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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. May the Va^as * come forward, the Agnis with their powers. United2 they have harnessed the spotted deer for their triumphal procession 3. The Maruts, mightily growing, the all-wealthy, make the mountains tremble, the unbeguiled ones. 5. The Maruts who possess the beauty of Agni \ belong to all races of men. We implore their fierce, strong help. They are tumultuous, the sons of Rudra, clothed in rain, hot-spirited like lions 2, givers of rain. 6. We implore with our best praises every host, every troop (of the Maruts) \ the splendour of Agni, MANDALA III, HYMN 26. 293 the power of the Maruts. With the spotted deer as horses 2, with gifts that cannot be taken away, they go to the sacrifice wise in the (sacrificial) ordinances 3. 7. Agni am I, by birth Gatavedas. Ghee is my eye ; (the drink of) immortality is in my mouth. The threefold song x traversing the aerial space, the im- perishable Gharma2, the sacrificial food am I by name. 8. With three purifying strainers he (xAgni) puri- fied the song, with his heart the thought, discovering the light. The mightiest treasure he produced by the powers of his own nature, and then he looked over heaven and earth. 9. Carry him who is the inexhaustible spring with a hundred rills, who has knowledge of prayers (?), the father of (every speech) that should be uttered, the roaring one1, gladly excited in the lap of his parents — carry him the truth-speaking across (all dangers), O ye two worlds ! NOTES. VLrvamitra is the Rishi of this Sukta with the exception of the seventh verse of which the Atman or Brahman is the Rishi. The metre is Cagati verses 1-6, Trish/ubh verses 7-9.— Verse 5 = TB. IT, 7, 12, 3. Verse 7 = VS. XVIII, 66; MS. IV, 1 a, 5.. The position of this Sukta in the collection shows that it is to be divided into three independent hymns. This is confirmed by the metre, the first and second of these three hymns being in Gagati, the third in TrishAibh, and also by the contents : the first hymn is addressed to Agni VaLrva- nara, the second to Agni accompanied by the Maruts, the third contains mystical speculations about the nature and the deeds of Agni. 294 VEDIC HYMNS. Verse 1. Note 1. The Kosikas are identical with the Vuvamitras, or possibly the latter form one branch of the Kimkas ; see H. O., Zeitschrift der Deutschen Morgenlandischen Ge- sellschaft, XLII, 209. Verse 2. Note 1. On the relation of MatarLsvan to Agni, see above, I, 96, 4, note 1. Note 2. Brzhaspati, though in his origin distinct from Agni, is here identified with him, like Matamvan. Verse 3. Note 1. By the ten fingers. Comp. above, I, 71, 1. Verse 4.
2Verse 2. Note 1. On the relation of MatarLsvan to Agni, see above, I, 96, 4, note 1. Note 2. Brzhaspati, though in his origin distinct from Agni, is here identified with him, like Matamvan. Verse 3. Note 1. By the ten fingers. Comp. above, I, 71, 1. Verse 4. Note 1. I adopt the interpretation of Bergaigne (Religion Vedique, II, 405, note 1) and Pischel (Vedische Studien, I, 46). YdLg&k seems to be the proper name synonym with Ribhivzh ; the Maruts may be called Vagkh as they are called several times Rtbhukshinzik. But it is possible that we should have to translate simply, ' May the powers of strength/ &c. ; comp. below, 27, 1. Note 2. Possibly we have to supply, ' united with their spotted deer, with their beauty/ &c. ; see II, 36, %. y^ghdlh sammulaA pr/shatibhi^ rishtibhi/i; VII, 56, 6. srlya, sam- mula^. Or the meaning may be, * the Maruts united with Agni or with the Agnis;' comp. I, 166, u. simmisWz indre. Note 3. On subh6, see M. M., I, 87, 3, note % (vol. xxxii, p. 162). Verse 5. Note 1. Or, they receive their beauty through Agni. Note 2. Of heshakratu the probable explanation has been given by Pischel, Vedische Studien, I, 48. See also von Bradke, Kuhn's Zeitschrift, XXVIII, 297. MAiVDALA III, HYMN 26. 295 Verse 6. Note 1. Comp. V, 53, u, vol. xxxii, p. 320. Note 2. Comp. II, 34, 4, vol. xxxii, p. 302, note 5. Note 3. The text has vidatheshu. Verse 7. Note 1. Comp. VIII, 51, 4. arkam sapta^irsha^am . . . tridhatum uttame pade. Is the song called tridhatu because it is sung by the three Udgatr/s (singers) ? Or because it generally comprises three verses (see H. O., Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXVIII, 453)? Note 2. The Gharma is the offering of hot milk brought to the Ai'vins. On the probable meaning of this offering) see H. O., Religion des Veda, 447 seq. Verse 9. Note 1. The translation of me/i (comp. IV, 7, 11 ; Atharva-veda XI, 7, 5 ; Taitt. Sa;/*h. V, 7, 8, 1) is quite conjectural. 296 VEDIC HYMNS. MAMPALA III, HYMN 27. ASH7AKA III, ADHYAYA 1, VARGA 28-30. 1. Forward (goes) your 1 strength tending heaven- ward, rich in offerings, with the (ladle) full of ghee. To the gods goes (the worshipper) desirous of their favour. 2. I magnify1 with prayer Agni who has know- ledge of prayers (?), the accomplisher of sacrifice, who hears us, and in whom (manifold wealth) has been laid down. 3. O Agni, may we be able to bridle thee the strong god 1 ; may we overcome (all) hostile powers. 4. Agni, inflamed at the sacrifice, the purifier who should be magnified, whose hair is flame — him we approach (with prayers). 5. With his broad stream of light the immortal Agni, clothed in ghee, well served with oblations, is the carrier of offerings at the sacrifice. 6. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither 1 for help. 7. The Hotrz, the immortal god goes in front with his secret power 1y instigating the sacrifices 2.
36. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither 1 for help. 7. The Hotrz, the immortal god goes in front with his secret power 1y instigating the sacrifices 2. 8. The strong (horse, i.e. Agni) is set at the races. He is led forth at the sacrifices, the priest, the accomplisher of sacrifice. 9. He has been produced 1 by prayer, the excel- lent one. I have established 2 him, the germ of beings, for ever the father of Daksha 3. MAiVDALA III, HYMN 2J. 2<)J 10. I have laid thee down1, the excellent one, with the nourishment2 of Daksha, O thou who art produced by power, O Agni, thee the resplendent one, O U^3. 1 1 . The priests, eager to set to work the Rita. x, kindle with quick strength Agni the governor2, him who crosses the waters 3. 12. I magnify 1 the child of vigour at this sacri- fice, who shines under the heaven, the thoughtful Agni. 13. He who should be magnified and adored, who is visible through the darkness, Agni, the manly, is kindled *. 14. Agni, the manly, is kindled, he who draws hither the gods like a horse. The (worshippers) rich in offerings magnify him. 15. We the manly ones will kindle thee the manly (god), O manly Agni who shinest mightily. NOTES. The same Rzshi. The metre is Gayatri. — The position of the hymn in the collection shows that it is to be divided into Tri&as, and this is confirmed by the ritual use of several of these Tr/^as (see Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 19, note 1). Some of the Trikas at least, however, do not seem to form independent hymns ; verse 10 very probably stands in connection with verse 9, and the same seems to be the case with verses 1 2 and 13. Ludwig (IV, 305) and Bergaigne (loc. cit.) consider the whole Sukta as a collection of Samidhenis or verses to be recited for each piece of wood thrown into the fire. Comp. Hillebrandt, Neu- und Vollmondsopfer, 77. — Verse 1 298 VEDIC HYMNS. = TS. II, 5, 7,2; TB. Ill, 5, 2, 1 ; MS. I, 6, 1 ; IV, 14, 3- Verses 2, 3 = TB. II, 4, 2, 4. 5 ; MS. IV, 11, 2. Verse 4 = TS. II, 5, 8, 6 ; TB. Ill, 5, 2, 3. Verses 5-6 = TB. Ill, 6, 1, 3 ; MS. IV, 10, 1 (verse 5 = MS. IV, 11, 2). Verses 7-9 = SV. II, 827-829. Verses 13-15 = SV. II, 888-890 ; TB. Ill, 5, 2, 2 ; AV. XX, 102, 1-3. Verse 1. Note 1. Of the priests and sacrificers ? Verse 2. Note 1. The text has i'/e. Verse 3. Note 1. Comp. above, II, 5, 1. Verse 6. Note 1. Comp. IV, 17, 18. vayam hi a' te kakrima. sabadha^. Verse 7. Note 1. Mayaya: comp. H. O., Religion des Veda, 163, 294. Note 2. Vidathani : comp. I, 31, 6, note 2. Verse 9. Note 1. This seems to mean, ' he has been set to work.' Note 2. A dadhe must be first person (comp. ni dadhe, verse 1 o) for the bhutanam garbha^ is Agni. Note 3. Or, the father of intelligence. Daksha is the personified intelligence. Comp. vol. xxxii, p. 245 seq. ; Bergaigne, Religion Vedique, III, 93 seq. Verse 10. Note 1. See above, III, 23, 4.
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 the Va^as * come forward, the Agnis with their powers. United2 they have harnessed the spotted deer for their triumphal procession 3. The Maruts, mightily growing, the all-wealthy, make the mountains tremble, the unbeguiled ones. 5. The Maruts who possess the beauty of Agni \ belong to all races of men. We implore their fierce, strong help. They are tumultuous, the sons of Rudra, clothed in rain, hot-spirited like lions 2, givers of rain. 6. We implore with our best praises every host, every troop (of the Maruts) \ the splendour of Agni, MANDALA III, HYMN 26. 293 the power of the Maruts. With the spotted deer as horses 2, with gifts that cannot be taken away, they go to the sacrifice wise in the (sacrificial) ordinances 3. 7. Agni am I, by birth Gatavedas. Ghee is my eye ; (the drink of) immortality is in my mouth. The threefold song x traversing the aerial space, the im- perishable Gharma2, the sacrificial food am I by name. 8. With three purifying strainers he (xAgni) puri- fied the song, with his heart the thought, discovering the light. The mightiest treasure he produced by the powers of his own nature, and then he looked over heaven and earth. 9. Carry him who is the inexhaustible spring with a hundred rills, who has knowledge of prayers (?), the father of (every speech) that should be uttered, the roaring one1, gladly excited in the lap of his parents — carry him the truth-speaking across (all dangers), O ye two worlds ! NOTES. VLrvamitra is the Rishi of this Sukta with the exception of the seventh verse of which the Atman or Brahman is the Rishi. The metre is Cagati verses 1-6, Trish/ubh verses 7-9.— Verse 5 = TB. IT, 7, 12, 3. Verse 7 = VS. XVIII, 66; MS. IV, 1 a, 5.. The position of this Sukta in the collection shows that it is to be divided into three independent hymns. This is confirmed by the metre, the first and second of these three hymns being in Gagati, the third in TrishAibh, and also by the contents : the first hymn is addressed to Agni VaLrva- nara, the second to Agni accompanied by the Maruts, the third contains mystical speculations about the nature and the deeds of Agni. 294 VEDIC HYMNS. Verse 1. Note 1. The Kosikas are identical with the Vuvamitras, or possibly the latter form one branch of the Kimkas ; see H. O., Zeitschrift der Deutschen Morgenlandischen Ge- sellschaft, XLII, 209. Verse 2. Note 1. On the relation of MatarLsvan to Agni, see above, I, 96, 4, note 1. Note 2. Brzhaspati, though in his origin distinct from Agni, is here identified with him, like Matamvan. Verse 3. Note 1. By the ten fingers. Comp. above, I, 71, 1. Verse 4.
2Verse 2. Note 1. On the relation of MatarLsvan to Agni, see above, I, 96, 4, note 1. Note 2. Brzhaspati, though in his origin distinct from Agni, is here identified with him, like Matamvan. Verse 3. Note 1. By the ten fingers. Comp. above, I, 71, 1. Verse 4. Note 1. I adopt the interpretation of Bergaigne (Religion Vedique, II, 405, note 1) and Pischel (Vedische Studien, I, 46). YdLg&k seems to be the proper name synonym with Ribhivzh ; the Maruts may be called Vagkh as they are called several times Rtbhukshinzik. But it is possible that we should have to translate simply, ' May the powers of strength/ &c. ; comp. below, 27, 1. Note 2. Possibly we have to supply, ' united with their spotted deer, with their beauty/ &c. ; see II, 36, %. y^ghdlh sammulaA pr/shatibhi^ rishtibhi/i; VII, 56, 6. srlya, sam- mula^. Or the meaning may be, * the Maruts united with Agni or with the Agnis;' comp. I, 166, u. simmisWz indre. Note 3. On subh6, see M. M., I, 87, 3, note % (vol. xxxii, p. 162). Verse 5. Note 1. Or, they receive their beauty through Agni. Note 2. Of heshakratu the probable explanation has been given by Pischel, Vedische Studien, I, 48. See also von Bradke, Kuhn's Zeitschrift, XXVIII, 297. MAiVDALA III, HYMN 26. 295 Verse 6. Note 1. Comp. V, 53, u, vol. xxxii, p. 320. Note 2. Comp. II, 34, 4, vol. xxxii, p. 302, note 5. Note 3. The text has vidatheshu. Verse 7. Note 1. Comp. VIII, 51, 4. arkam sapta^irsha^am . . . tridhatum uttame pade. Is the song called tridhatu because it is sung by the three Udgatr/s (singers) ? Or because it generally comprises three verses (see H. O., Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXVIII, 453)? Note 2. The Gharma is the offering of hot milk brought to the Ai'vins. On the probable meaning of this offering) see H. O., Religion des Veda, 447 seq. Verse 9. Note 1. The translation of me/i (comp. IV, 7, 11 ; Atharva-veda XI, 7, 5 ; Taitt. Sa;/*h. V, 7, 8, 1) is quite conjectural. 296 VEDIC HYMNS. MAMPALA III, HYMN 27. ASH7AKA III, ADHYAYA 1, VARGA 28-30. 1. Forward (goes) your 1 strength tending heaven- ward, rich in offerings, with the (ladle) full of ghee. To the gods goes (the worshipper) desirous of their favour. 2. I magnify1 with prayer Agni who has know- ledge of prayers (?), the accomplisher of sacrifice, who hears us, and in whom (manifold wealth) has been laid down. 3. O Agni, may we be able to bridle thee the strong god 1 ; may we overcome (all) hostile powers. 4. Agni, inflamed at the sacrifice, the purifier who should be magnified, whose hair is flame — him we approach (with prayers). 5. With his broad stream of light the immortal Agni, clothed in ghee, well served with oblations, is the carrier of offerings at the sacrifice. 6. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither 1 for help. 7. The Hotrz, the immortal god goes in front with his secret power 1y instigating the sacrifices 2.
36. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither 1 for help. 7. The Hotrz, the immortal god goes in front with his secret power 1y instigating the sacrifices 2. 8. The strong (horse, i.e. Agni) is set at the races. He is led forth at the sacrifices, the priest, the accomplisher of sacrifice. 9. He has been produced 1 by prayer, the excel- lent one. I have established 2 him, the germ of beings, for ever the father of Daksha 3. MAiVDALA III, HYMN 2J. 2<)J 10. I have laid thee down1, the excellent one, with the nourishment2 of Daksha, O thou who art produced by power, O Agni, thee the resplendent one, O U^3. 1 1 . The priests, eager to set to work the Rita. x, kindle with quick strength Agni the governor2, him who crosses the waters 3. 12. I magnify 1 the child of vigour at this sacri- fice, who shines under the heaven, the thoughtful Agni. 13. He who should be magnified and adored, who is visible through the darkness, Agni, the manly, is kindled *. 14. Agni, the manly, is kindled, he who draws hither the gods like a horse. The (worshippers) rich in offerings magnify him. 15. We the manly ones will kindle thee the manly (god), O manly Agni who shinest mightily. NOTES. The same Rzshi. The metre is Gayatri. — The position of the hymn in the collection shows that it is to be divided into Tri&as, and this is confirmed by the ritual use of several of these Tr/^as (see Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 19, note 1). Some of the Trikas at least, however, do not seem to form independent hymns ; verse 10 very probably stands in connection with verse 9, and the same seems to be the case with verses 1 2 and 13. Ludwig (IV, 305) and Bergaigne (loc. cit.) consider the whole Sukta as a collection of Samidhenis or verses to be recited for each piece of wood thrown into the fire. Comp. Hillebrandt, Neu- und Vollmondsopfer, 77. — Verse 1 298 VEDIC HYMNS. = TS. II, 5, 7,2; TB. Ill, 5, 2, 1 ; MS. I, 6, 1 ; IV, 14, 3- Verses 2, 3 = TB. II, 4, 2, 4. 5 ; MS. IV, 11, 2. Verse 4 = TS. II, 5, 8, 6 ; TB. Ill, 5, 2, 3. Verses 5-6 = TB. Ill, 6, 1, 3 ; MS. IV, 10, 1 (verse 5 = MS. IV, 11, 2). Verses 7-9 = SV. II, 827-829. Verses 13-15 = SV. II, 888-890 ; TB. Ill, 5, 2, 2 ; AV. XX, 102, 1-3. Verse 1. Note 1. Of the priests and sacrificers ? Verse 2. Note 1. The text has i'/e. Verse 3. Note 1. Comp. above, II, 5, 1. Verse 6. Note 1. Comp. IV, 17, 18. vayam hi a' te kakrima. sabadha^. Verse 7. Note 1. Mayaya: comp. H. O., Religion des Veda, 163, 294. Note 2. Vidathani : comp. I, 31, 6, note 2. Verse 9. Note 1. This seems to mean, ' he has been set to work.' Note 2. A dadhe must be first person (comp. ni dadhe, verse 1 o) for the bhutanam garbha^ is Agni. Note 3. Or, the father of intelligence. Daksha is the personified intelligence. Comp. vol. xxxii, p. 245 seq. ; Bergaigne, Religion Vedique, III, 93 seq. Verse 10. Note 1. See above, III, 23, 4.
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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