Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123O 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. 14. Like the flaming one (the sun ?) on his way, the quick one, of sun-like aspect, the banner of heaven, who dwells in light, who wakes at dawn — Agni the head of heaven, the unrepressed, him we approach with adoration, the strong one mightily. 15. The joy-giving, bright Hotrz, in whom is no falsehood, the domestic, praiseworthy dweller among all tribes, like a splendid chariot, wonderful to be- hold, established by Manus : him we constantly approach for the sake of wealth. NOTES. The same Rzshu The metre is £agati. — Verse 7= VS. XXXIII, 75. Verse 9 = MS.. I, 3, 35. Verse 1. Note 1. Literally, ' we generate/ Note 2. On the meaning of this word, which I may be allowed to leave in its Sanskrit form, I refer to I, 96, 1, note 2. Note 3. Literally, ' doubly.' Comp. below, III, 17, 5, note 1. Verse 3. Note 1. YdLgam sanishyan refers to the worshipper who desires to obtain va^a (quick strength, and the booty or prize obtained by it), and in the comparison, to the owner of a race-horse who desires to win the race. MAiVDALA III, HYMN 2. 23 1 Verse 4. Note 1. Comp. I, 60, 1 (see above). Note 2. Comp. Bergaigne, Religion Vedique, I, 57 seq. Verse 5. Note 1. Comp. von Bradke, Dyaus Asura, p. 54. Verse 7. Note 1. Again, as in verse 3, va^asataye means, with reference to the race, ' for the winning of the prize,5 and with reference to sacrifice, 'for the obtainment of quick strength, of booty, &c.' Verse 9. Note 1. See above, I, 36, 1, note 2. Note 2. Agni is stated here to have one terrestrial and two celestial forms : the fire belonging to men, and, it seems, sun and lightning. Comp. M. M., Physical Religion, 229 ; Bergaigne, Religion Vedique, I, 22. With regard to the three forms of Agni, compare also H. O., Religion des Veda, 106 seq. Note 3. On pari^man, comp. above, I, 79, 3, note 2. Note 4. Into the celestial world. Verse 13. Note 1. I read divikshayam (Bergaigne, Rel. Vedique, I, 55, note). The blunder has been caused by X, 63, 5. dadhire divf kshayam. 232 VEDIC HYMNS. MAJVZ?ALA III, HYMN 3. ASHrAKA II, ADHYAYA 8, VARGA 20-21. To Agni Valsvanara. i. They have worshipped Vai^vanara with his broad stream of light with prayers 1 and treasures in order that he may walk on firm ground. For immortal Agni honours the gods, and from of old he has not violated the laws. 2. The wonderful messenger goes between the two worlds (heaven and earth), the Hotrz who has sat down, the Purohita of Manus. He takes care of his wide dwelling day by day, Agni who, incited by the gods, gives wealth for our prayers.
22. The wonderful messenger goes between the two worlds (heaven and earth), the Hotrz who has sat down, the Purohita of Manus. He takes care of his wide dwelling day by day, Agni who, incited by the gods, gives wealth for our prayers. 3. The priests have exalted with their thoughts Agni, the banner of sacrifices, the achiever of sacri- fice1. From him in whom they have put together their (sacrificial) works and their prayers, the sacrificer desires blessings. 4. The father of sacrifices, the miraculous lord of those who know prayers (P)1, Agni, is the measure and rule2 of the sacrificers ; he has entered the two manifold-shaped worlds ; the sage beloved by many people is glorified in his foundations. 5. The gods have established here in great beauty Agni the bright with his bright chariot, whose every law is golden1, Vaiivanara who dwells in the waters, who finds the sun, the diver, the swift one covered with strength, the quick one. 6. Agni, spreading out with his thought the mani- fold-adorned sacrifice, together with the gods and MA2VDALA III, HYMN 3. 233 with the people of Manus, goes as a charioteer to and fro with (gods and men) who accomplish the sacrifice, the quick, domestic (god), the dispeller of curses. 7. Agni, be wakeful * in our life which may be blessed with offspring ; swell with sap ; shine upon us (plenty of) food. Stir up vigour and the great ones, O watchful (god). Thou art the Usig- (or willing one) of the gods, the good-minded (lord) of prayers. 8. The lord of the tribe, the vigorous1 guest, the guider of prayers, the Usig (or willing one) of those who invoke him, ^atavedas, the light of worship — him men constantly praise with adoration, with solicitations for their welfare. 9. The resplendent, joyous god, Agni on his chariot, has with his might encompassed the dwell- ings. May we honour in our house with beautiful prayers 1 his commands who is rich in manifold prosperity. 10. O VaLsvanara, I love thy statutes by which thou hast found the sun, O far-seeing one. When born thou hast filled the worlds, heaven and earth ; Agni, thou encompassest all these (beings) by thyself. 11. For Vabvanara's wonderful deeds he the sage alone has by his great skill mightily 1 let loose (his powers ?). Agni has been born exalting both his parents, Heaven and Earth, rich in seed. NOTES. The same Rzshi and metre. — Verse 10 = MS. IV, 11, 1. Verse 11 = TS. I, 5, 11, 1. 2 34 VEDIC HYMNS. Verse 1.
3Agni has been born exalting both his parents, Heaven and Earth, rich in seed. NOTES. The same Rzshi and metre. — Verse 10 = MS. IV, 11, 1. Verse 11 = TS. I, 5, 11, 1. 2 34 VEDIC HYMNS. Verse 1. Note 1. A meaning like c prayer ' seems to recommend itself for most of the passages in which the substantive vip occurs, for instance, V, 68, i. pra vak mitraya gayata varu/zaya vipa gira ; IX, 22, 3. ete puta^ vipa^ita/^ somasaA . . . vipa vi ana^-u^ dhiya^ ; IX, 6$, 12. aya klttih vipa anaya hari/^ pavasva dharaya ; III, 10, 5 (see below), &c. As the verb vip means ' to be in trembling agitation,' the same word as a substantive may designate enthusiastic thoughts or prayers. Comp. vepate mat!', IX, 71, 3 ; X, 11, 6, and the nouns vi'pra, vipa^it, vipodha. We need not enter here upon the question, whether some concrete trembling or shaking objects also were designated as vipa/z, and whether Bergaigne (Religion Vedique, I, p. vii) is right in taking the vip aya^-agra, with which Trita killed the boar (X, 99, 6), as a ' priere a pointe de fer ' (comp. Macdonell, Journ. R. Asiatic Society, 1893, p. 431 ; 1895. p. 185). — In our verse vfpa^ may be either nominative or accusative. I have translated it as an accusative ; in the case of the nominative the translation would • be : ' The prayers have worshipped Vaiivanara with treasures.' Verse 3. Note 1. The text has vidathasya. Verse 4. Note 1. Asura>& vipa^-y^itam. On the meaning of asura, which implies the possession of secret, supernatural power, see H. O., Religion des Veda, 162 seq. — Comp. von Bradke, Dyaus Asura, pp. 64-65. Note 2. ' Richtschnur und Weg der Opferer,' Pischel, Vedische Studien, I, 306. Verse 5. Note 1. Literally, ' whose rules are yellow.' The mean- ing is that Agni's whole sphere of activity bears the golden MAiVDALA III, HYMN 3. 235 yellow colour. Saya/za gives the interesting remark ' haritva^am iti ^akhantaram/ but no doubt harivratam is right. Verse 7. Note 1. Comp. Neisser, Bezzenberger's Beitrage, XIII, 297. Verse 8. Note 1. Comp. I, 36, 1, note 1. Verse 9. Note 1. Comp. II, 4, 3, note 1. Verse 11. Note 1. Prof. Max Miiller proposes to translate, ' has sent forth his great song,' and observes, { Might not brz'hat be like brzhat sama, a name of a hymn ? ' 236 VEDIC HYMNS. MAA^ALA III, HYMN 4. ASHZAKA II, ADHYAYA 8, VARGA 22-23. Apr! Hymn. 1. Log by log1 be kind towards us. Flash by flash grant us thy, the Vasu's, favour 2. Bring hither, O god, the gods that we may sacrifice. Sacrifice, O Agni, as a kind friend to thy friends. 2. Thou whom the gods, Varu^a, Mitra, Agni, thrice every day bring hither by sacrifice day by day, Tanunapdt, make this our sacrifice honey-sweet, having its abode in ghee \ (this sacrifice) which worships (the gods).
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.
123O 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. 14. Like the flaming one (the sun ?) on his way, the quick one, of sun-like aspect, the banner of heaven, who dwells in light, who wakes at dawn — Agni the head of heaven, the unrepressed, him we approach with adoration, the strong one mightily. 15. The joy-giving, bright Hotrz, in whom is no falsehood, the domestic, praiseworthy dweller among all tribes, like a splendid chariot, wonderful to be- hold, established by Manus : him we constantly approach for the sake of wealth. NOTES. The same Rzshu The metre is £agati. — Verse 7= VS. XXXIII, 75. Verse 9 = MS.. I, 3, 35. Verse 1. Note 1. Literally, ' we generate/ Note 2. On the meaning of this word, which I may be allowed to leave in its Sanskrit form, I refer to I, 96, 1, note 2. Note 3. Literally, ' doubly.' Comp. below, III, 17, 5, note 1. Verse 3. Note 1. YdLgam sanishyan refers to the worshipper who desires to obtain va^a (quick strength, and the booty or prize obtained by it), and in the comparison, to the owner of a race-horse who desires to win the race. MAiVDALA III, HYMN 2. 23 1 Verse 4. Note 1. Comp. I, 60, 1 (see above). Note 2. Comp. Bergaigne, Religion Vedique, I, 57 seq. Verse 5. Note 1. Comp. von Bradke, Dyaus Asura, p. 54. Verse 7. Note 1. Again, as in verse 3, va^asataye means, with reference to the race, ' for the winning of the prize,5 and with reference to sacrifice, 'for the obtainment of quick strength, of booty, &c.' Verse 9. Note 1. See above, I, 36, 1, note 2. Note 2. Agni is stated here to have one terrestrial and two celestial forms : the fire belonging to men, and, it seems, sun and lightning. Comp. M. M., Physical Religion, 229 ; Bergaigne, Religion Vedique, I, 22. With regard to the three forms of Agni, compare also H. O., Religion des Veda, 106 seq. Note 3. On pari^man, comp. above, I, 79, 3, note 2. Note 4. Into the celestial world. Verse 13. Note 1. I read divikshayam (Bergaigne, Rel. Vedique, I, 55, note). The blunder has been caused by X, 63, 5. dadhire divf kshayam. 232 VEDIC HYMNS. MAJVZ?ALA III, HYMN 3. ASHrAKA II, ADHYAYA 8, VARGA 20-21. To Agni Valsvanara. i. They have worshipped Vai^vanara with his broad stream of light with prayers 1 and treasures in order that he may walk on firm ground. For immortal Agni honours the gods, and from of old he has not violated the laws. 2. The wonderful messenger goes between the two worlds (heaven and earth), the Hotrz who has sat down, the Purohita of Manus. He takes care of his wide dwelling day by day, Agni who, incited by the gods, gives wealth for our prayers.
22. The wonderful messenger goes between the two worlds (heaven and earth), the Hotrz who has sat down, the Purohita of Manus. He takes care of his wide dwelling day by day, Agni who, incited by the gods, gives wealth for our prayers. 3. The priests have exalted with their thoughts Agni, the banner of sacrifices, the achiever of sacri- fice1. From him in whom they have put together their (sacrificial) works and their prayers, the sacrificer desires blessings. 4. The father of sacrifices, the miraculous lord of those who know prayers (P)1, Agni, is the measure and rule2 of the sacrificers ; he has entered the two manifold-shaped worlds ; the sage beloved by many people is glorified in his foundations. 5. The gods have established here in great beauty Agni the bright with his bright chariot, whose every law is golden1, Vaiivanara who dwells in the waters, who finds the sun, the diver, the swift one covered with strength, the quick one. 6. Agni, spreading out with his thought the mani- fold-adorned sacrifice, together with the gods and MA2VDALA III, HYMN 3. 233 with the people of Manus, goes as a charioteer to and fro with (gods and men) who accomplish the sacrifice, the quick, domestic (god), the dispeller of curses. 7. Agni, be wakeful * in our life which may be blessed with offspring ; swell with sap ; shine upon us (plenty of) food. Stir up vigour and the great ones, O watchful (god). Thou art the Usig- (or willing one) of the gods, the good-minded (lord) of prayers. 8. The lord of the tribe, the vigorous1 guest, the guider of prayers, the Usig (or willing one) of those who invoke him, ^atavedas, the light of worship — him men constantly praise with adoration, with solicitations for their welfare. 9. The resplendent, joyous god, Agni on his chariot, has with his might encompassed the dwell- ings. May we honour in our house with beautiful prayers 1 his commands who is rich in manifold prosperity. 10. O VaLsvanara, I love thy statutes by which thou hast found the sun, O far-seeing one. When born thou hast filled the worlds, heaven and earth ; Agni, thou encompassest all these (beings) by thyself. 11. For Vabvanara's wonderful deeds he the sage alone has by his great skill mightily 1 let loose (his powers ?). Agni has been born exalting both his parents, Heaven and Earth, rich in seed. NOTES. The same Rzshi and metre. — Verse 10 = MS. IV, 11, 1. Verse 11 = TS. I, 5, 11, 1. 2 34 VEDIC HYMNS. Verse 1.
3Agni has been born exalting both his parents, Heaven and Earth, rich in seed. NOTES. The same Rzshi and metre. — Verse 10 = MS. IV, 11, 1. Verse 11 = TS. I, 5, 11, 1. 2 34 VEDIC HYMNS. Verse 1. Note 1. A meaning like c prayer ' seems to recommend itself for most of the passages in which the substantive vip occurs, for instance, V, 68, i. pra vak mitraya gayata varu/zaya vipa gira ; IX, 22, 3. ete puta^ vipa^ita/^ somasaA . . . vipa vi ana^-u^ dhiya^ ; IX, 6$, 12. aya klttih vipa anaya hari/^ pavasva dharaya ; III, 10, 5 (see below), &c. As the verb vip means ' to be in trembling agitation,' the same word as a substantive may designate enthusiastic thoughts or prayers. Comp. vepate mat!', IX, 71, 3 ; X, 11, 6, and the nouns vi'pra, vipa^it, vipodha. We need not enter here upon the question, whether some concrete trembling or shaking objects also were designated as vipa/z, and whether Bergaigne (Religion Vedique, I, p. vii) is right in taking the vip aya^-agra, with which Trita killed the boar (X, 99, 6), as a ' priere a pointe de fer ' (comp. Macdonell, Journ. R. Asiatic Society, 1893, p. 431 ; 1895. p. 185). — In our verse vfpa^ may be either nominative or accusative. I have translated it as an accusative ; in the case of the nominative the translation would • be : ' The prayers have worshipped Vaiivanara with treasures.' Verse 3. Note 1. The text has vidathasya. Verse 4. Note 1. Asura>& vipa^-y^itam. On the meaning of asura, which implies the possession of secret, supernatural power, see H. O., Religion des Veda, 162 seq. — Comp. von Bradke, Dyaus Asura, pp. 64-65. Note 2. ' Richtschnur und Weg der Opferer,' Pischel, Vedische Studien, I, 306. Verse 5. Note 1. Literally, ' whose rules are yellow.' The mean- ing is that Agni's whole sphere of activity bears the golden MAiVDALA III, HYMN 3. 235 yellow colour. Saya/za gives the interesting remark ' haritva^am iti ^akhantaram/ but no doubt harivratam is right. Verse 7. Note 1. Comp. Neisser, Bezzenberger's Beitrage, XIII, 297. Verse 8. Note 1. Comp. I, 36, 1, note 1. Verse 9. Note 1. Comp. II, 4, 3, note 1. Verse 11. Note 1. Prof. Max Miiller proposes to translate, ' has sent forth his great song,' and observes, { Might not brz'hat be like brzhat sama, a name of a hymn ? ' 236 VEDIC HYMNS. MAA^ALA III, HYMN 4. ASHZAKA II, ADHYAYA 8, VARGA 22-23. Apr! Hymn. 1. Log by log1 be kind towards us. Flash by flash grant us thy, the Vasu's, favour 2. Bring hither, O god, the gods that we may sacrifice. Sacrifice, O Agni, as a kind friend to thy friends. 2. Thou whom the gods, Varu^a, Mitra, Agni, thrice every day bring hither by sacrifice day by day, Tanunapdt, make this our sacrifice honey-sweet, having its abode in ghee \ (this sacrifice) which worships (the gods).
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.
No commentary for this page.