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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1May we be able to bridle the strong (horse) 4. 2. He the leader of the sacrifice towards whom the seven reins (or rays) are stretched, the Fotri promotes, as (he has done) for Manu, the divine eighth (rein) ; all those (reins he promotes) \ 3. Or when he has run along, and has recited the sacred words 1, and has pursued that (duty) 2, he has encompassed every kind of wisdom as the felly (encircles) the wheel. 4. For He has been born as the bright Prasastrz, with bright power of mind. (A man) who knows his firm laws, mounts up on them as on the branches (of a tree) 1. 5. The lively milch-cows were attached to his, the Nesh/Ws, (bright) colour1. Was it according to the wish of the three sisters who have gone there 2 ? 6. When (coming) from the mother the sister has approached, bringing ghrzta \ the Adhvaryu rejoices at their2 coming as corn (rejoices) at rain. 7. May He the Ri\N\g (priest) himself make the Ritvig (serve) for his own refreshment 1. And may we readily gain the praise and the sacrifice 2 ; we have offered it. 8. In order that He the knowing one (Agni) may readily serve all the worshipful (gods), this sacrifice, O Agni, which we have performed, rests in thee. MAiVKALA II, HYMN 5. 207 NOTES. The same Rishi. Metre, AnushAibh. — Verse 3 = SV. I, 94; TS. Ill, 3, 3, 3 ; MS. II, 13,5. Verse 1. Note 1. As the Hotrz is mentioned here, the following verses contain each the names of the other priests as given in II, i, 2. Only the Agnidh is left out; possibly the words svafc svaya dhayase krzV/utam ritvik ritvigam (verse 7) contain an allusion to this priest, who may well be termed the Ritv\g belonging to Agni and refreshing him. Note 2. With the first Pdda of our verse, compare IX, 64, 10. mdu/z pavish/a >£etana/£. Note 3. The meaning seems to be : Agni, who has pro- tected the fathers, has been born again, and will do the same for the present sacrificer. Note 4. The strong horse, of course, is Agni. Comp. Ill, 27, 3 (see below). On the construction (va^ina^ yamam), see Delbruck, Altindische Syntax, p. 417. Verse 2. Note 1. On the seven rays or reins of Agni, see I, 146, 1, note 1. Besides the seven priests a mysterious eighth Ritvig priest is spoken of (X, 114, 9. kam rztvi^am ash/amam .ruram ahu/z) ; thus Agni has a mysterious eighth ra^mi (ray or rein) besides the seven. Comp. Bergaigne, Religion Vedique, II, 144. Verse 3. Note 1. V6£at brahma/zi : this seems to be an allusion to the Brahman priest (see verse 1, note 1). Note 2. V6k is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, XXV, 91. Verse 4. Note 1. Comp. VIII, 13, 6. vaya^-iva ami rohate. Prof. 208 VEDIC HYMNS. Max Miiller (vol. xxxii, p. 207) translates, ' springs up like young sprouts/ Verse 5.
2Note 2. V6k is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, XXV, 91. Verse 4. Note 1. Comp. VIII, 13, 6. vaya^-iva ami rohate. Prof. 208 VEDIC HYMNS. Max Miiller (vol. xxxii, p. 207) translates, ' springs up like young sprouts/ Verse 5. Note 1. It is the Nesh/rz's office to lead the wife of the sacrificer to the place where the sacrifice is being performed. Thus Agni, the divine Nesh/rz, is represented as accom- panied by female beings, by the ' milch-cows/ meaning the oblations of ghrzta, &c, or possibly the dawns. Note 2. Are the c three sisters ' (comp. Bergaigne, 1, 321 ; II, 107) identical with the milch-cows spoken of in the first hemistich? Ludwig (vol. iv, p. 166) very appropriately calls attention to the fact that three cows were milked at the sacrifice of the full and the new moon. Comp. Hille- brandt, Altindisches Neu- und Vollmondsopfer, p. 12 seq. Three dawns are mentioned in VIII, 41, 3. Verse 6. Note 1. The sister bringing ghrz'ta seems to be the sacri- ficial spoon. Is the mother the milk-vessel or possibly the cow? Note 2. Does * their ' refer to the mother and the sister (cf. Delbruck, Altindische Syntax, p. 102)? Or are 'the three sisters who have gone there' referred to? Verse 7. Note 1. The one Ritvig is Agni ; the other possibly is the Agnidh who refreshes the Ritvlg Agni. See verse 1, note 1. Note 2. After at we should expect, instead of aram, another accusative, possibly r/fam (see VII, 66, 11) : ' may we master the praise, the sacrifice, and the verse.' Aram may have found its way into the text from verse 8. MAATDALA II, HYMN 6. 209 MAiVZ?ALA II, HYMN 6. ASH7AKA II, ADHYAYA 5, VARGA 27. i. Accept, O Agni, this my piece of wood and this my sitting down (reverentially) x, and hear these words of mine. 2. Let us worship thee, Agni, child of vigour, with this (piece of wood ?) *, O winner of horses 2, with this well-spoken (hymn), O well-born one. 3. May we thus as thy devoted servants pay devotion by our words to thee who acceptest words (of prayer), to thee who aspirest after wealth, O giver of wealth. 4. Thus be thou a liberal, bountiful lord, O lord of goods, O giver of goods. Drive hatred away from us. 5. Thus (give) us 1 rain from the sky ; thus (give) us unattainable strength ; thus (give) us thousandfold food. 6. To him who magnifies thee, who desires thy help, O youngest messenger, (invoked) by our word, best sacrificing Hotrz, come near. 7. For thou, Agni, O sage, who knowest both races (of gods and of men), passest (to and fro) between them, like a messenger belonging to thy own people 1f belonging to thy allies. 8. Thus gladden (the gods) * as the knowing one ; sacrifice, O intelligent one, in due order, and sit down on this Barhis. [46] 2 TO VEDIC HYMNS. NOTES. The same Rhhu Metre, Gayatri. — Verse 4=VS. XII, 43 ; TS. IV, 2, 3, 4 ; MS. II, 7, 10. — The hymn has been translated by M. M., Selected Essays, II, p. 143. Verse 1.
3[46] 2 TO VEDIC HYMNS. NOTES. The same Rhhu Metre, Gayatri. — Verse 4=VS. XII, 43 ; TS. IV, 2, 3, 4 ; MS. II, 7, 10. — The hymn has been translated by M. M., Selected Essays, II, p. 143. Verse 1. Note 1. It does not seem probable that upasad is to be translated here according to its meaning in the later ritual, as one of the preparatory ceremonies of the Soma sacrifice. See Weber, Indische Studien, X, 363 ; Hillebrandt, Vedische Mythologie, I, 300. Verse 2. Note 1. Aya may be used adverbially : comp. Ill, 12, 2 ; VI, 17, 15; IX, 53, 2; ic6, 14. But it is more probable that samidha or gira should be supplied from verse t. Comp. II, 24, 1. aya vidhema gira; IV, 4, 15. aya samidha vidhema. Note 2. Comp. VIII, 61, 7. a^vam-ish/aye. Verse 5. Note 1. The conjecture sana/z, proposed by Bohtlingk- Roth and Grassmann, is not necessary. The verb is to be supplied ; comp. the passages collected by Pischel, Vedische Studien, I, 19* Verse 7. Note 1. Ganyeva seems to be ganyak iva, comp. 11,39, I» duta-iva havya ganya purutra ; IV, ^ 5. pat patL&^anyat anftiasah na/z. Verse 8. Note 1. Comp. VII, 17, 4. yakshat deva'n amr/tan pipra- yat ka. ; VIII, 39, 9. yakshat ka piprayat ka nak. UANDALA II, HYMN 7. 211 MATv^ALA II, HYMN 7. ASH7AKA II, ADHYAYA 5, VARGA 28. i.'» Bring us, O youngest god, Bharata1, Agni, the best, resplendent, much-desired wealth, O Vasu2! 2. May no malign power of a god or of a mortal overcome us, Help us across such hostile power. 3. And may we dive with thee across all hostile powers as across streams of water. 4. Bright, O purifier, worthy of adoration, Agni, thou shinest mightily ; thou hast been worshipped by offerings of ghrzta 1. 5. Thou, O Bharata 1, Agni ! hast been worshipped by us with offerings of heifers, of bulls, of eight- footed (cows) 2. 6. The old excellent Wotri who feeds on wood and drinks butter, he is the wonderful son of strength. NOTES. The same Rishi and metre. — Verse 1 =TS. I, 3, 14, 3 ; MS. IV, 11, 4. Verse 4 = TS. I, 3, 14, 5- Verse' 6= VS. XI, 70; TS. IV, 1,9, 2; MS. II, 7, 7- Verse 1. Note 1. Agni Bharata is Agni as the protector of the Bharata tribe or as invoked by that tribe. Note 2. With the beginning of this verse, I, 44, 4 should be compared. 2 2 212 VEDIC HYMNS. Verse 4. Note 1. Comp. VIII, 19, 22. agni/i ghritebhik ahuta^. Verse 5. Note 1. See verse 1, note 1. Note 2. Roth (Petersb. Dictionary) supplies vagbhik or rigbh\k ; comp. VIII, 76, 13. va^am ash/apadim. But there is no doubt that ash^apadi, standing by the side of vara and ukshan, has the same meaning as in the later ritual, viz. a cow with calf. MAiVDALA II, HYMN 8. 213 MAA^Z?ALA II, HYMN 8. ASH7AKA II, ADHYAYA 5, VARGA 29. i . As one who runs a race 1 (praises) his chariots, praise thou the yoking of Agni (to the chariot of sacrifice), of the most glorious, bountiful (god) —
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.
1May we be able to bridle the strong (horse) 4. 2. He the leader of the sacrifice towards whom the seven reins (or rays) are stretched, the Fotri promotes, as (he has done) for Manu, the divine eighth (rein) ; all those (reins he promotes) \ 3. Or when he has run along, and has recited the sacred words 1, and has pursued that (duty) 2, he has encompassed every kind of wisdom as the felly (encircles) the wheel. 4. For He has been born as the bright Prasastrz, with bright power of mind. (A man) who knows his firm laws, mounts up on them as on the branches (of a tree) 1. 5. The lively milch-cows were attached to his, the Nesh/Ws, (bright) colour1. Was it according to the wish of the three sisters who have gone there 2 ? 6. When (coming) from the mother the sister has approached, bringing ghrzta \ the Adhvaryu rejoices at their2 coming as corn (rejoices) at rain. 7. May He the Ri\N\g (priest) himself make the Ritvig (serve) for his own refreshment 1. And may we readily gain the praise and the sacrifice 2 ; we have offered it. 8. In order that He the knowing one (Agni) may readily serve all the worshipful (gods), this sacrifice, O Agni, which we have performed, rests in thee. MAiVKALA II, HYMN 5. 207 NOTES. The same Rishi. Metre, AnushAibh. — Verse 3 = SV. I, 94; TS. Ill, 3, 3, 3 ; MS. II, 13,5. Verse 1. Note 1. As the Hotrz is mentioned here, the following verses contain each the names of the other priests as given in II, i, 2. Only the Agnidh is left out; possibly the words svafc svaya dhayase krzV/utam ritvik ritvigam (verse 7) contain an allusion to this priest, who may well be termed the Ritv\g belonging to Agni and refreshing him. Note 2. With the first Pdda of our verse, compare IX, 64, 10. mdu/z pavish/a >£etana/£. Note 3. The meaning seems to be : Agni, who has pro- tected the fathers, has been born again, and will do the same for the present sacrificer. Note 4. The strong horse, of course, is Agni. Comp. Ill, 27, 3 (see below). On the construction (va^ina^ yamam), see Delbruck, Altindische Syntax, p. 417. Verse 2. Note 1. On the seven rays or reins of Agni, see I, 146, 1, note 1. Besides the seven priests a mysterious eighth Ritvig priest is spoken of (X, 114, 9. kam rztvi^am ash/amam .ruram ahu/z) ; thus Agni has a mysterious eighth ra^mi (ray or rein) besides the seven. Comp. Bergaigne, Religion Vedique, II, 144. Verse 3. Note 1. V6£at brahma/zi : this seems to be an allusion to the Brahman priest (see verse 1, note 1). Note 2. V6k is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, XXV, 91. Verse 4. Note 1. Comp. VIII, 13, 6. vaya^-iva ami rohate. Prof. 208 VEDIC HYMNS. Max Miiller (vol. xxxii, p. 207) translates, ' springs up like young sprouts/ Verse 5.
2Note 2. V6k is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, XXV, 91. Verse 4. Note 1. Comp. VIII, 13, 6. vaya^-iva ami rohate. Prof. 208 VEDIC HYMNS. Max Miiller (vol. xxxii, p. 207) translates, ' springs up like young sprouts/ Verse 5. Note 1. It is the Nesh/rz's office to lead the wife of the sacrificer to the place where the sacrifice is being performed. Thus Agni, the divine Nesh/rz, is represented as accom- panied by female beings, by the ' milch-cows/ meaning the oblations of ghrzta, &c, or possibly the dawns. Note 2. Are the c three sisters ' (comp. Bergaigne, 1, 321 ; II, 107) identical with the milch-cows spoken of in the first hemistich? Ludwig (vol. iv, p. 166) very appropriately calls attention to the fact that three cows were milked at the sacrifice of the full and the new moon. Comp. Hille- brandt, Altindisches Neu- und Vollmondsopfer, p. 12 seq. Three dawns are mentioned in VIII, 41, 3. Verse 6. Note 1. The sister bringing ghrz'ta seems to be the sacri- ficial spoon. Is the mother the milk-vessel or possibly the cow? Note 2. Does * their ' refer to the mother and the sister (cf. Delbruck, Altindische Syntax, p. 102)? Or are 'the three sisters who have gone there' referred to? Verse 7. Note 1. The one Ritvig is Agni ; the other possibly is the Agnidh who refreshes the Ritvlg Agni. See verse 1, note 1. Note 2. After at we should expect, instead of aram, another accusative, possibly r/fam (see VII, 66, 11) : ' may we master the praise, the sacrifice, and the verse.' Aram may have found its way into the text from verse 8. MAATDALA II, HYMN 6. 209 MAiVZ?ALA II, HYMN 6. ASH7AKA II, ADHYAYA 5, VARGA 27. i. Accept, O Agni, this my piece of wood and this my sitting down (reverentially) x, and hear these words of mine. 2. Let us worship thee, Agni, child of vigour, with this (piece of wood ?) *, O winner of horses 2, with this well-spoken (hymn), O well-born one. 3. May we thus as thy devoted servants pay devotion by our words to thee who acceptest words (of prayer), to thee who aspirest after wealth, O giver of wealth. 4. Thus be thou a liberal, bountiful lord, O lord of goods, O giver of goods. Drive hatred away from us. 5. Thus (give) us 1 rain from the sky ; thus (give) us unattainable strength ; thus (give) us thousandfold food. 6. To him who magnifies thee, who desires thy help, O youngest messenger, (invoked) by our word, best sacrificing Hotrz, come near. 7. For thou, Agni, O sage, who knowest both races (of gods and of men), passest (to and fro) between them, like a messenger belonging to thy own people 1f belonging to thy allies. 8. Thus gladden (the gods) * as the knowing one ; sacrifice, O intelligent one, in due order, and sit down on this Barhis. [46] 2 TO VEDIC HYMNS. NOTES. The same Rhhu Metre, Gayatri. — Verse 4=VS. XII, 43 ; TS. IV, 2, 3, 4 ; MS. II, 7, 10. — The hymn has been translated by M. M., Selected Essays, II, p. 143. Verse 1.
3[46] 2 TO VEDIC HYMNS. NOTES. The same Rhhu Metre, Gayatri. — Verse 4=VS. XII, 43 ; TS. IV, 2, 3, 4 ; MS. II, 7, 10. — The hymn has been translated by M. M., Selected Essays, II, p. 143. Verse 1. Note 1. It does not seem probable that upasad is to be translated here according to its meaning in the later ritual, as one of the preparatory ceremonies of the Soma sacrifice. See Weber, Indische Studien, X, 363 ; Hillebrandt, Vedische Mythologie, I, 300. Verse 2. Note 1. Aya may be used adverbially : comp. Ill, 12, 2 ; VI, 17, 15; IX, 53, 2; ic6, 14. But it is more probable that samidha or gira should be supplied from verse t. Comp. II, 24, 1. aya vidhema gira; IV, 4, 15. aya samidha vidhema. Note 2. Comp. VIII, 61, 7. a^vam-ish/aye. Verse 5. Note 1. The conjecture sana/z, proposed by Bohtlingk- Roth and Grassmann, is not necessary. The verb is to be supplied ; comp. the passages collected by Pischel, Vedische Studien, I, 19* Verse 7. Note 1. Ganyeva seems to be ganyak iva, comp. 11,39, I» duta-iva havya ganya purutra ; IV, ^ 5. pat patL&^anyat anftiasah na/z. Verse 8. Note 1. Comp. VII, 17, 4. yakshat deva'n amr/tan pipra- yat ka. ; VIII, 39, 9. yakshat ka piprayat ka nak. UANDALA II, HYMN 7. 211 MATv^ALA II, HYMN 7. ASH7AKA II, ADHYAYA 5, VARGA 28. i.'» Bring us, O youngest god, Bharata1, Agni, the best, resplendent, much-desired wealth, O Vasu2! 2. May no malign power of a god or of a mortal overcome us, Help us across such hostile power. 3. And may we dive with thee across all hostile powers as across streams of water. 4. Bright, O purifier, worthy of adoration, Agni, thou shinest mightily ; thou hast been worshipped by offerings of ghrzta 1. 5. Thou, O Bharata 1, Agni ! hast been worshipped by us with offerings of heifers, of bulls, of eight- footed (cows) 2. 6. The old excellent Wotri who feeds on wood and drinks butter, he is the wonderful son of strength. NOTES. The same Rishi and metre. — Verse 1 =TS. I, 3, 14, 3 ; MS. IV, 11, 4. Verse 4 = TS. I, 3, 14, 5- Verse' 6= VS. XI, 70; TS. IV, 1,9, 2; MS. II, 7, 7- Verse 1. Note 1. Agni Bharata is Agni as the protector of the Bharata tribe or as invoked by that tribe. Note 2. With the beginning of this verse, I, 44, 4 should be compared. 2 2 212 VEDIC HYMNS. Verse 4. Note 1. Comp. VIII, 19, 22. agni/i ghritebhik ahuta^. Verse 5. Note 1. See verse 1, note 1. Note 2. Roth (Petersb. Dictionary) supplies vagbhik or rigbh\k ; comp. VIII, 76, 13. va^am ash/apadim. But there is no doubt that ash^apadi, standing by the side of vara and ukshan, has the same meaning as in the later ritual, viz. a cow with calf. MAiVDALA II, HYMN 8. 213 MAA^Z?ALA II, HYMN 8. ASH7AKA II, ADHYAYA 5, VARGA 29. i . As one who runs a race 1 (praises) his chariots, praise thou the yoking of Agni (to the chariot of sacrifice), of the most glorious, bountiful (god) —
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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