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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1pra^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. Note 1. The meaning seems to be that Agni won vigour (mayah) by dwelling in the waters (see Pada 3) ; comp. the well-known wrords apa/£ hi stha maya/£-bhuva/z (X, 9, 1), ' for you, O waters, give vigour.' Note 2. More exactly, of purified faculties. Note 3. The accent apasi, instead of apasi, looks very suspicious. It is easy, but perhaps too easy, to correct apasi, as possibly in III, 6, 7. apa^ should be read for apa/£. (In I, 31, 8 ; 151, 4 Grassmann is wrong in assuming a neutral stem apas- ' die Arbeit.') To me Ludwig's conjecture upasi (in the lap of the sisters, i.e. of the waters) seems excellent. Upasi occurs in V, 43, 7 ; X, 27, 13 in the meaning of upasthe. Thus upasi svasrzWam would be the same as apam upasthe ; comp. I, 144, 2 ; VI, 8, 4; IX, 86, 25; X, 45, 3; -46, 1. 2, &c— Comp. below, verse 11, note 4. Verse 4. Note 1, Of course the seven wives are the rivers or waters. MANDALA III, HYMN I. 225 Note 2. I cannot adopt Prof. Weber's conjecture asva>£ (Altiranische Sterrinamen, 10). His translation is : ' Die Gotter liefen zu dem wundersamen Agni bei seiner Geburt (neugierig) hinzu, wie die jungen Madchen zu einem neu- gebornen Kinde.' Verse 5. Note 1. For kratum punana/fc, cf. Ill, 31, 16; VIII, 12, "; J3> 1; 53>6- Note 2. I take pari as belonging to vasana^ ; ^o^i^ and ayuk are objects. Comp. X, 16, 5. ayu/z vasana^ ; X, 53, 3. sa/z ayuk a agat surabhi/fc vasana^. Verse 6. Note 1. The number of the seven sounds (comp. Sten Konow, Das Samavidhana-brahma/za, p. 33, note 3) seems to be connected with the seven Rishis, see IX, 103, 3. vsim/i rishinam sapta (comp. IX, 62, 17). The seven sounds seem to be identified with the seven rivers also in III, 7, 1 (see below). Comp. Bergaigne, Religion Vedique, II, 132 ; H. O., Religion des Veda, 117, note 1. Verse 7. Note 1. Heaven and Earth. Verse 9. Note 1. Comp. Bergaigne, Religion Vedique, II, 99. Note 2. See volume xxxii, 441 seq. (I, 2, 3, note 1). Note 3. Here I believe we have an anacoluthon. The poet seems to have intended to say, c Him who walked . . . the daughters of Heaven saw.'— Prof. Max Muller translates this hemistich : * He found him (the father) moving along with dear friends, with the young maidens of Heaven — he was not hidden.' Note 4. Agni was hidden to the gods but not to the waters. Verse 10. Note 1. The verse X, 3, a, though very obscure, seems to contain a similar idea. Should the meaning be that [46] Q 226 VEDIC HYMNS. Agni bears in his womb the Dawn, the daughter of Heaven ? Note 2. The waters.
2Agni was hidden to the gods but not to the waters. Verse 10. Note 1. The verse X, 3, a, though very obscure, seems to contain a similar idea. Should the meaning be that [46] Q 226 VEDIC HYMNS. Agni bears in his womb the Dawn, the daughter of Heaven ? Note 2. The waters. Note 3. This phrase, which I have translated as literally as possible, is very obscure. The two wives seem to be wives of Agni. Are they Night and Dawn (the two sabardughe, III, 55, 12?), whose designation as ' belonging to men ' seems not to be impossible ? Or the two kindling- sticks (comp. V, 47, 5) ? Or the two Darvis (V, 6, 9) ? Verse 11. Note 1. Comp. V, 42, 17. urau dev&k anibadhe syama. Note 2. This is feminine. Note 3. The phrase yaj-asa^ sam hi purvi'^ occurs also X, 46, 10. It may have been, as Geldner believes, a pro- verbial locution. But the verb which it is most natural to supply, seems to be gam (i, ya), so that the meaning may have been : ' Many superior (wives) are wont to assemble,' i. e. where one such wife is, there will be many. This is applied here to the waters, in X, 46, 10 to such beings as isha//, utaya^ or the like. That ya.yas may be meant for the waters is shown by VII, 36, 6, where the ya^asa^ vava^ana^, mentioned by the side of Sarasvati, evidently are the waters. — It should be observed that several expressions of this hymn have been made use of by the author of X, 46. Note 4v Or rather ' in the lap ' (upasi). Comp. above, verse 3, note 3. Verse 12. Note 1. With regard to akra^ I adopt the translation proposed by Geldner (Ved. Studien, I, 168). — On the accent of mahiham, see Lanman, p. 398. Note 2. This seems to be the human worshipper. I can- not follow Prof, von Roth, Zeitschrift der D. Morg. Gesell- schaft, XLVIII, 118, who explains sunave as a corrupt third person of the verb su. Note 3. See above, I, 44, 3, note 1. MAiVDALA III, HYMN 1. 2 27 Note 4. The dawns. Note 5. Comp. above, I, 36, 1, note 2. Verse 13. Note 1. Vana : the wood considered as a wife. Verse 14. Note 1. See verse 12, note 3. Verse 18. Note 1. The text has vidathani. Verse 19. Note 1. Comp. Kuhn, Kuhn's Zeitschrift, I, p. 445. Verse 23. Note 1. t /am. which more especially means the nourishing substance of the cow. Comp. H. O., Religion des Veda, 72, 326. — Prof. Max Miiller translates: 'Procure to him who implores thee, O Agni, exuberant land for ever, rich in cows/ Q 2 2 28 VEDTC HYMNS. MAA^ALA III, HYMN 2. ASH7AKA II, ADHYAYA 8, VARGA 17-19. To Agni Valsvanara. i. For Vaiivanara, the increaser of i?zta, for Agni we produce * a Dhisha^i 2 like purified ghee. And verily 3 by their prayer the invoking men (accom- plish) him, the Hotrz, as the axe accomplishes a chariot. 2. By his birth he has given splendour to both worlds (Heaven and Earth). He became the praise- worthy son of his parents, Agni, the carrier of oblations, never ageing, with satisfied mind, unde- ceivable, the guest of men, rich in light.
32. By his birth he has given splendour to both worlds (Heaven and Earth). He became the praise- worthy son of his parents, Agni, the carrier of oblations, never ageing, with satisfied mind, unde- ceivable, the guest of men, rich in light. 3. Through the power of their mind, within the sphere of their superior strength the gods have procreated Agni by their thoughts. Desirous of winning the prize1 I address Him who shines with his splendour, who is great in his light, as (one who desires to win the prize addresses his) race-horse. 4. Desirous of winning the choice, glorious, and praiseworthy prize (which is the gift) of the joy-giver, we choose the boon of the Bhrzgus 1, the Vsig"2, who has the mind of a sage, Agni, who reigns with his heavenly light. 5. Men, having spread the sacrificial grass, holding the sacrificial ladle, have placed here in front (as Purohita), for the sake of (the divine) blessing, Agni renowned for strength, with great splendour, united with all the gods, the Rudra of sacrifices1, who accomplishes the oblations of active (worshippers). 6. O (Agni) whose flame is purifying, around thy MAiVDALA III, HYMN 2. 229 dwelling, O Hotrz, the men who at the sacrifices have spread the sacrificial grass, O Agni, seeking (how to do) honour (to thee), and (desiring) thy friendship, surround thee (reverentially) ; — bestow thou wealth on them ! 7. He has filled the two worlds (Heaven and Earth) and the great Sun, when the active ones (i.e. the priests) held him fast who had been born. He the sage is led round for the performance of worship, like a racer for the winning of the prize \ with satisfied mind. 8. Adore ye him, the giver of offerings, the best performer of worship ; honour ye him the domestic <9atavedas. Agni, the charioteer of the mighty Rite, he who dwells among manifold tribes, has become the Purohita of the gods. 9. The immortal Usigs have purified three logs for the vigorous 1 Agni 2 who wanders round the earth 3 : of these they have placed one among the mortals for their enjoyment ; two have passed into the sister world 4. 10. The food offered by men has sharpened him, the sage of the tribes, the lord of the tribes, as an axe. Busily he goes to the heights and to the depths. He has held fast the germ in these worlds. 11. He the generator, the strong one, stirs in the resplendent bellies like a roaring lion, Vaisvanara with his broad stream of light, the immortal, dis- tributing goods and treasures to his worshipper. 12. Vaisvanara has mounted the firmament, the back of heaven, as of old, glorified by those who are rich in good thoughts. He, creating wealth for the creatures as of old, goes watchful round the common course. 23O VEDIC HYMNS. 13. The righteous, worshipful priest deserving of praise, the dweller in heaven1 whom Matamvan has established (on earth) : him we approach whose way is bright and hair golden, the resplendent Agni, for the sake of ever new welfare.
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.
1pra^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. Note 1. The meaning seems to be that Agni won vigour (mayah) by dwelling in the waters (see Pada 3) ; comp. the well-known wrords apa/£ hi stha maya/£-bhuva/z (X, 9, 1), ' for you, O waters, give vigour.' Note 2. More exactly, of purified faculties. Note 3. The accent apasi, instead of apasi, looks very suspicious. It is easy, but perhaps too easy, to correct apasi, as possibly in III, 6, 7. apa^ should be read for apa/£. (In I, 31, 8 ; 151, 4 Grassmann is wrong in assuming a neutral stem apas- ' die Arbeit.') To me Ludwig's conjecture upasi (in the lap of the sisters, i.e. of the waters) seems excellent. Upasi occurs in V, 43, 7 ; X, 27, 13 in the meaning of upasthe. Thus upasi svasrzWam would be the same as apam upasthe ; comp. I, 144, 2 ; VI, 8, 4; IX, 86, 25; X, 45, 3; -46, 1. 2, &c— Comp. below, verse 11, note 4. Verse 4. Note 1, Of course the seven wives are the rivers or waters. MANDALA III, HYMN I. 225 Note 2. I cannot adopt Prof. Weber's conjecture asva>£ (Altiranische Sterrinamen, 10). His translation is : ' Die Gotter liefen zu dem wundersamen Agni bei seiner Geburt (neugierig) hinzu, wie die jungen Madchen zu einem neu- gebornen Kinde.' Verse 5. Note 1. For kratum punana/fc, cf. Ill, 31, 16; VIII, 12, "; J3> 1; 53>6- Note 2. I take pari as belonging to vasana^ ; ^o^i^ and ayuk are objects. Comp. X, 16, 5. ayu/z vasana^ ; X, 53, 3. sa/z ayuk a agat surabhi/fc vasana^. Verse 6. Note 1. The number of the seven sounds (comp. Sten Konow, Das Samavidhana-brahma/za, p. 33, note 3) seems to be connected with the seven Rishis, see IX, 103, 3. vsim/i rishinam sapta (comp. IX, 62, 17). The seven sounds seem to be identified with the seven rivers also in III, 7, 1 (see below). Comp. Bergaigne, Religion Vedique, II, 132 ; H. O., Religion des Veda, 117, note 1. Verse 7. Note 1. Heaven and Earth. Verse 9. Note 1. Comp. Bergaigne, Religion Vedique, II, 99. Note 2. See volume xxxii, 441 seq. (I, 2, 3, note 1). Note 3. Here I believe we have an anacoluthon. The poet seems to have intended to say, c Him who walked . . . the daughters of Heaven saw.'— Prof. Max Muller translates this hemistich : * He found him (the father) moving along with dear friends, with the young maidens of Heaven — he was not hidden.' Note 4. Agni was hidden to the gods but not to the waters. Verse 10. Note 1. The verse X, 3, a, though very obscure, seems to contain a similar idea. Should the meaning be that [46] Q 226 VEDIC HYMNS. Agni bears in his womb the Dawn, the daughter of Heaven ? Note 2. The waters.
2Agni was hidden to the gods but not to the waters. Verse 10. Note 1. The verse X, 3, a, though very obscure, seems to contain a similar idea. Should the meaning be that [46] Q 226 VEDIC HYMNS. Agni bears in his womb the Dawn, the daughter of Heaven ? Note 2. The waters. Note 3. This phrase, which I have translated as literally as possible, is very obscure. The two wives seem to be wives of Agni. Are they Night and Dawn (the two sabardughe, III, 55, 12?), whose designation as ' belonging to men ' seems not to be impossible ? Or the two kindling- sticks (comp. V, 47, 5) ? Or the two Darvis (V, 6, 9) ? Verse 11. Note 1. Comp. V, 42, 17. urau dev&k anibadhe syama. Note 2. This is feminine. Note 3. The phrase yaj-asa^ sam hi purvi'^ occurs also X, 46, 10. It may have been, as Geldner believes, a pro- verbial locution. But the verb which it is most natural to supply, seems to be gam (i, ya), so that the meaning may have been : ' Many superior (wives) are wont to assemble,' i. e. where one such wife is, there will be many. This is applied here to the waters, in X, 46, 10 to such beings as isha//, utaya^ or the like. That ya.yas may be meant for the waters is shown by VII, 36, 6, where the ya^asa^ vava^ana^, mentioned by the side of Sarasvati, evidently are the waters. — It should be observed that several expressions of this hymn have been made use of by the author of X, 46. Note 4v Or rather ' in the lap ' (upasi). Comp. above, verse 3, note 3. Verse 12. Note 1. With regard to akra^ I adopt the translation proposed by Geldner (Ved. Studien, I, 168). — On the accent of mahiham, see Lanman, p. 398. Note 2. This seems to be the human worshipper. I can- not follow Prof, von Roth, Zeitschrift der D. Morg. Gesell- schaft, XLVIII, 118, who explains sunave as a corrupt third person of the verb su. Note 3. See above, I, 44, 3, note 1. MAiVDALA III, HYMN 1. 2 27 Note 4. The dawns. Note 5. Comp. above, I, 36, 1, note 2. Verse 13. Note 1. Vana : the wood considered as a wife. Verse 14. Note 1. See verse 12, note 3. Verse 18. Note 1. The text has vidathani. Verse 19. Note 1. Comp. Kuhn, Kuhn's Zeitschrift, I, p. 445. Verse 23. Note 1. t /am. which more especially means the nourishing substance of the cow. Comp. H. O., Religion des Veda, 72, 326. — Prof. Max Miiller translates: 'Procure to him who implores thee, O Agni, exuberant land for ever, rich in cows/ Q 2 2 28 VEDTC HYMNS. MAA^ALA III, HYMN 2. ASH7AKA II, ADHYAYA 8, VARGA 17-19. To Agni Valsvanara. i. For Vaiivanara, the increaser of i?zta, for Agni we produce * a Dhisha^i 2 like purified ghee. And verily 3 by their prayer the invoking men (accom- plish) him, the Hotrz, as the axe accomplishes a chariot. 2. By his birth he has given splendour to both worlds (Heaven and Earth). He became the praise- worthy son of his parents, Agni, the carrier of oblations, never ageing, with satisfied mind, unde- ceivable, the guest of men, rich in light.
32. By his birth he has given splendour to both worlds (Heaven and Earth). He became the praise- worthy son of his parents, Agni, the carrier of oblations, never ageing, with satisfied mind, unde- ceivable, the guest of men, rich in light. 3. Through the power of their mind, within the sphere of their superior strength the gods have procreated Agni by their thoughts. Desirous of winning the prize1 I address Him who shines with his splendour, who is great in his light, as (one who desires to win the prize addresses his) race-horse. 4. Desirous of winning the choice, glorious, and praiseworthy prize (which is the gift) of the joy-giver, we choose the boon of the Bhrzgus 1, the Vsig"2, who has the mind of a sage, Agni, who reigns with his heavenly light. 5. Men, having spread the sacrificial grass, holding the sacrificial ladle, have placed here in front (as Purohita), for the sake of (the divine) blessing, Agni renowned for strength, with great splendour, united with all the gods, the Rudra of sacrifices1, who accomplishes the oblations of active (worshippers). 6. O (Agni) whose flame is purifying, around thy MAiVDALA III, HYMN 2. 229 dwelling, O Hotrz, the men who at the sacrifices have spread the sacrificial grass, O Agni, seeking (how to do) honour (to thee), and (desiring) thy friendship, surround thee (reverentially) ; — bestow thou wealth on them ! 7. He has filled the two worlds (Heaven and Earth) and the great Sun, when the active ones (i.e. the priests) held him fast who had been born. He the sage is led round for the performance of worship, like a racer for the winning of the prize \ with satisfied mind. 8. Adore ye him, the giver of offerings, the best performer of worship ; honour ye him the domestic <9atavedas. Agni, the charioteer of the mighty Rite, he who dwells among manifold tribes, has become the Purohita of the gods. 9. The immortal Usigs have purified three logs for the vigorous 1 Agni 2 who wanders round the earth 3 : of these they have placed one among the mortals for their enjoyment ; two have passed into the sister world 4. 10. The food offered by men has sharpened him, the sage of the tribes, the lord of the tribes, as an axe. Busily he goes to the heights and to the depths. He has held fast the germ in these worlds. 11. He the generator, the strong one, stirs in the resplendent bellies like a roaring lion, Vaisvanara with his broad stream of light, the immortal, dis- tributing goods and treasures to his worshipper. 12. Vaisvanara has mounted the firmament, the back of heaven, as of old, glorified by those who are rich in good thoughts. He, creating wealth for the creatures as of old, goes watchful round the common course. 23O VEDIC HYMNS. 13. The righteous, worshipful priest deserving of praise, the dweller in heaven1 whom Matamvan has established (on earth) : him we approach whose way is bright and hair golden, the resplendent Agni, for the sake of ever new welfare.
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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