Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1above, 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. i. This (Agni) has been established here as the first by the establishes, the Hotrz, the best sacrificer who should be magnified at the sacrifices, whom Apnavana and the Bhrzgus have made shine, brilliant in the woods, spreading to every house. 2. Agni ! When will the splendour of thee, the god, appear in the right way ? For verily the mortals have seized thee who shouldst be magnified in the houses. 3. Seeing the righteous, wise one, like the heaven with the stars, who produces joy at all sacrifices, from house to house — 4. The quick messenger of Vivasvat who rules over all human tribes : Him the Ayus have brought hither to every house, the light, him who belongs to the Bhr/gus. 5. Him the knowing one they have set down in the right way as the Hotri, the gay one with his purifying flames, the best sacrificer with his seven (forms *) — 6. Him who is enveloped in many mothers, in the wood1, who does not rest thereon (?)2, who is brilliant, though hidden in secret, easily to be found, and striving for all that is desired. 7. When the gods rejoiced in the ... of the herbs 1, in that udder 2, in the foundation of i?zta 3, the great Agni, to whom offerings are made with adoration, the righteous one, always approached eagerly for the sake of sacrifice. 344 VEDIC HYMNS. 8 1. Thou, the knowing one, hast eagerly per- formed the messengership of the sacrifice, looking over both ends, over the two worlds. Thou goest as a messenger, chosen from of old, thou who knowest best the ascents to heaven. 9. Thy path is black. Light is before thee, the red one. Thy flame is speedy. This is one of the wonders : when the virgin conceives (thee as her) child 1, thou becomest a messenger, as soon as thou art born. 10. As soon as he is born, his strength shows itself, when the wind blows upon his flame. He turns his sharp tongue among the dry brushwood. Even solid food he tears to pieces with his teeth. 11. When he thirstily has grown strong by thirsty food1, restless Agni appoints a thirsty messenger. Consuming (the wood) he follows the ... 2 of the wind. He seems to drive forward a quick horse ; the racer speeds along. NOTES. The same RishL The metre is Ga.ga.ti in verse 1, Anush/ubh in verses 2-6, TrishAibh in verses 7-1 1. — Verse i=VS. Ill, 15; XV, 36; XXXIII, 6; TS. I, 5, 5, 1; MS. I, 5, 1. Verse 5. Note 1. The seven flames or tongues of Agni ? The seven Hotrts ? The seven Ratnas ? Verse 6. Note 1. Cf. IX, 107, 18. pari gobhi/^ uttara/fc siclan vaneshu avyata. MANDALA IV, HYMN 7. 345 Note 2. Possibly we might conjecture aLnritam, ' who rests thereon/ Verse 7.
2I, 5, 1. Verse 5. Note 1. The seven flames or tongues of Agni ? The seven Hotrts ? The seven Ratnas ? Verse 6. Note 1. Cf. IX, 107, 18. pari gobhi/^ uttara/fc siclan vaneshu avyata. MANDALA IV, HYMN 7. 345 Note 2. Possibly we might conjecture aLnritam, ' who rests thereon/ Verse 7. Note 1. On sasasya, cf. above, III, 5, 6, note 2. Viyuta seems to be a locative standing parallel with the locative tfdhan. We have here sasasya viyuta . . . rztasya dhaman, quite as in V, 21, 4 the two accusatives rztasya yonim and sasasya yonim stand parallel. The meaning of viyuta, however, seems to me quite uncertain. Is it an action- noun derived from vi-yu, ' to separate,5 1 to keep off/ or from (vi-) v&, * to weave ' ? Professor Max Miiller proposes : ' at the removal of the grass or tinder in which the spark is kept.' Note 2. sasmin (idhan ; cf. below, 10, 8. Note 3. Cf. above, I, 147, 1. Verse 8. Note 1. With this verse, compare below, hymn 8, verse 4. Verse 9. Note 1. The wood, the child of which is Agni. Verse 11. Note 1. I take anna here as an instrumental. — Compare with our passage VII, 3, 4. trz'shu yat anna samavrzkta ^ambhai^ ; X, 79, 5. ya^ asmai annam trz'shii adadhati ; X, 91, 7. trzshu yat anna vevishat vitishz/zase ; X, 113, 8. agni/t na^ambhai^ trishu annam avayat. Note 2. me/fm ; cf. above, III, 26, 9. 346 VEDIC HYMNS. MAM0ALA IV, HYMN 8. ASH7AKA III, ADHYAYA 5, VARGA 8. i. I press on for you with my prayer to the all-possessing messenger, the immortal bearer of offerings, the best sacrificer. 2. He, the great one, knows indeed the place of wealth \ the ascent to heaven ; may he, (there- fore,) conduct the gods hither. 3. He, the god, knows how to direct the gods for the righteous (worshipper), in his house. He gives (us) wealth dear (to us). 4. He is the Hotrz; he who knows the office of a messenger, goes to and fro (between men and gods), knowing the ascent to heaven. 5. May we be of those who have worshipped Agni with the gift of offerings, who cause him to thrive and kindle him. 6. The men who have brought worship to Agni, are renowned as successful by wealth and by power- ful offspring. 7. May much-desired wealth come to us day by day ; may gains arise among us. 8. He (Agni), the priest of the tribes, (the priest) of men, pierces (all hostile powers) by his might as with a tossing1 (bow). MANDAluA IV, HYMN 8. 347 NOTES. The same RzshL The metre is Gayatrf . — Verse 1 = SV. I,i2; MS. II, 13,5. Verse 2. Note 1. Comp. Pischel, Ved. Studien, II, 118. Verse 8. Note 1. Kshipra evidently is an instrumental. Cf. kshi pradhanvan, kshipreshu, kshipre/2a dhanvan^, II, 24, 8. 348 VEDIC HYMNS. MAiVZ?ALA IV, HYMN 9. ASH7AKA III, ADHYAYA 5, VARGA 9. i. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass. 2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all.
3348 VEDIC HYMNS. MAiVZ?ALA IV, HYMN 9. ASH7AKA III, ADHYAYA 5, VARGA 9. i. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass. 2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all. 3. He, the joy-giving Hotrz, is led around the sacred seat at the heaven-aspiring sacrifices. And he sits down as the Potrz also. 4. Agni sits down also as (the sacrificers) wife * at the sacrifice, and as the master of the house in the house, and as the Brahman 2. 5. Thou zealously approachest as the Upavaktrz1 of the people who perform the sacrificial service, and (thou approachest) the offerings of men. 6. And thou zealously performest the messenger- ship for the man in whose sacrifice thou takest pleasure, in order to bear the mortal's offering (to the gods). 7. Find pleasure1 in our rites, in our sacrifice, O Angiras. Hear our call ! 8. May thy unerring chariot, by which thou protectest the worshippers, encompass us from every side. MAiVflALA IV, HYMN 9. 349 NOTES. The same Rishi and metre. — Verse 1 = SV. I, 23. Verse 8 = VS. Ill, 36; MS. I, 5, 4- 5- "• Verse 4. Note 1. * Wir vermuten : utagncl agnir adhvare . . . die correctur dlirfte evident sein.' Ludwig. The same con- jecture has been proposed already in 1868 by Prof. Max Miiller (Chips, 2nd ed.,vol. iii, p. 157). In my opinion the traditional text is correct. Note 2. The Brahman very probably is not the Brahman of the later ritual, but the Brahma^a^/za^sin. See H. O., Religion des Veda, p. 396. Verse 5. Note 1. The UpavaktW is identical with the "Prasastrz or Maitravaru/za of the later ritual. H. O., Religion des Veda, p. 390. Verse 7. Note 1. On ^"oshi, cf. Bartholomae, Studien zur Indog. Sprachgeschichte, I, 31. 350 VEDIC HYMNS. MAA^ALA IV, HYMN 10. ASH7AKA III, ADHYAYA 5, VARGA 10. i 1. O Agni ! May we to-day successfully perform, with thy heedfulness 2, this praise3 which touches thy heart, which is like a horse, like auspicious power of the mind. 2. For verily thou, O Agni, hast become the charioteer of auspicious power of the mind, of real ability, and of the mighty i?zta. 3. Through these our hymns direct thyself hither- wards to us like the sun with its light1, O Agni, gracious with all thy faces. 4. May we to-day worship thee, O Agni, praising thee with these songs. Thy roarings thunder like (the thunder) of Heaven. 5. Thy sweetest aspect, O Agni, shines near us for glory's sake, now by day, now by night, like gold. 6. Like purified ghnta is thy stainless body ; (it is) brilliant gold: that (body) of thine has shone1, O self-dependent one, like gold. 7. For even a malice which one has committed, thou verily drivest away entirely, O righteous Agni, from the sacrificing mortal \ 8. May our friendship, O Agni, our brotherhood with you, the gods, be blessed. This is our navel (i. e. relation) in our seat, in this udder \ M AND ALA IV, HYMN IO. 35 I NOTES.
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.
1above, 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. i. This (Agni) has been established here as the first by the establishes, the Hotrz, the best sacrificer who should be magnified at the sacrifices, whom Apnavana and the Bhrzgus have made shine, brilliant in the woods, spreading to every house. 2. Agni ! When will the splendour of thee, the god, appear in the right way ? For verily the mortals have seized thee who shouldst be magnified in the houses. 3. Seeing the righteous, wise one, like the heaven with the stars, who produces joy at all sacrifices, from house to house — 4. The quick messenger of Vivasvat who rules over all human tribes : Him the Ayus have brought hither to every house, the light, him who belongs to the Bhr/gus. 5. Him the knowing one they have set down in the right way as the Hotri, the gay one with his purifying flames, the best sacrificer with his seven (forms *) — 6. Him who is enveloped in many mothers, in the wood1, who does not rest thereon (?)2, who is brilliant, though hidden in secret, easily to be found, and striving for all that is desired. 7. When the gods rejoiced in the ... of the herbs 1, in that udder 2, in the foundation of i?zta 3, the great Agni, to whom offerings are made with adoration, the righteous one, always approached eagerly for the sake of sacrifice. 344 VEDIC HYMNS. 8 1. Thou, the knowing one, hast eagerly per- formed the messengership of the sacrifice, looking over both ends, over the two worlds. Thou goest as a messenger, chosen from of old, thou who knowest best the ascents to heaven. 9. Thy path is black. Light is before thee, the red one. Thy flame is speedy. This is one of the wonders : when the virgin conceives (thee as her) child 1, thou becomest a messenger, as soon as thou art born. 10. As soon as he is born, his strength shows itself, when the wind blows upon his flame. He turns his sharp tongue among the dry brushwood. Even solid food he tears to pieces with his teeth. 11. When he thirstily has grown strong by thirsty food1, restless Agni appoints a thirsty messenger. Consuming (the wood) he follows the ... 2 of the wind. He seems to drive forward a quick horse ; the racer speeds along. NOTES. The same RishL The metre is Ga.ga.ti in verse 1, Anush/ubh in verses 2-6, TrishAibh in verses 7-1 1. — Verse i=VS. Ill, 15; XV, 36; XXXIII, 6; TS. I, 5, 5, 1; MS. I, 5, 1. Verse 5. Note 1. The seven flames or tongues of Agni ? The seven Hotrts ? The seven Ratnas ? Verse 6. Note 1. Cf. IX, 107, 18. pari gobhi/^ uttara/fc siclan vaneshu avyata. MANDALA IV, HYMN 7. 345 Note 2. Possibly we might conjecture aLnritam, ' who rests thereon/ Verse 7.
2I, 5, 1. Verse 5. Note 1. The seven flames or tongues of Agni ? The seven Hotrts ? The seven Ratnas ? Verse 6. Note 1. Cf. IX, 107, 18. pari gobhi/^ uttara/fc siclan vaneshu avyata. MANDALA IV, HYMN 7. 345 Note 2. Possibly we might conjecture aLnritam, ' who rests thereon/ Verse 7. Note 1. On sasasya, cf. above, III, 5, 6, note 2. Viyuta seems to be a locative standing parallel with the locative tfdhan. We have here sasasya viyuta . . . rztasya dhaman, quite as in V, 21, 4 the two accusatives rztasya yonim and sasasya yonim stand parallel. The meaning of viyuta, however, seems to me quite uncertain. Is it an action- noun derived from vi-yu, ' to separate,5 1 to keep off/ or from (vi-) v&, * to weave ' ? Professor Max Miiller proposes : ' at the removal of the grass or tinder in which the spark is kept.' Note 2. sasmin (idhan ; cf. below, 10, 8. Note 3. Cf. above, I, 147, 1. Verse 8. Note 1. With this verse, compare below, hymn 8, verse 4. Verse 9. Note 1. The wood, the child of which is Agni. Verse 11. Note 1. I take anna here as an instrumental. — Compare with our passage VII, 3, 4. trz'shu yat anna samavrzkta ^ambhai^ ; X, 79, 5. ya^ asmai annam trz'shii adadhati ; X, 91, 7. trzshu yat anna vevishat vitishz/zase ; X, 113, 8. agni/t na^ambhai^ trishu annam avayat. Note 2. me/fm ; cf. above, III, 26, 9. 346 VEDIC HYMNS. MAM0ALA IV, HYMN 8. ASH7AKA III, ADHYAYA 5, VARGA 8. i. I press on for you with my prayer to the all-possessing messenger, the immortal bearer of offerings, the best sacrificer. 2. He, the great one, knows indeed the place of wealth \ the ascent to heaven ; may he, (there- fore,) conduct the gods hither. 3. He, the god, knows how to direct the gods for the righteous (worshipper), in his house. He gives (us) wealth dear (to us). 4. He is the Hotrz; he who knows the office of a messenger, goes to and fro (between men and gods), knowing the ascent to heaven. 5. May we be of those who have worshipped Agni with the gift of offerings, who cause him to thrive and kindle him. 6. The men who have brought worship to Agni, are renowned as successful by wealth and by power- ful offspring. 7. May much-desired wealth come to us day by day ; may gains arise among us. 8. He (Agni), the priest of the tribes, (the priest) of men, pierces (all hostile powers) by his might as with a tossing1 (bow). MANDAluA IV, HYMN 8. 347 NOTES. The same RzshL The metre is Gayatrf . — Verse 1 = SV. I,i2; MS. II, 13,5. Verse 2. Note 1. Comp. Pischel, Ved. Studien, II, 118. Verse 8. Note 1. Kshipra evidently is an instrumental. Cf. kshi pradhanvan, kshipreshu, kshipre/2a dhanvan^, II, 24, 8. 348 VEDIC HYMNS. MAiVZ?ALA IV, HYMN 9. ASH7AKA III, ADHYAYA 5, VARGA 9. i. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass. 2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all.
3348 VEDIC HYMNS. MAiVZ?ALA IV, HYMN 9. ASH7AKA III, ADHYAYA 5, VARGA 9. i. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass. 2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all. 3. He, the joy-giving Hotrz, is led around the sacred seat at the heaven-aspiring sacrifices. And he sits down as the Potrz also. 4. Agni sits down also as (the sacrificers) wife * at the sacrifice, and as the master of the house in the house, and as the Brahman 2. 5. Thou zealously approachest as the Upavaktrz1 of the people who perform the sacrificial service, and (thou approachest) the offerings of men. 6. And thou zealously performest the messenger- ship for the man in whose sacrifice thou takest pleasure, in order to bear the mortal's offering (to the gods). 7. Find pleasure1 in our rites, in our sacrifice, O Angiras. Hear our call ! 8. May thy unerring chariot, by which thou protectest the worshippers, encompass us from every side. MAiVflALA IV, HYMN 9. 349 NOTES. The same Rishi and metre. — Verse 1 = SV. I, 23. Verse 8 = VS. Ill, 36; MS. I, 5, 4- 5- "• Verse 4. Note 1. * Wir vermuten : utagncl agnir adhvare . . . die correctur dlirfte evident sein.' Ludwig. The same con- jecture has been proposed already in 1868 by Prof. Max Miiller (Chips, 2nd ed.,vol. iii, p. 157). In my opinion the traditional text is correct. Note 2. The Brahman very probably is not the Brahman of the later ritual, but the Brahma^a^/za^sin. See H. O., Religion des Veda, p. 396. Verse 5. Note 1. The UpavaktW is identical with the "Prasastrz or Maitravaru/za of the later ritual. H. O., Religion des Veda, p. 390. Verse 7. Note 1. On ^"oshi, cf. Bartholomae, Studien zur Indog. Sprachgeschichte, I, 31. 350 VEDIC HYMNS. MAA^ALA IV, HYMN 10. ASH7AKA III, ADHYAYA 5, VARGA 10. i 1. O Agni ! May we to-day successfully perform, with thy heedfulness 2, this praise3 which touches thy heart, which is like a horse, like auspicious power of the mind. 2. For verily thou, O Agni, hast become the charioteer of auspicious power of the mind, of real ability, and of the mighty i?zta. 3. Through these our hymns direct thyself hither- wards to us like the sun with its light1, O Agni, gracious with all thy faces. 4. May we to-day worship thee, O Agni, praising thee with these songs. Thy roarings thunder like (the thunder) of Heaven. 5. Thy sweetest aspect, O Agni, shines near us for glory's sake, now by day, now by night, like gold. 6. Like purified ghnta is thy stainless body ; (it is) brilliant gold: that (body) of thine has shone1, O self-dependent one, like gold. 7. For even a malice which one has committed, thou verily drivest away entirely, O righteous Agni, from the sacrificing mortal \ 8. May our friendship, O Agni, our brotherhood with you, the gods, be blessed. This is our navel (i. e. relation) in our seat, in this udder \ M AND ALA IV, HYMN IO. 35 I NOTES.
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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