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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They ran up to him like mares 2 to a new- born foal. The gods wondered at Agni at his birth. 5. Spreading with his bright limbs to the aerial space, purifying his power1 by wise purifications, clothing himself in light, the life of the waters2, he creates mighty, perfect beauty. 6. He has gone to (the waters) who do not eat, the undeceived ones, the young (daughters) of Heaven who are not clothed and (yet) are not naked. 2 20 VEDTC HYMNS. Here the former young (women) having the same origin, the seven sounds 1 have conceived one germ. 7. His compact masses assuming every shape are spread in the womb of ghee, in the streaming of honey. There the swelling milch-cows have sta- tioned themselves. Great are the parents of the wonderfully mighty (Agni) who are turned towards each other1. 8. Having been carried (in the waters) thou hast shone forth, O son of strength, assuming wonderful shapes brilliant and fierce. The streams of honey and ghee drip, where the male has grown by wisdom. 9. By (his) nature he has found his father's udder1 ; he has sent forth his streams and his showers2. Walking3 hidden to his dear friends he has not been hidden to the young (daughters) of Heaven4. 10. He bore (in his womb) the germ of the sire, of the father who begat him1. He, being one, sucked many (nurses) rich in milk2. Observe for this manly, bright one the two wives, bound in kinship, belonging to men3. 11. The great one has grown up in the wide unbounded space1. The Waters (have made) Agni (grow): for many glorious ones2 (have come) to- gether3. He lay in the womb of Rita., the domestic (god) Agni, in the work 4 of the uterine sisters. 12. Like a horse that carries (the prize), in the assembly of the great (waters)1, visible to his son2, he whose ... is light 3 : he who as father begat the ruddy cows 4, he the son of the waters is the most manly, restless 5 Agni. 1 3. To him, the glorious son of the waters and of the plants, the blessed wood 1 has given birth, in his many shapes. Even the gods, for they agreed in MA2VDALA III, HYMN I. 22 1 their mind, honoured him who had been born the most wonderful and strong. 14. Mighty rays of light like brilliant lightnings, milking (the sap of) immortality in the boundless stable, accompanied Agni whose ... is light 1, who had grown up in his own house, as it were in secret, 15. I magnify thee, worshipping thee with offer- ings ; I magnify (thee) desirous of thy friendship, of thy favour. Together with the gods give help to him who praises thee, and protect us with thy domestic faces. 16. As thy followers, O Agni, best leader, winning all precious (treasures), pressing onward with fertile glory, may we overcome the godless who seek to combat us. 17. Thou hast been here as the banner of the gods, Agni, joy-giving, knowing all wisdom. As the domestic (god) thou hast harboured the mortals. As the charioteer thou goest along straightway after the gods.
217. Thou hast been here as the banner of the gods, Agni, joy-giving, knowing all wisdom. As the domestic (god) thou hast harboured the mortals. As the charioteer thou goest along straightway after the gods. 18. The immortal, the king, has sat down in the dwelling of the mortals, performing the sacrifices1. He the ghee-faced one has shone forth widely, Agni knowing all wisdom. 191. Come to us with thy gracious friendship, speeding, great, with thy great blessings. Bestow on us plentiful victorious wealth ; make our share glorious and adorned with fine speech. 20. These old births of thine, O Agni, and the recent ones I have told forth to thee the ancient one. These great libations (of Soma) have been prepared for the manly one ; generation by genera- tion Gatavedas has been placed (on the altar). 21. Gatavedas, placed (on the altar) generation 222 VEDIC HYMNS. after generation, is kindled by the Visvamitras, the indefatigable (or everlasting). May we dwell in the grace of him the worshipful, yea, in his blissful kindness. 22. Bring thou, O strong one, this sacrifice of ours to the gods, O wise one, as a liberal giver. Bestow on us, O Hotrz, abundant food ; Agni, obtain by sacrificing mighty wealth for us. 23. Procure, O Agni, for ever, to him who im- plores thee, (the gift of) nourishment \ the wonderful acquiring of the cow. May a son be ours, offspring that continues our race. Agni, may this favour of thine abide with us ! NOTES. The Rhhl is Vuvamitra Gathina, the metre Trish/ubh. — Verse 1 = MS. IV, 11, 3. Verse 19 = MS. IV, 14, 15. Verse 23 = SV. I, 76; VS. XII, 51 ; TS. IV, 3, 4, 3 ; MS. II, 7, 11; IV, II, 1; 13,3. Comp. on this hymn Geldner, Vedische Studien, I, 157 seq., and the article of Regnaud, Etudes Vediques, 1'hymne III, 1 du Rig- Veda. Verse 1. Note 1. Vakshi, which is very frequent as 2nd person of vah, occurs also as belonging to vas (see VII, 98, 2. pitim it asya vakshi), and in this sense no doubt it is to be under- stood in our passage. — Ludwig and Geldner take tavasam vakshi agne as a parenthesis. G. translates : ' Du hast mich zu deinem Somaschenken — denn dich geliistet nach dem starken, o Agni — bestellt, dass ich vor den Weisen opfern soil.' To me it seems more natural to understand the first Pada as one continual clause ; vakshi is accented on account of the logical dependence in which this clause MAiVDALA III, HYMN I. 22 3
322 3 stands, the clause being considered, even without a sub- ordinating word, as a dependent one. See Delbriick, Alt- indische Syntax, p. 42 ; A. Mayr, Sitzungsberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften, Vol. LXVIII (Vienna, 1 871), 248, 259.— If we were to con- sider vakshi as a locative infinitive (see Bartholomae's theory on such infinitives, Indogermanische Forschungen, II, 27 1 seqq.), the translation would be: 'Thou hast made me, O Agni, a strong carrier of Soma at the carrying (of the oblations),' &c. I do not think, however, this interpretation of vakshi very probable, nor is it, as far as I can see, favoured by any passage which contains the word. — For somasya tavasam, Prof. Max Miiller suggests the translation 8 strong of Soma,' i. e. full of Soma. Note 2. The text has vidathe. Note 3. The traditional text has affia diclyat, which means, ' shining towards or as far as the gods.' The verb di with attfa occurs still in two other passages of this Mandala, in 15, 5 and $$, 3. In the first of these passages the text seems to be correct : devan akkha. dixiyana^, 4 shining as far as the gods.' In the second passage I believe that we ought to read affia didhye purvyam, ' I think of the ancient things,' or more exactly, ' I send my thoughts to the ancient things.' In the same way it seems to me very probable that in our verse diclhyat would be the correct reading, for the participle refers to the pries,t who says of himself, ' I make the stone ready ; ' and this priest does not send his light (dixlyat) but his thoughts (didhyat) to the gods. Comp. I, 132, 5 = 139, 1. devan affia na dhitaya/* ; III, 4, 3, and numerous passages which represent the mati, the gira/£, &c, as going towards (AkkAa.) the gods, such as in, 39, 1 5 43, 3 ; VII> IO' 3 ; 36> 9; x, 43, * ; 47, 6.— Prof, von Roth (Zeitschrift der D. Morg. Ges., XLVIII, 108} speaks of the ' haufige Verwechslungen von Formen der beiden Wurzeln 2 di scheinen und 1 dhi wahrnehmen, den- ken.' The reading diclyat in our verse, and didye III, 55, 3, may rest on the influence of III, 15, 5. devan akMa diclyana/^ 224 VEDIC HYMNS. Note 4. On the accent of yungz the same may be said as above (note i) regarding the accent of vakshi. Note 5. I. e. cause the fire to flare up. Verse 2. Note 1. The verses 2, 3, and 4 have been translated by Bergaigne, Religion Vedique, I, 109. Note 2. Many sacrificial rites are performed from west to east; comp. with regard to the Barhis, I, 188, 4; X, no, 4 ; with regard to the sacrificial ladle, III, 6, 1 ; V, 28, 1 ; to the Havirdh&nas, Va^-as. Sa^hita V, 17. Thus the whole sacrifice is spoken of as proceeding in an eastward direction ; see X, 66, 12. pra^am nak ya^/zam pra nayata ; X, 87, 9. ya^am pra^am . . . pra naya. Note 3. Comp. Mahabharata XIV, 280. tasmat sva.ya.rn .yadhi yagne vidhanam. Vidatha indeed is here an equivalent of vidhana. Verse 3.
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.
1They ran up to him like mares 2 to a new- born foal. The gods wondered at Agni at his birth. 5. Spreading with his bright limbs to the aerial space, purifying his power1 by wise purifications, clothing himself in light, the life of the waters2, he creates mighty, perfect beauty. 6. He has gone to (the waters) who do not eat, the undeceived ones, the young (daughters) of Heaven who are not clothed and (yet) are not naked. 2 20 VEDTC HYMNS. Here the former young (women) having the same origin, the seven sounds 1 have conceived one germ. 7. His compact masses assuming every shape are spread in the womb of ghee, in the streaming of honey. There the swelling milch-cows have sta- tioned themselves. Great are the parents of the wonderfully mighty (Agni) who are turned towards each other1. 8. Having been carried (in the waters) thou hast shone forth, O son of strength, assuming wonderful shapes brilliant and fierce. The streams of honey and ghee drip, where the male has grown by wisdom. 9. By (his) nature he has found his father's udder1 ; he has sent forth his streams and his showers2. Walking3 hidden to his dear friends he has not been hidden to the young (daughters) of Heaven4. 10. He bore (in his womb) the germ of the sire, of the father who begat him1. He, being one, sucked many (nurses) rich in milk2. Observe for this manly, bright one the two wives, bound in kinship, belonging to men3. 11. The great one has grown up in the wide unbounded space1. The Waters (have made) Agni (grow): for many glorious ones2 (have come) to- gether3. He lay in the womb of Rita., the domestic (god) Agni, in the work 4 of the uterine sisters. 12. Like a horse that carries (the prize), in the assembly of the great (waters)1, visible to his son2, he whose ... is light 3 : he who as father begat the ruddy cows 4, he the son of the waters is the most manly, restless 5 Agni. 1 3. To him, the glorious son of the waters and of the plants, the blessed wood 1 has given birth, in his many shapes. Even the gods, for they agreed in MA2VDALA III, HYMN I. 22 1 their mind, honoured him who had been born the most wonderful and strong. 14. Mighty rays of light like brilliant lightnings, milking (the sap of) immortality in the boundless stable, accompanied Agni whose ... is light 1, who had grown up in his own house, as it were in secret, 15. I magnify thee, worshipping thee with offer- ings ; I magnify (thee) desirous of thy friendship, of thy favour. Together with the gods give help to him who praises thee, and protect us with thy domestic faces. 16. As thy followers, O Agni, best leader, winning all precious (treasures), pressing onward with fertile glory, may we overcome the godless who seek to combat us. 17. Thou hast been here as the banner of the gods, Agni, joy-giving, knowing all wisdom. As the domestic (god) thou hast harboured the mortals. As the charioteer thou goest along straightway after the gods.
217. Thou hast been here as the banner of the gods, Agni, joy-giving, knowing all wisdom. As the domestic (god) thou hast harboured the mortals. As the charioteer thou goest along straightway after the gods. 18. The immortal, the king, has sat down in the dwelling of the mortals, performing the sacrifices1. He the ghee-faced one has shone forth widely, Agni knowing all wisdom. 191. Come to us with thy gracious friendship, speeding, great, with thy great blessings. Bestow on us plentiful victorious wealth ; make our share glorious and adorned with fine speech. 20. These old births of thine, O Agni, and the recent ones I have told forth to thee the ancient one. These great libations (of Soma) have been prepared for the manly one ; generation by genera- tion Gatavedas has been placed (on the altar). 21. Gatavedas, placed (on the altar) generation 222 VEDIC HYMNS. after generation, is kindled by the Visvamitras, the indefatigable (or everlasting). May we dwell in the grace of him the worshipful, yea, in his blissful kindness. 22. Bring thou, O strong one, this sacrifice of ours to the gods, O wise one, as a liberal giver. Bestow on us, O Hotrz, abundant food ; Agni, obtain by sacrificing mighty wealth for us. 23. Procure, O Agni, for ever, to him who im- plores thee, (the gift of) nourishment \ the wonderful acquiring of the cow. May a son be ours, offspring that continues our race. Agni, may this favour of thine abide with us ! NOTES. The Rhhl is Vuvamitra Gathina, the metre Trish/ubh. — Verse 1 = MS. IV, 11, 3. Verse 19 = MS. IV, 14, 15. Verse 23 = SV. I, 76; VS. XII, 51 ; TS. IV, 3, 4, 3 ; MS. II, 7, 11; IV, II, 1; 13,3. Comp. on this hymn Geldner, Vedische Studien, I, 157 seq., and the article of Regnaud, Etudes Vediques, 1'hymne III, 1 du Rig- Veda. Verse 1. Note 1. Vakshi, which is very frequent as 2nd person of vah, occurs also as belonging to vas (see VII, 98, 2. pitim it asya vakshi), and in this sense no doubt it is to be under- stood in our passage. — Ludwig and Geldner take tavasam vakshi agne as a parenthesis. G. translates : ' Du hast mich zu deinem Somaschenken — denn dich geliistet nach dem starken, o Agni — bestellt, dass ich vor den Weisen opfern soil.' To me it seems more natural to understand the first Pada as one continual clause ; vakshi is accented on account of the logical dependence in which this clause MAiVDALA III, HYMN I. 22 3
322 3 stands, the clause being considered, even without a sub- ordinating word, as a dependent one. See Delbriick, Alt- indische Syntax, p. 42 ; A. Mayr, Sitzungsberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften, Vol. LXVIII (Vienna, 1 871), 248, 259.— If we were to con- sider vakshi as a locative infinitive (see Bartholomae's theory on such infinitives, Indogermanische Forschungen, II, 27 1 seqq.), the translation would be: 'Thou hast made me, O Agni, a strong carrier of Soma at the carrying (of the oblations),' &c. I do not think, however, this interpretation of vakshi very probable, nor is it, as far as I can see, favoured by any passage which contains the word. — For somasya tavasam, Prof. Max Miiller suggests the translation 8 strong of Soma,' i. e. full of Soma. Note 2. The text has vidathe. Note 3. The traditional text has affia diclyat, which means, ' shining towards or as far as the gods.' The verb di with attfa occurs still in two other passages of this Mandala, in 15, 5 and $$, 3. In the first of these passages the text seems to be correct : devan akkha. dixiyana^, 4 shining as far as the gods.' In the second passage I believe that we ought to read affia didhye purvyam, ' I think of the ancient things,' or more exactly, ' I send my thoughts to the ancient things.' In the same way it seems to me very probable that in our verse diclhyat would be the correct reading, for the participle refers to the pries,t who says of himself, ' I make the stone ready ; ' and this priest does not send his light (dixlyat) but his thoughts (didhyat) to the gods. Comp. I, 132, 5 = 139, 1. devan affia na dhitaya/* ; III, 4, 3, and numerous passages which represent the mati, the gira/£, &c, as going towards (AkkAa.) the gods, such as in, 39, 1 5 43, 3 ; VII> IO' 3 ; 36> 9; x, 43, * ; 47, 6.— Prof, von Roth (Zeitschrift der D. Morg. Ges., XLVIII, 108} speaks of the ' haufige Verwechslungen von Formen der beiden Wurzeln 2 di scheinen und 1 dhi wahrnehmen, den- ken.' The reading diclyat in our verse, and didye III, 55, 3, may rest on the influence of III, 15, 5. devan akMa diclyana/^ 224 VEDIC HYMNS. Note 4. On the accent of yungz the same may be said as above (note i) regarding the accent of vakshi. Note 5. I. e. cause the fire to flare up. Verse 2. Note 1. The verses 2, 3, and 4 have been translated by Bergaigne, Religion Vedique, I, 109. Note 2. Many sacrificial rites are performed from west to east; comp. with regard to the Barhis, I, 188, 4; X, no, 4 ; with regard to the sacrificial ladle, III, 6, 1 ; V, 28, 1 ; to the Havirdh&nas, Va^-as. Sa^hita V, 17. Thus the whole sacrifice is spoken of as proceeding in an eastward direction ; see X, 66, 12. pra^am nak ya^/zam pra nayata ; X, 87, 9. ya^am pra^am . . . pra naya. Note 3. Comp. Mahabharata XIV, 280. tasmat sva.ya.rn .yadhi yagne vidhanam. Vidatha indeed is here an equivalent of vidhana. Verse 3.
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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