Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Herbert Baynes. The Biography of Bhaga (Actes du huiti£me Congr^s intern, des Orientalistes, Sect. II, fasc. t, pp. 83 seq.). Verse 4. Note 1. To them, i. e. the Maghavans. Compare below, 18, 3. 4. Note 2. Ma^hana seems to be instrumental. Comp. 10. 3; 18, 3. Note 3. Agni is himself yahva ; so na cannot be the comparative particle, but it must be the negation. Simi- larly it is said in II, 16, 3 that Heaven and Earth cannot encompass the indriya of Indra; cf. also X, 27, 7. Verse 5. Note 1. Varyam seems to depend on a bhara. With the whole phrase compare the first Pada of V, 17, 5. MANDAL.A V, HYMN 1 7. 403 MAA/Z>ALA V, HYMN 17. ASH7AKA IV, ADHYAYA 1, VARGA 9. i. May the mortal truly by sacrifices, O god, (magnify) the stronger one for help ; may the Piiru, when good service has been performed, magnify Agni (and thereby draw him) hither for his aid. 2. For thou art manifestly considered as his (i.e. Agni's) disposer, highly brilliant by thyself1: (magnify then Agni who is) a firmament of bright splendour, lovely beyond 2 thought 3. 3. (It is) yonder (sun ?) who verily has been yoked by his (i. e. Agni's) light x through the impetuous speech 2 — (by the light of Agni) whose flames mightily shine as if (they were made to shine) by the sperm of heaven 3. 4. Through his, the wise one's, insight there is wealth on his, the wonderful (Agni's), chariot. And Agni is praised, he who is to be invoked among all peoples. 5. Now indeed our liberal lords have manifestly attained * treasure. Offspring of vigour ! Protect us for the sake of victory ! Help us to welfare ! And assist us to grow strong in fights ! NOTES. The same i?/shi and metre. — No verse occurs in the other Sa^hitiis. D d 2 404 VEDIC HYMNS. Verse 2. Note 1. I have translated the text in its traditional form, which I think is correct. On the vocative vidharman, comp. Delbriick, Altindische Syntax, p. 106. One could think, however, of reading vidharman as a locative, and svaya^astare, and of considering manyase as a first person, like ar^ase, &c. : ' For in his extension, brilliant by itself, I manifestly comprehend that firmament,' &c. Note 2. Cf. VIII, 72, 3. anta^ ikk/ianti tam^ane rudram para^ manishaya. ' Ueber alle Vorstellung hinaus.' Ludwig. Note 3. If we read svaya^astara^, vidharman, and explain manyase as second person, the following translation of this difficult verse may be attempted : ' Thou art manifestly, indeed, considered as very brilliant by thyself in its (the firmament's) extension : that firmament of bright splendour (I praise), lovely beyond thought.' It is not very probable, however, that asya should refer to anything else but Agni. Verse 3. Note 1. Saya^a, whom Ludwig follows, very probably is right in interpreting asau as the sun. — On the Sandhi, compare Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 679.
2Verse 3. Note 1. Saya^a, whom Ludwig follows, very probably is right in interpreting asau as the sun. — On the Sandhi, compare Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 679. Note 2. Through the sacred spell, by which the sun is made to rise through the kindling of the fire. — Cf. VIII, 17, 15. tuga. . . . grzbha. Note 3. Does this mean that Agni's flames shine like lightning which receives its light from the waters of the cloud, the sperm of heaven? Cf. IX, 74, 1, where it is said of the Soma mixed with water : diva^ retasa sa£ate. Verse 5. Note 1. I think that sa^anta should be accented, because it is connected with hi. MAiNTDALA V, HYMN 1 8. 405 MAiV7?ALA V, HYMN 18. ASH7AKA IV, ADHYAYA 1, VARGA 10. i. May Agni, beloved of many, the guest of the house 1y be praised in the morning, the immortal who delights 2 in all offerings among the mortals. 2 *. To Dvita who by the liberal power of his dexterousness carries away injury2, this praiser of thine, O immortal, prepares Soma in the due way. 3. I call for your sake Him who flames through long life, with the speech that belongs to the liberal patrons 1 whose chariot moves uninjured, O giver of horses 2 ; 4. And in whom (dwells) brilliant thought, who guard the hymns of praise in their mouth, (whose) sacrificial grass is spread in the realm of the sun : they have invested themselves with glory. 5. On the liberal patrons who have given me fifty horses for my song of praise \ bestow brilliant, mighty, high glory, O Agni ; on those men (bestow glory) with (valiant) men, O immortal ! NOTES. The Rishi is Mrzktavahas Dvita Atreya (see verse i) ; the metre is the same. — Verse i = SV. I, 85. Verse 5 = TB. II, 7, 5, a- Verse 1. Note 1. Visik . . . atithi/z : cf. above, V, 3, 5. Note 2. On ran with the accusative, compare Gaedicke, p. 76. 406 VEDIC HYMNS. Verse 2. Note 1. Compare on this verse Macdonell, Journal Roy. As. Soc, 1893, p. 463 seq. Note 2. Dvita, who seems to be identified with Agni, is, in the same way as Trita (see Bloomfield, Proceedings Amer. Or. Soc, March, 1894, p. cxix seqq.), supposed to take away human sin and all sorts of mischief and misfortune (cf. VIII, 47, 16. Tritaya £a Dvitaya £a lisha^ dushvapnyam vaha). Thus he is invoked here as carrying away mrz'kta, i.ee injury. Verse 3. Note 1. The speech of the priest belongs to the sacrificer who has engaged him. Note 2. This seems to be Agni, with an evident allusion to the human giver of horses (see verse 5). Verse 5. Note 1. Sadhastuti seems to be instrumental. Cf. Lan- man, p. 381. MAiVZ)ALA V, HYMN 1 9. 407 MAA^ALA V, HYMN 19. ASH7AKA IV, ADHYAYA 1, VARGA 11. i. They are born for retirement1. Out of the cover he 2 has shone forth, being a cover himself. In the lap of the mother he looks about 3. 2. Causing him to discern (the pious and the impious ?), they have sacrificed. With unwinking eyes they protect his manly power. They have penetrated into the firm stronghold x.
3Out of the cover he 2 has shone forth, being a cover himself. In the lap of the mother he looks about 3. 2. Causing him to discern (the pious and the impious ?), they have sacrificed. With unwinking eyes they protect his manly power. They have penetrated into the firm stronghold x. 3. The people of .Svaitreya1, his clans, have thriven brilliantly. Brzhaduktha with a golden ornament at his neck, is eager for the race as if by this honey-drink 2. 4. Like the dear milk of love1 — (a thing) un- related with two (things) related 2 — like the gharma vessel with booty in its belly — undeceived, the deceiver of all3. 5. Sporting, O beam of light, appear to us, joined with the ash, with the wind. May those well sharpened ... of his, standing on . . . , be sharp like . . . \ NOTES. The Rishi is Vavri Atreya (cf. verse 1. pra vavre^ vavrf^ £iketa). The metre is Gayatri in verses 1, 2, AnushAibh in verses 3, 4, Viraafrupa in verse 5. — No verse occurs in the other Sa/zzhitas. This Sukta seems to be anything rather than an ordinary Agni hymn. It may be a collection of verses belonging to an Akhyana, or of verses serving another purpose which we can scarcely hope to discover. In several parts of this 408 VEDIC HYMNS. Sukta I must content myself with translating the words without being able to elucidate the poet's meaning. Verse 1. Note 1. I translate the noun avastha in accordance with the Vedic meaning of the verb ava-stha. Possibly it means the secret parts, cf. avastha, AV. VII, 90, 3 (B.-R.). Ludwig translates : * Ein zustand erzeugt einen andern,' and para- phrases, ' Nur zustande und formen, gestalten lernen wir kennen, das wesen des gottes bleibt uns verborgen.' This seems too modern. Prof. Max Muller proposes : ' The remnants (afterbirth) have been brought forth. Skin has shone forth from skin/ — On the question who are the beings ' born for retirement,' I do not venture any conjecture. Note 2. Is Agni meant ? Note 3. Cf. X, 5, 1. (Agni^) asmat hridaA bhuri^anma vi £ash/e. Verse 2. Note 1. The meaning seems to be that the worshippers (possibly the first worshippers, the Angiras), by discovering Agni and by worshipping him, have conquered the hostile strongholds. Verse 3. Note 1. Svaitreya is mentioned as a victorious hero also in I, ssy 14. Note 2. Does this phrase allude to the rite of offering, at the Va^apeya sacrifice, to the horses that were going to run the sacred race, a naivara £aru ? In the Mantras con- nected with this rite the words occur: ' Drink of this honey- drink' (asya madhva^ pibata). See Rig-veda VII, 38, 8 ; Taittiriya Sa^hita I, 7, 8, % ; Weber, Ueber den Va^apeya, P- 3°- Verse 4. Note 1. The retas ? Note 2. Does this refer to an offering or the like, com- posed of two substances related among each other (such as UANDALA V, HYMN 1 9. 409 milk and butter), and a third substance unrelated (such as rice) ? Of course all this is absolutely uncertain. Note 3. Is this Agni ? Verse 5.
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.
1Herbert Baynes. The Biography of Bhaga (Actes du huiti£me Congr^s intern, des Orientalistes, Sect. II, fasc. t, pp. 83 seq.). Verse 4. Note 1. To them, i. e. the Maghavans. Compare below, 18, 3. 4. Note 2. Ma^hana seems to be instrumental. Comp. 10. 3; 18, 3. Note 3. Agni is himself yahva ; so na cannot be the comparative particle, but it must be the negation. Simi- larly it is said in II, 16, 3 that Heaven and Earth cannot encompass the indriya of Indra; cf. also X, 27, 7. Verse 5. Note 1. Varyam seems to depend on a bhara. With the whole phrase compare the first Pada of V, 17, 5. MANDAL.A V, HYMN 1 7. 403 MAA/Z>ALA V, HYMN 17. ASH7AKA IV, ADHYAYA 1, VARGA 9. i. May the mortal truly by sacrifices, O god, (magnify) the stronger one for help ; may the Piiru, when good service has been performed, magnify Agni (and thereby draw him) hither for his aid. 2. For thou art manifestly considered as his (i.e. Agni's) disposer, highly brilliant by thyself1: (magnify then Agni who is) a firmament of bright splendour, lovely beyond 2 thought 3. 3. (It is) yonder (sun ?) who verily has been yoked by his (i. e. Agni's) light x through the impetuous speech 2 — (by the light of Agni) whose flames mightily shine as if (they were made to shine) by the sperm of heaven 3. 4. Through his, the wise one's, insight there is wealth on his, the wonderful (Agni's), chariot. And Agni is praised, he who is to be invoked among all peoples. 5. Now indeed our liberal lords have manifestly attained * treasure. Offspring of vigour ! Protect us for the sake of victory ! Help us to welfare ! And assist us to grow strong in fights ! NOTES. The same i?/shi and metre. — No verse occurs in the other Sa^hitiis. D d 2 404 VEDIC HYMNS. Verse 2. Note 1. I have translated the text in its traditional form, which I think is correct. On the vocative vidharman, comp. Delbriick, Altindische Syntax, p. 106. One could think, however, of reading vidharman as a locative, and svaya^astare, and of considering manyase as a first person, like ar^ase, &c. : ' For in his extension, brilliant by itself, I manifestly comprehend that firmament,' &c. Note 2. Cf. VIII, 72, 3. anta^ ikk/ianti tam^ane rudram para^ manishaya. ' Ueber alle Vorstellung hinaus.' Ludwig. Note 3. If we read svaya^astara^, vidharman, and explain manyase as second person, the following translation of this difficult verse may be attempted : ' Thou art manifestly, indeed, considered as very brilliant by thyself in its (the firmament's) extension : that firmament of bright splendour (I praise), lovely beyond thought.' It is not very probable, however, that asya should refer to anything else but Agni. Verse 3. Note 1. Saya^a, whom Ludwig follows, very probably is right in interpreting asau as the sun. — On the Sandhi, compare Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 679.
2Verse 3. Note 1. Saya^a, whom Ludwig follows, very probably is right in interpreting asau as the sun. — On the Sandhi, compare Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 679. Note 2. Through the sacred spell, by which the sun is made to rise through the kindling of the fire. — Cf. VIII, 17, 15. tuga. . . . grzbha. Note 3. Does this mean that Agni's flames shine like lightning which receives its light from the waters of the cloud, the sperm of heaven? Cf. IX, 74, 1, where it is said of the Soma mixed with water : diva^ retasa sa£ate. Verse 5. Note 1. I think that sa^anta should be accented, because it is connected with hi. MAiNTDALA V, HYMN 1 8. 405 MAiV7?ALA V, HYMN 18. ASH7AKA IV, ADHYAYA 1, VARGA 10. i. May Agni, beloved of many, the guest of the house 1y be praised in the morning, the immortal who delights 2 in all offerings among the mortals. 2 *. To Dvita who by the liberal power of his dexterousness carries away injury2, this praiser of thine, O immortal, prepares Soma in the due way. 3. I call for your sake Him who flames through long life, with the speech that belongs to the liberal patrons 1 whose chariot moves uninjured, O giver of horses 2 ; 4. And in whom (dwells) brilliant thought, who guard the hymns of praise in their mouth, (whose) sacrificial grass is spread in the realm of the sun : they have invested themselves with glory. 5. On the liberal patrons who have given me fifty horses for my song of praise \ bestow brilliant, mighty, high glory, O Agni ; on those men (bestow glory) with (valiant) men, O immortal ! NOTES. The Rishi is Mrzktavahas Dvita Atreya (see verse i) ; the metre is the same. — Verse i = SV. I, 85. Verse 5 = TB. II, 7, 5, a- Verse 1. Note 1. Visik . . . atithi/z : cf. above, V, 3, 5. Note 2. On ran with the accusative, compare Gaedicke, p. 76. 406 VEDIC HYMNS. Verse 2. Note 1. Compare on this verse Macdonell, Journal Roy. As. Soc, 1893, p. 463 seq. Note 2. Dvita, who seems to be identified with Agni, is, in the same way as Trita (see Bloomfield, Proceedings Amer. Or. Soc, March, 1894, p. cxix seqq.), supposed to take away human sin and all sorts of mischief and misfortune (cf. VIII, 47, 16. Tritaya £a Dvitaya £a lisha^ dushvapnyam vaha). Thus he is invoked here as carrying away mrz'kta, i.ee injury. Verse 3. Note 1. The speech of the priest belongs to the sacrificer who has engaged him. Note 2. This seems to be Agni, with an evident allusion to the human giver of horses (see verse 5). Verse 5. Note 1. Sadhastuti seems to be instrumental. Cf. Lan- man, p. 381. MAiVZ)ALA V, HYMN 1 9. 407 MAA^ALA V, HYMN 19. ASH7AKA IV, ADHYAYA 1, VARGA 11. i. They are born for retirement1. Out of the cover he 2 has shone forth, being a cover himself. In the lap of the mother he looks about 3. 2. Causing him to discern (the pious and the impious ?), they have sacrificed. With unwinking eyes they protect his manly power. They have penetrated into the firm stronghold x.
3Out of the cover he 2 has shone forth, being a cover himself. In the lap of the mother he looks about 3. 2. Causing him to discern (the pious and the impious ?), they have sacrificed. With unwinking eyes they protect his manly power. They have penetrated into the firm stronghold x. 3. The people of .Svaitreya1, his clans, have thriven brilliantly. Brzhaduktha with a golden ornament at his neck, is eager for the race as if by this honey-drink 2. 4. Like the dear milk of love1 — (a thing) un- related with two (things) related 2 — like the gharma vessel with booty in its belly — undeceived, the deceiver of all3. 5. Sporting, O beam of light, appear to us, joined with the ash, with the wind. May those well sharpened ... of his, standing on . . . , be sharp like . . . \ NOTES. The Rishi is Vavri Atreya (cf. verse 1. pra vavre^ vavrf^ £iketa). The metre is Gayatri in verses 1, 2, AnushAibh in verses 3, 4, Viraafrupa in verse 5. — No verse occurs in the other Sa/zzhitas. This Sukta seems to be anything rather than an ordinary Agni hymn. It may be a collection of verses belonging to an Akhyana, or of verses serving another purpose which we can scarcely hope to discover. In several parts of this 408 VEDIC HYMNS. Sukta I must content myself with translating the words without being able to elucidate the poet's meaning. Verse 1. Note 1. I translate the noun avastha in accordance with the Vedic meaning of the verb ava-stha. Possibly it means the secret parts, cf. avastha, AV. VII, 90, 3 (B.-R.). Ludwig translates : * Ein zustand erzeugt einen andern,' and para- phrases, ' Nur zustande und formen, gestalten lernen wir kennen, das wesen des gottes bleibt uns verborgen.' This seems too modern. Prof. Max Muller proposes : ' The remnants (afterbirth) have been brought forth. Skin has shone forth from skin/ — On the question who are the beings ' born for retirement,' I do not venture any conjecture. Note 2. Is Agni meant ? Note 3. Cf. X, 5, 1. (Agni^) asmat hridaA bhuri^anma vi £ash/e. Verse 2. Note 1. The meaning seems to be that the worshippers (possibly the first worshippers, the Angiras), by discovering Agni and by worshipping him, have conquered the hostile strongholds. Verse 3. Note 1. Svaitreya is mentioned as a victorious hero also in I, ssy 14. Note 2. Does this phrase allude to the rite of offering, at the Va^apeya sacrifice, to the horses that were going to run the sacred race, a naivara £aru ? In the Mantras con- nected with this rite the words occur: ' Drink of this honey- drink' (asya madhva^ pibata). See Rig-veda VII, 38, 8 ; Taittiriya Sa^hita I, 7, 8, % ; Weber, Ueber den Va^apeya, P- 3°- Verse 4. Note 1. The retas ? Note 2. Does this refer to an offering or the like, com- posed of two substances related among each other (such as UANDALA V, HYMN 1 9. 409 milk and butter), and a third substance unrelated (such as rice) ? Of course all this is absolutely uncertain. Note 3. Is this Agni ? Verse 5.
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.
No commentary for this page.