (we call) thee who truly art carried by prayers as by a vehicle1 to enjoy (the sacrifice): the guest of men in whose presence (they live) as before a father's (face), and all those immortals (attain) to strength, and the offerings among the gods (attain) to strength. 9. Thou, O Agni, art born, the mightiest by might \ for the divine world, the strongest one, like wealth for the divine world. For thy delight is most strong, and thy power is most brilliant. And MAiVDALA I, HYMN I 2 7. 131 they walk around thee2, O (god) who never growest old, like obedient (servants), O (god) who never growest old. 10. Let your praise go forth to the great Agni, who is mighty in his might, who awakens at dawn, like a winner of cattle1 — let it go forth to Agni. When (the worshipper) rich in offerings has loudly praised him2 in all lands 3, he wakes4 like a singer in front of the dawns5, the flaming one (?), the Hotrz (in front) of the dawns5. 11. Thus being seen by us, bring near to us, O Agni, graciously united with the gods, benig- nantly, great wealth benignantly. Make us behold great (bliss of valiant offspring1), O mightiest one, that we may obtain such enjoyment. Produce great bliss of valiant offspring, O bountiful Lord, (as fire is produced) by attrition, for those who praise thee, like a strong hero in thy might. NOTES. The Rzshi is Paru££/zepa Daivodasi, the metre Atyash/i (verse 6 Atidhrzti). — Verses 1-3 = SV. II, 11 63-1 165. Verse 1 = SV. I, 465 5 VS. XV, 47 ; TS. IV, 4, 4, 8 ; MS. II, 13, 8 ; AV. XX, 67, 3. Verse 1. Note 1. There is no doubt that the reading of the Rig-veda text vasum is correct ; the Sama-veda has vasoA. Comp. H. O., Prolegomena, p. 280. Note 2. 'Is it a play on the word ? Like a priest knowing all things ? y M. M. Note 3. There is a metrical irregularity in this Pada ; it has six syllables instead of five before the caesura. The text, however, seems to be correct. K 2 132 VEDIC HYMNS. Verse 2.
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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