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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 ! 19. I will address flaming Agni, the Hotrz, the supporter of everything1, the best sacrificer. He has perforated, as it were, the pure udder of the cows, (and has made flow the milk) purified like the poured sap of the Soma shoots. 20. He, the Aditi (i.e. the freedom) of all the VEDIC HYMNS. worshipful gods, the guest * of all men, Agni, choos- ing (for us) the protection of all gods — may he, Gatavedas, be merciful. NOTES. The Rtshi is Vamadeva, the metre Trish/ubh, except in verses 1-3, the metres of which are Ash/i, Ati^*agati, and Dhrzti respectively.— Verses 4-5 = VS. XXI, 3-4; TS. II, 5,12,3; IV, 2, 11, 3; TB. III,7,n,3; 12,6; TA.II,4,4; IV, 20, 3; MS. IV, 10,4; 14,17- Verse 20 = VS. XXXIII, 16; TB. II, 7, 12, 5. — The hymn has been translated and commented upon by Bergaigne, Quarante Hymnes du Rig-veda, p. 11 seq. This Sukta seems to be composed of two independent hymns. Grassmann believed that the first three verses are the fragment of one hymn, and that verses 4-20 form a second hymn. His reason was that verses 1-3 are composed in metres similar to Atyash/i, while the rest are composed in Trish/ubh. I think that he was on the right way, but his opinion should be slightly modified. In verses 1-5 Agni is invoked to appease the anger of Varu;za ; while, on the other hand, no allusion to Varu^a occurs in verses 6-20. I believe, therefore, that the first hymn should be considered as consisting of verses 1-5 ; it is composed in the metres of the Atyash/i class (1-3) with two concluding Trish/ubh verses (4, 5). The second hymn comprises the verses 6-20. The arrangers of the Sa;/zhita, however, considered these two hymns as one, as is shown by the position which they have assigned to it, before the second Sukta, which has the same number of verses (20) as this first Sukta. Comp. my Prolegomena, p. 141. Verse 1. Note 1. I. e. with the intention that he should act as the steward of the gods. As to iti kratvd, comp. I, 138, 3. iti MAiTOALA IV, HYMN T. 311 kratva bubhu^rire. Delbriick, Altindische Syntax, p. 530, paraphrases fti kratva : mit Entschluss ' so sei es.' Note 2. Sayazza, whom Ludwig follows, seems to be right in explaining ya^*ata as a vocative (* ya^aniya '), and Janata as 3rd plural (' a^anayan '). Bergaigne takes both forms as and plural imperative : c honorez l'immortel chez les mortels ; engendrez le Dieu qui honore les Dieux.' Note 3. I cannot believe that Bergaigne is right in trans- lating vfovam adevam, i celui qui honore tous les Dieux/ His theory is that 'vfovam depend . . . de a, qui logique- ment gouverne le terme deva a l'accusatif.' Verse 2.
2I cannot believe that Bergaigne is right in trans- lating vfovam adevam, i celui qui honore tous les Dieux/ His theory is that 'vfovam depend . . . de a, qui logique- ment gouverne le terme deva a l'accusatif.' Verse 2. Note 1. The metre shows, as Benfey (Vedica und Ver- wandtes, p. 19, note 1) has pointed out, that this vocative agne is a spurious addition. Note 2. Should we not read devam ? ' Turn to brother Varu/za with thy kindness, towards the god who accepts the sacrifice.' Note 3. Or 'for the sake of his kindness,' 'for winning his favour (for the mortals) ' ? Sumatf may be dative ; see Lanman, p. 382 ; Brugmann, Grundriss der vergleichenden Grammatik, II, p. 60%. Comp. I, 186, 10. Akkkk sumnaya vavrztiya devan, ' may I turn to the gods for the sake of their favour/ Verse 3. Note 1. I believe that rathyeva (Padapa/^a rathya-iva) stands for rathyam-iva. Comp. Lanman, p. 331 ; Roth, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, p. 681 seq. Prof. Max Muller refers rathya-iva to two horses ; he translates : ' O friend, bring hither thy friend, as two swift chariot-horses bring rapidly a swift wheel.' Verse 5. Note 1. I. e. the nearest to men. 312 VEDIC HYMNS. Verso 7. Note 1. Literally * thrice.5 But I think that we should correct tn (' three '). The same blunder seems to occur in III, 56, 5. tn sadhastha sindhava^ tri^ (read trt) kavinam, ' Three are your abodes, O rivers ; three (are those) of the sages.' Comp. also III, 56, 8 ; I, 116, 4. Note 2. This seems to mean, in the infinite sky. Verse 9. Note 1. Manusha^ seems to be ace. plur. ; comp. VII, 86, 7. a^etayat a^ita^'he has enlightened the unenlightened ones.' Bergaigne takes manusha/^ as a genitive depending on ya^abandhu^, ' fils du sacrifice de Manus.' Note 2. Bergaigne compares IX, 87, 1, where it is said that they lead Soma to the sacrificial grass like a horse by ropes ("kkkha. barhik ra^anabhi^ nayanti). Saya/za says, stutirupaya ra^va, 'by a rope which has the shape of praises.' Verse 10. Note 1. Comp. below, verse 18. Note 2. I. e. anointed, adorned. ' Poured down.' M. M. Verse 11. Note 1. Maha^ budhne seems to mean, maha^ ra^asa^ budhne ; comp. ra^asa^ budhnam, I, 52, 6 ; budhne ra^asa^, II, 2, 3 ; maha^ ra^-asa^, I, 6, 10 ; ra^asa^ maha^, 1, 168, 6; maM rag-asi, IX, 68, 3. Note 2. With the second Pada, compare IV, 17, 14. tva£a/z budhne ra^asa^ asya yonau. Note 3. The bull seems to be Agni himself. Comp. verse \%. Verse 12. Note 1. The word jardha (or ^ardha^ ? see note 3), which in most passages is applied to the host of the Maruts (see vol. xxxii. p. 67 seq.), seems here to refer to the company of the Aiigiras or seven i?zshis, alluded to in the fourth MA2VDALA IV, HYMN I. 313 Pada. The seven i£zshis, 'our fathers' (verse 13), have, with the aid of Agni, rent the mountain and delivered the cows or dawns (verses 13 seqq. ; IV, 3, 15 seq.). Comp. H. O., Religion des Veda, p. 145 seq.
3313 Pada. The seven i£zshis, 'our fathers' (verse 13), have, with the aid of Agni, rent the mountain and delivered the cows or dawns (verses 13 seqq. ; IV, 3, 15 seq.). Comp. H. O., Religion des Veda, p. 145 seq. Note 2. The bull again seems to be Agni. Comp. verse 1 1, note 3. Note 3. Do these epithets (comp. verse 8, Pada 3) refer to the ^ardha (host) ? Or are they applied to Agni, so that we would have to translate : ' Lovely was the young one (Agni), of marvellous appearance, and brilliant ' ? In this way Bergaigne interprets the passage. If this translation is right, ^ardha^ may be considered as neuter, and the first Pada could be translated : The first host came forth wonderfully. Note 4. Evidently the seven i^zshis (see note 1). Ber- gaigne : Les sept prieres ? ou les sept rivieres ? Verse 13. Note 1. The seven i^'shis sat down for chanting and sacrificing, by which they have opened the mountain-prison of the cows. Note 2. The mention of Rita, in this connection is both Vedic and Avestic. Comp. Darmesteter, Ormazd et Ahriman, p. 146 ; H. O., Religion des Veda, p. 144, note 2. Note 3. The cows in this myth seem to be a mythical representation of the dawns. Comp. M. M., Science of Language, II, p. 584; H. O., Religion des Veda, pp. 147, 149 seq. Verse 14. Note 1. Pa^vayantra (comp. jlokayantra, IX, 73, 6) is quite doubtful. Does there exist a stem pa-sva, meaning possibly, 'the herd of cattle'? And can we translate, ' they who had their (battering- ?) machines directed on the cow-herds ' ? Or, ' holding the herds with their instruments (i. e. with the ropes used for drawing the cows out of the cavern) ' ? — Prof. Max Miiller suggests the translation, * the cattle-drivers/ and writes, 'Does it stand for pa^u-yantra- 3 H VEDIC HYMNS. sa// ? Yantra seems the same as yoktra, or something like it, cf. X, 94, 7, 8. Pa^uyantra would be they who hold the ropes of the cattle, who drive them away.' Bergaigne's translation, ' n'ayant rien (d'autre) pour conduire le betail ' (paju-ayantra), and that of Roth (' die der Sperre ledigen Thiere [pa^va^ ayantr&sa^] erhoben ein Freudengeschrei,' Zeitschr. der D. Morg. Gesellschaft, XLVIII, 678), do not carry conviction, nor does a conjecture like pa^va yantara^ ('the leaders of the cattle together with the cattle itself shouted triumphantly'), seem to furnish a satisfying solu- tion of the difficulty. Note 2. See Geldner, Vedische Studien, I, 120. Verse 15. Note 1. On the XJsigs, compare Bergaigne's Religion Vedique, I, 57 seq. Verse 16. Note 1. The mother seems again to be the cow, or more exactly the Dawn considered as the mother of the cows (mata gavam, IV, 52, 2. 3 ; VII, 77, 2), and as the mother of the Rzshis (IV, 2, 15). Comp. V, 45, 2. a urvat gavam mata ^anatir gat. The seven names of the cow are men- tioned also in I, 164, 3, its three times seven names, in VII, 87, 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.
1The 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 ! 19. I will address flaming Agni, the Hotrz, the supporter of everything1, the best sacrificer. He has perforated, as it were, the pure udder of the cows, (and has made flow the milk) purified like the poured sap of the Soma shoots. 20. He, the Aditi (i.e. the freedom) of all the VEDIC HYMNS. worshipful gods, the guest * of all men, Agni, choos- ing (for us) the protection of all gods — may he, Gatavedas, be merciful. NOTES. The Rtshi is Vamadeva, the metre Trish/ubh, except in verses 1-3, the metres of which are Ash/i, Ati^*agati, and Dhrzti respectively.— Verses 4-5 = VS. XXI, 3-4; TS. II, 5,12,3; IV, 2, 11, 3; TB. III,7,n,3; 12,6; TA.II,4,4; IV, 20, 3; MS. IV, 10,4; 14,17- Verse 20 = VS. XXXIII, 16; TB. II, 7, 12, 5. — The hymn has been translated and commented upon by Bergaigne, Quarante Hymnes du Rig-veda, p. 11 seq. This Sukta seems to be composed of two independent hymns. Grassmann believed that the first three verses are the fragment of one hymn, and that verses 4-20 form a second hymn. His reason was that verses 1-3 are composed in metres similar to Atyash/i, while the rest are composed in Trish/ubh. I think that he was on the right way, but his opinion should be slightly modified. In verses 1-5 Agni is invoked to appease the anger of Varu;za ; while, on the other hand, no allusion to Varu^a occurs in verses 6-20. I believe, therefore, that the first hymn should be considered as consisting of verses 1-5 ; it is composed in the metres of the Atyash/i class (1-3) with two concluding Trish/ubh verses (4, 5). The second hymn comprises the verses 6-20. The arrangers of the Sa;/zhita, however, considered these two hymns as one, as is shown by the position which they have assigned to it, before the second Sukta, which has the same number of verses (20) as this first Sukta. Comp. my Prolegomena, p. 141. Verse 1. Note 1. I. e. with the intention that he should act as the steward of the gods. As to iti kratvd, comp. I, 138, 3. iti MAiTOALA IV, HYMN T. 311 kratva bubhu^rire. Delbriick, Altindische Syntax, p. 530, paraphrases fti kratva : mit Entschluss ' so sei es.' Note 2. Sayazza, whom Ludwig follows, seems to be right in explaining ya^*ata as a vocative (* ya^aniya '), and Janata as 3rd plural (' a^anayan '). Bergaigne takes both forms as and plural imperative : c honorez l'immortel chez les mortels ; engendrez le Dieu qui honore les Dieux.' Note 3. I cannot believe that Bergaigne is right in trans- lating vfovam adevam, i celui qui honore tous les Dieux/ His theory is that 'vfovam depend . . . de a, qui logique- ment gouverne le terme deva a l'accusatif.' Verse 2.
2I cannot believe that Bergaigne is right in trans- lating vfovam adevam, i celui qui honore tous les Dieux/ His theory is that 'vfovam depend . . . de a, qui logique- ment gouverne le terme deva a l'accusatif.' Verse 2. Note 1. The metre shows, as Benfey (Vedica und Ver- wandtes, p. 19, note 1) has pointed out, that this vocative agne is a spurious addition. Note 2. Should we not read devam ? ' Turn to brother Varu/za with thy kindness, towards the god who accepts the sacrifice.' Note 3. Or 'for the sake of his kindness,' 'for winning his favour (for the mortals) ' ? Sumatf may be dative ; see Lanman, p. 382 ; Brugmann, Grundriss der vergleichenden Grammatik, II, p. 60%. Comp. I, 186, 10. Akkkk sumnaya vavrztiya devan, ' may I turn to the gods for the sake of their favour/ Verse 3. Note 1. I believe that rathyeva (Padapa/^a rathya-iva) stands for rathyam-iva. Comp. Lanman, p. 331 ; Roth, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, p. 681 seq. Prof. Max Muller refers rathya-iva to two horses ; he translates : ' O friend, bring hither thy friend, as two swift chariot-horses bring rapidly a swift wheel.' Verse 5. Note 1. I. e. the nearest to men. 312 VEDIC HYMNS. Verso 7. Note 1. Literally * thrice.5 But I think that we should correct tn (' three '). The same blunder seems to occur in III, 56, 5. tn sadhastha sindhava^ tri^ (read trt) kavinam, ' Three are your abodes, O rivers ; three (are those) of the sages.' Comp. also III, 56, 8 ; I, 116, 4. Note 2. This seems to mean, in the infinite sky. Verse 9. Note 1. Manusha^ seems to be ace. plur. ; comp. VII, 86, 7. a^etayat a^ita^'he has enlightened the unenlightened ones.' Bergaigne takes manusha/^ as a genitive depending on ya^abandhu^, ' fils du sacrifice de Manus.' Note 2. Bergaigne compares IX, 87, 1, where it is said that they lead Soma to the sacrificial grass like a horse by ropes ("kkkha. barhik ra^anabhi^ nayanti). Saya/za says, stutirupaya ra^va, 'by a rope which has the shape of praises.' Verse 10. Note 1. Comp. below, verse 18. Note 2. I. e. anointed, adorned. ' Poured down.' M. M. Verse 11. Note 1. Maha^ budhne seems to mean, maha^ ra^asa^ budhne ; comp. ra^asa^ budhnam, I, 52, 6 ; budhne ra^asa^, II, 2, 3 ; maha^ ra^-asa^, I, 6, 10 ; ra^asa^ maha^, 1, 168, 6; maM rag-asi, IX, 68, 3. Note 2. With the second Pada, compare IV, 17, 14. tva£a/z budhne ra^asa^ asya yonau. Note 3. The bull seems to be Agni himself. Comp. verse \%. Verse 12. Note 1. The word jardha (or ^ardha^ ? see note 3), which in most passages is applied to the host of the Maruts (see vol. xxxii. p. 67 seq.), seems here to refer to the company of the Aiigiras or seven i?zshis, alluded to in the fourth MA2VDALA IV, HYMN I. 313 Pada. The seven i£zshis, 'our fathers' (verse 13), have, with the aid of Agni, rent the mountain and delivered the cows or dawns (verses 13 seqq. ; IV, 3, 15 seq.). Comp. H. O., Religion des Veda, p. 145 seq.
3313 Pada. The seven i£zshis, 'our fathers' (verse 13), have, with the aid of Agni, rent the mountain and delivered the cows or dawns (verses 13 seqq. ; IV, 3, 15 seq.). Comp. H. O., Religion des Veda, p. 145 seq. Note 2. The bull again seems to be Agni. Comp. verse 1 1, note 3. Note 3. Do these epithets (comp. verse 8, Pada 3) refer to the ^ardha (host) ? Or are they applied to Agni, so that we would have to translate : ' Lovely was the young one (Agni), of marvellous appearance, and brilliant ' ? In this way Bergaigne interprets the passage. If this translation is right, ^ardha^ may be considered as neuter, and the first Pada could be translated : The first host came forth wonderfully. Note 4. Evidently the seven i^zshis (see note 1). Ber- gaigne : Les sept prieres ? ou les sept rivieres ? Verse 13. Note 1. The seven i^'shis sat down for chanting and sacrificing, by which they have opened the mountain-prison of the cows. Note 2. The mention of Rita, in this connection is both Vedic and Avestic. Comp. Darmesteter, Ormazd et Ahriman, p. 146 ; H. O., Religion des Veda, p. 144, note 2. Note 3. The cows in this myth seem to be a mythical representation of the dawns. Comp. M. M., Science of Language, II, p. 584; H. O., Religion des Veda, pp. 147, 149 seq. Verse 14. Note 1. Pa^vayantra (comp. jlokayantra, IX, 73, 6) is quite doubtful. Does there exist a stem pa-sva, meaning possibly, 'the herd of cattle'? And can we translate, ' they who had their (battering- ?) machines directed on the cow-herds ' ? Or, ' holding the herds with their instruments (i. e. with the ropes used for drawing the cows out of the cavern) ' ? — Prof. Max Miiller suggests the translation, * the cattle-drivers/ and writes, 'Does it stand for pa^u-yantra- 3 H VEDIC HYMNS. sa// ? Yantra seems the same as yoktra, or something like it, cf. X, 94, 7, 8. Pa^uyantra would be they who hold the ropes of the cattle, who drive them away.' Bergaigne's translation, ' n'ayant rien (d'autre) pour conduire le betail ' (paju-ayantra), and that of Roth (' die der Sperre ledigen Thiere [pa^va^ ayantr&sa^] erhoben ein Freudengeschrei,' Zeitschr. der D. Morg. Gesellschaft, XLVIII, 678), do not carry conviction, nor does a conjecture like pa^va yantara^ ('the leaders of the cattle together with the cattle itself shouted triumphantly'), seem to furnish a satisfying solu- tion of the difficulty. Note 2. See Geldner, Vedische Studien, I, 120. Verse 15. Note 1. On the XJsigs, compare Bergaigne's Religion Vedique, I, 57 seq. Verse 16. Note 1. The mother seems again to be the cow, or more exactly the Dawn considered as the mother of the cows (mata gavam, IV, 52, 2. 3 ; VII, 77, 2), and as the mother of the Rzshis (IV, 2, 15). Comp. V, 45, 2. a urvat gavam mata ^anatir gat. The seven names of the cow are men- tioned also in I, 164, 3, its three times seven names, in VII, 87, 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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