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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sacrifice, 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). 3. (Our adoring) thought rich in all boons goes forward for worshipping as the first the Hotrz of the sacred food (i/), for saluting the strong bull with adoration and homage. May he, the best sacrificer, incited (by our prayers) sacrifice to the gods \ 4. Upwards your1 course has been directed at the worship; upwards (your) flames2 are gone; ready (for receiving you) is the air3. Or the Hotrz has sat down at heaven's navel. We spread out the sacrificial grass which receives the gods. 51. Choosing in their mind the sevenfold work of the Hotrzs2, enlivening everything (the gods) came hither in the right way. (The divine doors3) with men as their ornaments4, born at the sacrifices5, have come hither and thither to this sacrifice, many of them. 6. Hither (shall come) the two Dawns1, the neighbourly (goddesses) of glorious appearance2. MAiVDALA III, HYMN 4. 237 Of different forms, they both smile. (They shall come) that Mitra and Varima may be satisfied with us, and Indra accompanied by the Maruts with their powers 3. 7. I catch hold of the two divine Hotris first. The seven strong ones1 rejoice according to their wont. Teaching the right, they proclaim the right, the guardians of law, contemplating the law. 81. May Bharati, in concord with the Bharatis, I /a with the gods, Agni with men, Sarasvati with all (beings) belonging to Sarasvati (come) hither; may the three goddesses sit down on this sacrificial grass. 9. O divine Tvash^rz, grant us and send forth this our seed which is to thrive : (the seed) from which a manly son is born able and skilful, who sets to work the press-stones, loving the gods. 10. O tree1, send (the offering) forth to the gods. May Agni the slaughterer make the offering ready. May the same, the very true Hotr/, sacrifice according as he knows the generations of the gods. 11. Agni, being kindled, come hither, on one chariot with Indra, with the quick gods. May Aditi, the mother of noble sons, sit down on our sacrificial grass. With Svaha may the immortal gods rejoice. NOTES. The same Rishi. Metre, Trish/ubh.— Verse 9 = TS. Ill, i5 11, 1 ; MS. IV, 13, 10. Verse 10 =VS. XXVII, 21 ; TS. IV, 1,8,3; MS. II, 12,6. 238 VEDIC HYMNS. Verse 1. Note 1. Agni is invoked as personified in each log of fuel which is put on the sacrificial fire. Note 2. Comp. VII, 39, 1. sumatim vasva/£. Verse 2. Note 1. Comp. II, 3, 11. ghrztam asya yonik. Verse 3. Note 1. Comp. X, no, 3. sa>& enan yakshi ishita// ya^iyan (cf. also X, no, 9). Verse 4.
2Note 1. Agni is invoked as personified in each log of fuel which is put on the sacrificial fire. Note 2. Comp. VII, 39, 1. sumatim vasva/£. Verse 2. Note 1. Comp. II, 3, 11. ghrztam asya yonik. Verse 3. Note 1. Comp. X, no, 3. sa>& enan yakshi ishita// ya^iyan (cf. also X, no, 9). Verse 4. Note 1. The text has the dual vam. But who are the two beings addressed? According to Saya/m, Agni and the Barhis, which does not seem very probable. The structure of the phrase gives the impression — though this impression is by no means certain — that vam, which belongs to gatu, is to be supplied to ^o^iWshi also. If we are right in this supposition, are not the two beings in question the two first of the three sacred fires, the Ahavaniya and Garhapatya ? These two fires are frequently spoken of in the ritual texts as of a dyad, with the omission of the third fire. — Prof. Max Miiller proposes to change vam into va. According to him the meaning may be : Either the road has been made upward, i.e. the flames have gone upward to the sky, or Agni has sat down at heaven's navel. Note 2. Comp. VII, 43, 2. urdhva sokimshi devayuni asthu^. Note 3. Possibly the words urdhva' sokimshx prasthita ra^awsi may form one clause, ' upwards (your) flames are gone towards the sky.' M. M. Verse 5. Note 1. On this verse, comp. Pischel, Vedische Studien, II, 115 seq. Note 2. On the seven priests of the ancient Soma sacrifice, comp. H. O., Religion des Veda, 383 seq. MAiVDALA III, HYMN 4. 239 Note 3. That this subject is to be supplied, is shown by the regular composition of the Apri hymns. It is con- firmed by the word purvi^, which is evidently an epithet of the divine doors ; comp. I, 188, 5 ; VII, 2, 5. Note 4. ' In human form/ M. M. Note 5. The text has vidatheshu. Verse 6. Note 1. I. e. Night and Dawn. Note 2. Comp. above, I, 142, 7. Note 3. Comp. M. M., vol. xxxii, p. 196 seq. Verse 7. Note 1. Comp. above, 1, 127, 5, note 1. Pischel (Vedische Studien, I, 96) may be right in taking the seven przkshasa/^ as the Angiras, the sapta vipra^. Verse 8. Note 1. The verses 8-1 1 are repeated in VII, 2, 8-1 1. Verse 10. Note 1. The tree is the sacrificial post (yupa). 24O VEDIC HYMNS. MA ND ALA III, HYMN 5. ASH7AKA II, ADHYAYA 8, VARGA 24-25. 1. Shining Agni has awoke over against the Dawns, the priest who traces the footsteps of the sages1. With his broad stream of light kindled by the pious, the carrier (of the gods) has opened the two doors of darkness. 2. Agni has grown strong by praises, by the speeches of the praisers, by hymns, the adorable one. Loving many aspects of Rita, the messenger has shone up at the bursting forth of the Dawn. 3. Agni has been established among the tribes of men, the son of the waters, Mitra1, acting in the right way. The delightful, worshipful one has reached the top ; the priest has become one who should be invoked by prayers.
33. Agni has been established among the tribes of men, the son of the waters, Mitra1, acting in the right way. The delightful, worshipful one has reached the top ; the priest has become one who should be invoked by prayers. 4. Agni becomes Mitra1, when he has been kin- dled ; he the Hotri (Agni becomes) Mitra ; he, Gatavedas, (becomes) Varu^a. The quick Adh- varyu, the domestic (god, Agni, becomes) Mitra, the Mitra (i.e. friend or ally) of the rivers and of the mountains. 5. He observes the deceiver's dear summit1, the footstep of the bird1 ; ,the vigorous one2 observes the course of the Sun. Agni observes at his (?) navel the seven-headed (song?)3; tall (Agni) ob- serves the enjoyment of the gods. 6. The Rihhu1 has created for himself a good name worthy of being magnified, he, the god who knows all laws. The skin of the herbs2, the bird's footstep3 rich in ghee : Agni watches (all) that, never failing. M AND ALA III, HYMN 5. 24 1 7. Agni has approached the place1 rich in ghee (the altar), with broad passages, (the place) long- ing (for him), longing (himself). He the resplendent, bright, tall purifier has made his two parents 2 new again and again. 8. As soon as born he has grown by the grass *, when the sprouting (grass-)blades strengthen him with ghee. Like waters beautiful on their precipitous path, Agni, being in the lap of his parents, has escaped into wide space. 9. Receiving praise the vigorous one * has shone forth with his fuel, on heavens summit, on the earth's navel. May Agni worthy of being magnified, (being) Mitra and Matariivan, the messenger, carry hither the gods that they may receive our sacrifice. 10. The tall one has, by (receiving) fuel, upheld the firmament, Agni, becoming the highest of lights, when Matarisvan for the sake of the Bhrzgus1 kindled the carrier of oblations, (Agni) who dwelt in secret. 11 = HI, 1, 23. NOTES. The same Rzshi and metre. — No verse occurs in the other Sa/^hitas. Verse 1. Note 1. On pada-vf, comp. Pischel, Vedische Studien, I, 299- Verse 3. Note 1. Mitra has here and in verse 4 two meanings : it is the name of the god Mitra, with whom Agni is identified (Bergaigne, Religion Vedique, III, 134 seq.), and it means also ' friend' or 'ally' (comp. H. O., Religion des Veda, 186, note 1). See von Bradke, Dyaus Asura, p. 13. [46] R 242 VEDIC HYMNS. Verse 4. Note 1. See verse 3, note 1. Verse 5.
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.
1Sacrifice, 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). 3. (Our adoring) thought rich in all boons goes forward for worshipping as the first the Hotrz of the sacred food (i/), for saluting the strong bull with adoration and homage. May he, the best sacrificer, incited (by our prayers) sacrifice to the gods \ 4. Upwards your1 course has been directed at the worship; upwards (your) flames2 are gone; ready (for receiving you) is the air3. Or the Hotrz has sat down at heaven's navel. We spread out the sacrificial grass which receives the gods. 51. Choosing in their mind the sevenfold work of the Hotrzs2, enlivening everything (the gods) came hither in the right way. (The divine doors3) with men as their ornaments4, born at the sacrifices5, have come hither and thither to this sacrifice, many of them. 6. Hither (shall come) the two Dawns1, the neighbourly (goddesses) of glorious appearance2. MAiVDALA III, HYMN 4. 237 Of different forms, they both smile. (They shall come) that Mitra and Varima may be satisfied with us, and Indra accompanied by the Maruts with their powers 3. 7. I catch hold of the two divine Hotris first. The seven strong ones1 rejoice according to their wont. Teaching the right, they proclaim the right, the guardians of law, contemplating the law. 81. May Bharati, in concord with the Bharatis, I /a with the gods, Agni with men, Sarasvati with all (beings) belonging to Sarasvati (come) hither; may the three goddesses sit down on this sacrificial grass. 9. O divine Tvash^rz, grant us and send forth this our seed which is to thrive : (the seed) from which a manly son is born able and skilful, who sets to work the press-stones, loving the gods. 10. O tree1, send (the offering) forth to the gods. May Agni the slaughterer make the offering ready. May the same, the very true Hotr/, sacrifice according as he knows the generations of the gods. 11. Agni, being kindled, come hither, on one chariot with Indra, with the quick gods. May Aditi, the mother of noble sons, sit down on our sacrificial grass. With Svaha may the immortal gods rejoice. NOTES. The same Rishi. Metre, Trish/ubh.— Verse 9 = TS. Ill, i5 11, 1 ; MS. IV, 13, 10. Verse 10 =VS. XXVII, 21 ; TS. IV, 1,8,3; MS. II, 12,6. 238 VEDIC HYMNS. Verse 1. Note 1. Agni is invoked as personified in each log of fuel which is put on the sacrificial fire. Note 2. Comp. VII, 39, 1. sumatim vasva/£. Verse 2. Note 1. Comp. II, 3, 11. ghrztam asya yonik. Verse 3. Note 1. Comp. X, no, 3. sa>& enan yakshi ishita// ya^iyan (cf. also X, no, 9). Verse 4.
2Note 1. Agni is invoked as personified in each log of fuel which is put on the sacrificial fire. Note 2. Comp. VII, 39, 1. sumatim vasva/£. Verse 2. Note 1. Comp. II, 3, 11. ghrztam asya yonik. Verse 3. Note 1. Comp. X, no, 3. sa>& enan yakshi ishita// ya^iyan (cf. also X, no, 9). Verse 4. Note 1. The text has the dual vam. But who are the two beings addressed? According to Saya/m, Agni and the Barhis, which does not seem very probable. The structure of the phrase gives the impression — though this impression is by no means certain — that vam, which belongs to gatu, is to be supplied to ^o^iWshi also. If we are right in this supposition, are not the two beings in question the two first of the three sacred fires, the Ahavaniya and Garhapatya ? These two fires are frequently spoken of in the ritual texts as of a dyad, with the omission of the third fire. — Prof. Max Miiller proposes to change vam into va. According to him the meaning may be : Either the road has been made upward, i.e. the flames have gone upward to the sky, or Agni has sat down at heaven's navel. Note 2. Comp. VII, 43, 2. urdhva sokimshi devayuni asthu^. Note 3. Possibly the words urdhva' sokimshx prasthita ra^awsi may form one clause, ' upwards (your) flames are gone towards the sky.' M. M. Verse 5. Note 1. On this verse, comp. Pischel, Vedische Studien, II, 115 seq. Note 2. On the seven priests of the ancient Soma sacrifice, comp. H. O., Religion des Veda, 383 seq. MAiVDALA III, HYMN 4. 239 Note 3. That this subject is to be supplied, is shown by the regular composition of the Apri hymns. It is con- firmed by the word purvi^, which is evidently an epithet of the divine doors ; comp. I, 188, 5 ; VII, 2, 5. Note 4. ' In human form/ M. M. Note 5. The text has vidatheshu. Verse 6. Note 1. I. e. Night and Dawn. Note 2. Comp. above, I, 142, 7. Note 3. Comp. M. M., vol. xxxii, p. 196 seq. Verse 7. Note 1. Comp. above, 1, 127, 5, note 1. Pischel (Vedische Studien, I, 96) may be right in taking the seven przkshasa/^ as the Angiras, the sapta vipra^. Verse 8. Note 1. The verses 8-1 1 are repeated in VII, 2, 8-1 1. Verse 10. Note 1. The tree is the sacrificial post (yupa). 24O VEDIC HYMNS. MA ND ALA III, HYMN 5. ASH7AKA II, ADHYAYA 8, VARGA 24-25. 1. Shining Agni has awoke over against the Dawns, the priest who traces the footsteps of the sages1. With his broad stream of light kindled by the pious, the carrier (of the gods) has opened the two doors of darkness. 2. Agni has grown strong by praises, by the speeches of the praisers, by hymns, the adorable one. Loving many aspects of Rita, the messenger has shone up at the bursting forth of the Dawn. 3. Agni has been established among the tribes of men, the son of the waters, Mitra1, acting in the right way. The delightful, worshipful one has reached the top ; the priest has become one who should be invoked by prayers.
33. Agni has been established among the tribes of men, the son of the waters, Mitra1, acting in the right way. The delightful, worshipful one has reached the top ; the priest has become one who should be invoked by prayers. 4. Agni becomes Mitra1, when he has been kin- dled ; he the Hotri (Agni becomes) Mitra ; he, Gatavedas, (becomes) Varu^a. The quick Adh- varyu, the domestic (god, Agni, becomes) Mitra, the Mitra (i.e. friend or ally) of the rivers and of the mountains. 5. He observes the deceiver's dear summit1, the footstep of the bird1 ; ,the vigorous one2 observes the course of the Sun. Agni observes at his (?) navel the seven-headed (song?)3; tall (Agni) ob- serves the enjoyment of the gods. 6. The Rihhu1 has created for himself a good name worthy of being magnified, he, the god who knows all laws. The skin of the herbs2, the bird's footstep3 rich in ghee : Agni watches (all) that, never failing. M AND ALA III, HYMN 5. 24 1 7. Agni has approached the place1 rich in ghee (the altar), with broad passages, (the place) long- ing (for him), longing (himself). He the resplendent, bright, tall purifier has made his two parents 2 new again and again. 8. As soon as born he has grown by the grass *, when the sprouting (grass-)blades strengthen him with ghee. Like waters beautiful on their precipitous path, Agni, being in the lap of his parents, has escaped into wide space. 9. Receiving praise the vigorous one * has shone forth with his fuel, on heavens summit, on the earth's navel. May Agni worthy of being magnified, (being) Mitra and Matariivan, the messenger, carry hither the gods that they may receive our sacrifice. 10. The tall one has, by (receiving) fuel, upheld the firmament, Agni, becoming the highest of lights, when Matarisvan for the sake of the Bhrzgus1 kindled the carrier of oblations, (Agni) who dwelt in secret. 11 = HI, 1, 23. NOTES. The same Rzshi and metre. — No verse occurs in the other Sa/^hitas. Verse 1. Note 1. On pada-vf, comp. Pischel, Vedische Studien, I, 299- Verse 3. Note 1. Mitra has here and in verse 4 two meanings : it is the name of the god Mitra, with whom Agni is identified (Bergaigne, Religion Vedique, III, 134 seq.), and it means also ' friend' or 'ally' (comp. H. O., Religion des Veda, 186, note 1). See von Bradke, Dyaus Asura, p. 13. [46] R 242 VEDIC HYMNS. Verse 4. Note 1. See verse 3, note 1. Verse 5.
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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