Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Verse 2. Note 1. The meaning of Peshi is unknown. The word seems anyhow to describe the wrong mother as low or contemptible. Agni is degraded by sojourning with her, while his proper nature is glorious, for he is the queen's son. Verse 3. Note 1. Agni has forsaken his proper dwelling. Note 2. On vipr/kvat, cf. Taitt. Sawhita III, 1, 6, 2. yuna^mi tisra/2 vipr/^a^ suryasya te ; Ykg. Sa;/zhita IX, 4. sampr/^au stha^ sam ma bhadre^a prmktam ; vipr/^au stha/2 vi ma p&pmana prmktam. Vi-przk seems to mean, consequently, ' to free something from an admixture,' and amr/tam vip^/kvat seems to be ambrosia in which dwells the power of getting free from bad admixtures. Thus in the passage quoted from the Taitt. Sa/^hita the Sun is referred to as thrice cleared from all impure elements. It is quite uncertain whether the expression used here refers or not to the myth of the churning of the ocean (Geldner, loc. cit.), and I do not think that we should translate amr/tam vipr/kvat, as Geldner does, i das was sich als Nektar ausscheidet/ Verse 4. Note 1. I read with Bohtlingk-Roth sumadyutham. Note 2. The young women seem to be hostile beings of [46] B b 370 VEDIC HYMNS. the same kind as the young woman mentioned in verse 2. They try to seize Agni, but he has been born already; his fiery, unassailable nature has been formed. I do not pretend to know what it means that then those female foes become grey with age. ' I think they are the Dawns who hold Agni in the dark ; but when he escapes and is actually born, they, the Dawns, become grey.' M. M. Verse 5. Note 1. The relative pronoun yesham seems to refer both to the bull (maryakam) and to the cows (gobhi^). The bull probably is Agni who has been separated from the cows, i.e. the oblations, prayers, &c. (?) ' Possibly the bull Agni, the rising sun, has been separated from the cows, the clouds or dawns/ M. M. Verse 6. Note 1. Vasam ra^anam. I cannot follow the interpre- tation of Pischel, Vedische Studien, I, 210. Note 2. Or nf dadu^, ' they have bound him'? Cf. ava srz'^-antu in the third Pada, and niditam in verse 7. Verse 8. Note 1. The whole verse is nearly identical with X, 32, 6". Note 2. I consider afye/z (cf. Bartholomae, Arische Forschungen, II, 72, 76 ; Studien zur Indogermanischen Sprachgeschichte, I, 21) as 2nd sing, pluperfect of the root i. Note 3. Varu^a ? Verse 11. Note 1. With the second Pada compare I, 130, 6 ; V, Verse 12. Note 1. The bull of course is Agni. MAiVDALA V, HYMN 3. 37 1 MAA^ALA V, HYMN 3. ASH7AKA III, ADHYAYA 8, VARGA 16-17. i. Thou, O Agni, art Varu/za, when born; thou becomest Mitra when kindled. In thee, O son of strength, the Visvedev&s (dwell). Thou art Indra for the mortal worshipper. 2. Thou becomest Aryaman when thou bearest * the secret name of the maidens, O self-dependent one. They anoint (thee) with cows 2 like the well- established Mitra 3, when thou makest husband and wife one-minded.
2Thou art Indra for the mortal worshipper. 2. Thou becomest Aryaman when thou bearest * the secret name of the maidens, O self-dependent one. They anoint (thee) with cows 2 like the well- established Mitra 3, when thou makest husband and wife one-minded. 3. For thy glory the Maruts have cleansed them- selves 1y who are thy fair and brilliant offspring, O Rudra 2 ! The footprint of Vish/zu which is put down in the highest place : therewith thou protectest the secret name of the cows. 4. By thy beauty, O god, the gods are beautiful to behold1. Assuming many (powers or goods) they attached themselves to immortality. Men have set down Agni as the Hotrz, the Usifs, honouring (him), the praise of Ayu 2. 5. There is no (other) Hotrz before thee, a better sacrificer1 ; no one surpasses thee, O self-dependent one, by wisdom. And that house of which thou art the guest, he 2, O god, will overcome the mortals by his sacrifice. 6. May we overcome the mortals, O Agni, pro- tected by thee, striving for wealth, awaking (thee) with offerings ; may we (overcome mortals) in the contest, in the distribution 1 of days ; may we (over- come them) by wealth, O son of strength ! B b 2 37^ VEDIC HYMNS. 7. If a man should turn upon us sin or guilt, bring ye the evil on him who pronounces evil spells (against us). Destroy, O knowing one, such a curse, O Agni, (of a man) who injures us by falsehood. 8. Thee, O god, the ancient (mortals) have made their messenger at the break of this (dawn), and have sacrificed with their oblations, when thou goest along, O Agni, in the abode of wealth, a god kindled by the mortals and by the Vasus. 9. Protect the father — drive away (evil) as the knowing one — (the father) who is considered1 as thy son, O son of strength 2. When, O sapient (Agni), wilt thou look upon us ? When wilt thou, who knowest i?zta, requite (human deeds) ? 10. The father1 adoring gives many names to thee, O Vasu, if thou shouldst take pleasure therein. Will not Agni, delighting in his divine power, grant us his favour, he who has grown strong ? 11. Thou indeed, O Agni, youngest one, bringest thy praiser across all dangers. Thieves have been seen and deceitful men; dishonest people have come with unknown designs. 12. These our processions have been directed towards thee. Yes, to thee, the Vasu, this guilt has been confessed. Verily this Agni, grown strong, will never surrender us to the curse nor to him who does harm to us. NOTES. Thei?zshi isVasamita Atreya; the metre is Trish^ubh. — No verse of this hymn occurs in the other Sa;/zhitas. Verse 2. Note 1. I think that we must read bibharshi. MAiVDALA V, HYMN 3. 373 Note 2. I.e. with butter. Note 3. On Mitra as the god of alliances, and the anointing of Mitra — possibly of an object that represents Mitra — see H. O., Religion des Veda, p. 186, note 1. Cf. also Pischel, Vedische Studien, I, 93 seq. Verse 3. Note 1. I.e. they have adorned themselves. Cf. VII, 39, 3. urav antarikshe mar^ayanta subhrsik.
3O., Religion des Veda, p. 186, note 1. Cf. also Pischel, Vedische Studien, I, 93 seq. Verse 3. Note 1. I.e. they have adorned themselves. Cf. VII, 39, 3. urav antarikshe mar^ayanta subhrsik. Note 2. Rudra of course is here a name of Agni. Verse 4. Note 1. Sudr/i-a^, which I have translated as nom. plur., may also be understood as gen. sing. : ' by thy beauty, who art beautiful to behold, O god, the gods, assuming, Sec.' Note 2. Cf. Nara^a^sa. — This hemistich is nearly identical with IV, 6, 11. Verse 5. Note 1. Comp. above, III, 17, 5. Note 2. The construction is rather free. Verse 6. Note 1. Vidatheshu ahnam : cf. above, I, 31, 6, note 2 (p. 36 seq.). Verse 9. Note 1. See Neisser, Bezzenberger's Beitrage, XVIII, 310. Note 2. Bergaigne (Religion Vedique, II, 103) proposes to read yodhi without accent and to derive it, as Delbruck does, from yu (not from yudh) ; he translates the first hemistich : { Protege-nous, ecarte le pere qui passe pour ton fils.' I think that he is right as to the verb yu, but that the accent of yodhi is correct ; the words yodhi vidvan form a parenthesis. Agni is invoked to protect the father of the sacrificing tribe (comp. verse 10), or the father of 374 VEDIC HYMNS. Agni himself, i.e. the sacrificer or the priest, who is him- self considered, at the same time, as the son of Agni (see Bergaigne, I, 37 seq. ; Geldner, Vedische Studien, I, 167). Verse 10. Note 1. ' The father ' may either be the father spoken of in verse 9 (see verse 9, note 2). Or the word may refer to Agni : i He who adores thee, gives many names to thee, if thou, the father, O Vasu, &c/ MAADALA V, HYMN 4. 375 MAA/J9ALA V, HYMN 4. ASH7AKA III, ADHYAYA 8, VARGA 18-19. i. Thee, O Agni, the treasure-lord of treasures, I gladden at the sacrifices, O king! May we, striving for gain, conquer gain through thee ; may we overcome the hostilities of mortals. 2. Agni, the bearer of oblations, our ever-young father, is mighty, brilliant, beautiful to behold among us. Shine (on us) food with a good household1. Turn all glory towards us 2. 3. Establish Agni as the Hotri, the sage of the clans, the lord of human clans, the bright purifier, whose back is covered with ghee, the omniscient. May he obtain the best goods (for us) among the gods. 4. Enjoy thyself, O Agni, joined with \d&, uniting thyself with the rays of the sun. Enjoy our fuel, O Gatavedas, and bring the gods hither that they may eat our offerings. 5. Welcome, as our household-god and the guest in our dwelling, come to this our sacrifice as the knowing one. Dispelling, O Agni, all (hostile) attempts, bring to us the possessions of those who are at enmity with us. 6. Drive away the Dasyu with thy weapon, creating strength for thy own body. When thou bringest the gods across (to us), O son of strength, then, O manliest Agni, protect us in (our striving for) gain.
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.
1Verse 2. Note 1. The meaning of Peshi is unknown. The word seems anyhow to describe the wrong mother as low or contemptible. Agni is degraded by sojourning with her, while his proper nature is glorious, for he is the queen's son. Verse 3. Note 1. Agni has forsaken his proper dwelling. Note 2. On vipr/kvat, cf. Taitt. Sawhita III, 1, 6, 2. yuna^mi tisra/2 vipr/^a^ suryasya te ; Ykg. Sa;/zhita IX, 4. sampr/^au stha^ sam ma bhadre^a prmktam ; vipr/^au stha/2 vi ma p&pmana prmktam. Vi-przk seems to mean, consequently, ' to free something from an admixture,' and amr/tam vip^/kvat seems to be ambrosia in which dwells the power of getting free from bad admixtures. Thus in the passage quoted from the Taitt. Sa/^hita the Sun is referred to as thrice cleared from all impure elements. It is quite uncertain whether the expression used here refers or not to the myth of the churning of the ocean (Geldner, loc. cit.), and I do not think that we should translate amr/tam vipr/kvat, as Geldner does, i das was sich als Nektar ausscheidet/ Verse 4. Note 1. I read with Bohtlingk-Roth sumadyutham. Note 2. The young women seem to be hostile beings of [46] B b 370 VEDIC HYMNS. the same kind as the young woman mentioned in verse 2. They try to seize Agni, but he has been born already; his fiery, unassailable nature has been formed. I do not pretend to know what it means that then those female foes become grey with age. ' I think they are the Dawns who hold Agni in the dark ; but when he escapes and is actually born, they, the Dawns, become grey.' M. M. Verse 5. Note 1. The relative pronoun yesham seems to refer both to the bull (maryakam) and to the cows (gobhi^). The bull probably is Agni who has been separated from the cows, i.e. the oblations, prayers, &c. (?) ' Possibly the bull Agni, the rising sun, has been separated from the cows, the clouds or dawns/ M. M. Verse 6. Note 1. Vasam ra^anam. I cannot follow the interpre- tation of Pischel, Vedische Studien, I, 210. Note 2. Or nf dadu^, ' they have bound him'? Cf. ava srz'^-antu in the third Pada, and niditam in verse 7. Verse 8. Note 1. The whole verse is nearly identical with X, 32, 6". Note 2. I consider afye/z (cf. Bartholomae, Arische Forschungen, II, 72, 76 ; Studien zur Indogermanischen Sprachgeschichte, I, 21) as 2nd sing, pluperfect of the root i. Note 3. Varu^a ? Verse 11. Note 1. With the second Pada compare I, 130, 6 ; V, Verse 12. Note 1. The bull of course is Agni. MAiVDALA V, HYMN 3. 37 1 MAA^ALA V, HYMN 3. ASH7AKA III, ADHYAYA 8, VARGA 16-17. i. Thou, O Agni, art Varu/za, when born; thou becomest Mitra when kindled. In thee, O son of strength, the Visvedev&s (dwell). Thou art Indra for the mortal worshipper. 2. Thou becomest Aryaman when thou bearest * the secret name of the maidens, O self-dependent one. They anoint (thee) with cows 2 like the well- established Mitra 3, when thou makest husband and wife one-minded.
2Thou art Indra for the mortal worshipper. 2. Thou becomest Aryaman when thou bearest * the secret name of the maidens, O self-dependent one. They anoint (thee) with cows 2 like the well- established Mitra 3, when thou makest husband and wife one-minded. 3. For thy glory the Maruts have cleansed them- selves 1y who are thy fair and brilliant offspring, O Rudra 2 ! The footprint of Vish/zu which is put down in the highest place : therewith thou protectest the secret name of the cows. 4. By thy beauty, O god, the gods are beautiful to behold1. Assuming many (powers or goods) they attached themselves to immortality. Men have set down Agni as the Hotrz, the Usifs, honouring (him), the praise of Ayu 2. 5. There is no (other) Hotrz before thee, a better sacrificer1 ; no one surpasses thee, O self-dependent one, by wisdom. And that house of which thou art the guest, he 2, O god, will overcome the mortals by his sacrifice. 6. May we overcome the mortals, O Agni, pro- tected by thee, striving for wealth, awaking (thee) with offerings ; may we (overcome mortals) in the contest, in the distribution 1 of days ; may we (over- come them) by wealth, O son of strength ! B b 2 37^ VEDIC HYMNS. 7. If a man should turn upon us sin or guilt, bring ye the evil on him who pronounces evil spells (against us). Destroy, O knowing one, such a curse, O Agni, (of a man) who injures us by falsehood. 8. Thee, O god, the ancient (mortals) have made their messenger at the break of this (dawn), and have sacrificed with their oblations, when thou goest along, O Agni, in the abode of wealth, a god kindled by the mortals and by the Vasus. 9. Protect the father — drive away (evil) as the knowing one — (the father) who is considered1 as thy son, O son of strength 2. When, O sapient (Agni), wilt thou look upon us ? When wilt thou, who knowest i?zta, requite (human deeds) ? 10. The father1 adoring gives many names to thee, O Vasu, if thou shouldst take pleasure therein. Will not Agni, delighting in his divine power, grant us his favour, he who has grown strong ? 11. Thou indeed, O Agni, youngest one, bringest thy praiser across all dangers. Thieves have been seen and deceitful men; dishonest people have come with unknown designs. 12. These our processions have been directed towards thee. Yes, to thee, the Vasu, this guilt has been confessed. Verily this Agni, grown strong, will never surrender us to the curse nor to him who does harm to us. NOTES. Thei?zshi isVasamita Atreya; the metre is Trish^ubh. — No verse of this hymn occurs in the other Sa;/zhitas. Verse 2. Note 1. I think that we must read bibharshi. MAiVDALA V, HYMN 3. 373 Note 2. I.e. with butter. Note 3. On Mitra as the god of alliances, and the anointing of Mitra — possibly of an object that represents Mitra — see H. O., Religion des Veda, p. 186, note 1. Cf. also Pischel, Vedische Studien, I, 93 seq. Verse 3. Note 1. I.e. they have adorned themselves. Cf. VII, 39, 3. urav antarikshe mar^ayanta subhrsik.
3O., Religion des Veda, p. 186, note 1. Cf. also Pischel, Vedische Studien, I, 93 seq. Verse 3. Note 1. I.e. they have adorned themselves. Cf. VII, 39, 3. urav antarikshe mar^ayanta subhrsik. Note 2. Rudra of course is here a name of Agni. Verse 4. Note 1. Sudr/i-a^, which I have translated as nom. plur., may also be understood as gen. sing. : ' by thy beauty, who art beautiful to behold, O god, the gods, assuming, Sec.' Note 2. Cf. Nara^a^sa. — This hemistich is nearly identical with IV, 6, 11. Verse 5. Note 1. Comp. above, III, 17, 5. Note 2. The construction is rather free. Verse 6. Note 1. Vidatheshu ahnam : cf. above, I, 31, 6, note 2 (p. 36 seq.). Verse 9. Note 1. See Neisser, Bezzenberger's Beitrage, XVIII, 310. Note 2. Bergaigne (Religion Vedique, II, 103) proposes to read yodhi without accent and to derive it, as Delbruck does, from yu (not from yudh) ; he translates the first hemistich : { Protege-nous, ecarte le pere qui passe pour ton fils.' I think that he is right as to the verb yu, but that the accent of yodhi is correct ; the words yodhi vidvan form a parenthesis. Agni is invoked to protect the father of the sacrificing tribe (comp. verse 10), or the father of 374 VEDIC HYMNS. Agni himself, i.e. the sacrificer or the priest, who is him- self considered, at the same time, as the son of Agni (see Bergaigne, I, 37 seq. ; Geldner, Vedische Studien, I, 167). Verse 10. Note 1. ' The father ' may either be the father spoken of in verse 9 (see verse 9, note 2). Or the word may refer to Agni : i He who adores thee, gives many names to thee, if thou, the father, O Vasu, &c/ MAADALA V, HYMN 4. 375 MAA/J9ALA V, HYMN 4. ASH7AKA III, ADHYAYA 8, VARGA 18-19. i. Thee, O Agni, the treasure-lord of treasures, I gladden at the sacrifices, O king! May we, striving for gain, conquer gain through thee ; may we overcome the hostilities of mortals. 2. Agni, the bearer of oblations, our ever-young father, is mighty, brilliant, beautiful to behold among us. Shine (on us) food with a good household1. Turn all glory towards us 2. 3. Establish Agni as the Hotri, the sage of the clans, the lord of human clans, the bright purifier, whose back is covered with ghee, the omniscient. May he obtain the best goods (for us) among the gods. 4. Enjoy thyself, O Agni, joined with \d&, uniting thyself with the rays of the sun. Enjoy our fuel, O Gatavedas, and bring the gods hither that they may eat our offerings. 5. Welcome, as our household-god and the guest in our dwelling, come to this our sacrifice as the knowing one. Dispelling, O Agni, all (hostile) attempts, bring to us the possessions of those who are at enmity with us. 6. Drive away the Dasyu with thy weapon, creating strength for thy own body. When thou bringest the gods across (to us), O son of strength, then, O manliest Agni, protect us in (our striving for) gain.
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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