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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The impostors, trying to deceive, have not deceived. 4. The niggard, O Agni, the harmful and malicious who injures us by falsehood : may the heavy spell recoil on him ; may he injure his own body by his evil words1. 5. And, O strong one, whatever mortal knowingly injures another mortal by falsehood : from such a one, O praised Agni, protect him who praises thee. Agni ! Do not deliver us to distress. NOTES. The same Rishi and metre. — Verse 2 = VS. XII, 42 ; TS. IV, 2, 3, 4 ; MS. II, 7) 10. Verse 3 = RV. IV, 4, 13 5 TS. 1,2, 14,5; MS. IV, 11,5. MAtfDAIA T, HYMN I47. 1 7 1 Verse 1. Note 1. The Ayu seems to be Agni himself. Or is it admissible to interpret ay 6h as standing metri causa for ayava/z ? Then the hemistich would refer to the mythical sacerdotal tribe of the Ayus, the ancient worshippers of Agni. Comp., for instance, X, 7, 5 ; 46, 8. The translation would be, 'How, O Agni, have the resplendent Ayus wor- shipped thee, aspiring with their powers ? ' Note 2. < Because.' M. M. Note 3. Comp. VIII, 103, 7. ubhe toke tanaye dasma vi.?pate parshi radha^ magh6nam. Note 4. As to rztasya saman, comp. Va£\ Sa^h. XXII, 2, and r/tasya sloka/i, Rig-veda IV, 23, 8. Our Pada recurs IV, J, 7 with the reading rztasya dhaman. Verse 2. Note 1. With va^asa^ ma^hish^asya compare ma^hish- /Mbhi^ matibhi^, VIII, 23, 23. Note 2. Cf. Aufrecht, Kuhn's Zeitschrift, III, 200. Verse 3. Note 1. Dirghatamas the son of Mamata is the reputed author of this section of the first Ma/z^ala which belongs indeed to a family of priests claiming descent from him. The story of the blindness of Dirghatamas and of the distress into which he fell is told in the Mahabharata I, 4179 seq., ed. Calc; comp. also Geldner, Vedische Studien, II, 145. Note 2. Considering the construction of the whole verse from the grammatical point of view only, one will scarcely be tempted to translate otherwise than we have done. But it is rather strange that Agni is represented here as saving those very guardians by the aid of whom he has saved Mamateya. The meaning which one should expect to find expressed, is rather that Agni, as he has saved Mamateya by his guardians, has saved also, and will save, all pious worshippers. This meaning may be established 172 VEDIC HYMNS. if we consider the construction of the verse as similar, for instance, to that of I, 37, 12 (vol. xxxii, p. 64): maruta/z yat ha vak balam ^anan a^u^yavitana, ' 0 Maruts, with such strength as yours, you have caused men to tremble.' Thus we may, I believe, translate here, ' Agni ! With such guardians as thine who have seen and saved the blind son of Mamata from distress, he, the possessor of all wealth (i, e. Agni), has saved all those who have done good deeds.' Bergaigne (III, 191) understands the verse in the same way. Verse 4. Note 1. The Vedic idea of the evil deeds recoiling on the evil-doer himself has been treated of by Bergaigne, III, 190 seq. MAiVDALA I, HYMN 148. 173
2Agni), has saved all those who have done good deeds.' Bergaigne (III, 191) understands the verse in the same way. Verse 4. Note 1. The Vedic idea of the evil deeds recoiling on the evil-doer himself has been treated of by Bergaigne, III, 190 seq. MAiVDALA I, HYMN 148. 173 MAiVZ?ALA I, HYMN 148. ASH7AKA II, ADHYAYA 2, VARGA 17. i. When Mataruvan . . .* had produced by attri- tion the Hotrz, the . . .2 who belongs to all gods, whom they have established among the human clans, shining like the sun, resplendent that (he might show his beautiful) shape — 2. They did not deceive him1 who had granted a hymn (to the worshipper). Agni is my protection ; therewith he is satisfied. They took pleasure in all his2 works — (in the works) of the singer who brought praise. 3. Whom the worshipful (gods)1 took and placed in his own seat (as priest) with their praises : him they2 have carried forward, taking hold of him in their search, hastening like horses that draw a chariot. 4. The marvellous one destroys many things with his jaws. Then1 the resplendent one shines in the forest. Then the wind blows after his flame day by day as after the arrow of an archer, after a weapon that has been shot. 5. Him whom no impostors, no harmful foes1, no harm-doers may harm when he dwells in (his mothers) womb, him the blind ones bereft of sight did not damage by looking at him2. His own friends have protected him. 174 VEDIC HYMNS. NOTES. The same Rtshi and metre. — Verse 1 = MS. IV, 14, 15. Verse 1. Note 1. The first Pada is identical with the first Pada of I, 71, 4 (see our note there) with the exception of the word vish/a^, instead of which that parallel passage has the reading vi-bhrz'ta^. It seems impossible to explain vish/a^, and the concurrence of the metrical irregularity in the same part of the Pada — though metrical irregularities are not infrequent in this hymn — invites to a correction of the text. If vi-bhritak in I, 71, 4 (see note there) refers to MatarLsvan, which I consider as doubtful, it would be easy to find for our passage an equivalent of that word little differing from the traditional vish/a>£, namely, vi- sthita/z : c when Matamvan, standing in different places, had produced him by attrition/ Of course whoever adopts a conjecture like this, can scarcely avoid under- standing vl-bhritak in I, 71, 4 as an epithet of Matamvan, not of Agni. Another way to correct our passage would be to put into the text a form derived from the root vish, ' to accomplish a work,' for instance, vish/ya (to be read as trisyllabic) : ' when Matamvan by his effort/ &c. Grass- mann's vf-sita^ is quite improbable.
3Another way to correct our passage would be to put into the text a form derived from the root vish, ' to accomplish a work,' for instance, vish/ya (to be read as trisyllabic) : ' when Matamvan by his effort/ &c. Grass- mann's vf-sita^ is quite improbable. Note 2. VLyva-apsum (Sa^/hita text, vuvapsum), evidently an epithet of Agni the Hotrz, seems corrupt. Shall we read vi^va-psum (' endowed with all food') — comp. VIII, 22, 12. havam vi^vapsum vi^vavaryam — or vLrva-pusham (Sa/^h., vLyvapusham, * all-nourishing ') or vLsva-apasam (' doing all works ') ? Also vLrva-psnyam may be thought of. It is impossible, of course, to arrive at any certain conclusion. Verse 2. Note 1. 'He' seems to be Agni. Saya/za, however, explains : dadanam id agnaye kurva;/am eva mam. This would lead to a translation like this : ' (The enemies) did MAZVDALA I, HYMN 1 48. 1 75 not deceive (me, the worshipper) who had addressed a hymn (to Agni).' Note 2. On 'his' Saya/^a remarks, 'ya^amanasya mama/ But the word may refer to Agni. Verse 3. Note 1. There is no reason for abandoning here the usual meaning of yagiiiya.. On the gods seeking after Agni, comp. Bergaigne, I, no. Note 2. It is very probable, to say the least, that ' they ' are again the gods. Verse 4. Note 1. Is the first at dissyllabic ? More probably the Pada is deficient by one syllable. Verse 5. Note 1. Two syllables are wanting before the caesura of the first Pada. Note 2. Was there a belief that a blind man by turning his blind eyes on somebody could do him harm ? Possibly we might have to translate: ' Him (his foes) blind and bereft of sight did not damage though looking at him (i.e. though turning their blind eyes on him).' — Prof. Max Miiller writes: c Could it be : Even the blind saw, but did not injure him (andha/£ apa.syan na dabhan) ; abhikhya, when he was seen, no longer in the womb?,' I76 VEDIC HYMNS. MAil^ALA I, HYMN 149. ASH7AKA II, ADHYAYA 2, VARGA 18. i1. Towards great wealth this lord of the house2 advances3, the strong one in the abode of strong wealth. Let the stones honour him as he speeds forward. 2. He the manly (bull) as of men so of the two worlds, whose stream is drunk by living beings1 in consequence of his renown — he who running forward has ripened in (his mother s) womb — 3. He who lighted up the . . ,x stronghold, the racer, the sage, like a . . .2 horse, shining like the sun, endowed with hundredfold life. 4. He who has a twofold birth (celestial and ter- restrial), the flaming one has approached the three- fold light, all spaces of the atmosphere, the Hotrz, the best sacrificer, in the abode of the Waters. 5. This is the Hotrz having a twofold birth1 who has bestowed all the best gifts, out of desire of glory, on the quick mortal who worships him. NOTES. The same Rishi. Metre, Vimg. — Verses 3-5 = SV. II, 1 124-1 1 26. Verse 1. Note 1. My translation of this verse differs from that of Pischel, Ved. Studien, II, 100.
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.
1The impostors, trying to deceive, have not deceived. 4. The niggard, O Agni, the harmful and malicious who injures us by falsehood : may the heavy spell recoil on him ; may he injure his own body by his evil words1. 5. And, O strong one, whatever mortal knowingly injures another mortal by falsehood : from such a one, O praised Agni, protect him who praises thee. Agni ! Do not deliver us to distress. NOTES. The same Rishi and metre. — Verse 2 = VS. XII, 42 ; TS. IV, 2, 3, 4 ; MS. II, 7) 10. Verse 3 = RV. IV, 4, 13 5 TS. 1,2, 14,5; MS. IV, 11,5. MAtfDAIA T, HYMN I47. 1 7 1 Verse 1. Note 1. The Ayu seems to be Agni himself. Or is it admissible to interpret ay 6h as standing metri causa for ayava/z ? Then the hemistich would refer to the mythical sacerdotal tribe of the Ayus, the ancient worshippers of Agni. Comp., for instance, X, 7, 5 ; 46, 8. The translation would be, 'How, O Agni, have the resplendent Ayus wor- shipped thee, aspiring with their powers ? ' Note 2. < Because.' M. M. Note 3. Comp. VIII, 103, 7. ubhe toke tanaye dasma vi.?pate parshi radha^ magh6nam. Note 4. As to rztasya saman, comp. Va£\ Sa^h. XXII, 2, and r/tasya sloka/i, Rig-veda IV, 23, 8. Our Pada recurs IV, J, 7 with the reading rztasya dhaman. Verse 2. Note 1. With va^asa^ ma^hish^asya compare ma^hish- /Mbhi^ matibhi^, VIII, 23, 23. Note 2. Cf. Aufrecht, Kuhn's Zeitschrift, III, 200. Verse 3. Note 1. Dirghatamas the son of Mamata is the reputed author of this section of the first Ma/z^ala which belongs indeed to a family of priests claiming descent from him. The story of the blindness of Dirghatamas and of the distress into which he fell is told in the Mahabharata I, 4179 seq., ed. Calc; comp. also Geldner, Vedische Studien, II, 145. Note 2. Considering the construction of the whole verse from the grammatical point of view only, one will scarcely be tempted to translate otherwise than we have done. But it is rather strange that Agni is represented here as saving those very guardians by the aid of whom he has saved Mamateya. The meaning which one should expect to find expressed, is rather that Agni, as he has saved Mamateya by his guardians, has saved also, and will save, all pious worshippers. This meaning may be established 172 VEDIC HYMNS. if we consider the construction of the verse as similar, for instance, to that of I, 37, 12 (vol. xxxii, p. 64): maruta/z yat ha vak balam ^anan a^u^yavitana, ' 0 Maruts, with such strength as yours, you have caused men to tremble.' Thus we may, I believe, translate here, ' Agni ! With such guardians as thine who have seen and saved the blind son of Mamata from distress, he, the possessor of all wealth (i, e. Agni), has saved all those who have done good deeds.' Bergaigne (III, 191) understands the verse in the same way. Verse 4. Note 1. The Vedic idea of the evil deeds recoiling on the evil-doer himself has been treated of by Bergaigne, III, 190 seq. MAiVDALA I, HYMN 148. 173
2Agni), has saved all those who have done good deeds.' Bergaigne (III, 191) understands the verse in the same way. Verse 4. Note 1. The Vedic idea of the evil deeds recoiling on the evil-doer himself has been treated of by Bergaigne, III, 190 seq. MAiVDALA I, HYMN 148. 173 MAiVZ?ALA I, HYMN 148. ASH7AKA II, ADHYAYA 2, VARGA 17. i. When Mataruvan . . .* had produced by attri- tion the Hotrz, the . . .2 who belongs to all gods, whom they have established among the human clans, shining like the sun, resplendent that (he might show his beautiful) shape — 2. They did not deceive him1 who had granted a hymn (to the worshipper). Agni is my protection ; therewith he is satisfied. They took pleasure in all his2 works — (in the works) of the singer who brought praise. 3. Whom the worshipful (gods)1 took and placed in his own seat (as priest) with their praises : him they2 have carried forward, taking hold of him in their search, hastening like horses that draw a chariot. 4. The marvellous one destroys many things with his jaws. Then1 the resplendent one shines in the forest. Then the wind blows after his flame day by day as after the arrow of an archer, after a weapon that has been shot. 5. Him whom no impostors, no harmful foes1, no harm-doers may harm when he dwells in (his mothers) womb, him the blind ones bereft of sight did not damage by looking at him2. His own friends have protected him. 174 VEDIC HYMNS. NOTES. The same Rtshi and metre. — Verse 1 = MS. IV, 14, 15. Verse 1. Note 1. The first Pada is identical with the first Pada of I, 71, 4 (see our note there) with the exception of the word vish/a^, instead of which that parallel passage has the reading vi-bhrz'ta^. It seems impossible to explain vish/a^, and the concurrence of the metrical irregularity in the same part of the Pada — though metrical irregularities are not infrequent in this hymn — invites to a correction of the text. If vi-bhritak in I, 71, 4 (see note there) refers to MatarLsvan, which I consider as doubtful, it would be easy to find for our passage an equivalent of that word little differing from the traditional vish/a>£, namely, vi- sthita/z : c when Matamvan, standing in different places, had produced him by attrition/ Of course whoever adopts a conjecture like this, can scarcely avoid under- standing vl-bhritak in I, 71, 4 as an epithet of Matamvan, not of Agni. Another way to correct our passage would be to put into the text a form derived from the root vish, ' to accomplish a work,' for instance, vish/ya (to be read as trisyllabic) : ' when Matamvan by his effort/ &c. Grass- mann's vf-sita^ is quite improbable.
3Another way to correct our passage would be to put into the text a form derived from the root vish, ' to accomplish a work,' for instance, vish/ya (to be read as trisyllabic) : ' when Matamvan by his effort/ &c. Grass- mann's vf-sita^ is quite improbable. Note 2. VLyva-apsum (Sa^/hita text, vuvapsum), evidently an epithet of Agni the Hotrz, seems corrupt. Shall we read vi^va-psum (' endowed with all food') — comp. VIII, 22, 12. havam vi^vapsum vi^vavaryam — or vLrva-pusham (Sa/^h., vLyvapusham, * all-nourishing ') or vLsva-apasam (' doing all works ') ? Also vLrva-psnyam may be thought of. It is impossible, of course, to arrive at any certain conclusion. Verse 2. Note 1. 'He' seems to be Agni. Saya/za, however, explains : dadanam id agnaye kurva;/am eva mam. This would lead to a translation like this : ' (The enemies) did MAZVDALA I, HYMN 1 48. 1 75 not deceive (me, the worshipper) who had addressed a hymn (to Agni).' Note 2. On 'his' Saya/^a remarks, 'ya^amanasya mama/ But the word may refer to Agni. Verse 3. Note 1. There is no reason for abandoning here the usual meaning of yagiiiya.. On the gods seeking after Agni, comp. Bergaigne, I, no. Note 2. It is very probable, to say the least, that ' they ' are again the gods. Verse 4. Note 1. Is the first at dissyllabic ? More probably the Pada is deficient by one syllable. Verse 5. Note 1. Two syllables are wanting before the caesura of the first Pada. Note 2. Was there a belief that a blind man by turning his blind eyes on somebody could do him harm ? Possibly we might have to translate: ' Him (his foes) blind and bereft of sight did not damage though looking at him (i.e. though turning their blind eyes on him).' — Prof. Max Miiller writes: c Could it be : Even the blind saw, but did not injure him (andha/£ apa.syan na dabhan) ; abhikhya, when he was seen, no longer in the womb?,' I76 VEDIC HYMNS. MAil^ALA I, HYMN 149. ASH7AKA II, ADHYAYA 2, VARGA 18. i1. Towards great wealth this lord of the house2 advances3, the strong one in the abode of strong wealth. Let the stones honour him as he speeds forward. 2. He the manly (bull) as of men so of the two worlds, whose stream is drunk by living beings1 in consequence of his renown — he who running forward has ripened in (his mother s) womb — 3. He who lighted up the . . ,x stronghold, the racer, the sage, like a . . .2 horse, shining like the sun, endowed with hundredfold life. 4. He who has a twofold birth (celestial and ter- restrial), the flaming one has approached the three- fold light, all spaces of the atmosphere, the Hotrz, the best sacrificer, in the abode of the Waters. 5. This is the Hotrz having a twofold birth1 who has bestowed all the best gifts, out of desire of glory, on the quick mortal who worships him. NOTES. The same Rishi. Metre, Vimg. — Verses 3-5 = SV. II, 1 124-1 1 26. Verse 1. Note 1. My translation of this verse differs from that of Pischel, Ved. Studien, II, 100.
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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