Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I 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 MAA?Z>ALA III, HYMN 16. ASH7AKA III, ADHYAYA 1, VARGA 16. i. This Agni rules over abundance in valiant men, over great happiness. He rules over wealth consisting in offspring and cows ; he rules over the killing of foes. 2. O Maruts1, ye men, cling to this furtherer2 who possesses joy-furthering boons — (the Maruts) who3 in battles overcome ill-minded (foes), who have deceived the enemy4 day by day. 3. As such, O bounteous Agni, prepare1 us riches2 and wealth in valiant men, which, O highly glorious one, may be most exalted, rich in offspring, free from plagues, and powerful. 4. The maker who victoriously (stands) over all beings, the maker who makes the praise arrive among the gods1 : he stands firm among the gods, among the host of heroes, firm also in the praise of men. 5. Give us not up, Agni, to want of thought1 nor to want of heroes nor to want of cows, O son of strength, nor to the scoffer. Drive away hostile powers2. 6. Help us at this sacrifice, O blessed one, with mighty gain which is accompanied by offspring, O Agni ! Let us be united with greater, gladdening, glorious wealth, O thou of mighty splendour ! [46] 2 74 VEDIC HYMNS. NOTES. The same Rishi. The metre is Pragatha, each Pragatha distich being composed of one Brzhati and one Satobrzhatl. The position of the Sukta in the collection and the opening words of verse 3 show that the three Pragathas are not independent, but form one hymn. — Verse 1 = SV. I, 60. Verse 2. Note 1. Comp. VII, 18, 25. imam nara^ maruta^ sa^- £ata anu. Note 2. The passages which Grassmann gives for the meaning of vr/dh, ' starkend, erquickend,' I, 167, 4; X, 89, 10, are quite doubtful. Probably we should have to alter the accent and read vrzdham. Note 3. The relative clause seems to refer to the Maruts, not to the goods (raya^). Note 4. Comp. VI, 46, 10. ye . . . ^atrum adabhu/z. Verse 3. Note 1. Literally, ' sharpen.' Note 2. The genitive seems, as is also Prof. Ludwig's opinion, to be the partitive genitive, so that the literal meaning would be : ' Prepare us (a deal) of riches and of wealth,' &c. Comp. piba sutasya, * drink of the pressed Soma/ &c. Verse 4. Note 1. On kakrik deveshu a diiva^, comp. IV, 2, 9 ; VIII, 31, 9. Verse 5. Note 1. On amati, comp. above, III, 8, 2, note. Note 2. Comp. VI, 59, 8. apa dvesha^si a krz'tam. MANDALA III, HYMN I 7. 275 MAA^ALA III, HYMN 17. ASH7AKA III, ADHYAYA 1, VARGA 17. i. He who is inflamed after the primitive ordi- nances, is anointed with ointments1, the giver of all treasures, he whose hair is flame, whose stately robe is ghee, the purifier, skilled in sacrifice, Agni — that he may sacrifice to the gods.
2ASH7AKA III, ADHYAYA 1, VARGA 17. i. He who is inflamed after the primitive ordi- nances, is anointed with ointments1, the giver of all treasures, he whose hair is flame, whose stately robe is ghee, the purifier, skilled in sacrifice, Agni — that he may sacrifice to the gods. 2. As thou hast performed, O Agni, the Hotrzs duty for the Earth, as thou hast done it for Heaven, O ^atavedas, full of intelligence, in the same way sacrifice with this offering to the gods. Prosper this sacrifice to-day as thou hast done for Manus. 3. Thou hast three lives, O Gatavedas, and three births from the Dawn1, O Agni ! Being wise, sacrifice with these to the favour of the gods, and bring luck and welfare to the sacrificer. 4. Praising Agni full of splendour, full of beauty, we adore thee, O Catavedas, deserving to be magnified. Thee the gods have made their mes- senger, their steward1, and carrier of offerings, the navel of immortality. 5. O Agni, the Hotrz who before thee was an excellent sacrificer, who verily1 sat down and brought luck by himself2 : sacrifice according to his rules, O intelligent one, and set down our sacrifice at the feast of the gods. NOTES. The Rishi is Kata Vauvamitra, the metre Trish/ubh. — Verse 1 = TB. I, 2, 1, 10. Verse 3 = TB. Ill, 3, 11, 2; T 2 276 VEDIC HYMNS. MS. IV, ii, 1 ; 12, 5. Verse 4 = TB. Ill, 6, 9, 1 ; MS. IV, Verse 1. Note 1. Possibly the poet intended to allude also to the other meaning of aktiibhi^, which means both ' ointments ' and ' nights.' The nights render Agni conspicuous and anoint {aug) him as it were with beauty. I do not believe that the existence of a Vedic word aktu, ' ointment,' should be denied ; cf. Bechtel, Nachrichten d. Gottinger Ges. d. Wiss. 1894, p. 398. Verse 3. Note i. See Bergaigne, Religion Vedique, II, 14. Prof. Max M tiller translates : Three lives are thine, the dawns are thy three birthplaces, or three dawns are thy birthplaces. Verse 4. Note 1. See above, I, 58, 7, note 1. Verse 5. Note 1. Literally, ' doubly.' Grassmann is right in observing that the Vedic poets show a certain predilection for the word dvita when speaking of Agni's being estab- lished and doing his work at the sacrifice. Prof. Max Muller thinks of Agni's two homes, earth and heaven. Note 2. On the Hotri more ancient than Agni, comp. Bergaigne, Religion Vedique, 1, 109. Probably this simply refers to the Agni or the fire used at former sacrifices. MAiVDALA III, HYMN 1 8. 277 MA^£>ALA III, HYMN 18. ASH7AKA III, ADHYAYA 1, VARGA 18. i. Be kind, O Agni, when we approach thee, as a friend a friend, as parents1, a straight leader. For full of deceit are the tribes of men : burn thou against (all) malign powers so that they turn back. 2. Burn, O Agni, the nearer enemies, burn the curse of the distant evil-doer. Burn, O Vasu, seeing the unseen ones. May thy never-ageing, never-tiring flames1 spread out.
3For full of deceit are the tribes of men : burn thou against (all) malign powers so that they turn back. 2. Burn, O Agni, the nearer enemies, burn the curse of the distant evil-doer. Burn, O Vasu, seeing the unseen ones. May thy never-ageing, never-tiring flames1 spread out. 3. Wishing for (thy blessings), O Agni, by fuel and ghee I offer this sacrificial food for (the attain- ment of) advancing power and of strength ; wor- shipping thee with my spell as far as I have power (I offer) this divine prayer for the attainment of hundredfold blessings). 4. (Shining) forth with thy flame, O son of strength, praised (by us), bestow mighty vigour on those who toil for thee, bright luck and welfare, O Agni, on the VLsvamitras ! We have cleaned thy body many times. 5. Give us treasures, O best gainer of riches : such indeed art thou, Agni, when thou hast been kindled. In the blessed praiser's house thou hast placed, together with wealth, thy mighty(?) arms1, thy marvellous shapes. NOTES. The same Rishi and metre. — Verse 2 = TA. IV, 5, 5. Verse 3 = AV. Ill, 15, 3. 278 VEDIC HYMNS. Verse 1. Note 1. It is rather strange that Agni is compared with the two parents. Generally it is the two Ajvins, or Heaven and Earth, or the pair of Indra and Varu/za, &c., who are compared with father and mother (see Hirzel, Gleichnisse und Metaphern im Rigveda, 71 seq.). No doubt in our verse the dual was chosen on account of the metre. — I do not think that Bollensen (Orient und Occident, 11,473) anc* Kirste (Bezzenberger's Beitrage, XVI, 297) are right in believing that a dative of pitrz is found here, and in trans- lating : ( as a good (son) to his father/ Verse 2. Note 1. The meaning of ayasa^ is doubtful ; comp. Brugmann in Kuhn's Zeitschrift, XXIV, 24 seqi ; M. M., vol. xxxii. p. 371 (VI, 66, 5) ; von Bradke, Festgruss an Roth, 124. Verse 5. Note 1. On sr/pra, see I, 96, 3, note 3. Karasna must mean something like ' arm,5 though the exact meaning is doubtful. In VIII, 32, 10 the compound srzprakarasna occurs. Prof. Max M tiller writes : ' Thou hast brightly assumed a body with soft arms or with stretched-out arms, if we do not read sr/prakarasna.' MAiVDALA III, HYMN 1 9. 279 MAA^ALA III, HYMN 19. ASH7AKA III, ADHYAYA 1, VARGA 19. i. I choose Agni as Hotri at this sacrificial meal, the clever sage all-knowing and not foolish. May he, the excellent sacrificer, sacrifice for us amid the host of the gods ; may he obtain liberal boons (for us) for the sake of wealth and strength. 2. To thee, O Agni, I stretch forth the (ladle) rich in sacrificial food, splendid, full of gifts, full of ghee. From left to right, choosing the host of the gods \ he has established the sacrifice with gifts and goods 2. 3. Whoever is favoured by thee, is blessed with the sharpest spirit. Favour him with good offspring, O god rich in favours 1 ! Agni, may we, (dwelling) in the copiousness of manliest wealth, be rich in perfect praise of thee, the Vasu.
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.
1I 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 MAA?Z>ALA III, HYMN 16. ASH7AKA III, ADHYAYA 1, VARGA 16. i. This Agni rules over abundance in valiant men, over great happiness. He rules over wealth consisting in offspring and cows ; he rules over the killing of foes. 2. O Maruts1, ye men, cling to this furtherer2 who possesses joy-furthering boons — (the Maruts) who3 in battles overcome ill-minded (foes), who have deceived the enemy4 day by day. 3. As such, O bounteous Agni, prepare1 us riches2 and wealth in valiant men, which, O highly glorious one, may be most exalted, rich in offspring, free from plagues, and powerful. 4. The maker who victoriously (stands) over all beings, the maker who makes the praise arrive among the gods1 : he stands firm among the gods, among the host of heroes, firm also in the praise of men. 5. Give us not up, Agni, to want of thought1 nor to want of heroes nor to want of cows, O son of strength, nor to the scoffer. Drive away hostile powers2. 6. Help us at this sacrifice, O blessed one, with mighty gain which is accompanied by offspring, O Agni ! Let us be united with greater, gladdening, glorious wealth, O thou of mighty splendour ! [46] 2 74 VEDIC HYMNS. NOTES. The same Rishi. The metre is Pragatha, each Pragatha distich being composed of one Brzhati and one Satobrzhatl. The position of the Sukta in the collection and the opening words of verse 3 show that the three Pragathas are not independent, but form one hymn. — Verse 1 = SV. I, 60. Verse 2. Note 1. Comp. VII, 18, 25. imam nara^ maruta^ sa^- £ata anu. Note 2. The passages which Grassmann gives for the meaning of vr/dh, ' starkend, erquickend,' I, 167, 4; X, 89, 10, are quite doubtful. Probably we should have to alter the accent and read vrzdham. Note 3. The relative clause seems to refer to the Maruts, not to the goods (raya^). Note 4. Comp. VI, 46, 10. ye . . . ^atrum adabhu/z. Verse 3. Note 1. Literally, ' sharpen.' Note 2. The genitive seems, as is also Prof. Ludwig's opinion, to be the partitive genitive, so that the literal meaning would be : ' Prepare us (a deal) of riches and of wealth,' &c. Comp. piba sutasya, * drink of the pressed Soma/ &c. Verse 4. Note 1. On kakrik deveshu a diiva^, comp. IV, 2, 9 ; VIII, 31, 9. Verse 5. Note 1. On amati, comp. above, III, 8, 2, note. Note 2. Comp. VI, 59, 8. apa dvesha^si a krz'tam. MANDALA III, HYMN I 7. 275 MAA^ALA III, HYMN 17. ASH7AKA III, ADHYAYA 1, VARGA 17. i. He who is inflamed after the primitive ordi- nances, is anointed with ointments1, the giver of all treasures, he whose hair is flame, whose stately robe is ghee, the purifier, skilled in sacrifice, Agni — that he may sacrifice to the gods.
2ASH7AKA III, ADHYAYA 1, VARGA 17. i. He who is inflamed after the primitive ordi- nances, is anointed with ointments1, the giver of all treasures, he whose hair is flame, whose stately robe is ghee, the purifier, skilled in sacrifice, Agni — that he may sacrifice to the gods. 2. As thou hast performed, O Agni, the Hotrzs duty for the Earth, as thou hast done it for Heaven, O ^atavedas, full of intelligence, in the same way sacrifice with this offering to the gods. Prosper this sacrifice to-day as thou hast done for Manus. 3. Thou hast three lives, O Gatavedas, and three births from the Dawn1, O Agni ! Being wise, sacrifice with these to the favour of the gods, and bring luck and welfare to the sacrificer. 4. Praising Agni full of splendour, full of beauty, we adore thee, O Catavedas, deserving to be magnified. Thee the gods have made their mes- senger, their steward1, and carrier of offerings, the navel of immortality. 5. O Agni, the Hotrz who before thee was an excellent sacrificer, who verily1 sat down and brought luck by himself2 : sacrifice according to his rules, O intelligent one, and set down our sacrifice at the feast of the gods. NOTES. The Rishi is Kata Vauvamitra, the metre Trish/ubh. — Verse 1 = TB. I, 2, 1, 10. Verse 3 = TB. Ill, 3, 11, 2; T 2 276 VEDIC HYMNS. MS. IV, ii, 1 ; 12, 5. Verse 4 = TB. Ill, 6, 9, 1 ; MS. IV, Verse 1. Note 1. Possibly the poet intended to allude also to the other meaning of aktiibhi^, which means both ' ointments ' and ' nights.' The nights render Agni conspicuous and anoint {aug) him as it were with beauty. I do not believe that the existence of a Vedic word aktu, ' ointment,' should be denied ; cf. Bechtel, Nachrichten d. Gottinger Ges. d. Wiss. 1894, p. 398. Verse 3. Note i. See Bergaigne, Religion Vedique, II, 14. Prof. Max M tiller translates : Three lives are thine, the dawns are thy three birthplaces, or three dawns are thy birthplaces. Verse 4. Note 1. See above, I, 58, 7, note 1. Verse 5. Note 1. Literally, ' doubly.' Grassmann is right in observing that the Vedic poets show a certain predilection for the word dvita when speaking of Agni's being estab- lished and doing his work at the sacrifice. Prof. Max Muller thinks of Agni's two homes, earth and heaven. Note 2. On the Hotri more ancient than Agni, comp. Bergaigne, Religion Vedique, 1, 109. Probably this simply refers to the Agni or the fire used at former sacrifices. MAiVDALA III, HYMN 1 8. 277 MA^£>ALA III, HYMN 18. ASH7AKA III, ADHYAYA 1, VARGA 18. i. Be kind, O Agni, when we approach thee, as a friend a friend, as parents1, a straight leader. For full of deceit are the tribes of men : burn thou against (all) malign powers so that they turn back. 2. Burn, O Agni, the nearer enemies, burn the curse of the distant evil-doer. Burn, O Vasu, seeing the unseen ones. May thy never-ageing, never-tiring flames1 spread out.
3For full of deceit are the tribes of men : burn thou against (all) malign powers so that they turn back. 2. Burn, O Agni, the nearer enemies, burn the curse of the distant evil-doer. Burn, O Vasu, seeing the unseen ones. May thy never-ageing, never-tiring flames1 spread out. 3. Wishing for (thy blessings), O Agni, by fuel and ghee I offer this sacrificial food for (the attain- ment of) advancing power and of strength ; wor- shipping thee with my spell as far as I have power (I offer) this divine prayer for the attainment of hundredfold blessings). 4. (Shining) forth with thy flame, O son of strength, praised (by us), bestow mighty vigour on those who toil for thee, bright luck and welfare, O Agni, on the VLsvamitras ! We have cleaned thy body many times. 5. Give us treasures, O best gainer of riches : such indeed art thou, Agni, when thou hast been kindled. In the blessed praiser's house thou hast placed, together with wealth, thy mighty(?) arms1, thy marvellous shapes. NOTES. The same Rishi and metre. — Verse 2 = TA. IV, 5, 5. Verse 3 = AV. Ill, 15, 3. 278 VEDIC HYMNS. Verse 1. Note 1. It is rather strange that Agni is compared with the two parents. Generally it is the two Ajvins, or Heaven and Earth, or the pair of Indra and Varu/za, &c., who are compared with father and mother (see Hirzel, Gleichnisse und Metaphern im Rigveda, 71 seq.). No doubt in our verse the dual was chosen on account of the metre. — I do not think that Bollensen (Orient und Occident, 11,473) anc* Kirste (Bezzenberger's Beitrage, XVI, 297) are right in believing that a dative of pitrz is found here, and in trans- lating : ( as a good (son) to his father/ Verse 2. Note 1. The meaning of ayasa^ is doubtful ; comp. Brugmann in Kuhn's Zeitschrift, XXIV, 24 seqi ; M. M., vol. xxxii. p. 371 (VI, 66, 5) ; von Bradke, Festgruss an Roth, 124. Verse 5. Note 1. On sr/pra, see I, 96, 3, note 3. Karasna must mean something like ' arm,5 though the exact meaning is doubtful. In VIII, 32, 10 the compound srzprakarasna occurs. Prof. Max M tiller writes : ' Thou hast brightly assumed a body with soft arms or with stretched-out arms, if we do not read sr/prakarasna.' MAiVDALA III, HYMN 1 9. 279 MAA^ALA III, HYMN 19. ASH7AKA III, ADHYAYA 1, VARGA 19. i. I choose Agni as Hotri at this sacrificial meal, the clever sage all-knowing and not foolish. May he, the excellent sacrificer, sacrifice for us amid the host of the gods ; may he obtain liberal boons (for us) for the sake of wealth and strength. 2. To thee, O Agni, I stretch forth the (ladle) rich in sacrificial food, splendid, full of gifts, full of ghee. From left to right, choosing the host of the gods \ he has established the sacrifice with gifts and goods 2. 3. Whoever is favoured by thee, is blessed with the sharpest spirit. Favour him with good offspring, O god rich in favours 1 ! Agni, may we, (dwelling) in the copiousness of manliest wealth, be rich in perfect praise of thee, the Vasu.
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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