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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1On Navavastva and Brzhadratha, comp. X, 49, 6 ; VI, 20, 11 ; on Turviti, the materials collected by Bergaigne, Rel. Ved., II, 358 seq. Verse 20. Note 1. See verse 14, note 1. MAiVDALA T, HYMN 44. 37 MAtV/^ALA I, HYMN 44. ASHTAKA I, ADHYAYA 3, VARGA 28-30. i. Agni, at the rising of the dawn1 bring splendid wealth, immortal Gatavedas, to the worshipper, (and bring hither) to-day the gods awakening with the dawn. 2. For thou art the accepted messenger, the bearer of sacrificial food, O Agni, the charioteer of worship. United with the two A^vins and with the Dawn bestow on us abundance of valiant heroes, and high glory. 3. We choose to-day as our messenger Agni, the Vasu, the beloved of many, whose banner is smoke, whose ... 2 is light, at the dawning of the day, the beautifier of sacrifices2. 4. I magnify at the dawning of the day Agni Gatavedas, the best, the youngest guest, the best receiver of offerings, welcome to pious people, that he may go to the gods1. 5. I shall praise thee, O food on which everything lives, immortal one1, Agni, the immortal protector, O holy god, the best sacrificer, O bearer of sacrificial food. 6. Be kind-spoken to him who praises thee, O youngest god, honey-tongued, the best receiver of offerings. Lengthening Praska^vas life, that he may reach old age, do homage1 to the host of the gods. 7. The clans kindle thee, the all-possessing Hotrz: 38 VEDIC HYMNS. therefore conduct hither speedily, much-invoked Agni, the provident gods — 8. Savitrz, the Dawn, the two Arvins, Bhaga, Agni1, at the dawning (of the day), (at the end) of night2. The Ka/zvas, having pressed Soma, inflame thee, the bearer of sacrificial food, O best performer of worship. 9. As thou, O Agni, art the lord of worship, the messenger of the clans, conduct hither to-day the gods awakening with the dawn, of sun-like aspect, that they may drink Soma. 10. Agni, rich in splendour! thou hast shone after the former dawns, visible to all. Thou art the guardian in the hamlets, the Purohita ; thou be- longest to men at the sacrifices l. 1 1 . O Agni, let us put thee down (on the altar) as Manus did, O god, to be the performer of the sacri- fice, the Hotrz, the wise priest, the quick immortal messenger. 12. When thou, the Purohita of the gods, who art great like Mitra, goest on thy errand as messenger in their midst, then the flames of Agni shine like the roaring waves of the Sindhu *. 13. Agni with thy attentive ears, hear me, together with the gods driven (on their chariots) * who accom- pany thee. May Mitra and Aryaman sit down on the sacrificial grass, they who come to the ceremony early in the morning. 14. May the Maruts, they who give rain, the fire- tongued increasers of i?zta, hear my praise. May Varu/za, whose laws are firm, drink the Soma, united with the two Asvins and with the Dawn ! MAJVDALA I, HYMN 44. 39 NOTES.
214. May the Maruts, they who give rain, the fire- tongued increasers of i?zta, hear my praise. May Varu/za, whose laws are firm, drink the Soma, united with the two Asvins and with the Dawn ! MAJVDALA I, HYMN 44. 39 NOTES. The hymn is ascribed to Praska;zva' Kct/zva, who is the reputed author of the whole group of the hymns, I, 44-50. It is certain that these hymns really belong to a branch of the great Ka^va family, for which the name Praska^va is characteristic. Comp. my Prolegomena, p. 260. The metre is Barhata Pragatha. Verse 1 = SV. I, 40. Verses 1-2 = SV. II, 1 130-1 131. Verse 11 = TB. II, 7, 12, 6. Verse 13 =SV. I, 50 ; VS. 33, 15 ; TB. II, 7, 12,5. This Agni-hymn contains a number of allusions which show that it was destined for the morning service. The same may be said of the next hymn, 1, 45, and of the whole collection of Praska^va hymns, which are addressed ex- clusively to the deva^ prataryava/za^, viz. Agni in his special character as a matutinal deity, the two A^vins, the Dawn, the rising Sun. From the mention of the Soma tiroahnya 45, 10 ; 47, 1, and from other circumstances, Ber- gaigne has very ingeniously drawn the conclusion that in the Praska^va collection an ancient A^vina^astra is preserved ; see Recherches sur l'histoire de la Liturgie V^dique, 45. Verse 1. Note 1. I believe that the text, I may perhaps not say requires, but very strongly invites, a slight correction. The tradition gives agne vivasvat ushasa^ y£itram radha^ amartya. To connect vivasvat with radha^: and to make the genitive ushasa^ depend on radha/^ would give an expression which is not, strictly speaking, impossible but in every case very unusual. Nothing, on the other hand, is more frequent than combinations of the locative of a noun derived from vi-vas with the genitive ushasa^, ' at the rising of the dawn' (ushasa^ vyush/au, vyush/ishu, vyushi ; comp. the phrase vasto usra^ treated of by Kaegi, Festgruss an Bohtlingk, 48 ; vasto^ usra^, Bartholomae, Bezzenberger's Beitrage, XV, 185). I think that such 4-0 VEDIC HYMNS. a phrase should be restored in our verse, and propose to read agne vivasvan ushasa^, &c. The word vivasvan occurs in VIII, 102, 22. agnfm fdhe vivasvabhi^. The expression used here would thus be similar to that of III, 15, 2. tvam na^ asya^ ushasa^ vyush/au . . . bodhi gopa^ ; comp. IV, 1, 5, &c. Verse 3.
3The word vivasvan occurs in VIII, 102, 22. agnfm fdhe vivasvabhi^. The expression used here would thus be similar to that of III, 15, 2. tvam na^ asya^ ushasa^ vyush/au . . . bodhi gopa^ ; comp. IV, 1, 5, &c. Verse 3. Note 1. The meaning of bha^-r^ika is quite uncertain. The accent would well agree with the explanation of the word as a possessive compound ; dhumaketum bha^-rz^ikam would then be exactly parallel : whose banner is smoke, whose rigika. is light. We have then go-rz^*ika as an epithet of Soma, 'he whose rig-ika. the cows are/ i.e. ' whose rig\kdi is milk/ and avi^-r^-ika as an epithet of Dadhikravan (' he whose rig-ika is visible '). All this taken together is clearly insufficient for giving a result, and there is scarcely a better prospect for etymological guesses. Bergaigne's (Rel. Ved., I, 206) translation of rigik.3. by ' fleche ' would do for bha^-r^ika, but it is not very tempting in the cases of go-ngika and avi^-ngika. Roth (Zeitschrift der D. Morg. Ges. 48, 118) translates 'licht- glanzend.' Note 2. Pischel's explanation of adhvara^ri (Vedische Studien, I, $3, ' Zum Opfer kommend ') does not seem con- vincing to me. Verse 4. Note 1. Ludwig's translation 'dasz er die gotter her- bringe ' is not exact. As to the real meaning of our passage, comp. VII, 9, 5. agne yahi dutyam . . . devan affia, ' Agni, go as a messenger ... to the gods/ Verse 5. Note 1. Boehtlingk-Roth propose to read amrztabho- ^"ana. I think the traditional text is right. Agni is called vi^vasya bhq^ana similarly, as it is said in I, 48, 10 (with regard to Ushas), vi^vasya hi pra/zanam ^ivanam tve. Amrz'ta may be vocative s. neuter or masculine. Comp. Lanman, 339. M AND ALA I, HYMN 44. 4 1 Verse 6. Note 1. Benfey (Quantitatsverschiedenheiten, IV, 2, 27) and Ludwig take namasya for a first person. Verse 8. Note 1. If the accusative agnfm is right, as it probably is, Agni would be invoked to conduct Agni to the sacrifice. This is quite a possible idea. Comp. the formula of the ' devatanam avahanam,' ' agnim agna avaha, somam avaha, agnim avaha/ i.e. 'Agni, conduct hither Agni, conduct hither Soma, conduct hither Agni/ See Hillebrandt, Das Altindische Neu- und Vollmondsopfer, p. 84. Note 2. Lanman, 482, takes kshapa^ as an ace. plur. I think it is gen. sing., and the accent should be kshapa^. Comp. VIII, 19, 31 ; III, 49, 4, and the phrase akto^ vyush/au. Verse 10. Note 1. Prof. Max Muller translates : ' Thou art the guardian in the hamlets, the chief-priest; thou art the human chief-priest at the sacrifices/ Verse 12. Note 1. With the third Pada comp. IX, 50, 1, where it is said that the mighty strength of Soma shows itself ' sindho^ urm6k iva svana^,' i. e. ' like the roar of the waves of the Sindhu.' Verse 13. Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrage, XVIII, 316. 42 VEDIC HYMNS. MAM0ALA I, HYMN 45. ASH7AKA I, ADHYAYA 3, VARGA 31-32.
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.
1On Navavastva and Brzhadratha, comp. X, 49, 6 ; VI, 20, 11 ; on Turviti, the materials collected by Bergaigne, Rel. Ved., II, 358 seq. Verse 20. Note 1. See verse 14, note 1. MAiVDALA T, HYMN 44. 37 MAtV/^ALA I, HYMN 44. ASHTAKA I, ADHYAYA 3, VARGA 28-30. i. Agni, at the rising of the dawn1 bring splendid wealth, immortal Gatavedas, to the worshipper, (and bring hither) to-day the gods awakening with the dawn. 2. For thou art the accepted messenger, the bearer of sacrificial food, O Agni, the charioteer of worship. United with the two A^vins and with the Dawn bestow on us abundance of valiant heroes, and high glory. 3. We choose to-day as our messenger Agni, the Vasu, the beloved of many, whose banner is smoke, whose ... 2 is light, at the dawning of the day, the beautifier of sacrifices2. 4. I magnify at the dawning of the day Agni Gatavedas, the best, the youngest guest, the best receiver of offerings, welcome to pious people, that he may go to the gods1. 5. I shall praise thee, O food on which everything lives, immortal one1, Agni, the immortal protector, O holy god, the best sacrificer, O bearer of sacrificial food. 6. Be kind-spoken to him who praises thee, O youngest god, honey-tongued, the best receiver of offerings. Lengthening Praska^vas life, that he may reach old age, do homage1 to the host of the gods. 7. The clans kindle thee, the all-possessing Hotrz: 38 VEDIC HYMNS. therefore conduct hither speedily, much-invoked Agni, the provident gods — 8. Savitrz, the Dawn, the two Arvins, Bhaga, Agni1, at the dawning (of the day), (at the end) of night2. The Ka/zvas, having pressed Soma, inflame thee, the bearer of sacrificial food, O best performer of worship. 9. As thou, O Agni, art the lord of worship, the messenger of the clans, conduct hither to-day the gods awakening with the dawn, of sun-like aspect, that they may drink Soma. 10. Agni, rich in splendour! thou hast shone after the former dawns, visible to all. Thou art the guardian in the hamlets, the Purohita ; thou be- longest to men at the sacrifices l. 1 1 . O Agni, let us put thee down (on the altar) as Manus did, O god, to be the performer of the sacri- fice, the Hotrz, the wise priest, the quick immortal messenger. 12. When thou, the Purohita of the gods, who art great like Mitra, goest on thy errand as messenger in their midst, then the flames of Agni shine like the roaring waves of the Sindhu *. 13. Agni with thy attentive ears, hear me, together with the gods driven (on their chariots) * who accom- pany thee. May Mitra and Aryaman sit down on the sacrificial grass, they who come to the ceremony early in the morning. 14. May the Maruts, they who give rain, the fire- tongued increasers of i?zta, hear my praise. May Varu/za, whose laws are firm, drink the Soma, united with the two Asvins and with the Dawn ! MAJVDALA I, HYMN 44. 39 NOTES.
214. May the Maruts, they who give rain, the fire- tongued increasers of i?zta, hear my praise. May Varu/za, whose laws are firm, drink the Soma, united with the two Asvins and with the Dawn ! MAJVDALA I, HYMN 44. 39 NOTES. The hymn is ascribed to Praska;zva' Kct/zva, who is the reputed author of the whole group of the hymns, I, 44-50. It is certain that these hymns really belong to a branch of the great Ka^va family, for which the name Praska^va is characteristic. Comp. my Prolegomena, p. 260. The metre is Barhata Pragatha. Verse 1 = SV. I, 40. Verses 1-2 = SV. II, 1 130-1 131. Verse 11 = TB. II, 7, 12, 6. Verse 13 =SV. I, 50 ; VS. 33, 15 ; TB. II, 7, 12,5. This Agni-hymn contains a number of allusions which show that it was destined for the morning service. The same may be said of the next hymn, 1, 45, and of the whole collection of Praska^va hymns, which are addressed ex- clusively to the deva^ prataryava/za^, viz. Agni in his special character as a matutinal deity, the two A^vins, the Dawn, the rising Sun. From the mention of the Soma tiroahnya 45, 10 ; 47, 1, and from other circumstances, Ber- gaigne has very ingeniously drawn the conclusion that in the Praska^va collection an ancient A^vina^astra is preserved ; see Recherches sur l'histoire de la Liturgie V^dique, 45. Verse 1. Note 1. I believe that the text, I may perhaps not say requires, but very strongly invites, a slight correction. The tradition gives agne vivasvat ushasa^ y£itram radha^ amartya. To connect vivasvat with radha^: and to make the genitive ushasa^ depend on radha/^ would give an expression which is not, strictly speaking, impossible but in every case very unusual. Nothing, on the other hand, is more frequent than combinations of the locative of a noun derived from vi-vas with the genitive ushasa^, ' at the rising of the dawn' (ushasa^ vyush/au, vyush/ishu, vyushi ; comp. the phrase vasto usra^ treated of by Kaegi, Festgruss an Bohtlingk, 48 ; vasto^ usra^, Bartholomae, Bezzenberger's Beitrage, XV, 185). I think that such 4-0 VEDIC HYMNS. a phrase should be restored in our verse, and propose to read agne vivasvan ushasa^, &c. The word vivasvan occurs in VIII, 102, 22. agnfm fdhe vivasvabhi^. The expression used here would thus be similar to that of III, 15, 2. tvam na^ asya^ ushasa^ vyush/au . . . bodhi gopa^ ; comp. IV, 1, 5, &c. Verse 3.
3The word vivasvan occurs in VIII, 102, 22. agnfm fdhe vivasvabhi^. The expression used here would thus be similar to that of III, 15, 2. tvam na^ asya^ ushasa^ vyush/au . . . bodhi gopa^ ; comp. IV, 1, 5, &c. Verse 3. Note 1. The meaning of bha^-r^ika is quite uncertain. The accent would well agree with the explanation of the word as a possessive compound ; dhumaketum bha^-rz^ikam would then be exactly parallel : whose banner is smoke, whose rigika. is light. We have then go-rz^*ika as an epithet of Soma, 'he whose rig-ika. the cows are/ i.e. ' whose rig\kdi is milk/ and avi^-r^-ika as an epithet of Dadhikravan (' he whose rig-ika is visible '). All this taken together is clearly insufficient for giving a result, and there is scarcely a better prospect for etymological guesses. Bergaigne's (Rel. Ved., I, 206) translation of rigik.3. by ' fleche ' would do for bha^-r^ika, but it is not very tempting in the cases of go-ngika and avi^-ngika. Roth (Zeitschrift der D. Morg. Ges. 48, 118) translates 'licht- glanzend.' Note 2. Pischel's explanation of adhvara^ri (Vedische Studien, I, $3, ' Zum Opfer kommend ') does not seem con- vincing to me. Verse 4. Note 1. Ludwig's translation 'dasz er die gotter her- bringe ' is not exact. As to the real meaning of our passage, comp. VII, 9, 5. agne yahi dutyam . . . devan affia, ' Agni, go as a messenger ... to the gods/ Verse 5. Note 1. Boehtlingk-Roth propose to read amrztabho- ^"ana. I think the traditional text is right. Agni is called vi^vasya bhq^ana similarly, as it is said in I, 48, 10 (with regard to Ushas), vi^vasya hi pra/zanam ^ivanam tve. Amrz'ta may be vocative s. neuter or masculine. Comp. Lanman, 339. M AND ALA I, HYMN 44. 4 1 Verse 6. Note 1. Benfey (Quantitatsverschiedenheiten, IV, 2, 27) and Ludwig take namasya for a first person. Verse 8. Note 1. If the accusative agnfm is right, as it probably is, Agni would be invoked to conduct Agni to the sacrifice. This is quite a possible idea. Comp. the formula of the ' devatanam avahanam,' ' agnim agna avaha, somam avaha, agnim avaha/ i.e. 'Agni, conduct hither Agni, conduct hither Soma, conduct hither Agni/ See Hillebrandt, Das Altindische Neu- und Vollmondsopfer, p. 84. Note 2. Lanman, 482, takes kshapa^ as an ace. plur. I think it is gen. sing., and the accent should be kshapa^. Comp. VIII, 19, 31 ; III, 49, 4, and the phrase akto^ vyush/au. Verse 10. Note 1. Prof. Max Muller translates : ' Thou art the guardian in the hamlets, the chief-priest; thou art the human chief-priest at the sacrifices/ Verse 12. Note 1. With the third Pada comp. IX, 50, 1, where it is said that the mighty strength of Soma shows itself ' sindho^ urm6k iva svana^,' i. e. ' like the roar of the waves of the Sindhu.' Verse 13. Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrage, XVIII, 316. 42 VEDIC HYMNS. MAM0ALA I, HYMN 45. ASH7AKA I, ADHYAYA 3, VARGA 31-32.
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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