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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Come 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 Sukta, which belongs to the later additions (see the note on hymn 28), consists of a number of verses and small groups of verses referring to the production of fire by the attrition of the two fire-sticks. The order in which the verses stand does not always agree with the natural order of the ritual acts. — Verse 2 = SV. I, 79. Verse 3 = VS. XXXIV, 14. Verse 4 = VS. XXXIV, 15 ; TS. Ill, 5, 11, 1 ; MS. I, 6, 2. 7 ; IV, 10, 4 ; 11, 1. Verse 8 = VS. XI, 35 ; TS. Ill, 5, 11, a ; IV, 1, 3, 3 ; MS. II, 7, 3 ; IV, 10, 4. Verse 10 = VS. Ill, 14 ; XII, 52 ; XV, 56 ; TS. I, 5,5,*; IV, 2, 4, 35 7, *3> 5; TB. I, 2,1,16; 11,5,8,8; MS. I, 5, 1 ; 6, 1 ; AV. Ill, 20, 1. Verse 13 = TB. I, 2, 1, 19. Verse 16 = VS. VIII, 20 ; TS. I, 4, 44, % ; MS. I, 3, 38 ; AV. VII, 97, 1. Verse 1. Note 1. The verses 1-3 a, b have been translated by Muir, Original Sanskrit Texts, V, p. 209. Note 2. On the adhimanthana^akala, the piece of wood on which the lower fire-stick is laid, see 6atapatha Brah- MANDALA III, HYMN 2 9. 305 ma/za III, 4, 1, 20. so*dhimanthana;/z ^akalam adatte agner ^•anitram asity atra hy agnir ^*ayate. Schwab, Das Altin- dische Thieropfer, p. 78 seq. Note 3. Pra^anana seems to be used in the concrete sense as the male organ. As such, the poet may have considered the so-called pramantha in the generation of Agni, which is described as having the shape of the male organ (Schwab, loc. cit., 78 ; see also Roth, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLIII, 591). It does not seem very probable that the darbhapi^ula of which Saya/za thinks should be meant. Note 4. Saya?za explains this as meaning the Aram (fire- stick), i.e. the lower Aram, the receptacle of the upper fire- stick. In the Taittiriya Brahma;za I, 2, 1, 13 the two Arams are addressed as maht vupatni. Verse 2. Note 1. The text has idyaft. Verse 3. Note 1. The upper fire-stick or, more accurately, the pramantha. Note 2. Comp. above, II, 10, 3. The lower Aram is alluded, to, which is considered as a wife and more particu- larly as the nymph Urvasi (Katyayana V, i, 30, &c). Note 3. Prof. Pischel (Vedische Studien, I, 301) takes the genitive ilkykh as dependent on vayune : ' wurde der Sohn geboren am Orte (Wege) der Opferspende.' To me it seems unnatural not to connect ilkyak with putra^, which words are connected also by the Sandhi (the Sa^zhita text has l/ayas putro, not f/aya^ putro). Verse 6. Note 1. For yaman, cf. I, 37, 3 ; III, 2, 14 ; VI, 15, 5. Should not the bright one on the path of the A^vins be the sun ? Saya/za thinks of the chariot of the Aj-vins, which also may be right. [46] x 306 VEDTC HYMNS.
2Verse 6. Note 1. For yaman, cf. I, 37, 3 ; III, 2, 14 ; VI, 15, 5. Should not the bright one on the path of the A^vins be the sun ? Saya/za thinks of the chariot of the Aj-vins, which also may be right. [46] x 306 VEDTC HYMNS. Note 2. Are the stones and the grass identical with the stones and grass-blades occurring in the later ritual of the agnyadheya and agnimanthana (Satapatha Br. II, i, i, 8 ; III, 4, i, 2i ; Katyayana IV, 8, 16, &c.) ? Verse 9. Note 1. Literally, a manly, strong, or bull-like smoke. Verse 11. Note 1. This is a play upon words (Matarfava and ami- mita matari, ' he has been shaped in the mother'). Note 2. Von Bradke (Dyaus Asura, p. 51) : des Windes Heerde (?) wird er, wenn er dahingleitet. Verse 12. Note 1. This Pada is identical with I, 15, 12. It is a galita. Verse 13. Note 1. The meaning of asreman (comp. X, 8, 2. asrema vatsa/£ [i.e. Agni] ^imivan aravit) is unknown. Note 2. The ten fingers. Verse 14. Note 1. Comp. von Bradke, loc. cit, 50. Verse 15. Note 1. Or prathama^am brahma^a^ visve ft vidu^ : 'all (people) know him the first-born (son) of the sacred spell '? Comp. I, 34, 1. somasya venam anu vtave it vidu^. — Prof. Max Muller writes : ' Prathama^-a^ is the wind, X, 168, 3. It might here refer to the Maruts, who are often said to sing prayers ; they know all about Brahman (prayer).' MA2VDALA IV, HYMN I. 307 MAAf£>ALA IV, HYMN 1. ASH7AKA III, ADHYAYA 4, VARGA 12-15. i. Thee, O Agni, the gods concordantly have ever set to work as their divine steward ; with this intention 1 they have set thee to work. They have generated 2 thee, O worshipful one 2, the immortal among the mortals, the wise, god-loving god ; they have generated every wise, god-loving (Agni) 3. 2. Do thou, [O Agni1,] turn to brother Varu^a, towards the gods 2 with thy kindness 3, to (Varima) who accepts the sacrifice, to the eldest (god) who accepts the sacrifice, the righteous Aditya who supports the (human) tribes, the king who supports the (human) tribes. 3. O friend, turn to thy friend (Varu/za), as a wheel of a chariot1 rapidly (follows) the swift (horse), for our sake, O wonderful one, rapidly. O Agni, find mercy (for us) with Varu^a, with the all-brilliant Maruts. Bless (us), O flaming one, that we may propagate ourselves, that we may press onward ; bless us, O wonderful one ! 4. Mayst thou, O Agni, who knowest Varu^a, deprecate for us the god's anger. Being the best sacrificer, the best carrier (of the gods), flaming, remove from us all hatred. 5. As such, O Agni, be for us the lowest x (god) with thy help, our nearest (friend) while this dawn shines forth. Being liberal (towards us), cause, by sacrificing, Varu^a to go away from us. Love mercy ; readily hear our call. x 2 308 VEDIC HYMNS. 6. His, the fortunate god's, appearance is excellent, and most brilliant among mortals. Like the bright, heated butter of the cow (the appearance) of the god is lovely, like the bountifulness of a milch-cow.
3Love mercy ; readily hear our call. x 2 308 VEDIC HYMNS. 6. His, the fortunate god's, appearance is excellent, and most brilliant among mortals. Like the bright, heated butter of the cow (the appearance) of the god is lovely, like the bountifulness of a milch-cow. 7. Three1 are those highest, true, and lovely births of this god Agni. Being enveloped in the infinite2 he has come hither, the bright, brilliant, shining Aryan. 8. He, the messenger, longs for all seats, the Hotri with the golden chariot, with the lovely tongue, with the red horses, of marvellous appear- ance, brilliant, always lovely like an assembly abundant in food. 9. He, the kinsman of sacrifice, has enlightened men 1. They lead him forward by a great rope 2. He dwells in his (the mortal's) dwelling, accomplish- ing (his task). The god has obtained the com- panionship of the mortal. 10. May this Agni, the knowing one, lead us to the god-given treasure which belongs to him1. That (treasure) which all the immortals have created by their thought, which Dyaus, the father, the begetter (has created) : that real (treasure) they have besprinkled 2. 11. He has been born in the dwellings as the first, at the bottom of the great (air) 1, in the womb of this air 2, footless, headless, hiding both his ends, drawing towards himself (his limbs ?), in the nest of the bull 3. 12. The host1 came forth wonderfully at first, in the womb of i?zta, in the nest of the bull 2, lovely and young, of marvellous appearance, and brilliant 3. Seven friends 4 were born for the bull. 13. Here our human fathers have sat down1, MANDALA IV, HYMN I. 3O9 aspiring after i?zta2. Invoking the dawns3, they have driven out the milch-cows which dwelt in the rock-stable, in the prison. 14. Having rent the rock they cleaned themselves. Others around told forth that (deed) of theirs. Taking ... as an instrument (?) \ they sang triumph- antly2. They found the light; they chanted their prayers. 15. Longing for the cows in their mind, those men, the Usigs1, have opened with godly words the fast-holding, closed rock, which enclosed and encompassed the cows, the firm stable full of cows. 16. They have devised the first name of the milch-cow; they have found the three times seven highest (names or essences) of the mother1. The hosts2, understanding this, acclaimed. The red one 3 became visible through the brilliant (milk ?) 4 of the cow. 1 7. The confused * darkness disappeared ; the sky appeared in splendour ; the shine of the goddess Dawn rose up. The Sun ascended to the wide plains, beholding right and wrong deeds among the mortals. 18. Then, afterwards, being awoke they looked around ; then they took that treasure given by Heaven, all the gods in all the houses. O Mitra, may true (fulfilment) belong to (our) prayer, O Varu^a !
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.
1Come 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 Sukta, which belongs to the later additions (see the note on hymn 28), consists of a number of verses and small groups of verses referring to the production of fire by the attrition of the two fire-sticks. The order in which the verses stand does not always agree with the natural order of the ritual acts. — Verse 2 = SV. I, 79. Verse 3 = VS. XXXIV, 14. Verse 4 = VS. XXXIV, 15 ; TS. Ill, 5, 11, 1 ; MS. I, 6, 2. 7 ; IV, 10, 4 ; 11, 1. Verse 8 = VS. XI, 35 ; TS. Ill, 5, 11, a ; IV, 1, 3, 3 ; MS. II, 7, 3 ; IV, 10, 4. Verse 10 = VS. Ill, 14 ; XII, 52 ; XV, 56 ; TS. I, 5,5,*; IV, 2, 4, 35 7, *3> 5; TB. I, 2,1,16; 11,5,8,8; MS. I, 5, 1 ; 6, 1 ; AV. Ill, 20, 1. Verse 13 = TB. I, 2, 1, 19. Verse 16 = VS. VIII, 20 ; TS. I, 4, 44, % ; MS. I, 3, 38 ; AV. VII, 97, 1. Verse 1. Note 1. The verses 1-3 a, b have been translated by Muir, Original Sanskrit Texts, V, p. 209. Note 2. On the adhimanthana^akala, the piece of wood on which the lower fire-stick is laid, see 6atapatha Brah- MANDALA III, HYMN 2 9. 305 ma/za III, 4, 1, 20. so*dhimanthana;/z ^akalam adatte agner ^•anitram asity atra hy agnir ^*ayate. Schwab, Das Altin- dische Thieropfer, p. 78 seq. Note 3. Pra^anana seems to be used in the concrete sense as the male organ. As such, the poet may have considered the so-called pramantha in the generation of Agni, which is described as having the shape of the male organ (Schwab, loc. cit., 78 ; see also Roth, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLIII, 591). It does not seem very probable that the darbhapi^ula of which Saya/za thinks should be meant. Note 4. Saya?za explains this as meaning the Aram (fire- stick), i.e. the lower Aram, the receptacle of the upper fire- stick. In the Taittiriya Brahma;za I, 2, 1, 13 the two Arams are addressed as maht vupatni. Verse 2. Note 1. The text has idyaft. Verse 3. Note 1. The upper fire-stick or, more accurately, the pramantha. Note 2. Comp. above, II, 10, 3. The lower Aram is alluded, to, which is considered as a wife and more particu- larly as the nymph Urvasi (Katyayana V, i, 30, &c). Note 3. Prof. Pischel (Vedische Studien, I, 301) takes the genitive ilkykh as dependent on vayune : ' wurde der Sohn geboren am Orte (Wege) der Opferspende.' To me it seems unnatural not to connect ilkyak with putra^, which words are connected also by the Sandhi (the Sa^zhita text has l/ayas putro, not f/aya^ putro). Verse 6. Note 1. For yaman, cf. I, 37, 3 ; III, 2, 14 ; VI, 15, 5. Should not the bright one on the path of the A^vins be the sun ? Saya/za thinks of the chariot of the Aj-vins, which also may be right. [46] x 306 VEDTC HYMNS.
2Verse 6. Note 1. For yaman, cf. I, 37, 3 ; III, 2, 14 ; VI, 15, 5. Should not the bright one on the path of the A^vins be the sun ? Saya/za thinks of the chariot of the Aj-vins, which also may be right. [46] x 306 VEDTC HYMNS. Note 2. Are the stones and the grass identical with the stones and grass-blades occurring in the later ritual of the agnyadheya and agnimanthana (Satapatha Br. II, i, i, 8 ; III, 4, i, 2i ; Katyayana IV, 8, 16, &c.) ? Verse 9. Note 1. Literally, a manly, strong, or bull-like smoke. Verse 11. Note 1. This is a play upon words (Matarfava and ami- mita matari, ' he has been shaped in the mother'). Note 2. Von Bradke (Dyaus Asura, p. 51) : des Windes Heerde (?) wird er, wenn er dahingleitet. Verse 12. Note 1. This Pada is identical with I, 15, 12. It is a galita. Verse 13. Note 1. The meaning of asreman (comp. X, 8, 2. asrema vatsa/£ [i.e. Agni] ^imivan aravit) is unknown. Note 2. The ten fingers. Verse 14. Note 1. Comp. von Bradke, loc. cit, 50. Verse 15. Note 1. Or prathama^am brahma^a^ visve ft vidu^ : 'all (people) know him the first-born (son) of the sacred spell '? Comp. I, 34, 1. somasya venam anu vtave it vidu^. — Prof. Max Muller writes : ' Prathama^-a^ is the wind, X, 168, 3. It might here refer to the Maruts, who are often said to sing prayers ; they know all about Brahman (prayer).' MA2VDALA IV, HYMN I. 307 MAAf£>ALA IV, HYMN 1. ASH7AKA III, ADHYAYA 4, VARGA 12-15. i. Thee, O Agni, the gods concordantly have ever set to work as their divine steward ; with this intention 1 they have set thee to work. They have generated 2 thee, O worshipful one 2, the immortal among the mortals, the wise, god-loving god ; they have generated every wise, god-loving (Agni) 3. 2. Do thou, [O Agni1,] turn to brother Varu^a, towards the gods 2 with thy kindness 3, to (Varima) who accepts the sacrifice, to the eldest (god) who accepts the sacrifice, the righteous Aditya who supports the (human) tribes, the king who supports the (human) tribes. 3. O friend, turn to thy friend (Varu/za), as a wheel of a chariot1 rapidly (follows) the swift (horse), for our sake, O wonderful one, rapidly. O Agni, find mercy (for us) with Varu^a, with the all-brilliant Maruts. Bless (us), O flaming one, that we may propagate ourselves, that we may press onward ; bless us, O wonderful one ! 4. Mayst thou, O Agni, who knowest Varu^a, deprecate for us the god's anger. Being the best sacrificer, the best carrier (of the gods), flaming, remove from us all hatred. 5. As such, O Agni, be for us the lowest x (god) with thy help, our nearest (friend) while this dawn shines forth. Being liberal (towards us), cause, by sacrificing, Varu^a to go away from us. Love mercy ; readily hear our call. x 2 308 VEDIC HYMNS. 6. His, the fortunate god's, appearance is excellent, and most brilliant among mortals. Like the bright, heated butter of the cow (the appearance) of the god is lovely, like the bountifulness of a milch-cow.
3Love mercy ; readily hear our call. x 2 308 VEDIC HYMNS. 6. His, the fortunate god's, appearance is excellent, and most brilliant among mortals. Like the bright, heated butter of the cow (the appearance) of the god is lovely, like the bountifulness of a milch-cow. 7. Three1 are those highest, true, and lovely births of this god Agni. Being enveloped in the infinite2 he has come hither, the bright, brilliant, shining Aryan. 8. He, the messenger, longs for all seats, the Hotri with the golden chariot, with the lovely tongue, with the red horses, of marvellous appear- ance, brilliant, always lovely like an assembly abundant in food. 9. He, the kinsman of sacrifice, has enlightened men 1. They lead him forward by a great rope 2. He dwells in his (the mortal's) dwelling, accomplish- ing (his task). The god has obtained the com- panionship of the mortal. 10. May this Agni, the knowing one, lead us to the god-given treasure which belongs to him1. That (treasure) which all the immortals have created by their thought, which Dyaus, the father, the begetter (has created) : that real (treasure) they have besprinkled 2. 11. He has been born in the dwellings as the first, at the bottom of the great (air) 1, in the womb of this air 2, footless, headless, hiding both his ends, drawing towards himself (his limbs ?), in the nest of the bull 3. 12. The host1 came forth wonderfully at first, in the womb of i?zta, in the nest of the bull 2, lovely and young, of marvellous appearance, and brilliant 3. Seven friends 4 were born for the bull. 13. Here our human fathers have sat down1, MANDALA IV, HYMN I. 3O9 aspiring after i?zta2. Invoking the dawns3, they have driven out the milch-cows which dwelt in the rock-stable, in the prison. 14. Having rent the rock they cleaned themselves. Others around told forth that (deed) of theirs. Taking ... as an instrument (?) \ they sang triumph- antly2. They found the light; they chanted their prayers. 15. Longing for the cows in their mind, those men, the Usigs1, have opened with godly words the fast-holding, closed rock, which enclosed and encompassed the cows, the firm stable full of cows. 16. They have devised the first name of the milch-cow; they have found the three times seven highest (names or essences) of the mother1. The hosts2, understanding this, acclaimed. The red one 3 became visible through the brilliant (milk ?) 4 of the cow. 1 7. The confused * darkness disappeared ; the sky appeared in splendour ; the shine of the goddess Dawn rose up. The Sun ascended to the wide plains, beholding right and wrong deeds among the mortals. 18. Then, afterwards, being awoke they looked around ; then they took that treasure given by Heaven, all the gods in all the houses. O Mitra, may true (fulfilment) belong to (our) prayer, O Varu^a !
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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