Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A 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. Note 2. The text has i/a, the same word as in 24, 2. — Prof. Max Miiller observes, ' Could it be, ni tva dadhe i/a, I have placed thee on the altar with nutriment, son of the strength of Daksha ? ' Note 3. Or, ' the willing one.' MAiVDALA III, HYMN 27. 299 Verse 11. Note 1. ' Setting to work the Right (Rzta) ' means here 'performing the sacrifice.5 The sacrifice is considered as a sphere especially pervaded by the power of Rita.. Comp. H. O., Religion des Veda, 197. Note 2. Yantiiram (comp. VIII, 19, 2,. agnim i/ishva yanturam ; Lanman, 486) must be the same as yantaram (comp. fxdpTvp? [M. M.] See de Saussure, Memoire sur le Systeme Primitif des Voyelles, p. 20J ; but comp. also Kretschmer, Kuhn's Zeitschrift, XXXI, p. 447). To me it seems to be an accommodation to aptiiram, facilitated probably by the influence of the genitive yantiir. See Lanman, Noun-Inflection in the Veda, p. 486 ; Wacker- nagel in Kuhn's Zeitschrift, XXV, 287. Note 3. See Pischel, Vedische Studien, I, 122 seq. ; H. O., Gottingische Gelehrte Anzeigen, 1889, p. 4 seq. Verse 12. Note 1. The text has i/e. In the same way i/enya/£ verse 13, i/ate verse 14. Verse 13. Note 1. Observe sam idhyate here and verse 14, sam idhimahi verse 15. The verses 13-15 form one Trz'^a. 300 VEDIC HYMNS. MAiVZ?ALA III, HYMN 28. ASH7AKA III, ADHYAYA 1, VARGA 31. i. O Agni Catavedas, accept graciously our offer- ing, the sacrificial cake at the morning libation, O god who givest wealth for our prayers. 2. The sacrificial cake, O Agni, has been baked or made ready for thee : accept it graciously, O youngest (god). 3. Agni, accept eagerly the sacrificial cake which has been offered, which has stood overnight. Thou art the son of strength, established at the sacrifice. 4. At the midday libation, G^tavedas, accept here graciously the sacrificial cake, O sage. Agni, the wise ones do not diminish at the sacrificial distri- butions1 the portion which belongs to thee, the vigorous one 2. 5. Agni, at the third libation take joyfully the sacrificial cake, O son of strength, which has been offered. And in thy admirable way place our wakeful sacrifice, blessed with treasures, before the immortal gods. 6. Agni, grown strong, O Gatavedas, accept graciously our offering, the sacrificial cake which has stood overnight. NOTES. The same Rzshl The metre is Gayatri in verses 1, 2, 6, Ush^ih in verse 3, Trish/ubh in verse 4, and (Jagati in verse 5. — No verse occurs in the other Sa/^hitas. MAiVDALA III, HYMN 28.
2NOTES. The same Rzshl The metre is Gayatri in verses 1, 2, 6, Ush^ih in verse 3, Trish/ubh in verse 4, and (Jagati in verse 5. — No verse occurs in the other Sa/^hitas. MAiVDALA III, HYMN 28. This Sukta and the following are, as their position at the end of the Anuvaka and the number of their verses show, later additions to the original collection. The 28th hymn contains verses destined for the offerings of sacrificial cakes to Agni at each of the three Savanas. Quite in the same way hymn 52, which also belongs to the later additions, refers to sacrificial cakes offered to Indra. The oblation of such cakes to Indra at each Savana is found also in the later Vedic ritual (comp. Katyayana IX, 9, 2 seq. ; Weber, Indische Studien, X, 369, 376), and several verses of III, 5a are indicated there as Puronuvakya verses for those very offerings ; see A^valayana 5rautasutra V, 4, 2. 3. After each cake-offering to Indra follows the Svish/akrzt-oblation to Agni : and for these oblations Ai-valayana (loc. cit. Sutra 6) prescribes verses 1, 4, and 5 of our hymn, according to the order of the three Savanas. From the text of the hymn it seems to be evident that verses 1—3 have been composed for the first, verse 4 for the second, and verses 5-6 for the third Savana. With this distribution the change of the metres evidently stands in connection. In accordance with the theories of the later Vedic theologians, we have here the Gayatri as the charac- teristic metre of the first, the Trish/ubh of the second, the Gagati of the third Savana. Comp. also Ai'valayana VI, 5, 25, and the very ingenious but at the same time somewhat hazardous observations of Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 16 seq. Verse 4. Note 1. The text has vidatheshu. Note 2. Comp. I, 36, 1, note 2. 302 VEDIC HYMNS. MAiV^ALA III, HYMN 29. ASHTAKA III, ADHYAYA 1, VARGA 32-34 i l. This is the support on which the rubbing (for producing the fire) is performed 2 ; the creative organ3 has been prepared. Bring hither the house-wife 4 ; let us produce Agni by rubbing in the old way. 2. In the two fire-sticks dwells (Jatavedas, as the germ (lies) safe in pregnant women — Agni who should be magnified1 day by day by wakeful men who bring offerings. 3. Place it1 skilfully into her who lies extended2. Having conceived she has quickly given birth to the manly one. He whose summit is red — bright is his splendour — the son of I /a has been born in the (due) way3. 4. In the place of I /a, on the navel of the earth we will lay thee down, ^atavedas, that thou, O Agni, mayst carry the offerings (to the gods). 5. Rub, ye men, the truthful sage, the wise, the immortal, the fair-faced. Bring forth, ye men, Agni, the banner of sacrifice, the first in the front, the gracious one.
35. Rub, ye men, the truthful sage, the wise, the immortal, the fair-faced. Bring forth, ye men, Agni, the banner of sacrifice, the first in the front, the gracious one. 6. When they produce him by rubbing with their arms, he shines forth flaming in the wood like a red race-horse. Like the bright one on the path of the A^vins1 the unrestrained (Agni) spares the stones, burning the grass2. 7. Agni, when born, shines forth resplendent, the racer, the priest, praised by the sages, the giver of rain, whom the gods placed in the sacrifices, to be MAM) ALA III, HYMN 29. magnified, as the omniscient carrier of the sacrificial offerings. 8. Sit down, O Hotrz, in the space which is thine, as the knowing one. Place the sacrifice in the abode of good works (i.e. on the altar). Eagerly longing for the gods thou shalt worship the gods by offerings. Agni, bestow mighty vigour on the sacrificer. 9. Produce a mighty1 smoke, ye friends. With- out fail go forward towards strength. This Agni is the conqueror in battles, rich in valiant men, he by whom the gods have overpowered the Dasyus. 10. This is thy birth-place in due time whence born thou shonest forth ; knowing it, O Agni, sit down on it, and make our prayers prosper. 11. He is called Tanunapat as the Asura's germ. Narasa/^sa he becomes when he is born, MatarLsvan when he has been shaped in the mother 1. And he has become the rush of the wind in his swift course2. 12. Rubbed forth by skilful rubbing, established by skilful establishing, as a sage, O Agni, perform excellent sacrifices. Sacrifice to the gods for him who is devoted to the gods1. 13. The mortals have generated the immortal one, the . . }, advancing one with strong jaws. The ten unwedded sisters 2 united take care of the man (Agni) when he has been born. 14. He the god of the seven Hotrz's shone forth from of old, when he flamed up in his mothers lap, at her udder. Day by day the joyous one never closes his eyes, when he has been born from the Asura's (i.e. of the Heaven's ?) belly1. 15. The onsets of (Agni) when he attacks his enemies, are like those of the Maruts. (He is) the 304 VEDIC HYMNS. first-born (son) of the sacred spell. They know every (fire)1. The Kimkas have raised their brilliant spell ; they have kindled Agni, every one in his house. 1 6. After we had chosen thee here to-day, O wise Hotrz, while this sacrifice was going on, thou hast firmly sacrificed and firmly laboured. Come to this Soma, expert and knowing ! NOTES. The same Rishi. The prevalent metre is Trish/ubh. — Verses 1, 4, 10, 12 are Anush/ubh; verses 6, 11, 14, 15, Gagati.
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.
1A 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. Note 2. The text has i/a, the same word as in 24, 2. — Prof. Max Miiller observes, ' Could it be, ni tva dadhe i/a, I have placed thee on the altar with nutriment, son of the strength of Daksha ? ' Note 3. Or, ' the willing one.' MAiVDALA III, HYMN 27. 299 Verse 11. Note 1. ' Setting to work the Right (Rzta) ' means here 'performing the sacrifice.5 The sacrifice is considered as a sphere especially pervaded by the power of Rita.. Comp. H. O., Religion des Veda, 197. Note 2. Yantiiram (comp. VIII, 19, 2,. agnim i/ishva yanturam ; Lanman, 486) must be the same as yantaram (comp. fxdpTvp? [M. M.] See de Saussure, Memoire sur le Systeme Primitif des Voyelles, p. 20J ; but comp. also Kretschmer, Kuhn's Zeitschrift, XXXI, p. 447). To me it seems to be an accommodation to aptiiram, facilitated probably by the influence of the genitive yantiir. See Lanman, Noun-Inflection in the Veda, p. 486 ; Wacker- nagel in Kuhn's Zeitschrift, XXV, 287. Note 3. See Pischel, Vedische Studien, I, 122 seq. ; H. O., Gottingische Gelehrte Anzeigen, 1889, p. 4 seq. Verse 12. Note 1. The text has i/e. In the same way i/enya/£ verse 13, i/ate verse 14. Verse 13. Note 1. Observe sam idhyate here and verse 14, sam idhimahi verse 15. The verses 13-15 form one Trz'^a. 300 VEDIC HYMNS. MAiVZ?ALA III, HYMN 28. ASH7AKA III, ADHYAYA 1, VARGA 31. i. O Agni Catavedas, accept graciously our offer- ing, the sacrificial cake at the morning libation, O god who givest wealth for our prayers. 2. The sacrificial cake, O Agni, has been baked or made ready for thee : accept it graciously, O youngest (god). 3. Agni, accept eagerly the sacrificial cake which has been offered, which has stood overnight. Thou art the son of strength, established at the sacrifice. 4. At the midday libation, G^tavedas, accept here graciously the sacrificial cake, O sage. Agni, the wise ones do not diminish at the sacrificial distri- butions1 the portion which belongs to thee, the vigorous one 2. 5. Agni, at the third libation take joyfully the sacrificial cake, O son of strength, which has been offered. And in thy admirable way place our wakeful sacrifice, blessed with treasures, before the immortal gods. 6. Agni, grown strong, O Gatavedas, accept graciously our offering, the sacrificial cake which has stood overnight. NOTES. The same Rzshl The metre is Gayatri in verses 1, 2, 6, Ush^ih in verse 3, Trish/ubh in verse 4, and (Jagati in verse 5. — No verse occurs in the other Sa/^hitas. MAiVDALA III, HYMN 28.
2NOTES. The same Rzshl The metre is Gayatri in verses 1, 2, 6, Ush^ih in verse 3, Trish/ubh in verse 4, and (Jagati in verse 5. — No verse occurs in the other Sa/^hitas. MAiVDALA III, HYMN 28. This Sukta and the following are, as their position at the end of the Anuvaka and the number of their verses show, later additions to the original collection. The 28th hymn contains verses destined for the offerings of sacrificial cakes to Agni at each of the three Savanas. Quite in the same way hymn 52, which also belongs to the later additions, refers to sacrificial cakes offered to Indra. The oblation of such cakes to Indra at each Savana is found also in the later Vedic ritual (comp. Katyayana IX, 9, 2 seq. ; Weber, Indische Studien, X, 369, 376), and several verses of III, 5a are indicated there as Puronuvakya verses for those very offerings ; see A^valayana 5rautasutra V, 4, 2. 3. After each cake-offering to Indra follows the Svish/akrzt-oblation to Agni : and for these oblations Ai-valayana (loc. cit. Sutra 6) prescribes verses 1, 4, and 5 of our hymn, according to the order of the three Savanas. From the text of the hymn it seems to be evident that verses 1—3 have been composed for the first, verse 4 for the second, and verses 5-6 for the third Savana. With this distribution the change of the metres evidently stands in connection. In accordance with the theories of the later Vedic theologians, we have here the Gayatri as the charac- teristic metre of the first, the Trish/ubh of the second, the Gagati of the third Savana. Comp. also Ai'valayana VI, 5, 25, and the very ingenious but at the same time somewhat hazardous observations of Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 16 seq. Verse 4. Note 1. The text has vidatheshu. Note 2. Comp. I, 36, 1, note 2. 302 VEDIC HYMNS. MAiV^ALA III, HYMN 29. ASHTAKA III, ADHYAYA 1, VARGA 32-34 i l. This is the support on which the rubbing (for producing the fire) is performed 2 ; the creative organ3 has been prepared. Bring hither the house-wife 4 ; let us produce Agni by rubbing in the old way. 2. In the two fire-sticks dwells (Jatavedas, as the germ (lies) safe in pregnant women — Agni who should be magnified1 day by day by wakeful men who bring offerings. 3. Place it1 skilfully into her who lies extended2. Having conceived she has quickly given birth to the manly one. He whose summit is red — bright is his splendour — the son of I /a has been born in the (due) way3. 4. In the place of I /a, on the navel of the earth we will lay thee down, ^atavedas, that thou, O Agni, mayst carry the offerings (to the gods). 5. Rub, ye men, the truthful sage, the wise, the immortal, the fair-faced. Bring forth, ye men, Agni, the banner of sacrifice, the first in the front, the gracious one.
35. Rub, ye men, the truthful sage, the wise, the immortal, the fair-faced. Bring forth, ye men, Agni, the banner of sacrifice, the first in the front, the gracious one. 6. When they produce him by rubbing with their arms, he shines forth flaming in the wood like a red race-horse. Like the bright one on the path of the A^vins1 the unrestrained (Agni) spares the stones, burning the grass2. 7. Agni, when born, shines forth resplendent, the racer, the priest, praised by the sages, the giver of rain, whom the gods placed in the sacrifices, to be MAM) ALA III, HYMN 29. magnified, as the omniscient carrier of the sacrificial offerings. 8. Sit down, O Hotrz, in the space which is thine, as the knowing one. Place the sacrifice in the abode of good works (i.e. on the altar). Eagerly longing for the gods thou shalt worship the gods by offerings. Agni, bestow mighty vigour on the sacrificer. 9. Produce a mighty1 smoke, ye friends. With- out fail go forward towards strength. This Agni is the conqueror in battles, rich in valiant men, he by whom the gods have overpowered the Dasyus. 10. This is thy birth-place in due time whence born thou shonest forth ; knowing it, O Agni, sit down on it, and make our prayers prosper. 11. He is called Tanunapat as the Asura's germ. Narasa/^sa he becomes when he is born, MatarLsvan when he has been shaped in the mother 1. And he has become the rush of the wind in his swift course2. 12. Rubbed forth by skilful rubbing, established by skilful establishing, as a sage, O Agni, perform excellent sacrifices. Sacrifice to the gods for him who is devoted to the gods1. 13. The mortals have generated the immortal one, the . . }, advancing one with strong jaws. The ten unwedded sisters 2 united take care of the man (Agni) when he has been born. 14. He the god of the seven Hotrz's shone forth from of old, when he flamed up in his mothers lap, at her udder. Day by day the joyous one never closes his eyes, when he has been born from the Asura's (i.e. of the Heaven's ?) belly1. 15. The onsets of (Agni) when he attacks his enemies, are like those of the Maruts. (He is) the 304 VEDIC HYMNS. first-born (son) of the sacred spell. They know every (fire)1. The Kimkas have raised their brilliant spell ; they have kindled Agni, every one in his house. 1 6. After we had chosen thee here to-day, O wise Hotrz, while this sacrifice was going on, thou hast firmly sacrificed and firmly laboured. Come to this Soma, expert and knowing ! NOTES. The same Rishi. The prevalent metre is Trish/ubh. — Verses 1, 4, 10, 12 are Anush/ubh; verses 6, 11, 14, 15, Gagati.
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.
No commentary for this page.