Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
110. And resplendent near his parents (Heaven and Earth), in their presence, he thought of the secret, good (name ?) of "Prism. The tongue of the manly, forward-bent flame (seized) that which was near at hand in the highest abode of the mother, the cow1. 11. I speak, when being asked, RiXa. (i.e. truth), out of reverence (for Agni, or for the gods), out of hope1 placed in thee, O Gatavedas, as I am here2. Thou rulest over all this wealth whatever (dwells) in heaven and earth. 1 2. Which of this wealth is ours, what treasure ? Mayst thou who knowest it declare to us (that treasure), O 6atavedas ! What is the highest (aim) of this our way, is hidden. We have not come scolding to an empty (P)1 place. 131. What is the limit, what the objects? What pleasant (wealth) may we obtain as swift (horses gain) the prize ? When will the Dawns, the divine consorts of the immortal, expand over us with the sun's splendour ? 14. And what do those insatiable ones here say, O Agni, with their sapless, feeble, weak speech that has to be listened to ? Let them unarmed fall into nothingness. MAiVDALA IV, HYMN 5. 337 15. The face of this kindled, manly Vasu has shone gloriously in the house. Clothed in brilliancy, with his shape beautiful to behold, the bountiful has shone like a house * with its wealth. NOTES. The hymn is addressed to Vai^vanara. The same Rishi and metre. — No verse occurs in the other Sa/^hitas. Verse 1. Note 1. Cf. especially I, 45, 8 (above, p. 42). brzhat bha^ bibhrata^ havW. Note 2. Cf. vol. xxxii, p. 93 (I, 38, 11, note 2). Verse 2. Note 1. See above, I, 36, 1, note 2. Verse 3. Note 1. Dvibarha^ is neuter. See Lanman, p. 560 ; Joh. Schmidt, Pluralbildungen der Indogermanischen Neutra, p. 132. Note 2. Agni has discovered the Saman which he pro- claims to the mortal, like the track of a lost cow. Verse 5. Note 1. See H. O., Religion des Veda, p. 539. Note 2. Abhratara/z cannot be accusative plural fern., as Zimmer (Altindisches Leben, p. 419) seems to take it. The correct interpretation has been given by Pischel, Vedische Studien, I, p. 299. Note 3. I.e. hell. Verse 6. Note 1. In the younger Vedic ritual certain Stotras are technically designated as pr/sh/^a or ' backs ' of the liturgies [46] z 338 VEDIC HYMNS. (see, for instance, Weber, Indische Studien, X, 385). Does the word stand here in the same sense? Or should we correct presh/^am ? Note 2. The seven tones of the scale ? Verse 7. Note 1. This passage is obscure. The text runs thus : sasasya barman adhi Mvu przsnek agre rupa^ arupitam (arupitam Sa^hitapa^a) ^abaru. As to the first words, see III, 5, 6. To Mru possibly a noun like n£ma should be supplied (cf. below, verse 10). The last Pada (cf. above, III, 5, 5, note 1) is simply untranslateable. Verse 8. Note 1. Of the milk alluded to in the third Pada ? — On nlnik, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen der Indogerm. Neutra, p. 397.
2below, verse 10). The last Pada (cf. above, III, 5, 5, note 1) is simply untranslateable. Verse 8. Note 1. Of the milk alluded to in the third Pada ? — On nlnik, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen der Indogerm. Neutra, p. 397. Note 2. The water of the cows is the milk, cf. X, 12, 3. Roth (Zeitschr. der D. Morgenl. Gesellschaft, XLVIII, 682) : als sie den Schatz der Kiihe entdeckt hatten (var iva = varam iva). Note 3. Rupa/£ agram. Note 4. Comp. above, III, 5, 5 with note 1 ; III, 5, 6, note 2. Verse 9. Note 1. The sun, the face of the great gods (cf. 1, 115, 1), accompanied by the dawn ? Verse 10. Note 1. Is the meaning of all this that Agni, shining on the altar between heaven and earth, desires, and consumes with his flames, the oblation of butter which has its home in the udder of the cow ? Verse 11. Note 1. On a^asa, see Lanman, p. 492 seq. ; Bartholomae Indogermanische Forschungen, I, 182 seq. ; Bechtel, Haupt- MAiTOALA IV, HYMN 5. 339 probleme der Indogerm. Lautlehre, p. 262. This noun is not to be derived from the root s&s, but from sams. "Note 2. Compare I, 79, 1 (with note 3). Verse 12. Note 1. Comp. X, 108, 7, where the Pa/zis say to Sarama : reku padam alakam a ^agantha (' the place is empty (?) ; thou hast come in vain '). Verse 13. Note 1. This verse has been treated of by Pischel, Ved. Studien, I, 306. Verse 15. Note 1. On this comparison, see Hirzel, Gleichnisse und Metaphern im Rigveda, p. 102 seq. z 2 340 VEDIC HYMNS. MAiV^ALA IV, HYMN 6. ASH7AKA III, ADHYAYA 5, VARGA 4-5. i. Stand upright for us, O Agiii, Hotrz of the sacrifice, the best performer of sacrifices among the gods. For thou art the master of every thought ; thou promotest the worshipper's prayer. 2. The unerring Hotrz has sat down among the people, joy-giving Agni, the wise one at the sacri- fices \ Like Savitrz he has sent his light upward. Like a builder he has reared his smoke up to the sky. 31. (The ladle) glowing, filled with gifts, with butter, is stretched forth. From left to right (does Agni move) choosing the divine people. Upright (stands) the (sacrificial) post like a new-born foal 2 ; well-placed, well-established it anoints the victims 3. 4. After the sacrificial grass has been spread and the fire kindled, the delighted Adhvaryu has stationed himself upright. Agni, the Hotrz, chosen from of old, goes round thrice, like a shepherd. 5. As Hotr/, measuredly running, Agni, the joy- giving, sweet-tongued, the righteous, goes around by his own might. His flames run forward like race-horses ; all beings are afraid when he has shone forth. 6. Beautiful, O fair-faced Agni, is thy aspect, who art terrible and manifold ; pleasant (it is). As they have not hindered thy light by darkness, no bespat- terers have left stains on thy body. 7. He whose mother (P)1 has not been hindered from giving birth, nor his father and mother when- MAiVDALA IV, HYMN 6. 34 1
3As they have not hindered thy light by darkness, no bespat- terers have left stains on thy body. 7. He whose mother (P)1 has not been hindered from giving birth, nor his father and mother when- MAiVDALA IV, HYMN 6. 34 1 ever they were incited (?)2: this Agni, the purifier, well-established like Mitra3, has shone among the tribes of men, — 8. Agni, whom the twice-five sisters *, dwelling to- gether, have engendered among thehuman tribes, who awakes at dawn, who is bright like an elephant's (?)2 tooth, whose mouth is beautiful, who is sharp like an axe. 91. Agni, those golden horses of thine swimming in ghee, the red ones which go straight forward, the fleet ones, the brilliant, manly, wonderful horses, puissant stallions, have called hither the divine people. io. Those victorious, never-tiring1, fierce flames of thine, O Agni, which move about, hasten2 to their goal like hawks ; they roar mightily like the host of the Maruts. ii1. (This) hymn has been produced for thee, O Agni, when thou wert kindled. May (the priest) recite the litany ; mayst thou distribute (treasures) to him who sacrifices. Men have set down Agni as the Hotri, the Usigs, adoring (Him), the praise of Ayu2. NOTES. The same Rishi and metre. — Verse 6=TS. IV, 3, 13, 1. Verse 2. Note 1. The text has vidatheshu. Cf. above, I, 31, 6 note. Verse 3. Note 1. With the first hemistich compare above, III, 19, 2. See also VI, 63, 4. 342 VEDIC HYMNS. Note 2. On akra, see Geldner, Vedische Studien, I, 168. Note 3. The meaning seems to be that the sacrificial post, which has been anointed itself, imparts ointment to the victim tied to it. Verse 7. Note 1. The meaning of satu is uncertain. Boehtlingk- Roth give ' receptaculum.' Joh. Schmidt (Kuhn's Zeitschrift, XXV, p. 29, cf. Hiibschmann, Indogerm. Vocalsystem, p. 75) translates ' Mutterleib,' and connects the word with stn. If ' womb ' is right, it seems to be the womb from which Agni was born. Note 2. Does this ish^au belong to ish, ' to incite,' or to ish, * to wish ' ? ' Whenever he (Agni) wishes/ M. M. Note 3. On the well-established Mitra, comp. H. O., Religion des Veda, p. 186, note 1. Verse 8. Note 1. The ten sisters of course are the fingers. Note 2. In translating atharya^ na dantam I have fol- lowed the opinion of Pischel (Vedische Studien, I, 99) on the meaning of athan, though his theory is very doubtful. Verse 9. Note 1. With this description of Agni's horses, comp. above, IV, 2, 2. 3. Verse 10. Note 1. On ayasa^, cf. above, III, 18, 2, note 1. Note 2. See Geldner, Kuhn's Zeitschrift, XXVII, 234. Verse 11. Note 1. The second hemistich of this verse is nearly identical with V, 3, 4. Note 2. Cf. narcLra^sa, vol. xxxii, p. 439. MANDALA IV, HYMN 7. 343 MAA^ALA IV, HYMN 7. ASH7AKA III, ADHYAYA 5, VARGA 6-7.
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.
110. And resplendent near his parents (Heaven and Earth), in their presence, he thought of the secret, good (name ?) of "Prism. The tongue of the manly, forward-bent flame (seized) that which was near at hand in the highest abode of the mother, the cow1. 11. I speak, when being asked, RiXa. (i.e. truth), out of reverence (for Agni, or for the gods), out of hope1 placed in thee, O Gatavedas, as I am here2. Thou rulest over all this wealth whatever (dwells) in heaven and earth. 1 2. Which of this wealth is ours, what treasure ? Mayst thou who knowest it declare to us (that treasure), O 6atavedas ! What is the highest (aim) of this our way, is hidden. We have not come scolding to an empty (P)1 place. 131. What is the limit, what the objects? What pleasant (wealth) may we obtain as swift (horses gain) the prize ? When will the Dawns, the divine consorts of the immortal, expand over us with the sun's splendour ? 14. And what do those insatiable ones here say, O Agni, with their sapless, feeble, weak speech that has to be listened to ? Let them unarmed fall into nothingness. MAiVDALA IV, HYMN 5. 337 15. The face of this kindled, manly Vasu has shone gloriously in the house. Clothed in brilliancy, with his shape beautiful to behold, the bountiful has shone like a house * with its wealth. NOTES. The hymn is addressed to Vai^vanara. The same Rishi and metre. — No verse occurs in the other Sa/^hitas. Verse 1. Note 1. Cf. especially I, 45, 8 (above, p. 42). brzhat bha^ bibhrata^ havW. Note 2. Cf. vol. xxxii, p. 93 (I, 38, 11, note 2). Verse 2. Note 1. See above, I, 36, 1, note 2. Verse 3. Note 1. Dvibarha^ is neuter. See Lanman, p. 560 ; Joh. Schmidt, Pluralbildungen der Indogermanischen Neutra, p. 132. Note 2. Agni has discovered the Saman which he pro- claims to the mortal, like the track of a lost cow. Verse 5. Note 1. See H. O., Religion des Veda, p. 539. Note 2. Abhratara/z cannot be accusative plural fern., as Zimmer (Altindisches Leben, p. 419) seems to take it. The correct interpretation has been given by Pischel, Vedische Studien, I, p. 299. Note 3. I.e. hell. Verse 6. Note 1. In the younger Vedic ritual certain Stotras are technically designated as pr/sh/^a or ' backs ' of the liturgies [46] z 338 VEDIC HYMNS. (see, for instance, Weber, Indische Studien, X, 385). Does the word stand here in the same sense? Or should we correct presh/^am ? Note 2. The seven tones of the scale ? Verse 7. Note 1. This passage is obscure. The text runs thus : sasasya barman adhi Mvu przsnek agre rupa^ arupitam (arupitam Sa^hitapa^a) ^abaru. As to the first words, see III, 5, 6. To Mru possibly a noun like n£ma should be supplied (cf. below, verse 10). The last Pada (cf. above, III, 5, 5, note 1) is simply untranslateable. Verse 8. Note 1. Of the milk alluded to in the third Pada ? — On nlnik, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen der Indogerm. Neutra, p. 397.
2below, verse 10). The last Pada (cf. above, III, 5, 5, note 1) is simply untranslateable. Verse 8. Note 1. Of the milk alluded to in the third Pada ? — On nlnik, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen der Indogerm. Neutra, p. 397. Note 2. The water of the cows is the milk, cf. X, 12, 3. Roth (Zeitschr. der D. Morgenl. Gesellschaft, XLVIII, 682) : als sie den Schatz der Kiihe entdeckt hatten (var iva = varam iva). Note 3. Rupa/£ agram. Note 4. Comp. above, III, 5, 5 with note 1 ; III, 5, 6, note 2. Verse 9. Note 1. The sun, the face of the great gods (cf. 1, 115, 1), accompanied by the dawn ? Verse 10. Note 1. Is the meaning of all this that Agni, shining on the altar between heaven and earth, desires, and consumes with his flames, the oblation of butter which has its home in the udder of the cow ? Verse 11. Note 1. On a^asa, see Lanman, p. 492 seq. ; Bartholomae Indogermanische Forschungen, I, 182 seq. ; Bechtel, Haupt- MAiTOALA IV, HYMN 5. 339 probleme der Indogerm. Lautlehre, p. 262. This noun is not to be derived from the root s&s, but from sams. "Note 2. Compare I, 79, 1 (with note 3). Verse 12. Note 1. Comp. X, 108, 7, where the Pa/zis say to Sarama : reku padam alakam a ^agantha (' the place is empty (?) ; thou hast come in vain '). Verse 13. Note 1. This verse has been treated of by Pischel, Ved. Studien, I, 306. Verse 15. Note 1. On this comparison, see Hirzel, Gleichnisse und Metaphern im Rigveda, p. 102 seq. z 2 340 VEDIC HYMNS. MAiV^ALA IV, HYMN 6. ASH7AKA III, ADHYAYA 5, VARGA 4-5. i. Stand upright for us, O Agiii, Hotrz of the sacrifice, the best performer of sacrifices among the gods. For thou art the master of every thought ; thou promotest the worshipper's prayer. 2. The unerring Hotrz has sat down among the people, joy-giving Agni, the wise one at the sacri- fices \ Like Savitrz he has sent his light upward. Like a builder he has reared his smoke up to the sky. 31. (The ladle) glowing, filled with gifts, with butter, is stretched forth. From left to right (does Agni move) choosing the divine people. Upright (stands) the (sacrificial) post like a new-born foal 2 ; well-placed, well-established it anoints the victims 3. 4. After the sacrificial grass has been spread and the fire kindled, the delighted Adhvaryu has stationed himself upright. Agni, the Hotrz, chosen from of old, goes round thrice, like a shepherd. 5. As Hotr/, measuredly running, Agni, the joy- giving, sweet-tongued, the righteous, goes around by his own might. His flames run forward like race-horses ; all beings are afraid when he has shone forth. 6. Beautiful, O fair-faced Agni, is thy aspect, who art terrible and manifold ; pleasant (it is). As they have not hindered thy light by darkness, no bespat- terers have left stains on thy body. 7. He whose mother (P)1 has not been hindered from giving birth, nor his father and mother when- MAiVDALA IV, HYMN 6. 34 1
3As they have not hindered thy light by darkness, no bespat- terers have left stains on thy body. 7. He whose mother (P)1 has not been hindered from giving birth, nor his father and mother when- MAiVDALA IV, HYMN 6. 34 1 ever they were incited (?)2: this Agni, the purifier, well-established like Mitra3, has shone among the tribes of men, — 8. Agni, whom the twice-five sisters *, dwelling to- gether, have engendered among thehuman tribes, who awakes at dawn, who is bright like an elephant's (?)2 tooth, whose mouth is beautiful, who is sharp like an axe. 91. Agni, those golden horses of thine swimming in ghee, the red ones which go straight forward, the fleet ones, the brilliant, manly, wonderful horses, puissant stallions, have called hither the divine people. io. Those victorious, never-tiring1, fierce flames of thine, O Agni, which move about, hasten2 to their goal like hawks ; they roar mightily like the host of the Maruts. ii1. (This) hymn has been produced for thee, O Agni, when thou wert kindled. May (the priest) recite the litany ; mayst thou distribute (treasures) to him who sacrifices. Men have set down Agni as the Hotri, the Usigs, adoring (Him), the praise of Ayu2. NOTES. The same Rishi and metre. — Verse 6=TS. IV, 3, 13, 1. Verse 2. Note 1. The text has vidatheshu. Cf. above, I, 31, 6 note. Verse 3. Note 1. With the first hemistich compare above, III, 19, 2. See also VI, 63, 4. 342 VEDIC HYMNS. Note 2. On akra, see Geldner, Vedische Studien, I, 168. Note 3. The meaning seems to be that the sacrificial post, which has been anointed itself, imparts ointment to the victim tied to it. Verse 7. Note 1. The meaning of satu is uncertain. Boehtlingk- Roth give ' receptaculum.' Joh. Schmidt (Kuhn's Zeitschrift, XXV, p. 29, cf. Hiibschmann, Indogerm. Vocalsystem, p. 75) translates ' Mutterleib,' and connects the word with stn. If ' womb ' is right, it seems to be the womb from which Agni was born. Note 2. Does this ish^au belong to ish, ' to incite,' or to ish, * to wish ' ? ' Whenever he (Agni) wishes/ M. M. Note 3. On the well-established Mitra, comp. H. O., Religion des Veda, p. 186, note 1. Verse 8. Note 1. The ten sisters of course are the fingers. Note 2. In translating atharya^ na dantam I have fol- lowed the opinion of Pischel (Vedische Studien, I, 99) on the meaning of athan, though his theory is very doubtful. Verse 9. Note 1. With this description of Agni's horses, comp. above, IV, 2, 2. 3. Verse 10. Note 1. On ayasa^, cf. above, III, 18, 2, note 1. Note 2. See Geldner, Kuhn's Zeitschrift, XXVII, 234. Verse 11. Note 1. The second hemistich of this verse is nearly identical with V, 3, 4. Note 2. Cf. narcLra^sa, vol. xxxii, p. 439. MANDALA IV, HYMN 7. 343 MAA^ALA IV, HYMN 7. ASH7AKA III, ADHYAYA 5, VARGA 6-7.
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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