Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Verse 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. Note 2. Geldner (loc. cit., 156) proposes two explanations for ubhayan. It may refer either to the pious and the impious spoken of in the preceding verses, or to prapitvam and abhipitvam, which words Geldner believes to be mas- culine. I do not attach such weight to the Avestic frapi- thwd (Vend. Ill, 3) as to draw, with Geldner, a conclusion from this word on the gender of the Vedic prapitva, and in every case I think that this explanation of ubhayan is very forced, while it is natural to refer ubhayan to the pious and impious, or as we may express it in conformity with Vedic ideas, to 'men' (comp. manusha/^ Pada 2, manave Pada 3), i. e. Aryans, and Dasyus (see VIII, 50, 8 ; 98, 6 ; IX, 92, 5). Then ubhayan vi vidvan would have exactly the same meaning as the words in I, 51, 8. vi £*anihi aryan ye ka. dasyava/*. Note 3. On prapitva we have the two ingenious discus- sions of Geldner, Vedische Studien, II, 155 seq., and of Bloomfield in the fifth series of his Contributions to the interpretation of the Veda, p. 24 seq. In my opinion Bloomfield has not succeeded in proving that the words ending in -pitva (prapitva, abhipitva, sapitva, &c) contain the stem pitii, ' sap, drink, nourishment,5 and that prapitva means the morning-pressure of Soma, which is usually designated as prata^savana, abhipitva, the evening-pressure or the tr/tiya-savana. I do not think it necessary, how- 184 VEDIC HYMNS. ever, to examine here the single points of his interesting and elaborate discussion, for it seems to me that Geldner has conclusively shown that the meaning of these words is different from what Bloomfield believes it to be : abhipitva, as Geldner (p. 155) states, is 'Erholung/ ' Rast,' and 'die Zeit des Rastens,' ' Feierabend/ 'Abend ;' prapitva (p. 178), on the other hand, means ' Vorlauf/ 'das aufs Ziel Zugehen,' ' die vorgeriickte Tageszeit.' "Note 4. vSasya/2, 'governable,' does not give an impos- sible meaning. But should we not have to correct samsyak ' thou art to be praised by men ? ' Note 5. On akra/z, comp. Vedische Studien, I, 168, and above, I, 143, 7. Verse 8. Note 1. Mana is another name of Agastya. See Zeit- schrift der Deutschen Morg. Gesellschaft, XLII, 221.
2But should we not have to correct samsyak ' thou art to be praised by men ? ' Note 5. On akra/z, comp. Vedische Studien, I, 168, and above, I, 143, 7. Verse 8. Note 1. Mana is another name of Agastya. See Zeit- schrift der Deutschen Morg. Gesellschaft, XLII, 221. Note 2. On the last words of the hymn — the regularly repeated conclusion of the Agastya hymns — see M. M., vol. xxxii, p. xx, and also Bartholomae, Bezzenberger's Beitrage, XV, 212. I do not think it very probable that isha is here the name of an autumn month, as found in the 6atapatha Brahma/za and others of the more modern Vedic texts ; to me it would seem rather strange that such a prayer for the fertility of that month should have formed, among the Agastyas, the standing conclusion of their sacri- ficial hymns. But the names of the two months isha and ur^a, seem to point to the existence of two adjectives mean- ing 'giving food' and 'giving sap/ — Then follows vrzgana, used as a masculine. Geldner (Vedische Studien, I, 151) indicates the following passages, in which he believes that this masculine vrz^ana occurs : V, 44, 1 ; VI, 35, 5 ; VII, 32, 27; X, 27, 4; and the concluding Pada of the Agastya hymns. Of these passages the two first seem to be open to doubt as to the correctness of the text. In V, 44, 1 " the true reading may be prati^inam w/sha/zam dohase ; comp. verse 3, vr/sha sisuk, and I, 173, 6, where possibly v/7sha;/am should be read instead of vrz^anam (Gottinger MAiVDALA I, HYMN 1 89. 1 85 Gelehrte Anzeigen, 1890, 417). In VI, 35, 5 I propose to read vrma.g-a.rn (Gott. Gel. Anzeigen, loc. cit., 416). In VII, 32, 27 and X, 27, 4 vrz^ana (Padap. vriganak ; the letter d follows) and vrz^aneshu seem to be masculine, though it is not absolutely impossible to see in these forms the nom. plur. and loc. plur. of the neuter vr^ana. But I believe that any attempts to derive conclusions from these three passages on the meaning of the masculine vng*ana are hopeless. 1 86 VEDIC HYMNS. MAA^ALA II, HYMN 1. ASHTAKA II, ADHYAYA 5, VARGA 17-19. i \ Thou, O Agni, the flaming one, (art born) from out the Heavens2, thou (art born) from out the Waters and the stone (the flint) ; thou (art born) from out the forests and the herbs ; thou art born bright, O Lord of men, (as belonging) to men 3. 2 1. To thee, O Agni, belongs the Hotn's and the Potrz's office exercised at the appointed season ; to thee belongs the office of the Neshtri; thou art the Agnidh 2 for the righteous. To thee belongs the office of the Prasastrz; thou actest as an Adhvaryu, and thou art the Brahman and the master of the house in our house 3. 3 \ Thou, O Agni, art Indra, a bull among (all) beings. Thou art the wide-ruling Vishnu, worthy of adoration. Thou art the Brahman, a gainer of wealth, O Brahma^aspati 2. Thou, O Vidhartrz (i. e. who keepest asunder all things), art united with Pura//zdhi (or the Liberality of the gods) 3.
33 \ Thou, O Agni, art Indra, a bull among (all) beings. Thou art the wide-ruling Vishnu, worthy of adoration. Thou art the Brahman, a gainer of wealth, O Brahma^aspati 2. Thou, O Vidhartrz (i. e. who keepest asunder all things), art united with Pura//zdhi (or the Liberality of the gods) 3. 4. Thou, O Agni, art the king Varima whose laws are firm ; thou becomest Mitra, the wondrous one, worthy of being magnified. Thou art Aryaman, the lord of beings, whom I may enjoy1. Thou, O god, art Amsa. 2, desirous of distributing (goods) in the assembly 3. 5. Thou, O Agni, being Tvash^rz, (grantest) to thy worshipper abundance in heroes. To thee, who art accompanied by the (divine) wives1, who art great like Mitra, belongs relationship 2. Thou, MAiVDALA IT, HYMN I. 1 87 the quick inciter3, givest abundance in horses. Thou, rich in wealth, art the host of men4. 6. Thou, O Agni, art Rudra, the Asura of the high Heaven1; thou, being the host of the Maruts, rulest over nourishment. Thou goest along with the flame-coloured Winds, bringing happiness to our home. Thou, being Pushan, protectest thy wor- shippers by thy own might. 7. Thou, O Agni, art a giver of wealth to him who does service to thee * ; thou art the god Savitrz, a bestower of treasures. Thou, being Bhaga, O lord of men, rulest over wealth. Thou art a protector in his house to him who has worshipped thee 2. 8. Towards thee, in the house, the lord of the clan, O Agni, the clans strive, towards thee, the bounteous king. Thou with the beautiful face possessest all things. Thou art equal to thousands, to hundreds, to ten (of others). 9. Thee, O Agni, men (make) their father by their sacrifices 1 ; thee who shinest with thy body they (invite) to brotherhood by their (sacrificial) work. Thou becomest a son to him who has worshipped thee. As a kind friend thou protectest against attack. 10. Thou, O Agni, art i?zbhu, to be adored when near. Thou rulest over strength \ over wealth rich in food. Thou shinest 2, thou burnest for the sake of giving (wealth). Thou art a hewer 3, an expander of sacrifice. 1 1. Thou, Agni, O god, art Aditi to the worshipper. Thou, being Hotra Bharati1, growest strong by prayer. * Thou art Ida, living a hundred winters, for (the increase of) ability. Thou, the killer of Wztra, O Lord of wealth, art Sarasvati 2. 1 88 VEDIC HYMNS. 12. Thou, O Agni, well kept, art the highest vital power. In thy lovely colour and in thy appearance (dwell all) beauties. Thou art great strength that carries us forward. Thou art abundant wealth, extending on all sides. 13. The Adityas have made thee, O Agni, their mouth ; the bright ones have made thee their tongue, O Sage. The Rati-sa/£ gods (i.e. the 'boun- teous' gods) accompany thee at the sacrifices. In thee the gods eat the offering which is offered to them.
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.
1Verse 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. Note 2. Geldner (loc. cit., 156) proposes two explanations for ubhayan. It may refer either to the pious and the impious spoken of in the preceding verses, or to prapitvam and abhipitvam, which words Geldner believes to be mas- culine. I do not attach such weight to the Avestic frapi- thwd (Vend. Ill, 3) as to draw, with Geldner, a conclusion from this word on the gender of the Vedic prapitva, and in every case I think that this explanation of ubhayan is very forced, while it is natural to refer ubhayan to the pious and impious, or as we may express it in conformity with Vedic ideas, to 'men' (comp. manusha/^ Pada 2, manave Pada 3), i. e. Aryans, and Dasyus (see VIII, 50, 8 ; 98, 6 ; IX, 92, 5). Then ubhayan vi vidvan would have exactly the same meaning as the words in I, 51, 8. vi £*anihi aryan ye ka. dasyava/*. Note 3. On prapitva we have the two ingenious discus- sions of Geldner, Vedische Studien, II, 155 seq., and of Bloomfield in the fifth series of his Contributions to the interpretation of the Veda, p. 24 seq. In my opinion Bloomfield has not succeeded in proving that the words ending in -pitva (prapitva, abhipitva, sapitva, &c) contain the stem pitii, ' sap, drink, nourishment,5 and that prapitva means the morning-pressure of Soma, which is usually designated as prata^savana, abhipitva, the evening-pressure or the tr/tiya-savana. I do not think it necessary, how- 184 VEDIC HYMNS. ever, to examine here the single points of his interesting and elaborate discussion, for it seems to me that Geldner has conclusively shown that the meaning of these words is different from what Bloomfield believes it to be : abhipitva, as Geldner (p. 155) states, is 'Erholung/ ' Rast,' and 'die Zeit des Rastens,' ' Feierabend/ 'Abend ;' prapitva (p. 178), on the other hand, means ' Vorlauf/ 'das aufs Ziel Zugehen,' ' die vorgeriickte Tageszeit.' "Note 4. vSasya/2, 'governable,' does not give an impos- sible meaning. But should we not have to correct samsyak ' thou art to be praised by men ? ' Note 5. On akra/z, comp. Vedische Studien, I, 168, and above, I, 143, 7. Verse 8. Note 1. Mana is another name of Agastya. See Zeit- schrift der Deutschen Morg. Gesellschaft, XLII, 221.
2But should we not have to correct samsyak ' thou art to be praised by men ? ' Note 5. On akra/z, comp. Vedische Studien, I, 168, and above, I, 143, 7. Verse 8. Note 1. Mana is another name of Agastya. See Zeit- schrift der Deutschen Morg. Gesellschaft, XLII, 221. Note 2. On the last words of the hymn — the regularly repeated conclusion of the Agastya hymns — see M. M., vol. xxxii, p. xx, and also Bartholomae, Bezzenberger's Beitrage, XV, 212. I do not think it very probable that isha is here the name of an autumn month, as found in the 6atapatha Brahma/za and others of the more modern Vedic texts ; to me it would seem rather strange that such a prayer for the fertility of that month should have formed, among the Agastyas, the standing conclusion of their sacri- ficial hymns. But the names of the two months isha and ur^a, seem to point to the existence of two adjectives mean- ing 'giving food' and 'giving sap/ — Then follows vrzgana, used as a masculine. Geldner (Vedische Studien, I, 151) indicates the following passages, in which he believes that this masculine vrz^ana occurs : V, 44, 1 ; VI, 35, 5 ; VII, 32, 27; X, 27, 4; and the concluding Pada of the Agastya hymns. Of these passages the two first seem to be open to doubt as to the correctness of the text. In V, 44, 1 " the true reading may be prati^inam w/sha/zam dohase ; comp. verse 3, vr/sha sisuk, and I, 173, 6, where possibly v/7sha;/am should be read instead of vrz^anam (Gottinger MAiVDALA I, HYMN 1 89. 1 85 Gelehrte Anzeigen, 1890, 417). In VI, 35, 5 I propose to read vrma.g-a.rn (Gott. Gel. Anzeigen, loc. cit., 416). In VII, 32, 27 and X, 27, 4 vrz^ana (Padap. vriganak ; the letter d follows) and vrz^aneshu seem to be masculine, though it is not absolutely impossible to see in these forms the nom. plur. and loc. plur. of the neuter vr^ana. But I believe that any attempts to derive conclusions from these three passages on the meaning of the masculine vng*ana are hopeless. 1 86 VEDIC HYMNS. MAA^ALA II, HYMN 1. ASHTAKA II, ADHYAYA 5, VARGA 17-19. i \ Thou, O Agni, the flaming one, (art born) from out the Heavens2, thou (art born) from out the Waters and the stone (the flint) ; thou (art born) from out the forests and the herbs ; thou art born bright, O Lord of men, (as belonging) to men 3. 2 1. To thee, O Agni, belongs the Hotn's and the Potrz's office exercised at the appointed season ; to thee belongs the office of the Neshtri; thou art the Agnidh 2 for the righteous. To thee belongs the office of the Prasastrz; thou actest as an Adhvaryu, and thou art the Brahman and the master of the house in our house 3. 3 \ Thou, O Agni, art Indra, a bull among (all) beings. Thou art the wide-ruling Vishnu, worthy of adoration. Thou art the Brahman, a gainer of wealth, O Brahma^aspati 2. Thou, O Vidhartrz (i. e. who keepest asunder all things), art united with Pura//zdhi (or the Liberality of the gods) 3.
33 \ Thou, O Agni, art Indra, a bull among (all) beings. Thou art the wide-ruling Vishnu, worthy of adoration. Thou art the Brahman, a gainer of wealth, O Brahma^aspati 2. Thou, O Vidhartrz (i. e. who keepest asunder all things), art united with Pura//zdhi (or the Liberality of the gods) 3. 4. Thou, O Agni, art the king Varima whose laws are firm ; thou becomest Mitra, the wondrous one, worthy of being magnified. Thou art Aryaman, the lord of beings, whom I may enjoy1. Thou, O god, art Amsa. 2, desirous of distributing (goods) in the assembly 3. 5. Thou, O Agni, being Tvash^rz, (grantest) to thy worshipper abundance in heroes. To thee, who art accompanied by the (divine) wives1, who art great like Mitra, belongs relationship 2. Thou, MAiVDALA IT, HYMN I. 1 87 the quick inciter3, givest abundance in horses. Thou, rich in wealth, art the host of men4. 6. Thou, O Agni, art Rudra, the Asura of the high Heaven1; thou, being the host of the Maruts, rulest over nourishment. Thou goest along with the flame-coloured Winds, bringing happiness to our home. Thou, being Pushan, protectest thy wor- shippers by thy own might. 7. Thou, O Agni, art a giver of wealth to him who does service to thee * ; thou art the god Savitrz, a bestower of treasures. Thou, being Bhaga, O lord of men, rulest over wealth. Thou art a protector in his house to him who has worshipped thee 2. 8. Towards thee, in the house, the lord of the clan, O Agni, the clans strive, towards thee, the bounteous king. Thou with the beautiful face possessest all things. Thou art equal to thousands, to hundreds, to ten (of others). 9. Thee, O Agni, men (make) their father by their sacrifices 1 ; thee who shinest with thy body they (invite) to brotherhood by their (sacrificial) work. Thou becomest a son to him who has worshipped thee. As a kind friend thou protectest against attack. 10. Thou, O Agni, art i?zbhu, to be adored when near. Thou rulest over strength \ over wealth rich in food. Thou shinest 2, thou burnest for the sake of giving (wealth). Thou art a hewer 3, an expander of sacrifice. 1 1. Thou, Agni, O god, art Aditi to the worshipper. Thou, being Hotra Bharati1, growest strong by prayer. * Thou art Ida, living a hundred winters, for (the increase of) ability. Thou, the killer of Wztra, O Lord of wealth, art Sarasvati 2. 1 88 VEDIC HYMNS. 12. Thou, O Agni, well kept, art the highest vital power. In thy lovely colour and in thy appearance (dwell all) beauties. Thou art great strength that carries us forward. Thou art abundant wealth, extending on all sides. 13. The Adityas have made thee, O Agni, their mouth ; the bright ones have made thee their tongue, O Sage. The Rati-sa/£ gods (i.e. the 'boun- teous' gods) accompany thee at the sacrifices. In thee the gods eat the offering which is offered to them.
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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