Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Note 2. Should the accent be apa^? Comp. Ill, 1, 3, note 3. Note 3. It is very probable that u^adhak (comp. Ill, 34, 3 ; VII, 7, 2) is an epithet of Agni. We should expect the genitive ; ui-adhak, which violates the construction, seems MAiVZ>ALA III, HYMN 6. 247 to stand metri causa. Or is luadhak an accusative sin- gular neuter, so that the literal translation would be : ' When the gods praised the work, burning in the forests, of the Hotrz"? Verse 8. Note 1. On tfrna, comp. Pischel, Vedische Studien, I, 223. Verse 10. Note 1. Comp. above, II, 2, 7. Note 2. See Windisch in the Festgruss an Boehtlingk, p. 114. Note 3. There is one syllable above the number ; the metre and meaning would be all right if we were to read adhvare (for adhvareva) : ' (the two goddesses) stand at the sacrifice/ &c. Prof. Max Miiller explains : c Adhvara-iva, like two sacrifices, like two sacrificial altars, barhis.' 248 VEDIC HYMNS. MAA72ALA III, HYMN 7. ASH7AKA III, ADHYAYA 1, VARGA 1-2. 1. They who have risen out of the drink of the white-backed one, have entered the two parents, the seven sounds. The (all-)encompassing parents come together ; they go forth to aspire after long life1. 2. The milch-cows dwelling in heaven1 are the mares of the manly one. He has bestridden the goddesses who carry the sweet (food)2. Thee who livest in peace in the abode of jRzta., the one cow3 circumambulates, making her way. 3. He has mounted the (mares)1 that became well-manageable, the wise lord, the finder of riches. He with the dark blue back, with many faces, has made them depart from the drink of the brush- wood2. 4. Giving mighty vigour to the never-ageing son of Tvash/rz1, the streams2 carry Him the firmly fixed one. Flashing in his abode with his limbs he has entered upon the two worlds as if they were one. 5. They know friendship towards the manly, the red one, and they delight in the command of ruddy (Agni), (the gods) shining from heaven, resplendent with bright shine, to whose host I /a belongs, the mighty praise. 6. And finding it out by following the noise they brought to the great one's great parents a song of praise, when the bull about nightfall (?) has grown strong according to the singer's own law1. MAiVDALA III, HYMN 7. 249 7. With the five Adhvaryus the seven priests watch the beloved footstep which the bird has made1. Turned forwards the never-ageing bulls2 rejoice : for they, being gods, have followed the laws of the gods. 8 = 111,4,7- 9. The many (mares) are full of desire for the mighty stallion. For the manly, bright one, the reins easily direct (the horses)1. Divine Hotrz! Thou who art a great joy-giver and wise, bring hither the great gods and the two worlds2. 10. The dawns, O wealth-giver, the mighty sacri- ficers1, well spoken and bright have shone with wealth. And by the earth's greatness2, O Agni, forgive us even committed sin3, that we may be great. 11 = HI, 1, 23. NOTES.
210. The dawns, O wealth-giver, the mighty sacri- ficers1, well spoken and bright have shone with wealth. And by the earth's greatness2, O Agni, forgive us even committed sin3, that we may be great. 11 = HI, 1, 23. NOTES. The same Rishi and metre. — No verse of this hymn occurs in the other Sa^hitas. Verse 1. Note 1. On the meaning of this difficult verse con- jectures only can be given. The white-backed one may be Agni. If this is right, 'they who have risen out of Agni's drink/ may be Agni's rays or flames (ye ra^mayaA . . . prakarshe^odga^/^anti, Saya/^a) ; these flames enter upon the two mothers, i.e. Heaven and Earth, and upon the seven sounds, the sacrificial songs which are identified with the terrestrial and celestial seven rivers (comp. above, III, 1, 6). All this rests on the supposition that the tradi- tional text is correct. Now Ludwig remarks with reference 25O VEDIC HYMNS. to the pronoun ye : c Warscheinlicher ist, dass wir hier eine archaistische anwendung der form auf e fur fern, vor uns haben/ and Griffith says that ye is 'apparently used for the feminine.' I do not believe in this possibility, but for ye (ya) the true reading may be y(L{h). In this case the seven va/zis would be subject : ' They who have risen out of the drink of the white-backed one, the seven sounds have entered the two parents.' The meaning of this may be : The sacrificial songs, rising as it were out of the offering made to Agni, and in the same way the streams of water which, in the shape of clouds of smoke rise out of the offer- ing (comp. I, 164, 51), have gone to Heaven and Earth. That the parents in the third Pad a are again Heaven and Earth is shown by X, 65, 8. parikshfta pitara . . . dyavaprzthivi'. It may be observed that the author of X, 65 (see especially the verses 6-8) evidently imitated the expressions of the hymn, III, 7. * The coming together of Heaven and Earth marks the beginning of the day and of the year/ M. M. Verse 2. Note 1. On divakshas, comp. Joh. Schmidt, Pluralbil- dungen der Neutra, 417 seq. Note 2. The milch-cows, mares, or goddesses seem to be the celestial waters or Dawns. Note 3. Comp. X, 65, 6, quoted at the end of this note. Is the cow (Va£, according to Saya^a) the Dawn which daily returns in her due way ? Or the butter offered to Agni ? In our verse and in the parallel passage, X, 65, 6, the vartani of the cow is mentioned ; it may be observed that the vartani of Ushas is referred to in X, 17 a, 1. 4. And Ushas is represented in I, 123, 9 as coming to the nishkrzta : comp. X, 6$, 6. ya ga.uk vartanim pari-eti ni/z- krztam. Verse 3. Note 1. See verse 2. Note 2. The meaning may possibly be the following. The Waters dwell in the plants as their sap (comp. H. O., MAiVDALA III, HYMN 7. 25 1 Religion des Veda, 113). Agni, when burning or drinking as it were, the brushwood, destroys this dwelling of the Waters ; he makes the Waters depart from the wood. Verse 4.
3The Waters dwell in the plants as their sap (comp. H. O., MAiVDALA III, HYMN 7. 25 1 Religion des Veda, 113). Agni, when burning or drinking as it were, the brushwood, destroys this dwelling of the Waters ; he makes the Waters depart from the wood. Verse 4. Note 1. On Agni as the son of Tvash/rz, see Hillebrandt, Vedische Mythologie, I, 522 seq. Note 2. ' Could vahata/^ be the suyama^ of verse 3 ? ' M. M. Verse 6. Note 1. Or, ' when the singer's bull . . . has grown strong according to his own law'? The bull, of course, is Agni. Verse 7. Note 1. See above, 5, 5. 6. Note 2. The flames of Agni ? Verse 9. Note 1. Ra^maya^, ' the reins/ at the same time means ' the rays ' (of Agni). Suyama/z being an apposition to Y3Lsma.ya.ky one is tempted to derive it from the root yam, ' to direct/ but it may contain the word yama, ' the way/ and mean ' having a good way.' — It is difficult to believe that rasmaya/i suyama^ is a second subject of vmhayante, in which case the translation would be: 'The many (mares) are desirous of the mighty stallion, the . . . reins (or rays) of the manly, bright one.' Note 2. ' Bring hither to the two worlds the great gods.' M. M. Verse 10. Note 1. On przksha-praya^a^, comp. M. M., vol. xxxii, p. 335 ; Pischel, Vedische Studien, I, 98. Note 2. The meaning seems to be: By thy greatness which is equal to that of the earth. Note 3. Comp. X, 63, 8. krz'tat akr/tat enasa^. See also 1,24,9; VI, 51, 8. 252 VEDIC HYMNS. MAiV^ALA III, HYMN 8. ASH7AKA III, ADHYAYA 1, VARGA 3-4. 1. The worshippers of the gods anoint thee at the sacrifice, O lord of the forest1, with heavenly honey2. When standing upright bestow wealth (on us) here, or when abiding in this mother s lap 3. 2. Situated in front of the kindled (fire), accepting our sacred spell which protects from old age and gives valiant offspring, driving away far from us lack of thoughts1, rise up2 for the sake of great prosperity. 3. Rise up, O lord of the forest, on the summit of the earth. Erected by skilful erection bestow splendour on (the worshipper) who fits out the sacrifice as a vehicle l. 4. A well-clothed youth dressed has come hither. He becomes more excellent when born1. Wise sages full of pious thoughts, longing for the gods in their mind, bring him forth. 5. He who has been born is born1 in the auspiciousness of days, growing up in the assembly and at the sacrifice 2. Wise, active men purify him by pious thoughts ; the priest approaching the gods raises his voice 3. 6. You whom the worshippers of the gods have fastened down (in the earth), or whom the axe has fashioned, O lord of the forest : may those divine posts 2 standing (here) take care to bestow on us treasures with offspring. 7. (The posts) which have been hewn on the earth and fastened down, and to which the sacrificial MANDALA III, HYMN 8. 253 ladles have been raised 1 : may they, giving bliss to our fields 2, eagerly seek precious goods for us among 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.
1Note 2. Should the accent be apa^? Comp. Ill, 1, 3, note 3. Note 3. It is very probable that u^adhak (comp. Ill, 34, 3 ; VII, 7, 2) is an epithet of Agni. We should expect the genitive ; ui-adhak, which violates the construction, seems MAiVZ>ALA III, HYMN 6. 247 to stand metri causa. Or is luadhak an accusative sin- gular neuter, so that the literal translation would be : ' When the gods praised the work, burning in the forests, of the Hotrz"? Verse 8. Note 1. On tfrna, comp. Pischel, Vedische Studien, I, 223. Verse 10. Note 1. Comp. above, II, 2, 7. Note 2. See Windisch in the Festgruss an Boehtlingk, p. 114. Note 3. There is one syllable above the number ; the metre and meaning would be all right if we were to read adhvare (for adhvareva) : ' (the two goddesses) stand at the sacrifice/ &c. Prof. Max Miiller explains : c Adhvara-iva, like two sacrifices, like two sacrificial altars, barhis.' 248 VEDIC HYMNS. MAA72ALA III, HYMN 7. ASH7AKA III, ADHYAYA 1, VARGA 1-2. 1. They who have risen out of the drink of the white-backed one, have entered the two parents, the seven sounds. The (all-)encompassing parents come together ; they go forth to aspire after long life1. 2. The milch-cows dwelling in heaven1 are the mares of the manly one. He has bestridden the goddesses who carry the sweet (food)2. Thee who livest in peace in the abode of jRzta., the one cow3 circumambulates, making her way. 3. He has mounted the (mares)1 that became well-manageable, the wise lord, the finder of riches. He with the dark blue back, with many faces, has made them depart from the drink of the brush- wood2. 4. Giving mighty vigour to the never-ageing son of Tvash/rz1, the streams2 carry Him the firmly fixed one. Flashing in his abode with his limbs he has entered upon the two worlds as if they were one. 5. They know friendship towards the manly, the red one, and they delight in the command of ruddy (Agni), (the gods) shining from heaven, resplendent with bright shine, to whose host I /a belongs, the mighty praise. 6. And finding it out by following the noise they brought to the great one's great parents a song of praise, when the bull about nightfall (?) has grown strong according to the singer's own law1. MAiVDALA III, HYMN 7. 249 7. With the five Adhvaryus the seven priests watch the beloved footstep which the bird has made1. Turned forwards the never-ageing bulls2 rejoice : for they, being gods, have followed the laws of the gods. 8 = 111,4,7- 9. The many (mares) are full of desire for the mighty stallion. For the manly, bright one, the reins easily direct (the horses)1. Divine Hotrz! Thou who art a great joy-giver and wise, bring hither the great gods and the two worlds2. 10. The dawns, O wealth-giver, the mighty sacri- ficers1, well spoken and bright have shone with wealth. And by the earth's greatness2, O Agni, forgive us even committed sin3, that we may be great. 11 = HI, 1, 23. NOTES.
210. The dawns, O wealth-giver, the mighty sacri- ficers1, well spoken and bright have shone with wealth. And by the earth's greatness2, O Agni, forgive us even committed sin3, that we may be great. 11 = HI, 1, 23. NOTES. The same Rishi and metre. — No verse of this hymn occurs in the other Sa^hitas. Verse 1. Note 1. On the meaning of this difficult verse con- jectures only can be given. The white-backed one may be Agni. If this is right, 'they who have risen out of Agni's drink/ may be Agni's rays or flames (ye ra^mayaA . . . prakarshe^odga^/^anti, Saya/^a) ; these flames enter upon the two mothers, i.e. Heaven and Earth, and upon the seven sounds, the sacrificial songs which are identified with the terrestrial and celestial seven rivers (comp. above, III, 1, 6). All this rests on the supposition that the tradi- tional text is correct. Now Ludwig remarks with reference 25O VEDIC HYMNS. to the pronoun ye : c Warscheinlicher ist, dass wir hier eine archaistische anwendung der form auf e fur fern, vor uns haben/ and Griffith says that ye is 'apparently used for the feminine.' I do not believe in this possibility, but for ye (ya) the true reading may be y(L{h). In this case the seven va/zis would be subject : ' They who have risen out of the drink of the white-backed one, the seven sounds have entered the two parents.' The meaning of this may be : The sacrificial songs, rising as it were out of the offering made to Agni, and in the same way the streams of water which, in the shape of clouds of smoke rise out of the offer- ing (comp. I, 164, 51), have gone to Heaven and Earth. That the parents in the third Pad a are again Heaven and Earth is shown by X, 65, 8. parikshfta pitara . . . dyavaprzthivi'. It may be observed that the author of X, 65 (see especially the verses 6-8) evidently imitated the expressions of the hymn, III, 7. * The coming together of Heaven and Earth marks the beginning of the day and of the year/ M. M. Verse 2. Note 1. On divakshas, comp. Joh. Schmidt, Pluralbil- dungen der Neutra, 417 seq. Note 2. The milch-cows, mares, or goddesses seem to be the celestial waters or Dawns. Note 3. Comp. X, 65, 6, quoted at the end of this note. Is the cow (Va£, according to Saya^a) the Dawn which daily returns in her due way ? Or the butter offered to Agni ? In our verse and in the parallel passage, X, 65, 6, the vartani of the cow is mentioned ; it may be observed that the vartani of Ushas is referred to in X, 17 a, 1. 4. And Ushas is represented in I, 123, 9 as coming to the nishkrzta : comp. X, 6$, 6. ya ga.uk vartanim pari-eti ni/z- krztam. Verse 3. Note 1. See verse 2. Note 2. The meaning may possibly be the following. The Waters dwell in the plants as their sap (comp. H. O., MAiVDALA III, HYMN 7. 25 1 Religion des Veda, 113). Agni, when burning or drinking as it were, the brushwood, destroys this dwelling of the Waters ; he makes the Waters depart from the wood. Verse 4.
3The Waters dwell in the plants as their sap (comp. H. O., MAiVDALA III, HYMN 7. 25 1 Religion des Veda, 113). Agni, when burning or drinking as it were, the brushwood, destroys this dwelling of the Waters ; he makes the Waters depart from the wood. Verse 4. Note 1. On Agni as the son of Tvash/rz, see Hillebrandt, Vedische Mythologie, I, 522 seq. Note 2. ' Could vahata/^ be the suyama^ of verse 3 ? ' M. M. Verse 6. Note 1. Or, ' when the singer's bull . . . has grown strong according to his own law'? The bull, of course, is Agni. Verse 7. Note 1. See above, 5, 5. 6. Note 2. The flames of Agni ? Verse 9. Note 1. Ra^maya^, ' the reins/ at the same time means ' the rays ' (of Agni). Suyama/z being an apposition to Y3Lsma.ya.ky one is tempted to derive it from the root yam, ' to direct/ but it may contain the word yama, ' the way/ and mean ' having a good way.' — It is difficult to believe that rasmaya/i suyama^ is a second subject of vmhayante, in which case the translation would be: 'The many (mares) are desirous of the mighty stallion, the . . . reins (or rays) of the manly, bright one.' Note 2. ' Bring hither to the two worlds the great gods.' M. M. Verse 10. Note 1. On przksha-praya^a^, comp. M. M., vol. xxxii, p. 335 ; Pischel, Vedische Studien, I, 98. Note 2. The meaning seems to be: By thy greatness which is equal to that of the earth. Note 3. Comp. X, 63, 8. krz'tat akr/tat enasa^. See also 1,24,9; VI, 51, 8. 252 VEDIC HYMNS. MAiV^ALA III, HYMN 8. ASH7AKA III, ADHYAYA 1, VARGA 3-4. 1. The worshippers of the gods anoint thee at the sacrifice, O lord of the forest1, with heavenly honey2. When standing upright bestow wealth (on us) here, or when abiding in this mother s lap 3. 2. Situated in front of the kindled (fire), accepting our sacred spell which protects from old age and gives valiant offspring, driving away far from us lack of thoughts1, rise up2 for the sake of great prosperity. 3. Rise up, O lord of the forest, on the summit of the earth. Erected by skilful erection bestow splendour on (the worshipper) who fits out the sacrifice as a vehicle l. 4. A well-clothed youth dressed has come hither. He becomes more excellent when born1. Wise sages full of pious thoughts, longing for the gods in their mind, bring him forth. 5. He who has been born is born1 in the auspiciousness of days, growing up in the assembly and at the sacrifice 2. Wise, active men purify him by pious thoughts ; the priest approaching the gods raises his voice 3. 6. You whom the worshippers of the gods have fastened down (in the earth), or whom the axe has fashioned, O lord of the forest : may those divine posts 2 standing (here) take care to bestow on us treasures with offspring. 7. (The posts) which have been hewn on the earth and fastened down, and to which the sacrificial MANDALA III, HYMN 8. 253 ladles have been raised 1 : may they, giving bliss to our fields 2, eagerly seek precious goods for us among 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.
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