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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus stomavahas in my opinion means, as an epithet of the god, ' carried by the stoma as by a vehicle' (comp. VII, 24, 5. esha stomal mahe ugraya vahe dhun-iva atya^ na va^ayan adhayi), or, as an epithet of the human worshippers, 'fitting out the I36 VEDIC HYMNS. stoma as a vehicle.' I believe that the words in question can thus be explained in conformity with the whole range of Vedic thought, and the artificial distinction of two differ- ent substantives vahni, &c, will be avoided. For special indications pointing in the same direction, which are furnished by the passages which contain the words here treated of, I refer to Bergaigne, Religion Vedique, II, 286 seq., and to the article of Dr. Neisser himself, p. 321 seq. Verse 9. Note 1. On the metrical irregularity, see above, verse 3, note 1. Note 2. Te seems to stand for the accusative, comp. Pischel, Zeitschrift der D. Morgenl. Gesellschaft, XXXV, 714 seq.; Delbriick, Altindische Syntax, 205. Or may the meaning be: 'and thy (worshippers) walk around thee . . . like obedient (servants) ? ' Verse 10. Note 1. On the metre, see above, verse 3, note 1. Prof. Max Muller translates, ' like a hunter for cattle.5 Note 2. The phrase vfovasu kshasu ^xSguve occurs also, V, 64, 2. The same hymn contains the word su-£etuna, which is found in the eleventh verse of our hymn. Note 3. Literally, ' on all earths.' Comp. X, 2, 6. nrzvitik anu ksha'A. Note 4. Carate, ' he wakes/ at the same time can mean 'he sings/ and 'he is praised.' Comp. Neisser, Bezzen- berger's Beitrage, XIII, 298. Note 5. The translation ' dawn ' is conjectural only. But it gives a good meaning in all the passages which contain the word rzshu/zam (besides our passage, V, 25, 1 ; VIII, 71, 15 ; X, 6, 1). Prof. Max Muller translates the last two Padas : ' he sings like Rebha at the head of all singers, like a clever Hotri among the singers.' — Comp. Lanman, p. 424. Verse 11. Note 1. I supply suviiyam ; see the last P£da but one. MAiVDALA I, HYMN 1 28. 137 MAJVZ?ALA I, HYMN 128. ASH7AKA II, ADHYAYA 1, VARGA 14-15. i. He was born in Manu's firm law1, the Hotrt, the best sacrificer, according to the will of the Usigs2, Agni, according to his own will. Always listening to him who wishes to be his friend, like a treasure to him who aspires to renown, the unbeguiled Hotri sat down in the abode of food (on the altar) ; en- veloped 3 (he sat down) in the abode of food. 2. We render him attentive1, the promoter of sacrifice, on the path of i?zta, by adoration with offerings, in the divine world, by (adoration) with offerings 2. In bringing us vigour he never becomes worn out with this body of his : he whom Mata- risvan (has brought) to Manu from afar, the god whom he has brought from afar.
2In bringing us vigour he never becomes worn out with this body of his : he whom Mata- risvan (has brought) to Manu from afar, the god whom he has brought from afar. 3. In his (own) way he moves in one moment round the terrestrial (space), the sudden devourer (emitting) his sperm, the bellowing bull emitting his sperm, the bellower1, looking round with a hundred eyes, the god who quickly courses in the forests2, taking his seat on the lower ridges, Agni, and on the highest ridges. 4. This highly wise Purohita, Agni watches sac- rifice and service1 house by house; by (the power of) his mind he is intent upon sacrifice. By (the power of) his mind helpful to him who desires food2, he looks on all creatures, since he has been born, the guest adorned with ghee, (since) the helpful carrier (of the gods) 3 has been born. I38 VEDIC HYMNS. 5. When through his (Agni's) power the bounties grow in strength, with the roar of Agni l as with that of the Maruts2 — like bounties offered to a vigorous man : then he by his greatness stirs up the gift of goods. May he protect us from misfor- tune and injury, from evil spell and injury. 6. The far-reaching1 steward2 has taken all goods3 in his right hand, and strongly advancing does not let them loose ; desirous of glory he does not let them loose. For every supplicant4 thou hast carried the oblations to the gods5. For every righteous one he procures a treasure ; Agni opens both folds of the door (for him). 7. He has been established as the most blissful one in the enclosures of men, Agni, at the sacrifices, like a noble lord of the clans, a beloved lord of the clans at the sacrifices : he rules over the oblations of men to which nourishing power has been imparted \ May he protect us from harm that comes from Varu/za, from harm 2 that comes from the great god. 8. They magnify Agni the Hotrz, the dispenser of goods. They have roused the beloved, the most shining steward1 (of sacrifice) ; they have roused the carrier of oblations. The gods desirous of goods (have roused) him in whom all life dwells, who pos- sesses all wealth, the Hotrz, the worshipful sage, the lovely one for the sake of bliss ; with praises (they have roused), desirous of goods, the lovely one. NOTES. The same Rtshi and metre. — Verse 6 = TB. II, 5, 4, 4. MAiVDALA I, HYMN 1 28. I 39 Verse 1. Note 1. As to dharimam, comp. IX, 86, 4, where it is said that the streams of Soma flow forward, ' dharima/zi ; ' Bergaigne, III, 319. ' Domain, precinct, sanctuary? ' M. M. Note 2. The U-ri^as (comp. above, I, 60, 2, note 1) are closely related to the Bhrzgus ; they are considered as the first sacrificers, the first worshippers of Agni. See Ber- gaigne, I, 57 seq. Note 3. Enveloped in fuel and libations. Verse 2. Note 1. Comp. M. M.'s note, vol xxxii, p. 437. Note 2. Comp. Lanman, pp. 516, 518. Verse 3.
3See Ber- gaigne, I, 57 seq. Note 3. Enveloped in fuel and libations. Verse 2. Note 1. Comp. M. M.'s note, vol xxxii, p. 437. Note 2. Comp. Lanman, pp. 516, 518. Verse 3. Note 1. Prof. Max Miiller translates the second and third Padas : l again and again shouting, bellowing forth his sperm, yea, placing his sperm with bellowing.' Note 2. Of course the fuel is alluded to. Verse 4. Note 1. Ya^Tzasya adhvarasya, ' sacrifice and service ; ' comp. above, I, 1, 4, note 1. Note 2. The translation is doubtful. If the denominative ishuy is derived from ishu, the meaning must be ' to fly like an arrow,' or possibly 'to shoot arrows.' But I do not think that the poet can have meant to say that Agni acts as a vedha^ and looks on all creatures ' for him who flies like an arrow,' or ' for him who shoots arrows/ We should rather have to write ishuyate without accent, so that the translation would be : 'By (the power of) his mind helpful (Agni) flies like an arrow ; he looks on all creatures ' (comp. VI, 3, 5, where it is said that Agni shoots arrows). But possibly ishuy, which is found only here, may be a synonym of ishudhy, see verse 6. It may be a denominative from ish, influenced by the type of verbs like riguy, kratuy, I40 VEDIC HYMNS. vasuy, &c. Then the accent can be retained, and the translation would be as given in the text ('to him who desires food'). Note 3. On vahni, comp. above, I, 127, 8, note 1. Verse 5. Note 1. The cerebral n in ave^a clearly points to the cor- rection of the text agne/£ rave^a. Note 2. The Maruts are called bho^-a'/z, V, 53, 16 (stuhi bho^an, 'praise the liberal ones'). Here we have the corresponding abstract noun. Verse 6. Note 1. Vihayas (comp. Bergaigne, Religion Vedique, III, 287) seems to be formed like vimahas, vi^etas, vimanas. The meaning then will be 'of extended hayas.' The substantive hayas, which is not found in the texts separ- ately, may be derived from ^-fhite or from hinoti, and mean something like ' energy.' At all events it seems impossible to connect this adjective vihayas with the substantive vihayas, 'the aerial space,' belonging to the classical lan- guage. Note 2. Comp. the remark above, I, 58, 7, note 2. Note 3. I propose to read visva. vi-hayM arati^ vasu dadhe haste dakshme. Comp. IX, 18, 4. a ykh vuvani varya vasuni hastayo^ dadhe. Note 4. Comp. Pischel, Vedische Studien, I, 191. Note 5. Comp. VIII, 19, 1. devatra havyam ohire. Verse 7. Note 1. I/a krzta seems to be identical with ishkrzta. Note 2. Regarding the metre, comp. Lanman, p. 383. Verse 8. Note 1. Comp. I, 58, 7, note 1. M AND ALA I, HYMN I40. 141 MAiV7?ALA I, HYMN 140. ASH7AKA II, ADHYAYA 2, VARGA 5-7. i. For him who sits on the Vedi (i.e. on the sacrificial bed), whose foundations are pleasant, for the brilliant Agni bring forward1 a receptacle 2, which is to him like a drink. Clothe1 the bright one in prayer as in a garment, him whose chariot is light, whose colour is bright, the destroyer of darkness.
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.
1Thus stomavahas in my opinion means, as an epithet of the god, ' carried by the stoma as by a vehicle' (comp. VII, 24, 5. esha stomal mahe ugraya vahe dhun-iva atya^ na va^ayan adhayi), or, as an epithet of the human worshippers, 'fitting out the I36 VEDIC HYMNS. stoma as a vehicle.' I believe that the words in question can thus be explained in conformity with the whole range of Vedic thought, and the artificial distinction of two differ- ent substantives vahni, &c, will be avoided. For special indications pointing in the same direction, which are furnished by the passages which contain the words here treated of, I refer to Bergaigne, Religion Vedique, II, 286 seq., and to the article of Dr. Neisser himself, p. 321 seq. Verse 9. Note 1. On the metrical irregularity, see above, verse 3, note 1. Note 2. Te seems to stand for the accusative, comp. Pischel, Zeitschrift der D. Morgenl. Gesellschaft, XXXV, 714 seq.; Delbriick, Altindische Syntax, 205. Or may the meaning be: 'and thy (worshippers) walk around thee . . . like obedient (servants) ? ' Verse 10. Note 1. On the metre, see above, verse 3, note 1. Prof. Max Muller translates, ' like a hunter for cattle.5 Note 2. The phrase vfovasu kshasu ^xSguve occurs also, V, 64, 2. The same hymn contains the word su-£etuna, which is found in the eleventh verse of our hymn. Note 3. Literally, ' on all earths.' Comp. X, 2, 6. nrzvitik anu ksha'A. Note 4. Carate, ' he wakes/ at the same time can mean 'he sings/ and 'he is praised.' Comp. Neisser, Bezzen- berger's Beitrage, XIII, 298. Note 5. The translation ' dawn ' is conjectural only. But it gives a good meaning in all the passages which contain the word rzshu/zam (besides our passage, V, 25, 1 ; VIII, 71, 15 ; X, 6, 1). Prof. Max Muller translates the last two Padas : ' he sings like Rebha at the head of all singers, like a clever Hotri among the singers.' — Comp. Lanman, p. 424. Verse 11. Note 1. I supply suviiyam ; see the last P£da but one. MAiVDALA I, HYMN 1 28. 137 MAJVZ?ALA I, HYMN 128. ASH7AKA II, ADHYAYA 1, VARGA 14-15. i. He was born in Manu's firm law1, the Hotrt, the best sacrificer, according to the will of the Usigs2, Agni, according to his own will. Always listening to him who wishes to be his friend, like a treasure to him who aspires to renown, the unbeguiled Hotri sat down in the abode of food (on the altar) ; en- veloped 3 (he sat down) in the abode of food. 2. We render him attentive1, the promoter of sacrifice, on the path of i?zta, by adoration with offerings, in the divine world, by (adoration) with offerings 2. In bringing us vigour he never becomes worn out with this body of his : he whom Mata- risvan (has brought) to Manu from afar, the god whom he has brought from afar.
2In bringing us vigour he never becomes worn out with this body of his : he whom Mata- risvan (has brought) to Manu from afar, the god whom he has brought from afar. 3. In his (own) way he moves in one moment round the terrestrial (space), the sudden devourer (emitting) his sperm, the bellowing bull emitting his sperm, the bellower1, looking round with a hundred eyes, the god who quickly courses in the forests2, taking his seat on the lower ridges, Agni, and on the highest ridges. 4. This highly wise Purohita, Agni watches sac- rifice and service1 house by house; by (the power of) his mind he is intent upon sacrifice. By (the power of) his mind helpful to him who desires food2, he looks on all creatures, since he has been born, the guest adorned with ghee, (since) the helpful carrier (of the gods) 3 has been born. I38 VEDIC HYMNS. 5. When through his (Agni's) power the bounties grow in strength, with the roar of Agni l as with that of the Maruts2 — like bounties offered to a vigorous man : then he by his greatness stirs up the gift of goods. May he protect us from misfor- tune and injury, from evil spell and injury. 6. The far-reaching1 steward2 has taken all goods3 in his right hand, and strongly advancing does not let them loose ; desirous of glory he does not let them loose. For every supplicant4 thou hast carried the oblations to the gods5. For every righteous one he procures a treasure ; Agni opens both folds of the door (for him). 7. He has been established as the most blissful one in the enclosures of men, Agni, at the sacrifices, like a noble lord of the clans, a beloved lord of the clans at the sacrifices : he rules over the oblations of men to which nourishing power has been imparted \ May he protect us from harm that comes from Varu/za, from harm 2 that comes from the great god. 8. They magnify Agni the Hotrz, the dispenser of goods. They have roused the beloved, the most shining steward1 (of sacrifice) ; they have roused the carrier of oblations. The gods desirous of goods (have roused) him in whom all life dwells, who pos- sesses all wealth, the Hotrz, the worshipful sage, the lovely one for the sake of bliss ; with praises (they have roused), desirous of goods, the lovely one. NOTES. The same Rtshi and metre. — Verse 6 = TB. II, 5, 4, 4. MAiVDALA I, HYMN 1 28. I 39 Verse 1. Note 1. As to dharimam, comp. IX, 86, 4, where it is said that the streams of Soma flow forward, ' dharima/zi ; ' Bergaigne, III, 319. ' Domain, precinct, sanctuary? ' M. M. Note 2. The U-ri^as (comp. above, I, 60, 2, note 1) are closely related to the Bhrzgus ; they are considered as the first sacrificers, the first worshippers of Agni. See Ber- gaigne, I, 57 seq. Note 3. Enveloped in fuel and libations. Verse 2. Note 1. Comp. M. M.'s note, vol xxxii, p. 437. Note 2. Comp. Lanman, pp. 516, 518. Verse 3.
3See Ber- gaigne, I, 57 seq. Note 3. Enveloped in fuel and libations. Verse 2. Note 1. Comp. M. M.'s note, vol xxxii, p. 437. Note 2. Comp. Lanman, pp. 516, 518. Verse 3. Note 1. Prof. Max Miiller translates the second and third Padas : l again and again shouting, bellowing forth his sperm, yea, placing his sperm with bellowing.' Note 2. Of course the fuel is alluded to. Verse 4. Note 1. Ya^Tzasya adhvarasya, ' sacrifice and service ; ' comp. above, I, 1, 4, note 1. Note 2. The translation is doubtful. If the denominative ishuy is derived from ishu, the meaning must be ' to fly like an arrow,' or possibly 'to shoot arrows.' But I do not think that the poet can have meant to say that Agni acts as a vedha^ and looks on all creatures ' for him who flies like an arrow,' or ' for him who shoots arrows/ We should rather have to write ishuyate without accent, so that the translation would be : 'By (the power of) his mind helpful (Agni) flies like an arrow ; he looks on all creatures ' (comp. VI, 3, 5, where it is said that Agni shoots arrows). But possibly ishuy, which is found only here, may be a synonym of ishudhy, see verse 6. It may be a denominative from ish, influenced by the type of verbs like riguy, kratuy, I40 VEDIC HYMNS. vasuy, &c. Then the accent can be retained, and the translation would be as given in the text ('to him who desires food'). Note 3. On vahni, comp. above, I, 127, 8, note 1. Verse 5. Note 1. The cerebral n in ave^a clearly points to the cor- rection of the text agne/£ rave^a. Note 2. The Maruts are called bho^-a'/z, V, 53, 16 (stuhi bho^an, 'praise the liberal ones'). Here we have the corresponding abstract noun. Verse 6. Note 1. Vihayas (comp. Bergaigne, Religion Vedique, III, 287) seems to be formed like vimahas, vi^etas, vimanas. The meaning then will be 'of extended hayas.' The substantive hayas, which is not found in the texts separ- ately, may be derived from ^-fhite or from hinoti, and mean something like ' energy.' At all events it seems impossible to connect this adjective vihayas with the substantive vihayas, 'the aerial space,' belonging to the classical lan- guage. Note 2. Comp. the remark above, I, 58, 7, note 2. Note 3. I propose to read visva. vi-hayM arati^ vasu dadhe haste dakshme. Comp. IX, 18, 4. a ykh vuvani varya vasuni hastayo^ dadhe. Note 4. Comp. Pischel, Vedische Studien, I, 191. Note 5. Comp. VIII, 19, 1. devatra havyam ohire. Verse 7. Note 1. I/a krzta seems to be identical with ishkrzta. Note 2. Regarding the metre, comp. Lanman, p. 383. Verse 8. Note 1. Comp. I, 58, 7, note 1. M AND ALA I, HYMN I40. 141 MAiV7?ALA I, HYMN 140. ASH7AKA II, ADHYAYA 2, VARGA 5-7. i. For him who sits on the Vedi (i.e. on the sacrificial bed), whose foundations are pleasant, for the brilliant Agni bring forward1 a receptacle 2, which is to him like a drink. Clothe1 the bright one in prayer as in a garment, him whose chariot is light, whose colour is bright, the destroyer of darkness.
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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