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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(Agni) with golden jaws 1, hurrying around in the growing (plants) 2, lighted up the two worlds like the Sky with the stars. 6. Thus mayst thou, being brightly kindled for our welfare or being exhausted (P)1, shine upon us with thy wealth. Carry hither to us the two [46] o 194 VEDIC HYMNS. worlds for the sake of happiness, Agni, O god, that they may eagerly partake 2 of the offering of the man (or, of Manus). 7. Give us, Agni, mighty, give us thousandfold (gifts). Open strength for us like a door 1 for the sake of glory. Make Heaven and Earth inclined towards us through (our) spell. Make the Dawns shine like the brilliant Sun. 8. Being kindled after dawns and nights may he shine with his red light like the sun, Agni, being a good sacrificer with the help of the offerings of man (or, of Manus) \ the king of the clans, and the welcome guest of Ayu. 9. Thus, O Agni, ancient one, our human prayer has prospered among the immortals who dwell in the great heaven. May the cow1 when milked, yield2 freely to the singer in our settlements hundredfold (wealth) of all kinds. 10. May we, O Agni, (attain) bliss in valiant men by our racers, or may we shine over (all) people by our sacred spells. May our unconquerable lustre beam on high like the sun over the fivefold dwell- ings (of the five peoples). 11. Be thou, O mighty one, worthy of praise among us, (thou) from whom the well-born, liberal (lords) have sought nourishment1, unto whom the strong ones, O Agni, go for sacrifice, who shinest in thy abode among (the worshippers) own kith. 12. May we both, O Gatavedas, the praisers and the liberal (lords), be in thy protection, O Agni. Help us to good, resplendent, abundant wealth which is accompanied by offspring, by good progeny. 13 = II, 1, 16. M AND ALA II, HYMN 2. 1 95 NOTES. The same Rtshi and metre. — Verse 7 = TS. II, 2, 12, 6 ; MS. IV, 12, 2. Verse 1. Note 1. In this Pada one syllable is wanting. It may- be thought that the first word should be pronounced ia^Tzena. For supplying the missing syllable by conjecture there would, however, be many ways. Comp. also H. O., Hymnen des Rig-veda, I, p. 79. Note 2. Tanagira: comp. I. 38, 13 (vol. xxxii, p. 82). Note 3. Dhu^-sadam. The exact meaning is, 'who occupies a decisive position/ Note 4. Vr^aneshu : comp. I, 60, 3, note 2. Verse 2. Note 1. Comp. VIII, 88, 1. abhi vatsam na svasareshu dhenava^ indram girbhi^ navamahe. Note 2. See I, 58, 7, note 1. Note 3. See Lanman, p. 482 ; Gaedicke, p. 89. ' During continuous nights.' M. M. Verse 3. Note 1. See I, 58, 7, note 1. Note 2. Cf. VIII, 84, 1. ratham na vedyam. Verse 4. Note 1. I follow the conjecture of Bohtlingk-Roth, who propose to read hvaram. Comp. Atharva-veda IV, 1, 2 (Ai-valayana Srautasutra IV, 6, 3 ; Sankhayana vSrautasutra V, 9, 7). surMam hvaram. The meaning of the word is conjectural ; comp. I, 141, 7, note 1. If we read hvare, the translation could be ' brilliant like gold, in a hidden place.' (M. M.)
2Comp. Atharva-veda IV, 1, 2 (Ai-valayana Srautasutra IV, 6, 3 ; Sankhayana vSrautasutra V, 9, 7). surMam hvaram. The meaning of the word is conjectural ; comp. I, 141, 7, note 1. If we read hvare, the translation could be ' brilliant like gold, in a hidden place.' (M. M.) Note 2. Comp. Pischel, Vedische Studien, I, 52. O 2 196 VEDIC HYMNS. Note 3. Or, the winged (bird) of Frzstii? No other passages which make Agni the son (or the bird) of Pwni are known to me. Note 4. The accent of pathas points to a genitive, dependent on payiim, of a word which is, however, different from pathas. Grassmann thinks that pathas is a lengthening for pathas, but Lanman (Noun-Inflection, 470) is quite right in observing that this is hard to believe in the first syllable of a Pada. Should we not correct the text and read patha/& (gen. sing, governed by payiim)? The reading patha/* may be due to the influence of the neighbourhood of payiim. Verse 5. Note 1. See vol. xxxii, p. 301. Note 2. Comp. X, 92, i.^iishkasu harimshu ^arbhurat. Verse 6. Note 1. Ludwig translates sam-dadasvan : ' zum heile [dich selber] aufreibend ; ' Grassmann, l oder seist erloschen du ; ' Gaedicke (p. 89), ' und wenn du verloschest ; ' Griffith, 6 a liberal giver ; ' Neisser (Bezzenberger's Beitr. XIX, 286), 'deine Kunst zusammennehmend., Saya^a says, csa;#da- dasvan samyak praya^Man.' Prof. Max Miiller suggests, * being a liberal benefactor.' Note 2. There was no reason for correcting deva-vitaye as Ludwig once proposed. He has himself abandoned this conjecture. Verse 7. Note 1. As to this metaphor (' opening ' strength or the like), comp. VIII, 5, 21. uta na^ divyak fsha^ . . . apa dvara- iva varshatha^, and the passages collected by Dr. Hirzel, Gleichnisse und Metaphern im Rig-veda. (Leipzig, 1890), 103. Verse 8. Note 1. The third Pada is repeated in X, 11, 5. MAZVDALA II, HYMN 2. I97 Verse 9. Note 1. The milch-cow of course is the prayer. Note 2. Isha/zi seems to be an infinitive like parsha/zi nesha^i tarisha/zi (Delbriick, Altindisches Verbum, 227 ; Neisser, Bezzenberger's Beitrage, XX, 43). • I believe it to come from the root ish, ' to incite.' As to the syntac- tical peculiarities of these infinitives, comp. Delbriick, Altindische Syntax, 416. Verse 11. Note 1. Ishay is a denominative from fsh, as ur^-ay is derived from ur^* (comp. A^valayana 5rautasutra V, 7, 3). I98 VEDIC HYMNS. MAA^ALA II, HYMN 3. ASH7AKA II, ADHYAYA 5, VARGA 22-23. Apr! Hymn. 1. Agni being kindled, set down on the earth, has stood up with his face towards all worlds. May the Hotrz, the purifier, the ancient, wise one, may god Agni sacrifice to the gods, he who is worthy (of being the sacrificer). 2. Narasa^sa, anointing the abodes (of the sacri- fice), equal by his greatness to the three heavens, endowed with beautiful light, moistening the offer- ing, his mind being intent on scattering ghrzta — may he anoint the gods on the summit of sacrifice.
32. Narasa^sa, anointing the abodes (of the sacri- fice), equal by his greatness to the three heavens, endowed with beautiful light, moistening the offer- ing, his mind being intent on scattering ghrzta — may he anoint the gods on the summit of sacrifice. 3. Being magnified1 in our mind, Agni, sacrifice for us to-day to the gods before the human (sacrificer) 2, thou who art worthy (of being the sacrificer). Conduct hither the unshakable host of the Maruts. Sacrifice, O men, to Indra who sits on the Barhis. 4. O divine Barhis! On this (Barhis) which is large, rich in valiant men, which has been spread on this Vedi (or sacrificial altar) rich in gain, ready for wealth, which is anointed with ghrz'ta, sit down, O Vasus, O Visve devas, O Adityas1 worthy of worship ! 5. May the divine doors which are easily passable, open themselves wide when invoked with adoration. May they, the far-embracing, undecaying ones, open wide, purifying our glorious race1 which is rich in valiant men. 6. May Dawn and Night, grown strong from of MAiVDALA II, HYMN 3. 1 99 old, joyful like two birds (?)\ (do) their work well for us — they who weave, turned towards each other, the stretched-out warp, the ornamented form of the sacrifice 2, (the two goddesses) flowing with plenty, rich in milk. 7. May the two divine Hotrzs, the first ones, very knowing, very marvellous, perform the sacrifice rightly with their (sacrificial) verse. Sacrificing to the gods they anoint (them) \ observing the right time, on the navel of the Earth, over the three ridges (of the three worlds). 8. May Sarasvati, the accomplisher of our prayer, may the goddess I /a, all-victorious Bharatl — may the three goddesses, according to their wont, sit down on this Barhis and protect it, the faultless shelter. 9. Through (the god's) hearing (our prayer) a manly son is born (to us), tawny-coloured, rich in gain, bringing vigour, loving the gods. May Tvash^rz deliver for us a son, the navel (i.e. the tie that binds generations together), and may he then go to the abode of the gods. io1. May the tree (i. e. the sacrificial post) stand by, letting loose (the offering which goes to the gods). May Agni make the offering ready in consequence of our prayers. May the prescient divine butcher carry the thrice-anointed offering to the gods. 11. He1 is joined with ghrz'ta2. His womb (on the altar) is ghrzta. He rests on ghrz'ta. His abode is ghrz'ta. Carry hither (the gods) according to thy wont ! Rejoice 3 ! Carry, O bull, the offering, over which the Svaha has been spoken, (to the gods). 200 VEDIC HYMNS. NOTES. The same Rzshi. Metre, Trish/ubh ; verse 7 : Cagati. — Verse 9 = TS. Ill, t, h, 2 ; TB. II, 8, 7, 4 ; MS. IV, 14, 8. Verse 11= VS. XVII, 88 ; TA. X, 10, 2. Verse 3. Note 1. The text has i/ita/z. Comp. above, I, 1, 1, note 2. Note 2. Comp. X, $$, 1. ni hf satsat (scil. agni/J) antara^ purva^ asmat. Verse 4.
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.
1(Agni) with golden jaws 1, hurrying around in the growing (plants) 2, lighted up the two worlds like the Sky with the stars. 6. Thus mayst thou, being brightly kindled for our welfare or being exhausted (P)1, shine upon us with thy wealth. Carry hither to us the two [46] o 194 VEDIC HYMNS. worlds for the sake of happiness, Agni, O god, that they may eagerly partake 2 of the offering of the man (or, of Manus). 7. Give us, Agni, mighty, give us thousandfold (gifts). Open strength for us like a door 1 for the sake of glory. Make Heaven and Earth inclined towards us through (our) spell. Make the Dawns shine like the brilliant Sun. 8. Being kindled after dawns and nights may he shine with his red light like the sun, Agni, being a good sacrificer with the help of the offerings of man (or, of Manus) \ the king of the clans, and the welcome guest of Ayu. 9. Thus, O Agni, ancient one, our human prayer has prospered among the immortals who dwell in the great heaven. May the cow1 when milked, yield2 freely to the singer in our settlements hundredfold (wealth) of all kinds. 10. May we, O Agni, (attain) bliss in valiant men by our racers, or may we shine over (all) people by our sacred spells. May our unconquerable lustre beam on high like the sun over the fivefold dwell- ings (of the five peoples). 11. Be thou, O mighty one, worthy of praise among us, (thou) from whom the well-born, liberal (lords) have sought nourishment1, unto whom the strong ones, O Agni, go for sacrifice, who shinest in thy abode among (the worshippers) own kith. 12. May we both, O Gatavedas, the praisers and the liberal (lords), be in thy protection, O Agni. Help us to good, resplendent, abundant wealth which is accompanied by offspring, by good progeny. 13 = II, 1, 16. M AND ALA II, HYMN 2. 1 95 NOTES. The same Rtshi and metre. — Verse 7 = TS. II, 2, 12, 6 ; MS. IV, 12, 2. Verse 1. Note 1. In this Pada one syllable is wanting. It may- be thought that the first word should be pronounced ia^Tzena. For supplying the missing syllable by conjecture there would, however, be many ways. Comp. also H. O., Hymnen des Rig-veda, I, p. 79. Note 2. Tanagira: comp. I. 38, 13 (vol. xxxii, p. 82). Note 3. Dhu^-sadam. The exact meaning is, 'who occupies a decisive position/ Note 4. Vr^aneshu : comp. I, 60, 3, note 2. Verse 2. Note 1. Comp. VIII, 88, 1. abhi vatsam na svasareshu dhenava^ indram girbhi^ navamahe. Note 2. See I, 58, 7, note 1. Note 3. See Lanman, p. 482 ; Gaedicke, p. 89. ' During continuous nights.' M. M. Verse 3. Note 1. See I, 58, 7, note 1. Note 2. Cf. VIII, 84, 1. ratham na vedyam. Verse 4. Note 1. I follow the conjecture of Bohtlingk-Roth, who propose to read hvaram. Comp. Atharva-veda IV, 1, 2 (Ai-valayana Srautasutra IV, 6, 3 ; Sankhayana vSrautasutra V, 9, 7). surMam hvaram. The meaning of the word is conjectural ; comp. I, 141, 7, note 1. If we read hvare, the translation could be ' brilliant like gold, in a hidden place.' (M. M.)
2Comp. Atharva-veda IV, 1, 2 (Ai-valayana Srautasutra IV, 6, 3 ; Sankhayana vSrautasutra V, 9, 7). surMam hvaram. The meaning of the word is conjectural ; comp. I, 141, 7, note 1. If we read hvare, the translation could be ' brilliant like gold, in a hidden place.' (M. M.) Note 2. Comp. Pischel, Vedische Studien, I, 52. O 2 196 VEDIC HYMNS. Note 3. Or, the winged (bird) of Frzstii? No other passages which make Agni the son (or the bird) of Pwni are known to me. Note 4. The accent of pathas points to a genitive, dependent on payiim, of a word which is, however, different from pathas. Grassmann thinks that pathas is a lengthening for pathas, but Lanman (Noun-Inflection, 470) is quite right in observing that this is hard to believe in the first syllable of a Pada. Should we not correct the text and read patha/& (gen. sing, governed by payiim)? The reading patha/* may be due to the influence of the neighbourhood of payiim. Verse 5. Note 1. See vol. xxxii, p. 301. Note 2. Comp. X, 92, i.^iishkasu harimshu ^arbhurat. Verse 6. Note 1. Ludwig translates sam-dadasvan : ' zum heile [dich selber] aufreibend ; ' Grassmann, l oder seist erloschen du ; ' Gaedicke (p. 89), ' und wenn du verloschest ; ' Griffith, 6 a liberal giver ; ' Neisser (Bezzenberger's Beitr. XIX, 286), 'deine Kunst zusammennehmend., Saya^a says, csa;#da- dasvan samyak praya^Man.' Prof. Max Miiller suggests, * being a liberal benefactor.' Note 2. There was no reason for correcting deva-vitaye as Ludwig once proposed. He has himself abandoned this conjecture. Verse 7. Note 1. As to this metaphor (' opening ' strength or the like), comp. VIII, 5, 21. uta na^ divyak fsha^ . . . apa dvara- iva varshatha^, and the passages collected by Dr. Hirzel, Gleichnisse und Metaphern im Rig-veda. (Leipzig, 1890), 103. Verse 8. Note 1. The third Pada is repeated in X, 11, 5. MAZVDALA II, HYMN 2. I97 Verse 9. Note 1. The milch-cow of course is the prayer. Note 2. Isha/zi seems to be an infinitive like parsha/zi nesha^i tarisha/zi (Delbriick, Altindisches Verbum, 227 ; Neisser, Bezzenberger's Beitrage, XX, 43). • I believe it to come from the root ish, ' to incite.' As to the syntac- tical peculiarities of these infinitives, comp. Delbriick, Altindische Syntax, 416. Verse 11. Note 1. Ishay is a denominative from fsh, as ur^-ay is derived from ur^* (comp. A^valayana 5rautasutra V, 7, 3). I98 VEDIC HYMNS. MAA^ALA II, HYMN 3. ASH7AKA II, ADHYAYA 5, VARGA 22-23. Apr! Hymn. 1. Agni being kindled, set down on the earth, has stood up with his face towards all worlds. May the Hotrz, the purifier, the ancient, wise one, may god Agni sacrifice to the gods, he who is worthy (of being the sacrificer). 2. Narasa^sa, anointing the abodes (of the sacri- fice), equal by his greatness to the three heavens, endowed with beautiful light, moistening the offer- ing, his mind being intent on scattering ghrzta — may he anoint the gods on the summit of sacrifice.
32. Narasa^sa, anointing the abodes (of the sacri- fice), equal by his greatness to the three heavens, endowed with beautiful light, moistening the offer- ing, his mind being intent on scattering ghrzta — may he anoint the gods on the summit of sacrifice. 3. Being magnified1 in our mind, Agni, sacrifice for us to-day to the gods before the human (sacrificer) 2, thou who art worthy (of being the sacrificer). Conduct hither the unshakable host of the Maruts. Sacrifice, O men, to Indra who sits on the Barhis. 4. O divine Barhis! On this (Barhis) which is large, rich in valiant men, which has been spread on this Vedi (or sacrificial altar) rich in gain, ready for wealth, which is anointed with ghrz'ta, sit down, O Vasus, O Visve devas, O Adityas1 worthy of worship ! 5. May the divine doors which are easily passable, open themselves wide when invoked with adoration. May they, the far-embracing, undecaying ones, open wide, purifying our glorious race1 which is rich in valiant men. 6. May Dawn and Night, grown strong from of MAiVDALA II, HYMN 3. 1 99 old, joyful like two birds (?)\ (do) their work well for us — they who weave, turned towards each other, the stretched-out warp, the ornamented form of the sacrifice 2, (the two goddesses) flowing with plenty, rich in milk. 7. May the two divine Hotrzs, the first ones, very knowing, very marvellous, perform the sacrifice rightly with their (sacrificial) verse. Sacrificing to the gods they anoint (them) \ observing the right time, on the navel of the Earth, over the three ridges (of the three worlds). 8. May Sarasvati, the accomplisher of our prayer, may the goddess I /a, all-victorious Bharatl — may the three goddesses, according to their wont, sit down on this Barhis and protect it, the faultless shelter. 9. Through (the god's) hearing (our prayer) a manly son is born (to us), tawny-coloured, rich in gain, bringing vigour, loving the gods. May Tvash^rz deliver for us a son, the navel (i.e. the tie that binds generations together), and may he then go to the abode of the gods. io1. May the tree (i. e. the sacrificial post) stand by, letting loose (the offering which goes to the gods). May Agni make the offering ready in consequence of our prayers. May the prescient divine butcher carry the thrice-anointed offering to the gods. 11. He1 is joined with ghrz'ta2. His womb (on the altar) is ghrzta. He rests on ghrz'ta. His abode is ghrz'ta. Carry hither (the gods) according to thy wont ! Rejoice 3 ! Carry, O bull, the offering, over which the Svaha has been spoken, (to the gods). 200 VEDIC HYMNS. NOTES. The same Rzshi. Metre, Trish/ubh ; verse 7 : Cagati. — Verse 9 = TS. Ill, t, h, 2 ; TB. II, 8, 7, 4 ; MS. IV, 14, 8. Verse 11= VS. XVII, 88 ; TA. X, 10, 2. Verse 3. Note 1. The text has i/ita/z. Comp. above, I, 1, 1, note 2. Note 2. Comp. X, $$, 1. ni hf satsat (scil. agni/J) antara^ purva^ asmat. Verse 4.
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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