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14. May this Agni give us most blissful shelter for our (sacrificial) feast, whence he may shower wealth on us in heaven, the (human) dwellings1, and in the waters. 5. The singers kindle Agni, the Hotrz, the lord of the tribes, the brilliant, the wonderful, with his excellent thoughts 1. 6. And mayst thou, the best invoker of the gods, help us in our spell, in our hymns. Shine bliss on us, Agni whom the Maruts strengthen1, the greatest winner of thousandfold (wealth). 7. Now bestow on us thousandfold wealth with offspring and prosperity, splendid, most powerful, and undecaying abundance in heroes, O Agni ! MAiVDALA III, HYMN 1 3. 267 NOTES. The Rishi is i?zshabha Vauvamitra. The metre is Anush/ubh. — Verses 6, 7 = MS. IV, 11, 2. — Comp. con- cerning this hymn, Aitareya Brahma/za II, 40. Verse 1. Note 1. Ar£a (ar£a) may be first or second person. Comp., for instance, VI, 16, 22. pra vak sakh^ya^ agnaye stomam . . . ar£a gaya ka. vedhase ; X, 50, 1. pra vah mahe . . . ar£a (Sawhitap. ar£a) vuvanaraya vii-vabhuve, and see Benfey, Die Quantitatsverschiedenheiten in den Samhit&- und Pada-Texten der Veden, III, p. 8. — On the metre of the second Pada, comp. my Prolegomena, p. 188. Verse 3. Note 1. Perhaps we should supply, on account of the preceding nominative, vi'pra^ (' priest ') : of these (priests). Verse 4. Note 1. Kshitibhya^ seems to me to be co-ordinated with divi and apsu a; comp. X, 89, 11. The locative kshitishu would not have suited the metre as well as the dative. Prof. Max Miiller proposes to translate : ' Whence he may shower wealth on our dwelling, whether he be in the sky or in the waters.' Verse 5. Note 1. Comp. X, 172, 2. a yahi vasvya dhiya. Verse 6. Note 1. Comp. Sankhayana Srautasutra VIII, 16. indra^ marutvan . . . marutstotra^ marudga^a^ marudvrzdha/* marutsakha. 268 VEDIC HYMNS. MA7V7?ALA III, HYMN 14. ASH7AKA III, ADHYAYA 1, VARGA 14. 1. The joy-giving Hotri has taken his place at the sacrifices1, He the true, the sacrificer, the highest sage, the worshipper. Agni whose chariot is lightning, the son of strength, whose hair is flame, has spread forth his light over the earth. 2. It1 has been offered to thee — be pleased with the adoring speech2 — to thee who is observant of it, O righteous, strong one, Bring hither thou who art wise, the wise (gods). Sit down on the sacrificial grass in the middle (of it) for bliss, O worshipful one ! 3. To thee, Agni, Night and Dawn who further thy strength1, shall hasten on the paths of the wind. When (the mortals) anoint the ancient one 2 with offerings, they3 stand in the house as on a chariot- seat4. 4. Mitra and Varu/za, O strong Agni, and all the Maruts shall sing to thee a pleasant song, when thou, O son of strength, standest with thy flames, a sun spreading out men1 over the (terrestrial) dwellings.
24. Mitra and Varu/za, O strong Agni, and all the Maruts shall sing to thee a pleasant song, when thou, O son of strength, standest with thy flames, a sun spreading out men1 over the (terrestrial) dwellings. 5. We have given thee thy desire to-day, sitting down near thee adoringly with outstretched hands1: sacrifice thou to the gods as a priest with thy mind most skilled in sacrifice, with unerring thoughts, O Agni ! 6. From thee indeed, O son of strength, proceed manifold divine blessings and gains1. Give us thousandfold true wealth according to thy guileless word, O Agni ! MAiTOALA III, HYMN 1 4. 269 7. What we have done here for thee at this sacrifice, we mortals, O skilful and thoughtful god, take thou notice of all that, O (god) with the good chariot1 ; make all this (sacrificial food) here savoury, immortal Agni ! NOTES. The same Rzshi. The metre is TrishAibh. — Verse 5 = VS. XVIII, 75- Verse 1. Note 1. On vidatha, comp. I, 31, 6, note 2. Verse 2. Note 1. The subject to be supplied seems to be nama^- ukti^. Note 2. The words nama^-uktim ^ushasva form a paren- thesis, as Ludwig has seen. Verse 3. Note 1. It is possible that here, as in several other pas- sages, a confusion between the two verbs va^ayati and va^ayati has taken place. If the reading were va^ayanti, we should have to translate, i Night and Dawn who are striving together (as if running a race against each other ?).' Note 2. The ancient one is Agni. Note 3. The two goddesses, Night and Dawn. Note 4. The Padapa^a has vandhiira-iva, which may be the dual of vandhiir (1, 34, 9). But more probably it should be vandhiire-iva (nom. dual, neuter or loc. sing.), comp. I, 64, 9. a' vandhureshu . . . tasthau ; I, 139, 4. adhi vam sthama vandhiire; III, 43, 1. vandhuresh/M/^, and see III, 6, 10. adhvareva. On contracted Pragrz'hya vowels, see H. O., Die Hymnen des Rig-veda, I, p. 456. 27O VEDIC HYMNS. Verse 4. Note 1. On nrfn and the different theories proposed for this word, see above, I, 146, 4, note 5. Verse 5. Note 1. Comp. X, 79, 2. uttanahasta^. Verse 6. Note 1. For this hemistich, comp. VI, 13, 1 ; 34, 1. Verse 7. Note 1. The traditional text has tvam vuvasya sura- thasya bodhi, which can only mean, ' take thou notice of every one who has a good chariot' — which Bergaigne (Quelques observations sur les figures de rhetorique dans le Rig-veda, p. 15) explains : ' Le char en question est la priere qui amene le dieu au sacriflce., I believe that the text is corrupt ; instead of surathasya I think we should read surathasya ( = suratha asya). MANDALA III, HYMN 1 5. 27 1 MAiVZ?ALA III, HYMN 15. ASH7AKA III, ADHYAYA 1, VARGA 15. i. Flaming with thy broad stream of light beat away fiends, sorcerers, plagues. May I dwell in the protection of the great, well-protecting (god), under the guidance of Agni who readily listens to our call.
3MANDALA III, HYMN 1 5. 27 1 MAiVZ?ALA III, HYMN 15. ASH7AKA III, ADHYAYA 1, VARGA 15. i. Flaming with thy broad stream of light beat away fiends, sorcerers, plagues. May I dwell in the protection of the great, well-protecting (god), under the guidance of Agni who readily listens to our call. 2. Be thou our protector when this dawn shines forth, be thou (our protector) when the sun has risen. Cherish, O Agni, well-born in body, this praise of mine as (a man rejoices) in the birth (of a son), in his own offspring1. 3. Beholding men, shine thou after many (dawns) l, O bull, Agni, red in the dark (nights). O Vasu ! Lead us and bring us across anguish. Help us, the Usi^s2, to wealth3, thou youngest (of the gods) ! 4. Shine, O Agni, thou the invincible bull, who hast conquered all strongholds and all delights, the leader of the first, the protecting1, mighty sacrifice, O 6atavedas, best guide. 5. O singer, thou who art wise, brightly shining towards the gods1, bring to us thy many perfect shelters, and gain like a victorious car2 ; Agni, (carry) thou (hither) towards us the two well-established3 worlds (Heaven and Earth). 6. O bull, increase and rouse our gains. Agni ! (Increase) for us the two worlds (Heaven and Earth) rich in milk, O god together with the gods, shining with beautiful shine ! May a mortal's hatred never enclose us. 7 = 111, 1, 23. 2 72 VEDIC HYMNS. NOTES. The Rishi is Utkila Katya, the metre Trish/ubh. — Verse i =VS. XI, 49; TS. IV, i, 5, i ; MS. II, 7, 5; III, ir 6. Verse 2. Note 1. Comp. VII, 1, 21. tanaye nftye ; X, 39, 14. nit- yam na suniim tanayam dadhana^, and besides II, 26, 3. ^-anena . . . vLfa . . . ^"anmana . . . putrai^ ; Hirzel, Gleich- nisse und Metaphern im Rig-veda, 77. Verse 3. Note 1. For this expression, compare IV, 19, 8 ; IX, 71, 7 ; X, 31, 7, and especially III, 6, 7 ; VI, 39, 4. Note 2. The poet compares himself and his friends with the mythical priestly tribe of the Usigs (Bergaigne, Religion Vedique, I, 57 seq.), using, as it seems, at the same time the word usigak in its adjective sense ' the willing ones.5 Note 3. The Padapa/^a is right in giving raye ; comp. VIII, 26, 13. jubhe £akrate. Verse 4. Note 1. Is the text correct ? I think that payok should be corrected into payo or payii^ : ' the leader and protector of the first mighty sacrifice.' The mistake may have been caused by the genitives which surround the word. Verse 5. Note 1. Geldner (Vedische Studien, I, 160) translates this hemistich: ' Die vielen sicheren Zufluchtsorte ( = Opfer- platze)bis zu den Gottern erleuchtend als Weiser, o Sanger.' I do not believe that ^arma is the object of didyana^ ; and ' Zufluchtsorte - Opferplatze ' is too much in the style of Saya/za. I take akkkidra, s&rma. as depending on abhi vakshi ; comp. I, 34, 6. tridhatu carina vahatam. Note 2. For abhi vakshi va^am, comp. Ill, 30, 11 ; VI, 21, 12. Note 3. On sumeka, comp. Windisch, Festgruss an Boehtlingk, 114. M.ANDALA III, HYMN 1 6. 273
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.
14. May this Agni give us most blissful shelter for our (sacrificial) feast, whence he may shower wealth on us in heaven, the (human) dwellings1, and in the waters. 5. The singers kindle Agni, the Hotrz, the lord of the tribes, the brilliant, the wonderful, with his excellent thoughts 1. 6. And mayst thou, the best invoker of the gods, help us in our spell, in our hymns. Shine bliss on us, Agni whom the Maruts strengthen1, the greatest winner of thousandfold (wealth). 7. Now bestow on us thousandfold wealth with offspring and prosperity, splendid, most powerful, and undecaying abundance in heroes, O Agni ! MAiVDALA III, HYMN 1 3. 267 NOTES. The Rishi is i?zshabha Vauvamitra. The metre is Anush/ubh. — Verses 6, 7 = MS. IV, 11, 2. — Comp. con- cerning this hymn, Aitareya Brahma/za II, 40. Verse 1. Note 1. Ar£a (ar£a) may be first or second person. Comp., for instance, VI, 16, 22. pra vak sakh^ya^ agnaye stomam . . . ar£a gaya ka. vedhase ; X, 50, 1. pra vah mahe . . . ar£a (Sawhitap. ar£a) vuvanaraya vii-vabhuve, and see Benfey, Die Quantitatsverschiedenheiten in den Samhit&- und Pada-Texten der Veden, III, p. 8. — On the metre of the second Pada, comp. my Prolegomena, p. 188. Verse 3. Note 1. Perhaps we should supply, on account of the preceding nominative, vi'pra^ (' priest ') : of these (priests). Verse 4. Note 1. Kshitibhya^ seems to me to be co-ordinated with divi and apsu a; comp. X, 89, 11. The locative kshitishu would not have suited the metre as well as the dative. Prof. Max Miiller proposes to translate : ' Whence he may shower wealth on our dwelling, whether he be in the sky or in the waters.' Verse 5. Note 1. Comp. X, 172, 2. a yahi vasvya dhiya. Verse 6. Note 1. Comp. Sankhayana Srautasutra VIII, 16. indra^ marutvan . . . marutstotra^ marudga^a^ marudvrzdha/* marutsakha. 268 VEDIC HYMNS. MA7V7?ALA III, HYMN 14. ASH7AKA III, ADHYAYA 1, VARGA 14. 1. The joy-giving Hotri has taken his place at the sacrifices1, He the true, the sacrificer, the highest sage, the worshipper. Agni whose chariot is lightning, the son of strength, whose hair is flame, has spread forth his light over the earth. 2. It1 has been offered to thee — be pleased with the adoring speech2 — to thee who is observant of it, O righteous, strong one, Bring hither thou who art wise, the wise (gods). Sit down on the sacrificial grass in the middle (of it) for bliss, O worshipful one ! 3. To thee, Agni, Night and Dawn who further thy strength1, shall hasten on the paths of the wind. When (the mortals) anoint the ancient one 2 with offerings, they3 stand in the house as on a chariot- seat4. 4. Mitra and Varu/za, O strong Agni, and all the Maruts shall sing to thee a pleasant song, when thou, O son of strength, standest with thy flames, a sun spreading out men1 over the (terrestrial) dwellings.
24. Mitra and Varu/za, O strong Agni, and all the Maruts shall sing to thee a pleasant song, when thou, O son of strength, standest with thy flames, a sun spreading out men1 over the (terrestrial) dwellings. 5. We have given thee thy desire to-day, sitting down near thee adoringly with outstretched hands1: sacrifice thou to the gods as a priest with thy mind most skilled in sacrifice, with unerring thoughts, O Agni ! 6. From thee indeed, O son of strength, proceed manifold divine blessings and gains1. Give us thousandfold true wealth according to thy guileless word, O Agni ! MAiTOALA III, HYMN 1 4. 269 7. What we have done here for thee at this sacrifice, we mortals, O skilful and thoughtful god, take thou notice of all that, O (god) with the good chariot1 ; make all this (sacrificial food) here savoury, immortal Agni ! NOTES. The same Rzshi. The metre is TrishAibh. — Verse 5 = VS. XVIII, 75- Verse 1. Note 1. On vidatha, comp. I, 31, 6, note 2. Verse 2. Note 1. The subject to be supplied seems to be nama^- ukti^. Note 2. The words nama^-uktim ^ushasva form a paren- thesis, as Ludwig has seen. Verse 3. Note 1. It is possible that here, as in several other pas- sages, a confusion between the two verbs va^ayati and va^ayati has taken place. If the reading were va^ayanti, we should have to translate, i Night and Dawn who are striving together (as if running a race against each other ?).' Note 2. The ancient one is Agni. Note 3. The two goddesses, Night and Dawn. Note 4. The Padapa^a has vandhiira-iva, which may be the dual of vandhiir (1, 34, 9). But more probably it should be vandhiire-iva (nom. dual, neuter or loc. sing.), comp. I, 64, 9. a' vandhureshu . . . tasthau ; I, 139, 4. adhi vam sthama vandhiire; III, 43, 1. vandhuresh/M/^, and see III, 6, 10. adhvareva. On contracted Pragrz'hya vowels, see H. O., Die Hymnen des Rig-veda, I, p. 456. 27O VEDIC HYMNS. Verse 4. Note 1. On nrfn and the different theories proposed for this word, see above, I, 146, 4, note 5. Verse 5. Note 1. Comp. X, 79, 2. uttanahasta^. Verse 6. Note 1. For this hemistich, comp. VI, 13, 1 ; 34, 1. Verse 7. Note 1. The traditional text has tvam vuvasya sura- thasya bodhi, which can only mean, ' take thou notice of every one who has a good chariot' — which Bergaigne (Quelques observations sur les figures de rhetorique dans le Rig-veda, p. 15) explains : ' Le char en question est la priere qui amene le dieu au sacriflce., I believe that the text is corrupt ; instead of surathasya I think we should read surathasya ( = suratha asya). MANDALA III, HYMN 1 5. 27 1 MAiVZ?ALA III, HYMN 15. ASH7AKA III, ADHYAYA 1, VARGA 15. i. Flaming with thy broad stream of light beat away fiends, sorcerers, plagues. May I dwell in the protection of the great, well-protecting (god), under the guidance of Agni who readily listens to our call.
3MANDALA III, HYMN 1 5. 27 1 MAiVZ?ALA III, HYMN 15. ASH7AKA III, ADHYAYA 1, VARGA 15. i. Flaming with thy broad stream of light beat away fiends, sorcerers, plagues. May I dwell in the protection of the great, well-protecting (god), under the guidance of Agni who readily listens to our call. 2. Be thou our protector when this dawn shines forth, be thou (our protector) when the sun has risen. Cherish, O Agni, well-born in body, this praise of mine as (a man rejoices) in the birth (of a son), in his own offspring1. 3. Beholding men, shine thou after many (dawns) l, O bull, Agni, red in the dark (nights). O Vasu ! Lead us and bring us across anguish. Help us, the Usi^s2, to wealth3, thou youngest (of the gods) ! 4. Shine, O Agni, thou the invincible bull, who hast conquered all strongholds and all delights, the leader of the first, the protecting1, mighty sacrifice, O 6atavedas, best guide. 5. O singer, thou who art wise, brightly shining towards the gods1, bring to us thy many perfect shelters, and gain like a victorious car2 ; Agni, (carry) thou (hither) towards us the two well-established3 worlds (Heaven and Earth). 6. O bull, increase and rouse our gains. Agni ! (Increase) for us the two worlds (Heaven and Earth) rich in milk, O god together with the gods, shining with beautiful shine ! May a mortal's hatred never enclose us. 7 = 111, 1, 23. 2 72 VEDIC HYMNS. NOTES. The Rishi is Utkila Katya, the metre Trish/ubh. — Verse i =VS. XI, 49; TS. IV, i, 5, i ; MS. II, 7, 5; III, ir 6. Verse 2. Note 1. Comp. VII, 1, 21. tanaye nftye ; X, 39, 14. nit- yam na suniim tanayam dadhana^, and besides II, 26, 3. ^-anena . . . vLfa . . . ^"anmana . . . putrai^ ; Hirzel, Gleich- nisse und Metaphern im Rig-veda, 77. Verse 3. Note 1. For this expression, compare IV, 19, 8 ; IX, 71, 7 ; X, 31, 7, and especially III, 6, 7 ; VI, 39, 4. Note 2. The poet compares himself and his friends with the mythical priestly tribe of the Usigs (Bergaigne, Religion Vedique, I, 57 seq.), using, as it seems, at the same time the word usigak in its adjective sense ' the willing ones.5 Note 3. The Padapa/^a is right in giving raye ; comp. VIII, 26, 13. jubhe £akrate. Verse 4. Note 1. Is the text correct ? I think that payok should be corrected into payo or payii^ : ' the leader and protector of the first mighty sacrifice.' The mistake may have been caused by the genitives which surround the word. Verse 5. Note 1. Geldner (Vedische Studien, I, 160) translates this hemistich: ' Die vielen sicheren Zufluchtsorte ( = Opfer- platze)bis zu den Gottern erleuchtend als Weiser, o Sanger.' I do not believe that ^arma is the object of didyana^ ; and ' Zufluchtsorte - Opferplatze ' is too much in the style of Saya/za. I take akkkidra, s&rma. as depending on abhi vakshi ; comp. I, 34, 6. tridhatu carina vahatam. Note 2. For abhi vakshi va^am, comp. Ill, 30, 11 ; VI, 21, 12. Note 3. On sumeka, comp. Windisch, Festgruss an Boehtlingk, 114. M.ANDALA III, HYMN 1 6. 273
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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