Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1NOTES. 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. Note 2. On pati^ dan, comp. Hubschmann, Vocalsystem, 142; Bartholomae,ArischeForschungen,1, 70; J oh. Schmidt, Kuhn's Zeitschrift, XXVII, 309 ; Pischel, Vedische Studien, M AND ALA I, HYMN 1 49. I 77 II, 93 seq. ; Bartholomae, Indogermanische Forschungen, III, 100 seq. Note 3. Comp. X, 93, 6. maha/z sa raya^ a ishate. Verse 2. Note 1. Comp. I, 80, 4, and similar passages, in which the waters are called ^iva-dhanya/z, ' the prize (of contests) which living beings have gained. ' Verse 3. Note 1. We do not know what narmi/zi is. Possibly in this word two words, na armim, are contained, so that the particle na would be repeated in each of the three Padas. The translation would then be : ' he who lighted up the armi/zi (?) like a stronghold.' Note 2. I place no confidence in the attempts to find the meaning of a word like nabhanya^ with the aid of etymo- logy only. The same word occurs in I, 173, 1 as an epithet of the Saman which the priest, who is compared to a bird, sings (gayat sama nabhanyam yatha ve^). It occurs also in VII, 42, 1. pra krandanii^ nabhanyasya vetu. The connection in which these words stand, seems to show that the meaning is : ' the noise of the Sacrificial fire shall arise;' very probably the fire is compared to a horse, and its noise to the neighing of that horse. Thus nabhanya would be in VII, 42, t, quite as in our pas- sage, an epithet of a horse. This epithet may refer either to the swift motion of the horse and of the Saman ascend- ing to the gods, or more probably to the gay voice of the horse, the loud noise of the Saman. Verse 5. Note 1. Two syllables are wanting in the first Pada. [46] N I78 VEDIC HYMNS. MANDALK I, HYMN 150. ASHTAKA II, ADHYAYA 2, VARGA 19. 1. I thy indigent1 worshipper say much to thee, O Agni, dwelling in thy protection as (in the pro- tection) of a great impeller2. 2. Away even from the libation of a rich man who is feeble, who is a niggard, who never comes forward and does not care for the gods. 3. The mortal (who worships thee ?), O priest, is brilliant, great, most powerful in heaven. May we, O Agni, addicted to thee, be always foremost NOTES. The same Rfchi. Metre, Ushmh. — Verse i = SV. I, 97. Verse 1. Note 1. On an, see Bergaigne, Religion Vedique, II, 218. Note 2. Or, 'of the great impeller ' — the Sun-god who impels or stimulates his horses ? Comp. VI, 6, 6? HAND ALA I, HYMN 1 88. 179 MAA/£>ALA I, HYMN 188. ASH7AKA II, ADHYAYA 5, VARGA 8-9. Apr! Hymn, i. Being kindled thou reignest to-day, a god with the gods, O conqueror of thousandfold (wealth) ! As messenger, as a sage, carry the oblations (to the gods). 2. O Tanftnapat! For him who walks in right- eousness the sacrifice is anointed with honey. May he1 grant thousandfold food.
2Apr! Hymn, i. Being kindled thou reignest to-day, a god with the gods, O conqueror of thousandfold (wealth) ! As messenger, as a sage, carry the oblations (to the gods). 2. O Tanftnapat! For him who walks in right- eousness the sacrifice is anointed with honey. May he1 grant thousandfold food. 3. Receiving libations, worthy of being magnified 1 bring hither to us the worshipful gods. Agni ! Thou art a winner of thousandfold (bliss). 4. They have spread with might the eastward- turned sacrificial grass, blessing (our tribe) with a thousand men1, (at the place) where you reign, O Adityas ! 5. The Prince, the Sovereign, the mighty ones, the eminent ones1, the (Divine) Doors, which are many and more than many, have sent forth streams of ghee. 6. Adorned with gold, wearing beautiful ornaments you verily reign high1 in your splendour. Sit down here, ye two Dawns2. 7. May the two fine-voiced divine Hotrzs, the sages, perform as the first this sacrifice for us. 8. Bharati! I/a! Sarasvati! All ye (goddesses) whom I invoke, promote us to splendour. 9. Tvash/rz indeed, the eminent (god) has shaped all forms, all cattle. Do thou by sacrifice produce their increase. N 2 l8o VEDIC HYMNS. 10. Yield up by thyself, O tree, (the sacrificial food) to the abode of the gods1. May Agni make the offerings relishable. ii. Agni going in front of the gods is anointed with this Gayatra song ; he shines when Svaha is pronounced (over the oblations). NOTES. The Rzshi is Agastya, the metre Gayatri. This Apri hymn is closely related to hymn X, no, the author of which no doubt knew and imitated our hymn. — No verses occur in the other Sa;/zhitas. Verse 2. Note 1. I have taken dadhat as a third person, the sub- ject being Tanunapat. But it may be a participle referring to yagnak : l the sacrifice which procures thousandfold food is anointed with honey.' Verse 3. Note 1. The text has \dyah. Verse 4. Note 1. ' This is the Da^avira sacrifice of the vSaktyas. Ten valiant sons are born to those who perform it/ Pa/z£a- vi^^a Brahma?za XXV, 7, 4. Verse 5. Note 1. These are evidently names of the divine doors . — As to the nominative diira/£, see Lanman, p. 486. Verse 6. Note 1. On adhi-vi-ra^-, comp. IX, 75, 3. adhi triprishtM/i ushasa^ vi ra^*ati. Note 2. I.e. Dawn and Evening. Verse 10. Note 1. Literally : ' to the abode, for the gods/ Comp. the corresponding verse (10) of the Apri hymn X, no. devanam patha/z. MAN DAL A I, HYMN 1 89. l8l MAiVZ?ALA I, HYMN 189. ASH7AKA II, ADHYAYA 5, VARGA 10-11. i. Agni ! Lead us to wealth on a good path, O god who knowest all rules. Drive away from us sin which leads us astray. We will offer to thee the fullest praise. 2. Agni ! Thou who art young, help us safely across all difficulties. Be for us a broad, large, wide stronghold, for our kith and kin, with luck and weal1.
3Drive away from us sin which leads us astray. We will offer to thee the fullest praise. 2. Agni ! Thou who art young, help us safely across all difficulties. Be for us a broad, large, wide stronghold, for our kith and kin, with luck and weal1. 3. Agni ! Drive away from us all plagues. (Then) they shall plague1 peoples who do not stand under Agni' s protection, (Give) us back again the earth, O god, together with all the immortals, O worshipful one, that it may go well with us. 4. Protect us, Agni, with thy unwearied guardians, thou who flamest in thy beloved seat. May no danger, O youngest of the gods, attain thy praiser, not now nor in future, O mighty one ! 5. Do not deliver us, O Agni, to the harmful foe, to the greedy one, to the impostor, to misfortune. Do not surrender us, O mighty one, to one who has teeth, who bites, nor to one who has no teeth, nor to one who will hurt us. 6. May a (god) like thee, O Agni, who art born according to 7?zta, being praised spread out a shelter for the body (of the worshipper that protects) from every one who tries to harm or to revile him. For thou, O god, art a descrier1 of everything that leads us astray. 1 82 VEDIC HYMNS. 71. Thou, O Agni, distinguishing both (kinds of men, the pious and the impious, or the Aryans and the Dasyus2), eagerly approachest (Aryan) men at (the time of) the advancing (day) 3, O worshipful one. At (the time of) rest thou hast become governable to the man (or, to Manu ; or, thou art to be praised by men4); thou art to be smoothed down like a horse5 by the Usigs. 8. We have pronounced our invocations, I the son of Mana 1, before this mighty Agni. May we obtain (our wishes) through a thousand 7?zshis. May we find a food-giving . . . rich in quickening rain2. NOTES. The same Rtshl Metre, Trish/ubh. — Verse i = VS. V, 36 ; VII, 43 ; XL, 16 ; TS. I, 1, 14, 3 5 4, 43> 1 5 TB- n> 8> 2, 3 ; TA. I, 8, 8 ; MS. 1, 2, 13 ; IV, 10, 2 ; 14, 3. Verse 2 = TS. I, 1, 14, 4 5 TB. II, 8, 2, 5 ; TA. X, 2, 1 ; MS. IV, 10, 1 ; 14, 3. Verse 3 = TB. II, 8, 2,4 ; MS. IV, 14, 3- Verse 2. Note 1. ' For health and wealth/ M. M. ; see vol. xxxii, P- xo3- Verse 3. Note 1. If the accent is correct (Sa^h. abhyamanta, Pad. abhf amanta), the clause, though containing no subordi- nating word, must be understood as standing in logical dependence on the following, or — which in our case seems more probable — on the preceding clause. Examples of this kind have been collected by Delbruck, Altindische MAiV7)ALA I, HYMN 1 89. 1 8 3 Syntax, p. 43. — That krishti/z should be nominative is very improbable ; comp. Lanman, Noun-Inflection, 393. See also Leo Meyer, Kuhn's Zeitschrift, XVI, 9. Verse 6. Note 1. Prof. Max Miiller (vol. xxxii, p. 229) translates, ' For thou, god, art the deliverer from all assaults ; ' he derives vishpa/ ' from vi and spa^, to bind.' Verse 7. Note 1. This verse has been treated of by Geldner, Vedische Studien, II, 156, 158.
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.
1NOTES. 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. Note 2. On pati^ dan, comp. Hubschmann, Vocalsystem, 142; Bartholomae,ArischeForschungen,1, 70; J oh. Schmidt, Kuhn's Zeitschrift, XXVII, 309 ; Pischel, Vedische Studien, M AND ALA I, HYMN 1 49. I 77 II, 93 seq. ; Bartholomae, Indogermanische Forschungen, III, 100 seq. Note 3. Comp. X, 93, 6. maha/z sa raya^ a ishate. Verse 2. Note 1. Comp. I, 80, 4, and similar passages, in which the waters are called ^iva-dhanya/z, ' the prize (of contests) which living beings have gained. ' Verse 3. Note 1. We do not know what narmi/zi is. Possibly in this word two words, na armim, are contained, so that the particle na would be repeated in each of the three Padas. The translation would then be : ' he who lighted up the armi/zi (?) like a stronghold.' Note 2. I place no confidence in the attempts to find the meaning of a word like nabhanya^ with the aid of etymo- logy only. The same word occurs in I, 173, 1 as an epithet of the Saman which the priest, who is compared to a bird, sings (gayat sama nabhanyam yatha ve^). It occurs also in VII, 42, 1. pra krandanii^ nabhanyasya vetu. The connection in which these words stand, seems to show that the meaning is : ' the noise of the Sacrificial fire shall arise;' very probably the fire is compared to a horse, and its noise to the neighing of that horse. Thus nabhanya would be in VII, 42, t, quite as in our pas- sage, an epithet of a horse. This epithet may refer either to the swift motion of the horse and of the Saman ascend- ing to the gods, or more probably to the gay voice of the horse, the loud noise of the Saman. Verse 5. Note 1. Two syllables are wanting in the first Pada. [46] N I78 VEDIC HYMNS. MANDALK I, HYMN 150. ASHTAKA II, ADHYAYA 2, VARGA 19. 1. I thy indigent1 worshipper say much to thee, O Agni, dwelling in thy protection as (in the pro- tection) of a great impeller2. 2. Away even from the libation of a rich man who is feeble, who is a niggard, who never comes forward and does not care for the gods. 3. The mortal (who worships thee ?), O priest, is brilliant, great, most powerful in heaven. May we, O Agni, addicted to thee, be always foremost NOTES. The same Rfchi. Metre, Ushmh. — Verse i = SV. I, 97. Verse 1. Note 1. On an, see Bergaigne, Religion Vedique, II, 218. Note 2. Or, 'of the great impeller ' — the Sun-god who impels or stimulates his horses ? Comp. VI, 6, 6? HAND ALA I, HYMN 1 88. 179 MAA/£>ALA I, HYMN 188. ASH7AKA II, ADHYAYA 5, VARGA 8-9. Apr! Hymn, i. Being kindled thou reignest to-day, a god with the gods, O conqueror of thousandfold (wealth) ! As messenger, as a sage, carry the oblations (to the gods). 2. O Tanftnapat! For him who walks in right- eousness the sacrifice is anointed with honey. May he1 grant thousandfold food.
2Apr! Hymn, i. Being kindled thou reignest to-day, a god with the gods, O conqueror of thousandfold (wealth) ! As messenger, as a sage, carry the oblations (to the gods). 2. O Tanftnapat! For him who walks in right- eousness the sacrifice is anointed with honey. May he1 grant thousandfold food. 3. Receiving libations, worthy of being magnified 1 bring hither to us the worshipful gods. Agni ! Thou art a winner of thousandfold (bliss). 4. They have spread with might the eastward- turned sacrificial grass, blessing (our tribe) with a thousand men1, (at the place) where you reign, O Adityas ! 5. The Prince, the Sovereign, the mighty ones, the eminent ones1, the (Divine) Doors, which are many and more than many, have sent forth streams of ghee. 6. Adorned with gold, wearing beautiful ornaments you verily reign high1 in your splendour. Sit down here, ye two Dawns2. 7. May the two fine-voiced divine Hotrzs, the sages, perform as the first this sacrifice for us. 8. Bharati! I/a! Sarasvati! All ye (goddesses) whom I invoke, promote us to splendour. 9. Tvash/rz indeed, the eminent (god) has shaped all forms, all cattle. Do thou by sacrifice produce their increase. N 2 l8o VEDIC HYMNS. 10. Yield up by thyself, O tree, (the sacrificial food) to the abode of the gods1. May Agni make the offerings relishable. ii. Agni going in front of the gods is anointed with this Gayatra song ; he shines when Svaha is pronounced (over the oblations). NOTES. The Rzshi is Agastya, the metre Gayatri. This Apri hymn is closely related to hymn X, no, the author of which no doubt knew and imitated our hymn. — No verses occur in the other Sa;/zhitas. Verse 2. Note 1. I have taken dadhat as a third person, the sub- ject being Tanunapat. But it may be a participle referring to yagnak : l the sacrifice which procures thousandfold food is anointed with honey.' Verse 3. Note 1. The text has \dyah. Verse 4. Note 1. ' This is the Da^avira sacrifice of the vSaktyas. Ten valiant sons are born to those who perform it/ Pa/z£a- vi^^a Brahma?za XXV, 7, 4. Verse 5. Note 1. These are evidently names of the divine doors . — As to the nominative diira/£, see Lanman, p. 486. Verse 6. Note 1. On adhi-vi-ra^-, comp. IX, 75, 3. adhi triprishtM/i ushasa^ vi ra^*ati. Note 2. I.e. Dawn and Evening. Verse 10. Note 1. Literally : ' to the abode, for the gods/ Comp. the corresponding verse (10) of the Apri hymn X, no. devanam patha/z. MAN DAL A I, HYMN 1 89. l8l MAiVZ?ALA I, HYMN 189. ASH7AKA II, ADHYAYA 5, VARGA 10-11. i. Agni ! Lead us to wealth on a good path, O god who knowest all rules. Drive away from us sin which leads us astray. We will offer to thee the fullest praise. 2. Agni ! Thou who art young, help us safely across all difficulties. Be for us a broad, large, wide stronghold, for our kith and kin, with luck and weal1.
3Drive away from us sin which leads us astray. We will offer to thee the fullest praise. 2. Agni ! Thou who art young, help us safely across all difficulties. Be for us a broad, large, wide stronghold, for our kith and kin, with luck and weal1. 3. Agni ! Drive away from us all plagues. (Then) they shall plague1 peoples who do not stand under Agni' s protection, (Give) us back again the earth, O god, together with all the immortals, O worshipful one, that it may go well with us. 4. Protect us, Agni, with thy unwearied guardians, thou who flamest in thy beloved seat. May no danger, O youngest of the gods, attain thy praiser, not now nor in future, O mighty one ! 5. Do not deliver us, O Agni, to the harmful foe, to the greedy one, to the impostor, to misfortune. Do not surrender us, O mighty one, to one who has teeth, who bites, nor to one who has no teeth, nor to one who will hurt us. 6. May a (god) like thee, O Agni, who art born according to 7?zta, being praised spread out a shelter for the body (of the worshipper that protects) from every one who tries to harm or to revile him. For thou, O god, art a descrier1 of everything that leads us astray. 1 82 VEDIC HYMNS. 71. Thou, O Agni, distinguishing both (kinds of men, the pious and the impious, or the Aryans and the Dasyus2), eagerly approachest (Aryan) men at (the time of) the advancing (day) 3, O worshipful one. At (the time of) rest thou hast become governable to the man (or, to Manu ; or, thou art to be praised by men4); thou art to be smoothed down like a horse5 by the Usigs. 8. We have pronounced our invocations, I the son of Mana 1, before this mighty Agni. May we obtain (our wishes) through a thousand 7?zshis. May we find a food-giving . . . rich in quickening rain2. NOTES. The same Rtshl Metre, Trish/ubh. — Verse i = VS. V, 36 ; VII, 43 ; XL, 16 ; TS. I, 1, 14, 3 5 4, 43> 1 5 TB- n> 8> 2, 3 ; TA. I, 8, 8 ; MS. 1, 2, 13 ; IV, 10, 2 ; 14, 3. Verse 2 = TS. I, 1, 14, 4 5 TB. II, 8, 2, 5 ; TA. X, 2, 1 ; MS. IV, 10, 1 ; 14, 3. Verse 3 = TB. II, 8, 2,4 ; MS. IV, 14, 3- Verse 2. Note 1. ' For health and wealth/ M. M. ; see vol. xxxii, P- xo3- Verse 3. Note 1. If the accent is correct (Sa^h. abhyamanta, Pad. abhf amanta), the clause, though containing no subordi- nating word, must be understood as standing in logical dependence on the following, or — which in our case seems more probable — on the preceding clause. Examples of this kind have been collected by Delbruck, Altindische MAiV7)ALA I, HYMN 1 89. 1 8 3 Syntax, p. 43. — That krishti/z should be nominative is very improbable ; comp. Lanman, Noun-Inflection, 393. See also Leo Meyer, Kuhn's Zeitschrift, XVI, 9. Verse 6. Note 1. Prof. Max Miiller (vol. xxxii, p. 229) translates, ' For thou, god, art the deliverer from all assaults ; ' he derives vishpa/ ' from vi and spa^, to bind.' Verse 7. Note 1. This verse has been treated of by Geldner, Vedische Studien, II, 156, 158.
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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