Vedic Hymns, Part II (Sacred Books of the East, Vol. 46)

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PAGE INTRODUCTION . : : : : : : : ; xi

Hymns, TRANSLATION and Notes :—

Mandala I, 1 : : : ; : I 12 : : ; : ‘ : : 6 i Apri Hymn . : ; 8 26 : : : : A : ; ie) 27 : : : : d ; ae ei. 31 ° : . : oleae sae

36 : ; : . ; oo at 44 ; : ; 387 45 ; ; : y : : ee Y- 58 ; : f 5 : : a? 4; 59 ; ; : : : ; AG 60 : . : F : ; eee P- 65 : : ; : : : nA 66 : : . ; : : Ser | 67 : ‘ : : : : ee OL 68 ; : 4 ; : ; ene Od 69 ; : : : : , OU 70 : ‘ : : 3 ; ae ie.

"1 ; ; i ; : cy 72 : : : ; j ‘ Oe

73 : : : : : : oo

74 : : : : ° : ; g2 75 ; : : : : ; cee OR

76 : : ; : : ; a OO Yh : : : : ; AES ho.

78 : : : : : : 1 102

79 : ; : 5 ‘ ; « 103 94 ; : ° ‘ ° : + 308

Vill CONTENTS.

PAGE Mandala I, 95 : ; : : : ay | 96 : : : ° : : cea Gas) 97 : : : : : ; fee as 98 : : : . : . pee Vay, 99 : : . . : : Zo 527 : , : ; : ; Pees O20) 128 ° ; . : : : ky 140 ; ‘ ; : A Bie I4I : : : ; lay 142 Apri Pyign : ; : ha a 143 : : : : : Ae 50 144 : : : : : : 2 e0o 145 3 : : : : Z ee iy! 146 : ; A : : ; at OW 147 : : : ; iyo 148 : : : : : : Bee i Ge 149 : : : : : ; meah ty) 150 : : : : : : Be Uke 188 Apri Hymn . ee ; so 170 189 : : : i : ‘ Bete GoU | 1 eee 186 2 : : : 2 Qo 3 Apri Hymn =: : ; ‘ 2 108 4 202 5 206 6 209 1 211 8 258 9 215 IO a17 it 219 2 228 3) ; ; : : ; : Ree 4 Apri Hymn . : : : 200 5 ; ’ ; 240 6 244 7 248 8 252 9 256

CONTENTS. 1X

PAGE

Mandala III, 10 259 II : : : 261 12 To Indra-Agni 263 13 266 14 268 15 21 16 273 17 275 18 277 19 279 20 281 21 (283 22 285 23 257 24 289 25 291 26 292 27 296 28 300 29 302 IV 307 a 316 3 325 4 33! 5 335 6 340 7 343 8 346 9 348 IO 350 ii 352 12 354 13 356 14 358 15 360 Lee 363 2 366 3 371 4 375

x CONTENTS.

Mandala V, 5 Aprt Hymn 6 ‘ ;

15

24 25 26 27 28 APPENDICES :—- I. Index of Words . : : : II. List of the more important Passages quoted in the Notes

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East .

PAGE

Bye 379 382 385 387 389 391 393 395 397 399 401 493 405 407 410 412 413 414 415 416 418 420 423

427

487

497

INE RODUCGCTION

IN preparing this volume, which contains the greater part of the Agni hymns of the Rig-veda, namely, those of the Mazvdalas I-V, the translator enjoyed the high ad- vantage of Professor Max Miiller’s assistance, in the way stated in the Introduction to the first volume of Vedic Hymns, Sacred Books of the East, vol. xxxii, p. xxvii.

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TEL: November, 1895.

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MANDALA I, HYMN 1. ASHTAKA I, ADHYAYA 1, VARGA 1-2.

11, I magnify? Agni, the Purohita, the divine ministrant of the sacrifice, the Hotvzz priest, the greatest bestower of treasures.

2. Agni, worthy to be magnified by the ancient Rishis and by the present ones—may he conduct the gods hither.

3. May one obtain through Agni wealth and wel- fare day by day, which may bring glory and high bliss of valiant offspring.

4. Agni, whatever sacrifice and worship! thou encompassest on every side, that indeed goes to the gods.

5. May Agni the thoughtful Hotzz, he who ts true and most splendidly renowned, may the god come hither with the gods.

6. Whatever good thou wilt do to thy worshipper, O Agni, that (work) verily is thine, O Angiras.

7. Thee, O Agni, we approach day by day, O (god) who shinest in the darkness’; with our prayer, bringing adoration to thee—

8. Who art the king of all worship, the guardian of Rita, the shining one, increasing in thy own house.

9. Lhus,-O Aon, -beeasy of access to: us, asa father is to his son. Stay with us for our happiness.

[46] 7 B

2 VEDIC: Hi MNs,

NOTES.

The hymn is ascribed to Madhukkdandas Vaisvamitra, and may possibly belong to an author of the Visvamitra family. See my Prolegomena, p. 261. Metre, Gayatri. The hymn has been translated and commented upon by M.M., Physical Religion, pp. 170-173.

Netcet = tooo £0.39) Moly. 10,4. Verse a. PS oil a ey hy 31 Ge MS EV, 20, 4 (114, 16): Nese 2 = Poy eit MSV ie 3) Vere. ao. Poids + Verses 7-9 = Vo. ll, 92-945 1S. 1,5, 6; 2 Mi. I, 5; 3:

Verse 1.

Note 1. This verse being the first verse of the Rig-veda as we now possess it, seems already to have occupied the same position in the time of the author of the hymns X, 20-26. For, after a short benediction, the opening words of this collection of hymns are also agnim i/e,‘I magnify Agni.’ Comp. my Prolegomena, p. 231.

Note 2. The verb which I translate by ‘ magnify "—being well aware that it is impossible to do full justice to its meaning by such a translation—is id. There seems to me no doubt that this verb is etymologically connected with the substantives ish, ‘food,’ fd, ida, ira (not with the root yag of which Brugmann, Indogermanische Forschungen I, 171, thinks). We need not ask here whether the connection between id and ish is effected by a ‘ Wurzeldeterminativ’ (root-determinative) d—in this case we should have here id for izhd, comp. nida for nizhda, pid for pizhd, &c.; see Brugmann’s Grundriss, vol. i, § 591—or whether id is a reduplicated present of id (of the type described by Brug- mann, Grundriss, vol. ii, p. 854; comp. irte, &c.). The original meaning of ide at all events seems to be ‘I give sap or nourishment.’ Now in the Vedic poetry and ritual, the idea of sap or nourishment is especially connected with the different products coming from the cow, milk and

MANDALA I, HYMN I. 3

butter. The footsteps of the goddess Ida drip with butter. The words ‘agnim ide’ seem to me, consequently, originally to convey the idea of celebrating Agni by pouring sacrificial butter into the fire. There is a number of passages in the Rig-veda which, in my opinion, show clear traces of this original meaning of the verb. Thus we read X, 53, 2

yagamahai yag#fyan hanta devdn i/amahai idyadn 4gyena, ‘let us sacrifice (yag) to the gods to whom sacrifice is due; let us magnify (id) with butter those to whom magnifying is due. V, 14, 3. tam hi sdsvaritak tate sruka devam ghritaskutaé agnim havyaya vd/have, ‘for all people magnify this god Agni with the butter-dripping sacrificial spoon, that he may carry the sacrificial food. V, 28, 1. devan ana havisha ghr7ta#i, ‘ magnifying the gods with sacrificial food, (the spoon) filled with butter.’ Comp. also I, 84, 18; Wi YO ae VILE o4. 6 Oe 110s. | Then, by a eracaat development, we find the verb id or the noun i/enya connected with Ge ‘instrumentals as gira or girbhiZ, ‘to magnify by songs, or stomaik ‘by praises, namasd ‘by adoration, and the like. The Rig-vedic texts, however, show us very clearly that even in such phrases the original meaning of id was not quite forgotten. For the word is not used indifferently of any praise offered to any god whatever. No god of the Vedic Pantheon is praised so frequently and so highly by the poets of the Rig-veda as Indra. Yet, with very few exceptions, the word id is avoided in connection with this god. The whole ninth Mazdala contains nothing but praises of Soma Pava- mana. Yet the word id occurs, in the whole of this Mazdala, in two passages only (5, 3; 66, 1) of which one is contained in an Apri verse transferring artificially to Soma such qualifications as belong originally to Agni. On the other hand, in the invocations addressed to Agni, this verb and its derivatives are most frequently used. We may conclude that the idea of celebration, as conveyed by these words, had a connotation which qualified them for the employ- ment with regard to Agni, the god nourished by offerings of butter, much better than for being addressed to Indra, the drinker of the Soma juice, or to the god Soma himself.

a

4 VEDIC HYMNS.

Last comes, I believe, the meaning of id as contained in a very small number of passages such as VII, 91, 2. indra- vayti sustutiZ vam iyand mardikam i¢/e suvitim ka ndvyam, ‘Indra and Vayu! Our beautiful praise, approaching you, asks you for mercy and for new welfare. Here the construc- tion of id is such as if in English the phrase, ‘men magnify the gods for obtaining mercy,’ could be expressed in the words ‘men magnify the gods mercy.’

I conclude by quoting the more important recent litera- ture referring to id: Prof. Max Miiller’s note on V, 60, 1 (S.B.E. vol. xxxii, p. 354); Physical Religion, p. 170; Bezzenberger, Nachrichten von der Gottinger Gesellsch. d. Wissensch. 1878, p. 264; Bechtel, Bezzenberger’s Beitrage, X, 286; Bartholomae, ibid. XII, 91; Arische Forschungen, II, 78; Indogermanische Forschungen, III, 28, note 1; Brugmann, Indogermanische Forschungen, I, 171; K. F. Johansson, Indogermanische Forschungen, II, 47. Comp. also Bartholomae, Arische Forschungen, I, 21 ; III, 52, and Joh. Schmidt, Kuhn’s Zeitschrift, XXXII, 389.

Verse 4.

Note 1. ‘Worship’ is a very inadequate translation of adhvara, which is nearly a synonym of yagzza, by the side of which it frequently stands. Possibly in the designation of the sacrifice as yag#a the stress was laid on the ele- ment of prayer, praises,and adoration; in the designation as adhvara on the actual work which was chiefly done by the Adhvaryu.—Prof. Max Miiller writes: ‘I accept the native explanation a-dhvara, without a flaw, perfect, whole, holy. Adhvara is generally an opus operatum; hence adhvaryu, the operating priest. Comp. Physical Religion, p. 171. Bury’s derivation of adhvara from madhu (mdhu-ara, Bezzenberger’s Beitrage, VII, 339) is much more ingenious than convincing.

Verse 7.

Note 1. I have translated ddoshdvastar as a vocative which, as is rendered very probable by the accent, was also the opinion of the diaskeuasts of the Samhita text.

MANDALA I, HYMN I. 5

The author of the sacrificial formula which is given in Asval. Sraut. III, 12, 4 and Sankh. Grihy. V, 5, 4, evidently understood the word in the same way; there Agni is invoked as doshavastar and as pratarvastar, as shining in the darkness of evening and as shining in the morning. That this may indeed be the true meaning of the word is shown by Rig-veda III, 49, 4, where Indra is called kshapam vasta, ‘the illuminator of the nights’ (kshapaém is gen. plur., not as Bartholomae, Bezzenberger’s Beitrage, XV, 208, takes it, loc. sing.). The very frequent passages, however, in which case-forms of dosha stand in opposition to words meaning ‘dawn’ or ‘ morning —which words in most cases are derived from the root vas—strongly favour the opinion of Gaedicke (Der Accusativ im Veda, 177, note 3) and K. F. Johansson (Bezzenberger’s Beitrage, XIV, 163), who give to doshavastar the meaning ‘in the darkness and in the morning.’ This translation very well suits all Rig-veda passages in which the word occurs. If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, doshé vastar. See M.M., Physical Religion, p. 173.

6 VEDIC HYMNS.

MANDALA I, HYMN 12. ASH7AKA I, ADHYAYA 1, VARGA 22-23.

1. We choose Agni as our messenger, the all- possessor, as the Hotvz of this sacrifice, the highly wise.

2. Agni and Agni again they constantly invoked with their invocations, the lord of the clans, the bearer of oblations, the beloved of many.

3. Agni, when born, conduct the gods hither for him who has strewn the Barhis (sacrificial grass) |; thou art our Hotvz, worthy of being magnified 2.

4. Awaken them, the willing ones, when thou goest-as messenger, O Agni. Sit down with tie gods on the Barhis.

5. O thou to whom Ghrvta oblations are poured out, resplendent (god), burn against the mischievous, O Agni, against the sorcerers.

6. By Agni Agni is kindled (or, by fire fire is kindled), the sage, the master of the house, the young one, the bearer of oblations, whose mouth is the sacrificial spoon.

7. Praise Agni the sage, whose ordinances for the sacrifice are true, the god who drives away sickness.

o, Be: the protecter, © Aci, of a: master or sacrificial food who worships thee, O god, as his messenger.

9. Be merciful, O purifier, unto the man who is rich in sacrificial food, and who invites Agni to the feast of the gods.

10. Thus, O Agni, resplendent purifier, conduct

MANDALA I, HYMN 12. 7

the gods hither to us, to our sacrifice and to our food.

11. Thus praised by us with our new Gayatra hymn, bring us wealth of valiant men and food.

12. Agni with thy bright splendour be pleased, through all our invocations of the gods, with this our praise,

NOTES.

This hymn is ascribed to Medhatithi Kazva. It is the opening hymn of a collection which extends from I, 12 to 23 (not, as Ludwig, III, 102, believes, from I, 2 to 17; see my Prolegomena, p. 220). That the authorship of this collection belongs indeed to the Kazva family, whose poetical compositions are found partly in the first and partly in the eighth Mazdala, is shown by the text of 14, 2-5, and by other evidence; see Zeitschr. der Deutschen Morg. Gesellschaft, XX XVIII, 448.

The metre is Gayatri. It is possible, though I do not think it probable, that the hymn should be considered as Eolsiscine Of (7744S. Vetse fy. 1.9. 2. th 5.0.5. WO, 4 ei So, Oe tN, 20, 2, Verses J 4e- oy lis a0 140. AN AX, Tor 1-3. Vese 2 fo... ett oe Mo iN, 10, 8. Verse 9 — 1s. Fl a, 6.2. Verses 6, 70,09 = 5-11. 194-190. - Verse 6 — Eo: 1 AgAG 3 Slide Et NV 50, 1 a te Ay 102. (3) Verse 9 — 51. 132 Vetse 40 mocns 6; lon 1 eid ee th Ora i Ber,

Verse 3.

Note 1. On vriktabarhis, comp. RV. I, 116, 1; M.M., Vol. XSi; Dp. 84 seq, -100;;, Geldner, &..G. Vedische Studien, I, 152.

Note 2. On idyah, comp. the note on ide I, 1, I.

8 VEDIC HYMNS,

MAWVOALA Try MEN. 13; ASHTAKA I, ADHYAYA 1, VARGA 24-25.

Apri Hymn.

1’, Being well lighted, O Agni, bring us hither the gods to the man rich in sacrificial food, O Hotz, purifier, and perform the sacrifice.

2. Tanfnapat!! make our sacrifice rich in honey and convey it to-day to the gods, O sage, that they may feast.

3. I invoke here at this sacrifice Nardsamsa1, the beloved one, the honey-tongued preparer of the sacrificial food.

4. O magnified? Agni! Conduct the gods hither in an easy-moving chariot. Thou art the Hotvz instituted by Manus ”.

5. Strew, O thoughtful men, in due order! the sacrificial grass, the back (or surface) of which is sprinkled with butter, on which the appearance of immortality ? (is seen).

6. May the divine gates open, the increasers of fzta, which do not stick together, that to-day, that now the sacrifice may proceed.

7. I invoke here at this sacrifice Night and Dawn, the beautifully adorned goddesses, that they may sit down on this our sacrificial grass.

8. I invoke these two divine Hotrzs', the sages with beautiful tongues. May they perform this sacrifice for us.

9. 14a (‘ Nourishment’), Sarasvati, and Mahi (‘the great one’)1, the three comfort-giving goddesses,

they who do not fail, shall sit down on the sacrificial grass.

MANDALA I, HYMN 13. 9

10. I invoke hither the foremost, all-shaped Tva- shévz to come hither; may he be ours alone.

ar. O tree}, let the sacrificial food go, O god, to the gods. May the giver’s splendour be foremost.

12. Offer ye the sacrifice with the word Svaha to Indra in the sacrificer’s house. hereto I invoke

_the gods.

NOLES.

The hymn is ascribed, as the whole collection to which it belongs, to Medhatithi Kazva (see the note on the preceding hymn). Its metre is Gayatri. Verses 1-4 = SV. II, 697-700. Verse 9 = RV. V, 5, 8. Verse 10=TS. |B Whe as oh eas gee Bo eB Pees oe eel Ree BAR Oe oy

The hymn belongs to the class of Apri hymns, which were classed by the ancient arrangers of the Samhita among the Agni hymns. The Apri hymns, consisting of eleven or twelve verses, were destined for the Prayaga offerings of the animal sacrifice (comp. H. O., Zeitschrift der D. Morg. Gesellschaft, XLII, 243 seq.). They were addressed, verse by verse in regular order, partly to Agni, partly to different spirits or deified objects connected with the sacrifice, such as the sacrificial grass, the divine gates through which the gods had to pass on their way to the sacrifice, &c. The second verse was addressed by some of the Xzshi families to Tantinapat, by some to Nardsamsa ; in some of the hymns we find two verses instead of one (so that the total number of verses becomes twelve instead of eleven) addressed the one to Tantinapat, the other to Naradsamsa. Bergaigne (Recherches sur Vhistoire de la Liturgie Védique, p. 14) conjectures that some of the Rishi families had only seven Prayagas. This opinion is based on the identical appearance of four verses (8-11) in the Apri hymns of the Visvamitras (III, 4) and of the Vasish- thas (VII, 2), and on the diversity of metres used in two other Apri hymns, IX, 5 and II, 3. To me this conjecture, though very ingenious, does not seem convincing.

IO VEDIC HYMNS.

With the text of the Apri hymns should be compared the corresponding Praishas of the Maitravaruva priest, 1.e. the orders by which this priest directed the Hotrz to pronounce the Prayaga invocations. The text of these Praishas is given Taitt. Brahm. ITI, 6, 2.

Comp. on the character and the historical and ritual position of the Apri hymns, Max Miiller, Hist. Anc. Sansc. Literature, p. 403 seq.; Roth, Nirukta, notes, p. 121 seq. ; Weber, Indische Studien, X, 89 seq.; Ludwig V, 315 seq. ; Hillebrandt, Das Altindische Neu- und Vollmondsopfer, 94 seq.; Schwab, Das Altindische Thieropfer, 90 seq.; Ber- gaigne, Recherches sur l'histoire de la Liturgie Védique,

7a -5ca. Verse 1.

Note 1. Comp. Delbriick, Syntactische Forschungen, I, 97.

Verses 2, 3.

Note 1. Does Tantinapat, lit. ‘son of the body, mean, as Roth and Grassmann believed, ‘son of his own self’ (comp. I, 12, 6. agninad agnizZ sdm idhyate, ‘by Agni Agni is kindled’), or is the meaning ‘le propre fils’ (Bergaigne, Rel. Védique II, 100)? Narasamsa, which is nearly iden- tical with the Avestic Nairyésanha, means ‘the song of men,’ or ‘praised by men’ (Bergaigne, 1. 1. I, 305; M. M.’s mover cn Vil 46. gah bl 20) 11 if ie calc ol ent lie is called Jantnapat as the foetus of the Astra he becomes Nardsaszsa when he is born.’ Of course an expression like this is by no means sufficient to prove that the sacrificial gods Tantinapat and Nardasamsa, as invoked in the Apri hymns, are nothing but forms of Agni. Expressions which are constantly repeated in the Apri verses show that the work of Tantinapat, and like- wise that of Nardsazzsa, consisted in spreading ghrzta or ‘honey’ over the sacrifice.

Verse 4.

Note 1. ‘ Magnified’ is i/itak; comp. the note on I, 1, 1. The third, or if both Tantinapat and Narasamsa are in- voked, the fourth verse of the Apri hymns is regularly addressed to Agni with this epithet i/ita.

MANDALA I, HYMN 13. II

Note 2. Manurhita, ‘ instituted by Manus,’ not ‘by men.’ See Bergaigne, Religion Védique, I, 65 seq.

Verse 5.

Note 1. On Anushdk, comp. Pischel, Vedische Studien, IE, 125-

Note 2. The last Pada is translated by Grassmann, ‘ wo der unsterbliche sich zeigt’ (comp. Bergaigne, R.V. I, 194, note 1); by Ludwig, ‘auf dem man das unsterbliche sieht.’ To me it seems impossible to decide, so as to leave no doubt, whether amr¢tasya is masculine or neuter. Comp. also Atharva-veda V, 4, 3; 28,7; XIX, 39, 6-8, in which passages the phrase amz/tasya akshazam recurs.

Verse 8.

Note 1. The two divine Hotvzs are mentioned in the Rig-veda only in the eighth (or seventh) verse of the Aprisaktas and besides in two passages, X, 65,10; 66, 13, which do not throw any light on the nature of these sacri- ficial gods. They are called gatavedasa VII, 2, 7, puro- Mitau Xx, 70,.7,-bhishaed Vag. Sam. XAVIT, 7. As regards the duality of these divine counterparts of the human Hotrz priest, possibly the ‘two Hotrzs’ should be understood as the Hotz and the Maitravaruva; the latter was the constant companion and assistant of the former in the Vedic animal sacrifice. Comp. Schwab, Altin- disches “Phieropfer;96; 114, 117, oc, H O;, Kelicion des Veda, 391.

Comp. on the two divine Hotrzs also Bergaigne, R.V. ts 292 seq;

Verse 9.

Note 1. “On 1/4, see -rl.O;, Religion: des Veda, pp. 72, 326.—With regard to Mahi Bergaigne (Rel. Védique, I, 322) has pronounced the opinion that ‘ Bharati et Mahi, qui, tantot se remplacent, tantdt se juxtaposent tout en paraissant ne compter que pour une, se confondent aux yeux des 7shis.’ But Pischel (Ved. Studien, II, 84 seq.) has shown that the eminent French scholar was wrong, and that really Mahi (‘the great one’) is independent of Bharati. Pischel’s

I2 VEDIC HYMNS.

own opinion that Mahi is a name of the goddess Dhishawa, does not seem to me to be established by sufficient reasons.—On the meaning of these three goddesses Prof. Max Miiller writes: ‘I should not fix on Nourishment as the true meaning of I/a. Originally those three goddesses seem to be local: I/a, the land or daughter of Manu, the Sarasvati, and another river here called Mahi.’

Verse 11.

Note 1. To me it seems evident that the tree, or, to translate more literally, the lord of the forest (vanaspati) invoked in this Apri verse can only be the sacrificial post (yapa) to which the victim was tied before it was killed. The ytpa is called vanaspati in the Rig-veda (III, 8, 1. 3. 6. 11) as well as in the more modern Vedic texts (for inst., Taitt. Sash. I, 3, 6,1)—In the Apri hymn, IX, 5 (verse 10), the vanaspati is called sahasravalsa: with this should be compared III, 8, 11 (addressed to the yipa): vanaspate satavalsa# vi roha sahdsravalsak vi vayam ruhema, ‘ O lord of the forest, rise with a hundred offshoots ; may we rise with a thousand offshoots!’—In the Apri hymn, X, 70 (verse 10), the rope (rasand) is mentioned by which the vanaspati should tie the victim ; comp. with this expression the statements of the ritual texts as to the rasana with which the victim is tied to the yipa; Schwab, Das Altin- dische Thieropfer, 81. Comp. also especially Taittiriya Brahmava III, 6, 11, 3.—In the Apri hymns the vanaspati is frequently invoked to let loose the victim ; in connection therewith mention is made of the sacrificial butcher (samiizei-see 11, 9.705 ITE a 161°, 110,10, ana comp. Vag. Samhita XXI, 21; XXVIII, 10. The meaning of these expressions becomes clear at once, if we explain the vanaspati as the sacrificial post. When they are going to kill the victim, they loosen it from the post; the post, therefore, can be said to let it loose. Then the butcher (samitrz) leads the victim away. See the materials collected by Schwab, Thieropfer, p. 100 seq., and comp. also H. O., Religion des Veda, 257.

MANDALA I, HYMN 26. a

| MANDALA I, HYMN 26. ASHTAKA I, ADHYAYA 2, VARGA 20-21.

1. Clothe thyself with thy clothing (of light), O sacrificial (god), lord of all vigour; and then perform this worship for us.

2. Sit down, most youthful god, as our desirable Hotvz, through (our prayerful) thoughts', O Agni, with thy word? that goes to heaven.

3. The father verily by sacrificing procures (bless- ings) for the son’, the companion for the companion, the elect friend for the friend.

4. May Varuza, Mitra, Aryaman, triumphant with riches (?)1, sit down on our sacrificial grass as they did on Manu’s.

5. O ancient Hotz, be pleased with this our friendship also, and hear these prayers.

6. For whenever we sacrifice constantly! to this or to that god, in thee alone the sacrificial food is offered.

7, May he be dear to us, the lord of the clan, the joy-giving, elect Hotvz; may we be dear (to him), possessed of a good Agni (i.e. of good fire),

8. For the gods, when possessed of a good Agni, have given us excellent wealth, and we think our- selves possessed of a good Agni.

g. And may there be among us mutual praises of both the mortals, O immortal one, (and the immortals) '.

10, With all Agnis (i.e. with all thy fires), O Agni, accept this sacrifice and this prayer, O young (son) of strength!,

14 VEDIC HYMNS.

NOES:

This hymn, as well as the whole collection to which it belongs, is ascribed to Sunaksepa Agigarti (comp. 24, 12.13). The metre is Gayatrit. Bergaigne (Recherches sur l'histoire de la Samhita, II, 7) divides this hymn into Trzkas, with one single verse added at the end. I cannot find sufficient evidence for this; the appearance in the Sama-veda (II, 967-9) of a Trzka composed of the verses 10. 6. 7 of our hymn is rather against Bergaigne’s opinion.

Verse 2.

Note 1. Manmabhiz may possibly mean, ‘with thy (wise) thoughts ;’ comp., for instance, ITI, 11, 8. pari visvani sudhita agnéZ asyima manmabhiz, ‘may we obtain every bliss through Agni’s (wise) thoughts, or ‘may we obtain all the blessings of Agni for our prayers.’

Note 2. Vakas stands for vakasa. See the passages collected by Lanman, Noun-Inflection, 562, and comp. Roth, Ueber gewisse Kiirzungen des Wortendes im Veda, 5 ; Joh. Schmidt, Die Pluralbildungen der indogermanischen Neutra, 304 seq. Ludwig also takes vakas as instru- mental.

Verse 3.

Note 1. Agni is the father, the mortal whose sacrifice he performs, the son.

Verse 4.

Note 1. Can risddas be explained as a compound of ri (Tiefstufe of rai, as gu is the Tiefstufe of gau) and *sadas, from the root sad, ‘to be triumphant’? Prof. Auf- recht (Bezzenberger’s Beitrage, XIV, 33; see also Neisser, Bezz. Beitr. XIX, 143) connects ri- with the Greek épi- (épuxvdyjs &c.); our hypothesis has the advantage of not leaving the limits of Sanskrit—Comp. M. M.’s note on V, 60, 7; Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rig-veda-Forschung (1893), p. 7.

MANDALA I, HYMN 26. 15

Verse 6.

Note 1. On sdsvata tana see Lanman, 480, 515, 518.

Verse 9.

Note 1. The comparison of verse 8 and the expression amv7ta martyanam in the second Pada of this verse seem to show that ubhayeshaém does not refer to two classes of mortals, the priests and their patrons, but to the mortals and the immortals. A genitive amv/tanam, which would make this meaning quite clear, can easily be supplied. A Dvandva compound amritamarty4naém, which one could feel tempted to conjecture, would have, in my opinion, too modern a character.—Prof. Max Miiller writes: ‘I should prefer amvzta martyanam, not exactly as a com- pound, but as standing for amvztandm martyanam. This seems to be Ludwig’s opinion too.’

Verse 10.

Note 1. In the translation of sahasaZ yaho I follow Geldner, Kuhn’s Zeitschrift, XXVIII, 195; Ludwig’s trans-

lation is similar.

16 VEDIC HYMNS.

MANDALA I, HYMN 27. ASHTAKA I ADHYAYA 2, VARGA 22-24.

jae

1. With reverence I shall worship thee who art long-tailed like a horse, Agni, the king of worship.

2. May he, our son of strength’, proceeding on his broad way, the propitious, become bountiful LO: 2US.

3. Thus protect us always, thou who hast a full life, from the mortal who seeks to do us harm}, whether near or afar.

4. And mayest thou, O Agni, announce to the gods this our newest efficient Gayatra song.

5. Let us partake of all booty that is highest and that is middle (i.e. that dwells in the highest and in the middle world); help us to the wealth taat 1s Nearest.

6. O god with bright splendour, thou art the distributor. Thou instantly flowest for the liberal giver in the wave of the river, near at hand.

B.

7. The mortal, O Agni, whom thou protectest in battles, whom thou speedest in the races?, he will command constant nourishment :

8. Whosoever he may be, no one will overtake him, O conqueror (Agni)! His strength? is glorious.

9. May he (the man), known among all tribes %, win the race with his horses; may he with the help of his priests become a gainer.

MANDALA I, HYMN 27. 17

c. 10. O Garabodha!! Accomplish this (task) for

every house?: a beautiful song of praise for wor- shipful Rudra *. |

11. May he, the great, the immeasurable, the smoke-bannered, rich in splendour, incite us to (pious) thoughts and to strength.

12, May he hear us, like the rich lord of a clan, the banner of the gods, on behalf of our hymns, Agni with bright light.

13. Reverence to the great ones, reverence to the lesser ones! Reverence to the young, reverence to the old'! Let us sacrifice to the gods, if we can. May I not, O gods, fall as a victim to the curse of my better’.

NOTES.

The hymn is ascribed to Suna/sepa (see note on I, 26). The metre is Gayatri; the last verse is Trishfubh.

The laws of arrangement of the Samhita show that this hymn, which has thirteen verses and follows after a hymn of ten verses belonging to the same deity, must be divided into a number of minor hymns. On the question of this division some further light is thrown by the metre. The first six verses and then again the verses 10-12 are composed in the trochaic form of the Gayatri metre; of the verses 7-9, on the other hand, not a single Pada shows the characteristics of that metre. I believe, therefore, that the verses 1-6 form one hymn by themselves, or possibly two hymns of three verses each. Then follow two hymns: verses 7-9, 10-12. As to verse 13, which is composed in a different metre, it is difficult to determine its exact nature. It may be a later addition: though in that case

[46] Cc

18 VEDIC HYMNS.

we shall hardly be able to explain why it was placed at the end of the hymns addressed to Agni, to which god it contains no reference whatever. Or it may form part of the hymn 10-12: in that case we should have to consider this whole hymn, which would then violate the rules of arrangement, as an addition to the original collection.

We may add that the Sama-veda gives the first twelve verses of this Sikta so as to form four independent hymns: 1-3 = SV. II, 984-6; 4. 6. 5 = SV. II, 847-9; 7-9 = SV. 1], 965-7: 10-12 = SV. IF, 1013-15. “Besides, verse: 145 found in SV. 1,17. Verse 4 = SV. I, 28; TAr. IV, 11, 8. Weise 7 oN 1, 205) [orl 3,19; 2 Mord, 3.4. veloc 10=SV.I,15. Comp. Bergaigne, Recherches sur ‘histoire de la Samhita, II, pp. 7-8; H. O., Prolegomena, 225-226.

Verse 2.

Note 1. It requires a stronger belief in the infallibility of Vedic text tradition than I possess, not to change savasa into sdvasak. I do not think that I, 62, 9 (sdnemi sakhydm svapasyamanak stnud dadhara savasa sudamsaz) furnishes a sufficient argument against this conjecture.

Verse 3.

Note 1. Grassmann reads aghadyo/ for the sake of the metre; Prof. Max Miiller proposes aghayéz. I think that the missing syllable should be gained by disyllabic pro- nunciation of -at in martyat or rather martiat. Comp. my Prolegomena 185 and the quotations given there in note I.

Verses 7-9.

Note 1. It is not my intention to enter here into a new discussion on so frequently discussed a word as vaga. I have translated it in verses 7, 9 by ‘race,’ in verse 8 by ‘strength.’

Note 2. The expression used in verses 7 and 8 should be compared especially with VII, 40, 3. saz it ugrd% astu marutaz sak sushmi yd4m mdrtyam przshadasva avatha, uta im agniz sdrasvati gundanti na tasya raya paryeta asti.

MANDALA I, HYMN 27. 19

Note 3. Visvakarshazi, a frequent epithet of Agni, here refers to the mortal hero protected by Agni; comp. I, 64, 14 (vol. xxxii, p. 108); X, 93, 10 (visvakarshani sravah).

Verse 10.

Note 1. I think that Ludwig is right in taking Gara- bodha for a proper name.

Note 2. Visé-vise may possibly depend on yagziyaya, so that we should have to translate : ‘Administer this task : a beautiful song of praise to Rudra who is worshipful for every house.’

Note 3. Rudra is here a designation of Agni, as the next verses show. Comp. Pischel-Geldner, I, 56.

Verse 13.

Note 1. The word 4sina, ‘old, occurring only here, is doubtful. In III, 1,6; IV, 33, 3; X,39, 4, sana or sanaya stands in contrast with yuvan. Shall we conjecture nama 4 sanebhyak ?

Note 2. The last Pada of this verse, m4 gydyasah sam- sam 4 vrikshi devaz (‘May I not, O gods, neglect the praise of the greatest,’ Muir, V, 12), offers some difficulty. It may be doubted whether 4 vvzkshi belongs to 4-vrzg or to a-vrask. |

Let us see what would be the meaning of the passage, if we were to decide for a-vvzg. VIII, 101, 16 the cow speaks: devim devébhya’ pari eyishim g4m 4 ma avrzkta martyak dabhraketah, ‘Me the goddess, the cow, who has come hither from the gods, the weak-minded mortal has appropriated. Satapatha Brahmava XIV, 9, 4, 3. ya evam vidvan adhopahasam karaty 4 sa strivam sukritam vrinkte stha ya idam avidvan adhopahdsam araty Asya striyah sukritam vringate, ‘He who knowing this, &c., appro- priates the good works of the women. But the women appropriate the good works of him who without knowing this, &c. In Rig-veda X, 159, 5 also we probably have a form of a-vrzg. There we find the triumphant utterance

Cir

20 VEDIC HYMNS.

of a wife who has gained superiority over her fellow-wives : 4 avriksham anydsdm varkah, ‘I have won for myself the splendour of the other wives. We may conclude from these passages that our Pada, if 4 vvzkshi is derived from A-vrig, would mean: ‘May I not draw on myself the curse of my better’

On the other hand we have a great number of passages— they have been collected by Ludwig, IV, 249 seq.—in which the verb 4-vrask appears. Referring the reader for fuller information to Ludwig, I content myself here with selecting one or two of these passages. Taitt. Samh. II, 4, 11, 4. devatabhyo va esha 4 vriskyate yo yakshya ity uktva na yagate. In translating this we should remember that vrask means ‘to cut down;’ 4-vras#, therefore, must be ‘to cut down so that the object reaches a certain desti- nation. I translate therefore: ‘He who says, “I shall sacrifice,” and does not sacrifice, is cut down for the deities,’ —i.e. he is dedicated or forfeited to the deities and is thus destroyed (comp. a different explanation of d-vrask by Delbriick, Altindische Syntax, 143). In other passages not the dative but the locative is used for indicating the being to whom somebody is forfeited; see Atharva-veda M14, G212 208 XV 12, 0;-10:

A Rig-vedic passage containing 4-vrask (with the dative) is X, 87, 18. 4 vriskyantam aditaye durévah, ‘May the evil-doers be forfeited to Aditi.’

Several times we find the first person aor. med. in the same form as in our passage, a vvzkshi; see, for instance, the Nivid formula to the Visve devad, Sankhayana Srautasttra VIII, 21. In this Nivid, the text of which as given by Hillebrandt is not quite identical with that of Ludwig, we read according to Hillebrandt’s edition: mA vo deva avisasa ma visasdyur a vvzkshi. This ma... a4 vrzkshi looks quite similar to our passage. The same may be said of Taittiriya Samhita I, 6, 6, 1. yat te tapas tasmai te mavrzkshi. Considering such passages it is difficult not to believe that it is the verb 4 vrask which we have before us in our verse. It must be admitted indeed that the accusative

MANDALA I, HYMN 27. 21

samsam does not agree with the construction of the later Vedic passages. Can the accusative stand in the ancient language of the Rig-veda in the same connection in which we have found the dative and the locative? So that 4-vrask (in the middle or passive) with the accusative would mean: to be cut down in the direction towards another being, i.e. being forfeited to that being? In that case the translation of our passage would be: ‘May I not, O gods, fall as a victim to the praise (or rather, to the curse) of my better.’ If this explanation of the accusative is thought too bold, we should propose to correct the text so as to get a dative or, which would suit the metre better, a loca- tive: m4 gydyasak sdmsaya (or sdmse) & vrikshi devaz.

22 VEDIC HYMNS.

MANPALA I, HYMN 831. ASHTAKA I, ADHYAYA 2, VARGA 32-35.

1. Thou, O Agni, (who art) the first Angiras R7shi, hast become as god the kind friend of the gods. After thy law the sages, active in their wisdom', were born, the Maruts with brilliant spears.

2. Thou, O Agni, the first, highest Angiras, a sage, administerest the law of the gods, mighty for the whole world, wise, the son of the two mothers !, reposing everywhere for (the use of) the living?.

3. Thou, O Agni, as the first, shalt become! manifest to Matarisvan, through thy high wisdom, to Vivasvat. The two worlds trembled at (thy) elec- tion as Hotrz. Thou hast sustained the burthen: thou, O Vasu, hast sacrificed to the great (gods) ”.

4. Thou, O Agni, hast caused the sky to roar! for Manu, for the well-doing Purtdravas, being thyself a greater well-doer. When thou art loosened by power (?)* from thy parents, they led thee hither before and afterwards again.

5. Thou, O Agni, the bull, the augmenter of pros- perity, art to be praised by the sacrificer who raises the spoon, who knows all about the offering! and (the sacrifice performed with) the word Vasha¢. Thou (god) of unique vigour art the first to invite? the clans.

6. Thou, O Agni, leadest forward the man who follows crooked ways', in thy company at the sacri- fice*, O god dwelling among all tribes, who in the strife of heroes, in the decisive moment for the

MANDALA I, HYMN 3I. 23

obtainment of the prize*, even with few companions killest many foes in the battle‘.

7. Thou, O Agni, keepest that mortal' in the highest immortality, in glory day by day, (thou) who being thirsty thyself? givest happiness to both races (gods and men), and joy to the rich.

8. Thou, O Agni, praised by us, help the glorious singer to gain prizes. May we accomplish our work with the help of the young active (Agni). O Heaven and Earth! Bless us together with the gods.

9. Thou, O Agni, in the lap of thy parents, a god among gods, O blameless one, always watchful, be the body’s creator and guardian to the singer. Thou, O beautiful one, pourest forth all wealth.

10. Thou, O Agni, art our guardian, thou art our father. ‘Thou art the giver of strength; we are thy kinsmen. Hundredfold, thousandfold treasures come together in thee, who art rich in heroes, the guardian of the law, O undeceivable one.

11. Thee, O Agni, the gods have made for the living as the first living', the clan-lord of the Nahusha*, They have made (the goddess) I/A the teacher of men (manusha), when a son of my father is born®.

12, Thou, O Agni, protect with thy guardians, O god, our liberal givers and ourselves, O venerable one! ‘Thou art the protector of kith and kin! and of the cows, unremittingly watching over thy law.

13%. Thou, O Agni, art kindled four-eyed, as the closest guardian for the sacrificer who is without (even) a quiver*. Thou acceptest in thy mind the hymn even of the poor* who has made offerings‘, that he may prosper without danger.

14. Thou, O Agni, gainest' for the widely-re-

24 VEDIC HYMNS.

nowned worshipper that property which is desirable and excellent. Thou art called the guardian and father even of the weak?; thou instructest the simple, thou, the greatest sage, the quarters of the world,

15. Thou, O Agni, protectest on every side like well-stitched armour the man who gives sacrificial fees. He who puts sweet food (before the priests), who makes them comfortable in his dwelling, who kills living (victims), he (will reside) high in heaven ?.

16. Forgive, O Agni, this our fault (?)!, (look graciously at) this way which we have wandered from afar. Thou art the companion, the guardian, the father of those who offer Soma; thou art the quick one? who makes the mortals shis*.

17. As thou didst for Manus, O Agni, for Angiras, O Angiras, for Yayati on thy (priestly) seat, as for the ancients, O brilliant one, come hither, conduct hither the host of the gods, seat them on the sacrificial grass, and sacrifice to the beloved (host).

18. Be magnified, O Agni, through this spell which we have made for thee with our skill or with our knowledge. And lead us forward to better things. Let us be united with thy favour, which bestows strength.

NOLES:

The Rishi of the hymn is Hiravyastipa Angirasa. To him tradition ascribes the authorship of the collection I, 31— 35, probably because in X, 149, 5 the poet invokes Savitrz, ‘as Hirazyastipa the Angirasa has called thee, O Savitrz.’ Vedic theologians of course tried to find out where this invocation of Hirazyastipa to Savitrz was preserved, and the hymn, I, 35, seemed to agree best with the conditions

MANDALA I, HYMN 3I. 25

of the case (comp. Zeitschrift der D. Morg. Ges. XLII, 230). By this and many similar cases it is made probable that at the time when the Anukramazi was composed, all real knowledge as to authors to whom the collections of the first Mazdala belong, was lost.

The metre is Gagati; only the verses 8, 16, 18 are ‘rishfubh. Verse 1=Vs. 34,12. Verse 3= MS. IV, 11, i. . Verse 12 = Vo. 34, 13.. With verse 16. comp, AV- tI,

15, 4. Verse 1.

Note 1. Vidmandpasaz seems to be nom. plur., not gen. sing. Comp. I, 111, 1. takshan ratham ... vidmandpasaf, ‘they (the Azbhus), active in their wisdom, have wrought the chariot.’

Verse 2.

Note 1. As to dvimat& sayuh, comp. III, 55, 6 (sayuz parastat adha nu dvimata); Pischel, Vedische Studien, IT, 50.—On Agni’s two mothers and his double birth see Bergaigne, Religion Védique, II, 52.

Note 2. By ‘living’ I have translated Ayu. See on this word, Bergaigne, Rel. Véd., I, 59 seq.

Verse 3.

Note 1. Probably Bergaigne (Rel. Véd. I, 55, note 2) is right in conjecturing bhava for bhava. In this case we should have to translate: ‘Thou as the first hast become manifest to MAatarisvan.’

Note 2. I believe that to maha we have to supply devau: sce 1).57.0. bi 7,63: Vl.16,2046,.4.0c, an it not be an adverbe See vol. xxxit, p. 307; -Laumarn, p. 501, M.M.

Verse 4.

Note 1. Comp. V, 58, 6. let Dyu (sky) roar down, the bull of the dawn. V, 59, 8. may Dyaus Aditi (the un- bounded) roar for our feast.

26 VEDIC HYMNS,

Note 2. The translation of svatra is purely conjectural. It rests on the supposition that the word is related to sisuve, savas, &c. (thus Grassmann). Boehtlingk-Roth connect it with svad, which is phonetically impossible ; they give the meaning ‘schmackhaft, and paraphrase our passage: das mit einer Lockspeise (z. B. mit einem Spahn) von den Reibhélzern abgenommene Feuer kann man hin und her tragen. Ludwig: mit Geprassel. I do not see how this translation would fit for a number of the passages in which the word occurs.

Verse 5.

Note 1. With the third Pada compare VI, 1, 9. yak ahutim pari véda namobhiz.

Note 2. Avivasasi cannot belong to the relative clause. The accent must be changed accordingly.

Verse 6.

Note 1. It is very curious to find here Agni as the pro- tector of the vvzginavartani, the man who follows crooked ways. Ludwig tries to explain the passage by under- standing the vidatha, in which Agni is here said to protect the sinner, as an asylum, but we have no reason to believe that the word could have this meaning. See the next note.

Note 2. On the derivation and meaning of vidatha various opinions have been pronounced in the last years, which have been collected by Prof. Max Miiller in his note on V, 59, 2 (vol. xxxii, p. 349 seq.; see also Bartholomae, Studien zur indogermanischen Sprachgeschichte, I, 41). Without trying to discuss here all different theories, I im- mediately proceed to state my own opinion, though I am far from claiming certainty for it. It will, however, I believe, solve the difficulties tolerably well. I propose to derive vidatha from vi-dha ; the dh was changed into d by the same ‘ Hauchdissimilationsgesetz’ (Brugmann, Grundriss der vergleichenden Grammatik, vol. i, p. 355 seq.), accord- ing to which Arian *bhdudhati was changed into Sanskrit

MANDALA I, HYMN 31. 2:7

bodhati. No one will doubt that the operation of this ‘Hauchdissimilationsgesetz’ could be annihilated by oppo- site forces, but it must be admitted that the forms with ‘ Hauchdissimilation’ could also remain intact. The verb vi-dha means ‘to distribute, to arrange, to ordain;’ thus the original meaning of vidatha must be, like the meaning of vidhana, ‘ distribution, disposition, ordinance.’ In V, 3,6 we read vidatheshu ahnam: this phrase receives its explana- tion by VII, 66, 17. vi yé dadhu’ saradam masam at ahaz ; ahoratrazi vidddhat, X, 190, 2; mas4m vidhdnam, X, 138, 6; rettin . .. vi dadhau, I, 95, 3. We may call attention also to VI, 51, 2. véda yaz trivi vidathani esham devanam ganma, ‘he who knows their threefold division, the birth of the gods;’ VI, 8, 1. pra nu vokam vidatha gatavedasat, ‘I will proclaim the ordinances of Gatavedas.’ Within the sphere of the Vedic poets’ thoughts, the most prominent example of something most artificially ‘vihita’ was the sacrifice (comp. vi yé dadhuz ... yag#am, VII, 66, 11; samsati uktham yagate vi i dha, IV, 6,11; [the moon] bhagam devébhyaz vi dadhati 4-yan, X, 85, 19; and the following very significant passage: yag#dsya tva vidatha przkkham atra kati hotarak ritusak yaganti, Vag. Samch. AXIII, 57). Thus yag#a and vidatha, ‘sacrifice’ and ‘ordinance, became nearly synonymous (comp. III, 3, 3, &c.). It would be superfluous to quote the whole number of passages which show this, but I believe that an attentive reader will discern at least in some of them the traces of the original meaning of vidatha; see, for instance, II,1,4; III, 28,4.—Finally vidatha seems to mean ‘ the act of disposing of any business’ or the like; this meaning appears, I believe, in passages like the well-known phrase, brzhat vadema vidathe suviras# (comp. suvirdsaz vidatham a vadema): ‘may we with valiant men mightily raise our voice at the determining (of ordinances, &c.).. Thus the words vidatha and sabha approach each other in their meaning; a person influential in council is called both vidathya and sabhéya (see Boehtlingk-Roth, s. v. vidathYa).

Note 8. The exact meaning of paritakmya is not quite

28 VEDIC HYMNS.

free from doubt. Comp. Bartholomae, Bezzenberger’s Beitrage, XV, 203, note I.

Note 4. Prof. Max Miiller translates this verse: ‘ Thou savest the man who has gone the wrong way in the thick of the battle, thou who art quick at the sacrifice; thou who in the strife of heroes, when the prize (or the booty) is sur- rounded (beset on all sides), killest,’ &c.

Verse 7.

Note 1. The phrase begins as if a relative clause were to follow attached to the words ‘that mortal.’ But, instead of this, afterwards a relative clause follows referring to ‘ thou, O Agni.’

Note 2. Roth (Ueber gewisse Kurzungen des Wortendes, p. 4) and Bartholomae (Kuhn’s Zeitschrift, XXIX, 559) think that a dative (like tatvzshawaya) is required; Agni gives comfort to both thirsty races, gods and men. Roth takes tatrzshava[/%| for an abbreviation of tatvzshamaya ; Bartholomae conjectures tatrvzshaya. It would be more easy to change the form into a dative with the ending -A (=-ai); comp. Kluge, Kuhn’s Zeitschrift, XXV, 309 ; Pischel-Geldner, I, 61 ; Aufrecht, Festgruss an Bohtlingk, 1; J. Schmidt, Pluralbildungen, 234. But why not leave the nominative? Agni, being thirsty himself, quenches the thirst of other beings. Comp. J. Schmidt, Pluralbil- dungen, 309.

Verse 11.

Note 1. Ayiim Aydve. See verse 2, note 2.

Note 2. The names Nahus, Nahusha have much the same value as Manus, Manusha. But it seems that not all the Aryan tribes, but only a certain part of them, were con- sidered as descendants of Nahus. Comp. Bergaigne, Rel. Vedique, IT, 324.

Note 3. The last words are very obscure. Mamaka occurs only in one other passage, belonging to the same collection of hymns, I, 34, 6: there the Asvins are invoked to bestow blessings on ‘my son’ (mdmakdya_ stinave). ‘When a son of my father is born’ may mean ‘When I am

MANDALA I, HYMN 3lI. 29

born, or ‘When a new issue is born within our tribe:’ then—thus we may possibly supply—the goddess I/a, the teacher of mankind, will be the new-born child’s teacher also. Another possible explanation would be to take Mamaka asa proper name. Or Prof. Max Miiller may be right, who writes: ‘Could not pitu# yat putraz mamakasya gayate refer to Agni, who, in III, 29, 3, was called i/ayah putraZ. Her father and husband (Manu) is also the father of mankind, therefore of the poet who says: Whenever the son of my father is born, they made I/ (his mother) the teacher of man.’

Verse 12.

Note 1. Trat& tokdsya tanaye seems to be nothing else but trata tokdsya tanayasya, which would have had one syllable too much.

Verse 18.

Note 1. Comp. on this verse, Pischel, I, 216 seq.

Note 2. Agni is to protect the man who has no quiver, and cannot, therefore, protect himself. The four eyes of the divine guardian seem to signify that he can look in all directions, and perhaps also that he has the power of seeing invisible bad demons. The watchdogs of Yama also are four-eyed, X, 14,10. 11; comp. H. O., Religion des Veda, 474,note 4. Comp. nishangin, Rig-veda ITI, 30,15; V, 57, 2k, 103.3:

Note 3. On kiri, comp. Pischel loc. cit.

Note 4. Ratahavyaz means either a man who has made offerings, or a god to whom offerings are made. That it stands here in the first sense is shown with great proba- bility by VIII, 103, 13, where the kiriZ ratahavyak svadhvardd is described, the man who, though poor, makes offerings and is a good sacrificer. But if we are right in our translation of ratahavyaz, the verb vandshi cannot belong to the relative clause; I propose to read vanoshi without accent. The way in which Pischel tries to explain the accent of vanoshi, by taking the words kiréZ Rit man- tram manasa as a parenthesis, is too artificial.

30 VEDIC HYMNS.

Verse 14.

Note 1. I think that we should here, as in verse 13, read vanoshi without accent.

Note 2. This must be at least the approximate meaning of Adhra. ‘ For Aadhrasya one expects radhrasya, M.M.

Note 3. I think that the quarters of the world have nothing to do here, but that instead of pra disak we should read (with Ludwig) pradisaZ. A similar mistake regarding the word pradis occurs several times in the text of the Rig- veda. I propose to translate the corrected text: ‘ Thou instructest the simple, well knowing the (divine) command- ments. Comp. vayundni vidvan, datYani vidvan, &c.

Verse 15.

Note 1. ‘Der ist des himels ebenbild’ (Ludwig). But this word upama is, as far as we can see, not very ancient. I take upama, with Boehtlingk-Roth, as an adverbial instru- mental like dakshizd, madhyd, &c. Prof. Max Miiller translates ‘ close or near to heaven.’

Verse 16.

Note 1. Sarai designates in the Atharva-veda VI, 43, 3 a fault or defect, the exact nature of which cannot be deter- mined. Boehtlingk-Roth propose Widerspanstigkeit, Hart- nackigkeit ; Max Miiller, Abweg, Fehltritt.

Note 2. On bhvzmi, comp. M. M.’s note on II, 34, 1.

Note 3. Comp. III, 43, 5. kuvit ma réshim papivamsam sutasya (supply karase), ‘ Wilt thou make me a Azshi after I have drunk Soma?’

MANDALA I, HYMN 36. a4

MANDALA IT, HYMN 36. ASH7AKA I, ADHYAYA 3, VARGA 8-11.

1. We implore! with well-spoken words the vigo- rous? Agni who belongs to many people’, to the clans that worship the gods*, whom other people (also) magnify.

2. Men have placed Agni (on the nee as the augmenter of strength. May we worship thee, rich in sacrificial food. Thus be thou here to-day gracious to us, a helper in our striving for gain, O good one!

3. We choose thee, the all-possessor, as our mes- senger and as our Hotrz. The flames of thee, who art great, spread around; thy rays touch the heaven.

4. The gods, Varuza, Mitra, Ayaan, kindle thee, the ancient messenger. The mortal, O Agni, who worships thee, gains through thee every prize.

5. Thou art the cheerful Hotvz and householder, - O Agni, the messenger of the clans. In thee all the firm laws are comprised which the gods have made".

6. In thee, the blessed one, O Agni, youngest god, all sacrificial food is offered. Sacrifice then thou who art gracious to us to-day and afterwards’, to the gods that we may be rich in valiant men.

7. Him, the king, verily the adorers approach reverentially. With oblations men kindle Agni, having overcome all failures.

8. Destroying the foe!, they (victoriously) got through Heaven and Earth and the waters; they

32 VEDIC HYMNS.

have made wide room for their dwelling. May the manly (Agni)?, after he has received the oblations, become brilliant at the side of Kazva; may he neigh as a horse in battles.

o. Take thy seat; thou. art oreat... Shine forth; thou who most excellently repairest to the gods. O Agni, holy god, emit thy red, beautiful smoke, O glorious one !

10. Thou whom the gods have placed here for Manu as the best performer of the sacrifice, O carrier of oblations, whom Kazva and Medhyatithi, whom Vrishan and Upastuta' (have worshipped,) the

winner of prizes.

11. That Agni’s nourishment has shone brightly whom MedhyAatithi and Kazva have kindled on behalf of Azta!, Him do these hymns, him do we extol,

12. Fill (us with) wealth, thou self-dependent one, for thou, O Agni, hast companionship with the gods. Thou art lord over glorious booty. Have mercy upon us; thou art great.

13. Stand up straight for blessing us, like the god Savitvz, straight a winner of booty, when we with our worshippers and with ointments? call thee? in emulation (with other people).

14. Standing straight, protect us by thy splendour from evil; burn down every ghoul!. Let us stand straight that we may walk and live. Find out our worship? among the gods.

I5. Save us, O Agni, from the sorcerer, save us from mischief, from the niggard. Save us from him

MANDALA I, HYMN 36. 22

who does us harm or tries to kill us, O youngest god with bright splendour!

16. As with a club! smite the niggards in all directions, and him who deceives us, O god with fiery jaws. The mortal who makes (his weapons) very sharp by night, may that impostor not rule over us.

17. Agni has won abundance in heroes, Agni prosperity (for Kazva). Agni and the two Mitras (i.e. Mitra and Varuza) have blessed Medhyatithi, Agni (has blessed) Upastuta in the acquirement (of wealth)?.

18. Through Agni we call hither from afar Tur- vasa, Yadu, and Ugradeva. May Agni, our strength against the Dasyu, conduct Navavastva, Brzhad- ratha, and Turviti!.

19. Manu has established thee, O Agni, as a light for all people. Thou hast shone forth with Kazva, born from A’zta, grown strong, thou whom the human races worship.

20. Agni's flames are impetuous and violent ; they are terrible and not to be withstood. Always burn down the sorcerers, and the allies of the Yatus, every ghoul’.

NOTES,

The authorship of this hymn, and of the whole collection to which it belongs (I, 36-43), is ascribed to Kazva Ghaura. Numerous passages show indeed that it was the family of the Kazvas, or rather, to speak more accurately, a branch of that family, among which this group of hymns has been composed. But it is as great a mistake in this as in

[46] D

34 VEDIC HYMNS.

a number of similar cases to accept the founder of one of the great Brahmanical families as an author of Vedic poems. Comp. Zeitschrift der Deutschen Morg. Gesell- schaft, XLIT, 215 seq.

The metre is alternately Brzhati and Satobrzhati, so that the hymn consists of strophes (Pragatha) of two verses. Weise. lov. 140. “Verse 90 Vo. AL 975 15 tv, 13. BV; 14,5). Lar ING 52 (i450) 5 MS TL 7, 350 1NG 6.3: Wetse 19 V5 15577 Vo 4), 42> US IN ao (Vea 3); MS.1I,7,4. Verses 13, 14=TB. III, 6,1,2; TAr. IV, Gite NOSE 53,1...) etse 10 = 5V. 1 64,

Verse 1.

Note 1. Literally, we entreat for you. Comp. on this use of the pronoun vaz, Delbriick, Altindische Syntax, 206. See also Neisser, Bezzenberger’s Beitrage, XX, 64.

Note 2. The meaning of yahva cannot be determined with full certainty.

Note 3. There is no sufficient reason to change with Ludwig (IV, 254) purdzaém to Priam, and thus to convert the metrically correct Pada into an irregular one.—Comp. Bollensen, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXII, 593.

Note 4. On devayatinam, comp. Lanman, p. 399.

Verse 5.

Note 1. ‘On thee all the eternal works are united, i.e. depend, which the gods have wrought ; such as sun, stars, lightning.’ M. M.

Verse 6.

Note 1. With the third Pada compare the third Pada of verse 2. It is a galita. Verse 8. Note 1. The word ‘the foe’ (vrztra) alludes to the name

of the demon conquered by Indra ; see H.O., Religion des Veda, 135, note 2

MANDALA I, HYMN 36. 35

Note 2. The metre would become more correct by reading vrzshabhaZ instead of vrésha. Or Vréshazi, ‘ with Vrishan’? Comp. verse 10.

Verse 10.

Note 1. Medhyatithi or Medhatithi is very frequently mentioned in connection with Kazva.

Vrishan is taken as a proper name by Boehtlingk-Roth and by Grassmann (not by Ludwig) in VI,16,15. Possibly they are right, but in no case can Vrzshan of the sixth book, named by the side of Dadhya#é and Atharvan, be identified with any probability with the V7zshan mentioned in our passage, who evidently belongs to the ancestors of the Kazvas.

Upastuta is mentioned again together with Kazva and Medhyatithi in verse 17 of our hymn, together with Kazva meV Ith 525. Comip: 1112785: VIL 10%, 8 > XN, m5, 5.9; Bergaigne, Rel. Véd., II, 448.

Verse 11.

Note 1. Comp. I, 139, 2. yat ha tyat mitravaruvav rztat adhi adadathe d4nvitam svéna manyuna; X, 73, 5. man- damanaz rztat adhi.

Verse 13.

Note 1. AzgibhizZ can possibly mean ‘who have salved themselves.’ There is no reason to think of the anointing of the ytpa (sacrificial post), to which Sayawa refers the word.

Note 2. On vi-hva, comp. Pischel-Geldner,I,144. There must be a technical reason, unknown to me, for the con- nection in which this verb repeatedly occurs, as is the case in our passage, with the noun vaghat: comp. III, 8, 10 (see below); VIII, 5, 16. purutré Ait hi vim nara vihvayante manishizak vaghadbhiz asvina 4 gatam.

Verse 14.

Note 1. The exact meaning of atrin is unknown. Note 2. Geldner’s conjectures on duvas seem rather bold D2

36 VEDIC HYMNS.

to me (Kuhn’s Zeitschrift, XX VII, 233). Comp. vol. xxxii, pp. 203-206 (I, 165, 14).

Verse 16.

Note 1. On ghanéva, see Lanman, Noun-Inflection, 334.

Verse 17.

Note 1. On Medhydtithi and Upastuta, see the note on verse Io. Aufrecht (Kuhn’s Zeitschrift, XXVI, 612) believes — that in mitréta an abbreviation of the name Mitratithi (X, 33, 7) is contained ; he translates: ‘ Agni has promoted Mitratithi, Medhyatithi, and Upastuta in the acquirement of wealth.’ This is very ingenious, but I do not think that the reason which Aufrecht gives is sufficient: it cannot be understood, he says, why Mitra (or Mitra and Varuza) should be mentioned in a hymn exclusively addressed to Agni. But similar cases are quite frequent.—Prof. Max Miiller writes: ‘Could mitra stand for mitravzi? Agni has protected his friends and also Medhyatithi.. Comp. also Lanman, p. 342.

Verse 18.

Note 1. On Turvasa and Yadu, comp. Muir, V, 286; Bergaigne, II, 354 seq. ; Zeitschr. der D. Morg. Ges. XLII, 220. There is not the slightest reason for Ludwig’s state- ment (IV, 254) that this hymn is a‘ gebet um sig ftir den auf einem kriegszuge befindlichen Turvagakonig.’

Ugradeva is not mentioned again. On Navavastva and Brzhadratha, comp. X, 49,6; VI, 20, 11; on Turviti, the materials collected by Bergaigne, Rel. Véd., II, 358 seq.

Verse 20.

Note 1. See verse 14, note I.

MANDALA I, HYMN 44. a

MANDALA I, HYMN 44. ASHTAKA I, ADHYAYA 38, VARGA 28-30.

1. Agni, at the rising of the dawn' 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 Asvins 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... | is light, at the dawning of the day, the beautifier of sacrifices’.

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 gods'.

5. I shall praise thee, O food on which everything lives, immortal one', 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 Praskazva’'s life, that he may reach old age, do homage! to the host of the gods.

7. The clans kindle thee, the all-possessing Hotz:

38 VEDIC HYMNS.

therefore conduct hither speedily, much-invoked Agni, the provident gods—

8. Savitrz, the Dawn, the two Asvins, Bhaga, Agni!, at the dawning (of the day), (at the end) of night. The Kazvas, 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 '.

11. O Agni, let us put thee down (on the altar) as Manus did, O god, to be the performer of the sacri- fice, the Hotvz, 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 Azta, hear my praise. May Varuza, whose laws are firm, drink the Soma, united with the two Asvins and with the Dawn!

MANDALA I, HYMN 44. 39

NOTES.

The hymn is ascribed to Praskazva Kazva, 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 Kazva family, for which the name Praskazva is characteristic. Comp. my Prolegomena, p. 260.

The metre is Barhata Pragatha. Verse 1 = SV. 1, 40. Werses 19-11, 1980-11 at. Verse At = 1 Be. £205 V cise 13 = OV. 1,505 Vo. 937155 1 712,

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, I, 45, and of the whole collection of Praskazva hymns, which are addressed ex- clusively to the devaz prataryavavah, viz. Agni in his special character as a matutinal deity, the two Asvins, 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 Praskawva collection an ancient Asvinasastra is preserved ; see Recherches sur I’histoire de la Liturgie Védique, 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 ushdsak fitram radhak amartya. To connect vivasvat with raédha and to make the genitive ushasak depend on radhak 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 ushasaZ, ‘ at the rising of the dawn’ (ushdsak vyush¢au, vyushdishu, vyushi ; comp. the phrase vasto usra/ treated of by Kaegi, Festgruss an Bohtlingk, 48; vasto# usrak, Bartholomae, Bezzenberger’s Beitrage, XV, 185). I think that such

40 VEDIC HYMNS.

a phrase should be restored in our verse, and propose to read agne vivdsvan ushasak, &c. The word vivasvan occurs in VIII, 102, 22. agnim idhe vivasvabhizZ. The expression used here would thus be similar to that of III, 15, 2. tvam nak asyah ushasak vyushfau ... bodhi gopaz ; comp. IV, 1 fe «or

Verse 3.

Note 1. The meaning of bha/-rzgika is quite uncertain. The accent would well agree with the explanation of the word as a possessive compound ; dhimaketum bha#-7zgikam would then be exactly parallel: whose banner is smoke, whose vigika is light. We have then go-vigika as an epithet of Soma, ‘he whose vigika the cows are, i.e. ‘whose vigika is milk, and Avih-rigika as an epithet of Dadhikravan (‘he whose vigika 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. Véd., I, 206) translation of vigika by ‘fléche’ would do for bhah-rigika, but it is not very tempting in the cases of gd-rigika and avih-vigika. Roth (Zeitschrift der D. Morg. Ges. 48, 118) translates ‘licht- elanzend.’

Note 2. Pischel’s explanation of adhvarasri (Vedische Studien, I, 53, ‘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. dgne yahi datYam . . . devan akkha, ‘ Agni, go as a messenger... to the gods.’

Verse 5.

Note 1. Boehtlingk-Roth propose to read amrztabho- gana. I think the traditional text is right. Agni is called visvasya bhogana similarly, as it is said in I, 48, 10 (with regard to Ushas), visvasya hf prazanam givanam tvé. Amrzta may be vocative s. neuter or masculine. Comp. Lanman, 339.

MANDALA I, HYMN 44. 4I

Verse 6.

Note 1. Benfey (Quantitatsverschiedenheiten, IV, 2, 27) and Ludwig take namasyéa for a first person.

Verse 8.

Note 1. If the accusative agnim 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 ‘devatandm 4vahanam, ‘agnim agna 4vaha, 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 kshadpa# as an acc. plur. I think it is gen. sing., and the accent should be kshapad. Comp. VIII, 19, 31; III, 49, 4, and the phrase aktos vyush/au.

Verse 10. Note 1. Prof. Max Miiller translates: ‘Thou art the

suardian 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 ‘sindhok trmés iva svanah,’ 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.

MANDALA I, HYMN 465. ASHTAKA I, ADHYAYA 3, VARGA 831-382.

1. Sacrifice here, thou, O Agni, to the Vasus, the Rudras, and the Adityas, to the (divine) host that receives good sacrifices!, the Ghvzta-sprinkling offspring of Manu2,

2. The wise gods, O Agni, are ready to listen to the worshippers: conduct them hither, the thirty-three, O lord of red horses, thou who lovest our praises.

3. As thou hast heard Priyamedha and Ati/, O GéAtavedas, as thou hast heard Viripa and Angiras, thus hear the invocation of Praskazva, O lord of high laws. |

4. The Mahikerus!, the Priyamedhas have invoked for their protection the lord of worship, Agni with his bright splendour.

5. O thou to whom Ghzvzta oblations are poured out, good (Agni), hear these praises with which the sons of Kazva invoke thee for their protection.

6. O Agni, whose glory is brightest, beloved of many, the people in the clans invoke thee, the radiant-haired, to convey the sacrificial food.

7. The priests have established thee, O Agni, in the striving for~ day', as their Hotz, ‘the ministrant, the greatest acquirer of wealth, with attentive ears, the most widely extended’.

8. The wise who have pressed Soma have made thee speed hither to the feast (which is offered to the gods), bringing great light! and sacrificial food, O Agni, on behalf of the mortal worshipper.

MANDALA I, HYMN 45. 43

9. O strength-made, good (Agni), make the gods who come in the morning, the divine host, sit down here to-day on our sacrificial grass, O Vasu, to drink the Soma.

10. Sacrifice, O Agni, with joint invocations, and bring hither the divine host. This is the Soma, O rain-giving gods. Drink (the Soma) which has been kept over night}.

NOTES.

The hymn is ascribed to Praskazva. It is evidently addressed to Agni in his matutinal character; comp. the note on I, 44. The metre is Anushfubh. Verse 1 = SV. Eeg0.. Verse 6 = VS. XV 41; PSY 4s age MS Te 13) 7:

Verse 1. Note 1. Comp. VIII, 5, 33. akk/a svadhvaram gdnam. Note 2. As to the gods being considered here as off- spring of Manu, comp. especially X, 53,6. manu bhava ganaya daivyam ganam, ‘become Manu, procreate the divine hosts.’ See also Bergaigne, Rel. Védique, I, 69.

Verse 3.

Note 1. This passage is one of those which show that the Atris stood in especially friendly connection with the Kazvas. Of the Priyamedhas the same may be said, or perhaps we may even go further and consider them as one branch of the Kazvas. For a fuller discussion of these questions I refer to my paper, ‘ Ueber die Liedverfasser des Rig-veda, Zeitschr. der D. Morg. Gesellschaft, XLII, 213 seq.

Verse 4. Note 1. Mahikeravaz, which I have translated as a proper

name, may be an adjective belonging to Priyamedhaz. Possibly it is derived from the root kar, ‘to praise:’ ‘ the

44 VEDIC HYMNS.

Priyamedhas with mighty hymns.’ Comp. Bartholomae, Kuhn's Zeitschrift, X XVII, 341.

Verse 7.

Note 1. As go-ish/i means ‘the striving for cows,’ thus div-ishzi means ‘the striving for day,’ or possibly ‘the striving for heaven. Ludwig (III, 383) takes it for ‘ mor- genopfer, and it is true that most of the passages, in which the word occurs, are addressed to matutinal deities. Thus our passage belongs to a hymn addressed to the matutinal Agni; I, 48,9 is addressed to Ushas; I, 139, 4; VII, 74, Hy Vill 67, 3 to the Aswings TV. 46.1% 47,4 to Vayu who was invoked in the Praiiga-sastra belonging to the Prata#-savana, and who received the Soma offering before the other deities. There is, nevertheless, at least one passage which shows that Ludwig has gone too far: VIII, 76,9. piba it indra maritsakha sutam sédmam divish/ishu, ‘Drink, O Indra, with the Maruts thy friends the Soma which has been pressed at the divishdis.. The Soma obla- tion offered to Indra Marutvat formed part of the second (midday) Savana.

Note 2. ‘Saprathastamam, the most renowned, répandu.’

M. M. Verse 8.

Note 1, Comp. IV, 5, 1. kathd dasema agnaye brzhat bhah, ‘how may we offer great light to Agni?’—which seems to mean, ‘how may we make Agni brilliant ?? Thus in our passage the meaning seems to be: the priests kindle Agni and perform oblations.

Verse 10.

Note 1. The tira#-ahnya Soma, which was kept from one day to the next day (not, as Ludwig translates, ‘ der von vorgestern ’), was offered to the Asvins at the Atiratra Sacrince. Comp. Kio-veda 1,.47,.1; Til, 53, 77 -V 11h 35: a9 Katyayana: Srautasdtra X11, 6,510. XXIV, 2, 4a. There the commentary says, 4svinasastrakayagasamban- dhinak kamasasthak soma pirvadinanishpannatvat tiro- hnya ity u#yante.

MANDALA I, HYMN 58. 45

MANDALA I, HYMN 58. ASHTAKA I, ADHYAYA 4, VARGA 23-24.

1. The strength-begotten immortal never grows tired!, when he, the Hotzvz, has become the messenger of Vivasvat®, He passes through the air on the best paths. In the divine world he invites (the gods) with the sacrificial food.

2. Seizing his own food the undecaying, greedy (Agni) stands on the brushwood wishing to drink. When he has been sprinkled (with ghee), he shines like a racer with his back?. Thundering he has roared like the ridge of heaven.

3. As soon as! the Rudras, the Vasus have made him their Purohita, the immortal sitting down as Hotrvz, the conqueror of wealth, pressing forward like a chariot among the clans, among the Ayus?, the god in due course discloses desirable boons.

4. Stirred by the wind he spreads among the brushwood lightly! (driven forward) by the sacrificial ladles, with his sickle’, loudly roaring. When thou, O Agni, thirstily rushest on the wooden sticks like a bull®, thy course, O never-aging god with fiery waves, becomes black‘.

5. He who has fiery jaws, stirred by the wind, blazes down on the forest! as a strong bull (rushes) on the herd. When he proceeds? with his stream of light to the imperishable atmosphere, then what is moveable and immoveable (and) the winged (birds) are afraid.

6. The Bhrzgus have placed thee among men, who art beautiful like a treasure, who art easy to

46 VEDIC HYMNS.

invoke for people; thee the Hotr7, O Agni, the excellent guest, a delightful friend like Mitra to the divine race!

7. I worship with good cheer Agni the steward! of all treasures, whom the seven ladles? (of the priests), the worshippers choose as the Hotr7, the best sacrificer at the rites, and I pray for treasure?,

8. Son of strength, great like Mitra, grant to-day flawless protection to us who magnify thee. Agni! guard from distress with strongholds of iron him who praises thee, O offspring of vigour!

6. Be a shelter to: tim” who: praises thee. © resplendent one; be protection, generous giver, to the generous. Agni! guard him who praises thee from distress. May he who gives wealth for our prayer, come quickly in the morning’.

NOT iS.

The hymn is ascribed to Nodhas Gautama, who is considered as the Azshi of the whole collection, I, 58-64. This tradition is based on, and confirmed by, several passaces of the text: 1,61, 44; 62,19 64, 1.

The metre is Gagati verses 1-5, Trishfubh verses 6-9. None of the verses of this hymn occurs in the other Samhitas.

Verse 1.

Note 1. I believe that Professor Aufrecht (Kuhn’s Zeit- schrift, XXV, 435) is right in reading nti fit sahak-gah amrétak nu tandate. Comp. as to ni &it nu, I, 120, 2; VI, 37, 3; VII, 22, 8. Agni is frequently called atandraz data’ or similarly. Possibly we might read, instead of nu tandate, ni tandate, though parallel passages for the com- bination of this root with ni are not known.—Prof. Max

MANDALA I, HYMN 58. 47

Miiller’s opinion is different. He writes: We say, der Funke schlagt oder fangt. Why should not the Hindu have said that Agni strikes out. That would be vi tundate, Agni schlagt aus im Augenblick. But even ni tundate may have been used in the sense of the spark striking down on the tinder—the atasds, mentioned in verse 2— which he ignites. I should translate: ‘The strength- begotten immortal strikes down or breaks forth (vi) quickly, whenever the Hotrz (Agni) becomes the messenger of the sacrificer (?).’

Note 2. I cannot follow Aufrecht in his translation ‘zum boten des opfernden. Comp. on Agni as the messenger of Vivasvat, Bergaigne, Rel. Védique, I, 87; H. O., Religion des Veda, 122, 275.

Verse 2.

Note 1. Literally, his back shines like a racer. On this kind of comparison, see Bergaigne, Mélanges Renier, 86; Pischel, Vedische Studien, I, 107.

Verse 3.

Note 1. Kravza: comp. von Bradke, Dydus Asura, Ahura Mazda und die Asuras, p. 36; Pischel, Vedische Studien, I, 70.

Note 2. Bergaigne, Rel. Védique, I, 59 seq.

Verse 4.

Note 1. On vr/tha, see Geldner, Vedische Studien, I, 116; Neisser, Bezzenberger’s Beitrage, XIX, 148 seq.

Note 2. The meaning is: with his flames which are sharp like a sickle. Sri is written here as a paroxytonon ; in several other passages it is an oxytonon. Such differ- ences are not quite rare, and there is no reason for taking on this account svéya as an instr. plur. fem. of the adjective srinya, ‘mit verkiirzter Endung’ (Geldner, loc. cit.). ‘ His sickle is the sharp edge of Agni. M. M.— On guhtbhiZ, comp. Pischel, Vedische Studien, II, 111.

48 VEDIC HYMNS.

Note 3. As to vrishayase with the accusative, comp. Gaedicke, 74. RV. X, 44, 4. drgak skambham ... v7- shayase.

Note 4. With the last Pada comp. IV, 7, 9. krzshvam te éma rusata/ purak bhaz.

Verse 5.

Note 1. That is, among the fuel.

Note 2. I think that we have here probably—(though, of course, this explanation can be avoided)—an anacoluthon. The poet began with the nominative (abhivragan), and then he changed the construction and went on as if he had begun with the ablative, taking sthatuz £aratham (comp. Lanman, 422) as the subject instead of Agni.—Patatrivah seems to be nom. pl.; comp. I, 94, 11 (see below).

Verse 7.

Note 1. The translation of arati is only approximative and conjectural. Wote 3. Comp, Pischel, Ved. Studien, It, 113. Note 3. Comp. III, 54, 3. saparyami prayasad ydmi ratnam. Verse 9.

Note 1. The last Pada is the standing conclusion of the Nodhas hymns.

MANDALA I, HYMN 509. EG

MAW DAICA 1. AY MN: 59.

ASHTAKA I, ADHYAYA 4, VARGA 25.

1. The other Agnis (the other fires) are verily thy branches, O Agni. In thee all the immortals enjoy theniselves:., = Vatsvanara! “Thou art » the centre? of human settlements; like a supporting column thou holdest men*.

2. The head of heaven, the navel of the earth is Agni; he has become the steward! of both worlds. sLhee, a ood, the gods have engendered, O Vais- vAnara, to be a light for the Arya.

3. As in the sun the rays are firmly fixed, thus in Agni Vaisvanara all treasures have been laid down}. (The treasures) which dwell in the mountains, in the herbs, the waters, and among men—of all that thou art the king.

4. As the two great worlds to their son!, like a Hotvz, like a skilful man, (we bring) praises— manifold (praises) to him who is united with the sun, to the truly strong one, new (praises) to Vaisvanara, the manliest god.

ny thy oreatness; O Cataveaas, Vaisvanatra, has exceeded even the great heaven. Thou art the king of the human tribes; thou hast by fighting gained wide space for the gods.

6. Let me now proclaim the greatness of the bull whom the Pdtrus worship as the destroyer of enemies’, Agni Vaisvanara, having slain the Dasyu, shook the (aerial) arena and cut down Sambara.

[46] E

50 VEDIC HYMNS.

7. Agni Vaisvanara, extending by his greatness over all dominions, who is to be worshipped, the bright one, rich in loveliness, is awake (or, is praised) among the Bharadvagas, in the homestead of Puruzitha SAatavaneya, with his hundredfold blessings.

NOW ES.

The same Azshi as in I, 58. Metre, Trishtubh. None of the verses of this hymn occurs in the other Samzhitas.

Verse l.

Note 1. Comp. VII, 11, 1. na vzté tvat amr/tak maday- ante, ‘the immortals do not enjoy themselves without thee.’ Note 2. Literally, ‘the navel.’ Comp. Muir, V, 214. Note 3. Comp. IV, 5, 1 (see below). upa stabhayat upamit na rddhak, Verse 2.

Note 1. Comp. the remark on I, 58, 7 (note 1).

Verse 3.

Note 1. I cannot follow Prof. von Roth (Zeitschrift der D. Morgenl. Gesellschaft, XLVIII, 116), who explains dadhire as a third person sing. of dhzz.

Verse 4.

Note 1. The incompleteness both of the construction and of the metre shows that the text of the first Pada is corrupt. I doubt whether it ever will be possible to restore the correct reading with full certainty, but I shall be glad if others succeed better than I did—and I may add, better than Prof. von Roth (Zeitschrift der D. Morg. Gesellschaft, XLVIII, 117 seq.) seems to me to have succeeded—in cor- recting and in interpreting the text. I think that after sinave

MANDALA I, HYMN 59. 51

rodasi clearly one syllable is wanted to complete the Pada: possibly we should read therefore stinave rédasyok (comp. verse 2, Pada 2, aratiZ roddasyo#, which words form the end of the Pada). Agni, as is well known, is the son of the two worlds, the stinud rddasyok. In the beginning of the Pada brzhati must either refer to the two worlds: in this case we have to read brzhatyo/ (instead of brzhati iva) ; or brzhati may refer, as this adjective frequently does, to the gira#, and we shall possibly have to read brzhatikz vahk (as to vak, comp. Delbriick, Altindische Syntax, 206). But of course all these are mere guesses. In every case the verb on which the accusative girak depends (‘we bring, or something like that) must be supplied.

Verse 6.

Note 1. Or, as the killer of Vvitra. See H. O., Religion des Veda.135, note 2:

52 VEDIC HYMNS.

MANDALA I, HYMN 60. ASHTAKA I, ADHYAYA 4, VARGA 26.

1. MAtarisvan brought (Agni) to Bhyzgu as a gift precious like wealth, of double birth?, the carrier, the famous, the beacon of the sacrifice’, the ready and immediately successful messenger.

2. Both follow his command, the Usigs! offering sacrificial food, and the mortals. The Hotvz (Agni) has sat down before daybreak among the clans, the lord of the clans, whose leave should be asked, the performer of worship.

3. May our new, beautiful praise, born! from our heart, reach him the honey-tongued (Agni), whom the human priests in our settlement?, the Ayus, offering enjoyment have engendered.

4..lhe Usic® the puter, the. Vacn Nas been established among men, the best Hotvz among the clans, the domestic? master of the house in the house: Agni has become the treasure-lord of treasures.

5. Thus we, the Gotamas, praise thee, O Agni, the lord of treasures, with our (pious) thoughts, rubbing thee as (they rub down) a swift racer that wins the prize. May he who gives wealth for our prayer, come quickly in the morning}.

NOTES:

Rishi and metre are the same. No verse occurs in the other Samhitas. Verse 1. Note 1. The celestial and the terrestrial birth of Agni. Comp. Bergaigne, Rel. Véd., II, 52.

MANDALA I, HYMN 60. 53

Note 2. The text has vidathasya. Comp. I, 31, 6,

note 2. Verse 2.

Note 1. On usig (‘the willing one’), as denoting the mythical priests who have first established Agni and have sacrificed as the first, comp. Bergaigne, I, 57 seq. The ubhaydsak seem to be these mythical ancestors and the actual sacrificers.

Verse 3.

Note 1. I propose to read gdyamana. Comp. I, 171, 2. stomak ... hrida tashzaZ; II, 35, 2. hvzdak & sitash¢am mdntram; VIII, 43, 2. d4gne ganami sush¢utim; V, 42, 13. giram... ga4yamdanam, &c.—Comp. Lanman, 356.

Note 2. On the meaning of vvigdna, see Max Miiller, vol, xxxii, pp. xx, 208, 304; Geldner, Vedische Studien, I, 139 seq., with my remarks, Gottinger Gelehrte Anzeigen, 1890, 410 seq.; Ludwig, Ueber Methode bei Interpretation des Rig-veda, 27 seq. ; Colinet, Les Principes de lExégeése Védique d’aprés MM. Pischel et Geldner, 28 seq.; von Bradke, Zeitschrift der Deutschen Morg. Gesellschaft, XLVIII, 500; Bechtel, Nachrichten der Gottinger Gesell- schaft der Wiss., 1894, 392 seq.

° Verse 4.

Note 1. See verse 2, note 1.

Note 2. Bartholomae’s theory (Bezzenberger’s Beitrage, XV, 194) that the stem damiinas has been developed out of the phrase damfi naz, ‘in our house, does not carry conviction.

Verse 5.

Note 1. See I, 58, 9, note 1.

54 VEDIC HYMNS.

MAVODALA 1, HYMN 65.

ASH7AKA I, ADHYAYA 5, VARGA 9.

11, Thee who hidest thyself in secret like a thief with an animal? (which he has stolen)—who hadst harnessed * adoration and carriedst adoration—

2. The wise unanimously followed by thy foot- marks!. All (gods) deserving worship (reverentially) sat down near thee.

3. The gods followed the laws of Azta. There was an encompassing as the heaven (encompasses) the-carth |

4. In the lap, in the womb of Azta, the waters nourish the fine child with praise, him who is well born.

5. Like good fortune, like a broad abode, like the fertile hill, like the refreshing stream,

6. Like a racer urged forward in the race, like the rapids of the Sindhu '—who can hold him back ?

7. (He is) the kinsman of the rivers, as a brother of his sisters. He eats the forests as a king (eats, i.e. takes the wealth of) the rich’.

8. When he has spread through the forests, driven by the wind, Agni shears the hair of the earth. 7

g. Sitting in the waters he hisses like a swan. (He is) most famous by his power of mind, he who belongs to the clans, awakening at dawn—

10. A performer of worship like Soma, the god born from A’ta, like a young (?)' beast, far-extending, far-shining.

MANDALA I, HYMN 65. 55

NG EES:

The authorship of the whole collection, I, 65-73, is ascribed to Pardsara Sdktya. These hymns are addressed exclusively to Agni. The greater part of them (65-70) is composed in the Virag metre; comp. on this metre my Prolegomena, 95 seq. I have given there my reasons for considering that each verse consists of twenty, not of forty syllables.

This section ascribed to Paradsara has been treated of by Bollensen, Zeitschrift der D. Morg. Gesellschaft, XXII, 569 seq. No verse of these hymns composed in the metre Dvipada Virag (I, 65-70) occurs in the other Sazzhitas.

Verse 1.

Note 1. Professor Max Miiller proposes the following translation for verses 1 and 2: The wise (gods) together followed thee (Agni) when in hiding, by means of footsteps, as one follows a thief by the animal; they followed thee who accepts and carries adoration (to the gods). All the worshipful gods sat down (reverentially) near thee.

Note 2. There is no reason for reading with Bartholomae (Studien zur indogermanischen Sprachgeschichte, I, 48) pasvan (gen. plur.) na tayum.

Note 8. Ludwig proposes yuvanam, which is quite un- necessary.—See also Gaedicke, 173.

Verse 2.

Note 1. We have here the well-known myth of the hidden Agni discovered by the gods. The ‘wise ones,’ (dhiraZ) are no doubt the searching gods, the same who are called yagatraz in the last Pada, and who are expressly designated as deva/ in verse 3. Comp. Bergaigne, I, 110.

Verse 3.

Note 1. Regarding the construction, see Gaedicke, 192.— Professor Max Miiller’s opinion on this phrase differs from

56 VEDIC HYMNS,

mine. He writes: ‘I should prefer parish¢i. But parish¢i seems to mean a running about, reconnoitring, searching. ‘There was searching on earth as in heaven,” lit. earth, like heaven, was reconnoitring-ground.’

Verse 5.

Note 1. Comp. VIII, 50, 2. girih nad bhugma. I believe that Boehtlingk-Roth, Bollensen, and Grassmann are right in correcting our passage accordingly; razva, przthvi, sambhu follow the gender of the corresponding substantives, and the same may be expected here. Comp. Lanman, 530. The meaning is that Agni yields nourishment to all beings as a mountain fertilises the country by the waters which come down from it; comp. VIII, 49, 2. giré% iva pra rasdh asya pinvire datrazi purubhdgasah.

Verse 6.

Note 1. Regarding the construction, comp. Gaedicke, 252 seq.; Bergaigne, Mélanges Renier, 95. Joh. Schmidt (Die Pluralbildungen der indogerm. Neutra, 305) and Lud- wig (V, 524) are wrong in taking kshoda/ as a locative or as an instrumental respectively.

Verse 7.

Note 1. Comp. Pischel-Geldner, Vedische Studien, I, p. Xvi. Verse 10.

Note 1. Can sisv4 be the nominative of a stem sisvan which stands by the side of sisu as v/bhvan of rzbhu? Prof. Max Miller proposes: ‘ Large like a cow with young, like a pregnant cow.’

MANDALA I, HYMN 66. Ly

MANDALA I, HYMN 66. ASHT7AKA I, ADHYAYA 5, VARGA 10.

1. Like unto excellent wealth, like unto the shine of the sun, like unto living breath, like unto one’s own! son—

2. Like unto a quick takvan! he (Agni) holds the wood, like milk, like a milch cow?, bright and shining.

3. He holds safety, pleasant like a homestead, like ripe barley, a conqueror of men,

4. Like a Ashi uttering (sacred) shouts, praised among the clans; like a well-cared-for race-horse}, Agni bestows vigour.

5. He to whose flame men do not grow accus- tomed !, who is like one’s own mind 2, like a wife on a couch, enough for all (happiness).

6. When the bright (Agni) has shone forth, he is like a white (horse [?])! among people, like a chariot with golden ornaments, impetuous in fights.

7. Like an army which is sent forward he shows his vehemence, like an archer’s shaft with sharp point.

8. He who is born is one twin; he who will be born? is the other twin—the lover of maidens, the husband of wives ”.

91. As cows go to their stalls, all that moves and we, for the sake of a dwelling, reach him who has been kindled.

10. Like the flood of the Sindhu? he has driven forward the downwards-flowing (waters)*. The cows lowed at the sight of the sun *,

58 VEDIC HYMNS.

ial G8 OS Sey The same Azshi and metre.

Verse 1.

Noto 1. Comp. 1, 166,25" 195..25 %; 90, 34. «ine second passage (nityam na sinum pitré# updsthe dyava rakshatam przthivi na abhvat) would be sufficient to show that we cannot translate ‘wie ein iiberlebender sohn’ (Ludwig).

Verse 2.

Note 1. We do not know what animal the takvan is. Comp. I, 134, 5 with M. M.’s note. Note 2. See Bergaigne, Mel. Renier, 101; Gaedicke, 25,3. Verse 4.

Note 1. Comp. X, 101, 7. prizita dsvan hitam gayatha.

Verse 5.

Note 1. Comp. VII, 4, 3. durdkam agnth ayave susoka.

Note 2. Prof. Max Miiller believes that kratu here means, ‘like kartvz,a sacrificer, so that kratus# na nityak sounds like sinus na nityaz, one’s own sacrificing son. But all this is very obscure.’

Verse 6.

Note 1. The second Pada is translated by Grassmann: ‘wie Licht in Hausern ;’ by Ludwig: ‘ fast weiss, bei den menschenstammen. I think that there can be no doubt that the words sveta# na contain a comparison like all the other comparisons of which these hymns are full; this comparison is unduly effaced in Ludwig’s translation. Nor is Grassmann right in translating svetaz bei ‘Licht ;’ the word is an adjective meaning ‘white’ and nothing else. We must supply here, as in many passages, a substantive, and I do not see any reason why this should not be that

MANDALA I, HYMN 66. 59

substantive with which sveta is most frequently combined in the Rig-veda, namely asva; comp. I, 116, 6; 118, 9 Piro? 80 |e V9 7, 45) 30, 0. In V5 1,04-1t 19 Said OF Agni: svetak vagi gayate agre ahndm, ‘the white racer is born in the beginning of the days.’

Verse 8.

Note 1. The traditional text is yamaz ha gatak yamak ganitvam. Ludwig translates ‘bewaltiger des gebornen, bewaltiger auch des, was erst geboren wird. It will scarcely be necessary to state the reasons which make against this translation. Yamak ... yamaz evidently means: ‘the one twin . .. the other twin.’ Now if we leave the text unchanged, we cannot but translate: ‘ the one twin is he who has been born, the other twin is that which will be born’—which sounds very strange. In I, 89, 10 we have aditiZ gatam aditiZ ganitvam ; IV, 18, 4. antah gatéshu uta yé ganitvas ; X, 45, 10. ut gaténa bhinadat ut ganitvaizZ. In all these cases gata and ganitva stand parallel; there is no such difference as in our passage, according to the traditional text, between him (masc.) who is...and that (neuter) which will be... Thus I propose to read ganitvah, of which conjecture Ludwig has thought also (see his note, IV, 259): that present Agni who has been born, and that future Agni who will be born, are twins.—Prof. Max Miiller has discussed this passage in his Science of Language, II, 630 seqq. He interprets the twin who has been born as Agni representing the morning ; the twin who will be born as the evening.

Note 2. The maidens very probably are the dawns (comp. Prof. Max Miiller’s discussion quoted in the last note). Are the wives the sacrificial ladles which approach Agni, or the offerings of ghee, or the prayers? See Bergaigne, Rel. Védique, II, 9 seqq.

Verse 9.

Note 1. This verse is very obscure, and I am quite aware of the merely tentative character of the translation which

60 VEDIC HYMNS.

I propose. I leave va untranslated (comp. Delbriick, Altindische Syntax, 206), which must be done in most of the numerous verses beginning with the words tam vad. I then read #aratha (comp. 68,1; 70, 3. 7). Vasatyd seems to be either a dative similar to the newly-discovered datives in -4 of a-stems, or we possibly should read vasatyai (vasatya in the Samhita-paz/a).— Prof. Max Miiller thinks of a correction arama and would translate: ‘To him (whom you know—vaz) when lighted we go for our dwelling, as the cows reach their home.’

Verse 10.

Note 1. Comp. above, 65, 6.

Note 2. Or the downwards-streaming libations of Ghrzta and the like? Comp. below, I, 72, 10 with note 4.

Note 3. Comp. below, 69, 10.

MANDALA I, HYMN 67. 61

MANDALA I, HYMN 67.

ASHTAKA I, ADHYAYA 5, VARGA 11.

1. Victorious! in the forests, a friend among men, he demands obedience like a king, the undecaying One; |

2. Like good peace, like fortunate wisdom, may he (Agni) be a kind Hotvz, a carrier of offerings.

3. Having taken in his hand all manly powers, he has made the gods fear, when sitting down in his hiding-place.

4. There the thoughtful men find him, when they have recited the spells which they had fashioned in their heart.

bs. the coat?) (supports)-the earth. tause he supports the earth?; he upholds the sky by his efficacious spells.

6. Protect the dear! footsteps of the cattle? O Agni, thou who hast a full life, thou hast gone from covert to covert *.

7. He who has seen him the hidden one, he who has got near to the stream of Azta'—

8. They who get him off, doing service to /’ta, to him? he then indicates riches.

9. He who grows up with might within the plants, and within the children', and within the sprouting grass ?—

10. The splendour [?] in the home of the waters 1, the full-lived. The sages made him as if building a seat.

62 VEDIC HYMNS.

NO ES.

The same Azshi and metre.

Verse 1.

Note 1. ‘Gayu/: aus gyayus, wie der compar. gyayan gyeshthah zeigt, Ludwig. But what shows that gydyan is the comparative of gayuZ and that the utterly impossible change of gy into g is possible? Ludwig’s translation ‘iiberwindend ’ is right ; comp. I, 1109, 3.

Note 2. I propose to read agurya#. Prof. Max Miiller conjectures—as Roth (Pet. Dict.) has done—that srushéi may mean ‘ obedient, servant ;’ he translates: ‘ He desires a servant (or worshipper) who is not aged.’

Verse 5.

Note 1. On the mythical goat whose office it is to support the worlds, comp. I, 164, 6; VIII, 41, 10; X 82,6; Bergaigne, III, 21 ; H. O., Religion des Veda, 72.

Note 2. For ‘earth’ the text has two different words, kshém and przthivim. Prof. Max Miiller conjectures dydm for ksham: ‘He, Agni, supports the earth, as the buck the sky.’

’

Verse 6.

Note 1. Literally, ‘the dear footsteps ;’ but the meaning of priya may be compared to that of the Homeric @¢iAos, his own.

Note 2. One could be tempted to refer the word pasu to Agni, whose footsteps (paddni) the ‘wise ones’ follow (65, 2), and whom they find out in his hiding. Thus we could translate, ‘ Look at the dear footsteps of the beast.’ But the comparison of 70,6 makes it more probable that the imperative ni pahi is addressed to Agni. I believe therefore that Grassmann is right in translating ‘ Die lieben Statten der Heerden schiitze.2 Ludwig’s translation is

MANDALA I, HYMN 67, 63

similar to this. Prof. Max Miiller translates: ‘Observe the footsteps of the animal (the stolen animal of the thief Agni).’ Note 3. With guha gtham comp. I, 53, 7. yudhé yidham, pura puram. Verse 7.

Note 1. Dharam vztdsya: comp. V, 12, 2. rztasya dharak anu trindhi pirviz, ‘open the many streams of Rita;’ VII, 43, 4. rztasya dharazZ sudighad duhanaz, ‘ milking the streams of Azta flowing with plenty.’ The stream of Rzta seems to mean the stream of blessings (such as rain, ghee, &c.) which flows to mankind according to the eternal laws of Rzta.

Verse 8.

Note 1. The poet passes over from the plural to the singular. Verse 9.

Note 1. Bollensen’s conjecture pragdsu (instead of pragaz uta) seems very probable to me. Prof. von Roth (Ueber gewisse Kiirzungen des Wortendes, p. 2) takes a different view.

Note 2. Comp. I, 95, 10 (see below); VII, 9, 3. apam garbhaz prasvak 4 vivesa, ‘ the son of the waters has entered upon the sprouting grass.’

Verse 10.

Note 1. ‘ Why not £itiz apam dame, that is, the (burning) pile in the home of the waters.’ M. M.

64 | VEDIC HYMNS.

MANDALA I, HYMN 68. ASHTAKA I, ADHYAYA 5, VARGA 12.

1. Cooking? (the oblations ?) the quick one has approached the sky. He has revealed the nights and what stands and moves ?—

2. When he the god, alone of all these gods! encompassed (the others) by his greatness.

3. When thou, O god, hadst been born living from the dry (wood), then all (gods and men ?) were pleased with thy wisdom.

4. They all obtained the name of divinity, of immortality ', serving the Ata in due way.

5. The instigations of Ata, the thought of /zta?: they all performed the works of [?] the full-lived ene

6. Bestow wealth, thou who art the knowing one, on him who worships thee or who does service to thee,

7. He who sits down as the Hotvz among the offspring of Manu: he verily is the master of all these riches.

8. They longed together for the seed in their bodies'!, and the wise ones were concordant among each other in their minds.

9. They took pleasure in his will, as sons (take pleasure) in their father’s (will), the quick ones who have listened to his command.

10. He who is rich in food has opened the gates of wealth’. The householder (Agni) has adorned the sky with stars.

MANDALA I, HYMN 68. 65

NOES.

The same Azshi and metre.

Verse 1.

Note 1. Boehtlingk-Roth are wrong in deriving srizdn (which should more correctly be written srivzan, comp. my Prolegomena, 477) from the root sri. They supply an object like sofi# and translate: ‘ Licht verbreitend hebt er sich zum Himmel.’

Note 2. Lanman, 422.

Verse 2.

Note 1. Bollensen conjectures devanam devas (instead of devak devanam) which seems to be right (comp. below, 69, 2), though this conjecture is not absolutely necessary (see my Prolegomena, 97).

Verse 4. ;

Note 1. Amvttam belongs to nama; comp. V, 57, 5. amrvétam nama bhegire; X, 123, 4. vidat gandharvah amz?- tani nama.

Verse 5.

Note 1. With vttasya:dhitiz comp. J, 71, 3;1V, 23, 3; IX, 76, 43 97, 343 111, 2.—Prof. Max Miiller thinks that rita should be taken as a name of Agni: ‘for the righteous (Agni) are the prayers, for the righteous the devotion.’

Note 2. Is visvayu# an adverb meaning ‘eternally’? As visvayu is an epithet of Agni frequently used in the Rig- veda and especially in the Paradsara hymns (see 67, 6. 10; 68,5; 73,4), one feels tempted to read visvayok (comp. IV, 42, 1. rash¢ram kshatrifyasya visvayo“).

Verse 6.

Note 1. Comp. III, 59, 2. yaz te Aditya stkshati vraténa. [46] F

66 VEDIC HYMNS.

Verse 8.

Note 1. Some light is thrown on this obscure verse by the hymn, I, 72,a hymn belonging, as our hymn does, to the Parasara collection. It is shown by the second verse of that hymn (see below) that the searching ones, ‘amitiraz,’ are the gods who seek Agni. It seems probable, consequently, that the ‘seed’ is Agni (comp. I, 164, 35, where Soma is said to be vv¢éshvahk asvasya rétak, ‘the seed of the manly horse’). Of the same searching gods in I, 72, 5 the ex- pression samgananaz is used; comp. sam gdanata in our passage.

Verse 10.

Note 1. Rdya# must be a genitive ; comp. I, 72, 8. rayak dirak vi ritagwaihk aganan. Probably the accent should be raya; comp., however, Lanman, 431.

MANDALA I, HYMN 669. 67

MANDALA 1. TAY VEN G9.

ASHTAKA J, ADHYAYVA 5; VARGA 18.

1. Bright, flaming, like the lover of the Dawn}, fe. as, .lixe the lioht of the sky, filed. the, twe (worlds of Heaven and Earth) which are turned towards each other.

2. As soon as thou wert born thou hast excelled by thy power of mind; being the son of the gods thou hast become their father.

3. (Agni is) a worshipper (of the gods), never foolish, (always) discriminating; (he is) like the udder of the cows; (he is) the sweetness of food !—

4. Like a kind friend to men, not to be led astray 1, sitting in the midst, the lovely one, in the house ;

5. Like a child when born, he is delightful in the house; like a race-horse which is well cared for}, he has wandered across the clans 2.

6. When I call (to the sacrifice) the clans who dwell in the same nest with the heroes, may Agni then attain all divine powers 1.

7. When thou hast listened to these heroes, no one breaks those laws of thine.

8. That verily is thy wonderful deed that thou hast killed!, with thy companions, (all foes), that, joined by the heroes, thou hast accomplished thy works ”.

9. Like the lover of the Dawn!, resplendent and bright, of familiar form: may he (thus) pay attention to this (sacrificer).

F 2

68 VEDIC HYMNS.

10, Carrying (him) they opened by themselves the doors (of heaven). They all shouted at the aspect of the sun!.

NOS:

The same Azshi and metre.

Verse l.

Note 1. The lover of the Dawn is here the Sun. See Pischel. V edische Studien, I, 31,

Verse 3.

Note 1. Agni is the sweetness of food (comp. V, 7, 6 svadanam pitinam); it is not probable that svadma and fidha% should depend on viganan, as Ludwig believes.

Verse 4.

Note 1. I adopt Boehtlingk-Roth’s conjecture ahiryaz. Ahtiryad would mean, ‘he who is to be led astray.’

Verse 5.

Note 1. See above, 66, 4. Note 2. ‘He has overcome the (hostile) clans.’ M. M.

Verse 6.

Note 1. Perhaps devatvad is an instrumental, as Ludwig takes it. In this case we should have to translate: ‘may Agni by his divine power attain everything.’ —Prof. Max Miiller translates this verse: ‘When I with my men call the clans of the same nest (the gods), Agni will obtain all divine honours.’

Verse 8.

Note 1. The first hemistich of this verse has eleven syllables instead of ten and shows the regular Trishfubh type” Che same. itresularity occurs in - 70, 4.10) as I have shown in my Prolegomena, p. 97, this metrical irregularity does not necessitate corrections of the text,

MANDALA I, HYMN 69. 69

and the comparison of X, 147, 1 (see next note), where it is said d4han yat vrztram ... vivék apak, seems even to confirm the traditional reading. It cannot be denied, however, that the double yat and the use of ahan without an object raises some suspicion. In I, 34, 3; 186, 4 we have samdané ahan. Possibly we may read, tat tu te damsahk ahan samaneé, ‘this wonderful deed of thine has been accomplished on one and the same day (with that mentioned in verse 7). I am fully aware of the uncertainty of such guesses. The removal of yat has already been proposed by Bollensen (Zeitschrift der Deutschen Morg. Gesellschaft, XXII, 592).

Note 2. Here we may correct the text with greater certainty than in the first hemistich, or to speak more accurately, we shall have to correct not the traditional text itself, but that ancient grammatical commentary on the text which has been preserved to us in the Padapazha. The words vivérapamsi of the Samhitapaza are written in the Padapatha vivés rapamsi. Now we read IV, 19, Io. Aapamsi... narya aviveshiZ, ‘thou hast performed manly works. In X, 147, 1 we have ahan yat vrztram ndryam vivék apa: here the adjective narya clearly shows that apaz is a blunder for apaZ, and we must translate, ‘when thou hast killed Vvztra and performed thy manly work. This passage shows that in X, 76, 3 also vivé apa should be corrected (v. a4paz). Thus we have three passages in which aviveshizZ or vivéd has the object apak, apamsi, and we may infer with full certainty that in our passage vivérapamsi does not correspond to a Padapazha reading vivék rapamsi but vivésd apamsi. The same may be said with regard to VI, 31, 3 (mushayaz kakram aviveh rapamsi; Samh. avive rapamsi).

Verse 9.

Note 1. Comp. above, verse I.

Verse 10. Note 1. Comp. above, 66, 10.

70 VEDIC HYMNS.

MAN DARI 1 ov Ni 70:

ASHTAKA I, ADHVAYA 5, VARGA 14.

1. May we, the poor}, succeed in many (pious) thoughts» May Agni with his pure splendour attain everything—

2. He who understands the divine laws and the birth of the buman race.

3. He who is the child of the waters, the child of the trees, the child of that which stands, and the child of that which moves.

4. Even in the rock (they have done homage [?}) to him, in his dwelling ?. (He is) like a protector [?]? of the clans, the immortal one, he who is of a good mind.

5. For he, Agni, (shows himself as) an earth- protecting (lord) of riches! to the man who satisfies him with well-spoken (prayers).

6. Protect, O knowing one, these beings, thou who knowest the birth of gods and men?

7. He whom many nights (and dawns), in their different forms!, may increase, whom that which moves? and that which stands (increases), the god penetrated by Azta—

Be Plat f10v2 wiio has sat-down: in the sun. has been successfully worshipped? (by the human sacrificers), he who truly accomplishes all his works.

g. On the cows, on the trees thou hast conferred excellence. May all men bring us tribute in the siun-.

MANDALA I, HYMN 70. 71

10. In many places men have worshipped thee. They have brought (thee) to different places’ as sons (divide) the property of an aged father *.

mi. (tle 1s) Uke a, oreedy fiany who “poes straight (to his aim), like a mighty archer, like a fearful avenger [?]*, impetuous in contests *.

NOTES, The same Azshi and metre.

Verse 1.

Note 1. I adopt Bergaigne’s opinion on the word ari (see Religion Védique, II, 218 seq.).

Note 2. The Padapazka has manisha instead of manisha. See my Prolegomena, 385 ; Lanman, 363. Prof. Max Miiller proposes to translate: ‘May we by wisdom overcome many enemies!’ He writes: ‘Is not vanema almost a standing formula as applied to enemies? Let us conquer the enemies. The enemies are masculine in VII, 48, 3. visvan aryak... van- van, feminine in VI, 16, 27. vanvanta aryaz aratiz. VIII, 39, 2. visvak aryah aratiz. X, 133, 3. visvak aratayak aryah. IV, 50, 11. gagastam arya vanusham aratiz (repeated VIL 97, 9; cf. I, 29; 4). For my translation I refer. to iT, 5. 7. stomam =. -vanema, 1111, 12> dhivam vanenia ; I, 122,14. aryahk girah; X, 148, 3. aryak va girahk abhi arka vidvan.

Verse 4.

Note 1. Or: even in the rock (they have done homage) to him, and in the (human) dwelling? I believe we must supply a verb on which the dative asmai depends. Ludwig proposes to read durozam: ‘within the stone is his dwelling. Comp. II, 1, 1; VI, 48, 5.

Note 2. I do not understand visim na visvak. Ludwig translates ‘er ist der menschen allgemeiner, unsterblicher

72 VEDIC HYMNS.

firsorger. But visva does not mean ‘allgemein, and Ludwig omits na, ‘like. One should expect a phrase like vistm na vispatiZ, which of course is metrically impossible. Is it too bold to correct visvak into vispah, a word hitherto not found in the texts, but formed exactly like stipa, pasupd, tanipa and others ?—Prof. Max Miiller takes asmai as dependent on svadhiZ and visvah as belonging at the same time to amv/tak and to visam. He translates : ‘To him also who dwells in the rock and in the house, every immortal like every one among men is well disposed.’

Verse 5.

Note 1. Comp. VII, 10, 5. sa hi kshapavan abhavat rayizam.

Verse 6.

Note 1. Most probably we have here not the accusative martan but the genitive martam, which was confounded by the arrangers of the traditional text with the accusative and treated according to the Sandhi rules which govern the ending -an. See Lanman, Noun-Inflection, 353; Bartholomae, Studien zur indogermanischen Sprachge- schichte, I, 48.

Verse 7.

Note 1. Lanman (p. 422) takes kshapa virdpa% as ac- cusatives, and translates, ‘Whom through many nights and mornings all beings worship. I believe that they are nominatives, and that we should accentuate kshapak. As virupa is a regular epithet of naktoshdsa, I think that kshapaZ is to be understood as an elliptic plural similar to the elliptic duals ushasa or ahani (comp. Delbriick, Alt- indische Syntax, 102), and that it means, ‘the nights (and mornings). —Comp. VI, 38,4. vardhan masaZ sarddah dyavah indram, ‘May months, years, days increase Indra’s great- ness.’

Note 2. Of course fa ratham is a mistake for faratham, as first pointed out by Benfey.

MANDALA I, HYMN 70. 73

Verse 8.

Note 1. On the locative sVar, see Lanman, 488; Joh. Schmidt in Kuhn’s Zeitschrift, XXVII, 306; Bartholomae in Bezzenberger’s Beitrage, XV, 42. Comp. X, 61, 14. sVak na yé trishadhasthé nisheduz.

Note 2. Comp. X, 53, 2. dradhi hota nishada yagiyan.

Verse 9.

Note 1. Is it not more probable that tribute was brought to Agni (comp. V, 1, 10) than to the human worshippers? Possibly we should change svak nak (sVar wah of the Samhitapatha) into svarzak, a vocative of the stem svaruri = sVarmara. The translation would be, ‘ All men have brought tribute to thee, O sun-hero!’

Verse 10.

Note 1. Comp. V, 11, 4.agnim nara vi bharante grzhé- grthe. Note 2. Regarding the metre, comp. above, 6g, 8, note 1.

Verse 11.

Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur l’Histoire de la Samhita, |B oe

Note 2. On grzdhnu, comp. Pischel, Ved. Studien, I, 231.

Note 3. Comp. I, 32, 14. dhe# yatdram.

Note 4. See above, 66, 6.

74 VEDIC HYMNS.

NADY Oa Ty NEN 7

ASH7AKA I, ADHYAYA 5, VARGA 15-16.

1. The loving (women) have (amorously) excited ! their lover, as wives of the same nest (house) their own husband. The sisters have delighted in the dark and in the red (goddess) 2, as the cows in the brightly shining dawn. |

2. Our fathers, the Angiras}, have broken even the strong fortresses by their hymns, the rock by their shouting. They have opened to us the path of the great heaven; they have obtained day and sun and the shine of the dawn *. :

3. They founded the Azta; they set into motion the thought of it’. Thus then the widely-spread (prayers)? of the poor * which seek to obtain (wealth), which are free from thirst‘, the active, approach > the tcibe of the gods*® = strensthening them by offering them delight.

4. When Matarisvan had produced him by attrition, he, the reddish, the noble one, who was brought to many places!, has come to every house. Then the Bhvzgu-like? has undertaken the messengership * (for the mortal) as for a mightier king, being attached to him.

5. When he had created sap to the great father Heaven, the knowing one stealthily approached the speckled (cows). The archer fiercely shot an arrow at him. The god turned his impetuous power against his daughter’.

6. Augment, O Agni, twofold the strength of

MANDALA I, HYMN 7I. 75

the man who worships! thee in his house, or offers adoration to the loving one? day by day. May he whom thou incitest be united with riches *.

7. Every nourishment goes towards Agni}, as the seven young? rivers (flow) into the ocean. Our strength does not shine from kinsmen*. Do thou therefore who knowest this, procure among the gods kindness for us.

8'. When the sharp splendour? reached the lord of men to incite him’, the bright sperm poured down from Heaven (or, from the god Dyaus)*, Agni produced? and furthered the blameless, young, well- wishing host®.

9. He who traverses the paths quickly! like - thought, the Sun alone rules over wealth altogether. (There are) the two kings Mitra and Varuza with graceful hands?, who watch over the beloved am- brosia® in the cows.

10. Do not forget, O Agni, who art a sage pos- sessed of knowledge ?, our paternal friendship. Old age impairs the appearance (of men) as a cloud (covers the sun or the sky). Before this curse (attains us), think thou (of us) *.

NOTES:

The same Rishi. Metre, Trishzubh.

Though the hymns 71-73 are not composed in the Virag metre like the preceding hymns, it is shown by manifold evidence that they had’the same origin. Verse 8= VS. Meow lidl bo). 3.904, Os No P41

Verse 1.

Note 1. Comp. Geldner, Vedische Studien, II, 134. Note 2. If the text is correct, the ‘sisters’ may either

76 VEDIC HYMNS.

be the ten fingers which generate Agni by attrition (III, 29, ie Bly tat 6 8), or the streams of water among which Agni grows up, or streams of Ghrzta or the like (comp. II, 5, 5; see below). Why these sisters are said to delight in the dark and in the bright goddess, the Night and the Dawn, remains doubtful.

But I think there are reasons which strongly recommend a correction of the text. In III, 55, 11 we read syavi fa ...arushi ka svasadrau, ‘the two sisters, the dark one and the red one.’ Is it not probable that in our passage also it is the sisters who are described as dark and red? The dark goddess and the red goddess of course are Night and Dawn, and Night and Dawn, as is well known, are sisters in Vedic poetry. And furthermore the ‘sisters’ are de- scribed in our verse as amorously exciting the god Agni: for it cannot well be doubted that the svasaraz of the third Pada are identical with the usatiz of the first: similarly it is said in 70, 7—-in a hymn belonging to the same collection with our Stkta—that the Nights and Dawns augment Agni’s greatness; in other passages Agni is represented as beloved by the Dawn, or as suckled by Night and Dawn (Bergaigne, Religion Védique, II, 14.15). The ‘sisters’ then are stated in our verse to delight (agushran), probably in Agni: now we read in II, 2, 2. abhi tva naktizZ ushasaz vavasire 4gne vatsdm na svasareshu dhenavaZ, ‘ The Nights and Dawns, Agni, have lowed at thee as the milch-cows in their stalls at their calves ;’ comp. Bergaigne, II, 15. Thus everything is clear, if we take the usatiZ and the svasaraz for the bright and dark goddesses, i.e. for the Dawns and Nights. The correction of the text to which this inter- pretation leads, is svasdrak sydvik arushiZ agushran, ‘the dark and the red sisters have delighted (in Agni).’ It is easy to understand that the corruption of the text was occasioned by the simile of the fourth Pada. ‘The words ushdsam na gdévak seemed to demand a parallel nominative and a parallel accusative in the third Pada. The nomina- tive was svasdrak, but there was no accusative. Thus probably arose the reading syavim drushim.

MANDALA I, HYMN 71. ye

Verse 2.

Note 1. On the Angiras as the fathers of the priestly tribes, see H. O., Religion des Veda, 278.

Note 2. The phrase ushasaz ketu% occurs several times in the Rig-veda. I think that ketum usréZ means exactly the same; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger’s Beitrage, XV, 185, that a genitive sing. usraZ existed.

Verse 3.

Note 1. Ludwig refers asya to the sacrificer, Bollensen to Agni, and so does Sayaza. I believe that asya should be explained as vztasya; the phrase v7ztdsya dhiti is frequently mused, comp, 1V29, 0; IX.396, 4: 67,94; 1115,2.. See also Ludwig’s note on III, 31, 1 (vol. v, p. 65).—Prof. Max Miiller refers rzta to Agni. ‘One might translate it by righteous: They established the righteous (Agni), they moved his mind (made him attend ?).’

Note 2. The substantive (of feminine gender) which is to be supplied to didhishVaz, atrzshyantiz, &c., seems to me to be gira% or the like. Aryad stands frequently together with gira#.—Prof. Max Miiller writes: ‘Could not ari be a feminine like Zarshavi and vis; see before, I, 70,1. We should then translate, and then the people emulous, widely spread, never flagging [the stones also are called atrzshita atvishuagah, X, 94,11], and active go towards the gods.’

Note 3. See above, 70, I, note 1.

Note 4. Are the prayers called ‘ free from thirst’ because they are accompanied by libations of Ghrzta, Soma, &c. ?

Note 5. I believe that devin gdnma depends both on akkha and on vardhayantih.

Note 6. Devan, or rather devdm, is gen. plur.; see above, 70, 6, with note I.

Verse 4. Note 1. The place in which vibhvztaz stands would seem

to show that it is an epithet of Matarisvan, and so it is understood by Ludwig and by Bergaigne (Rel. Véd. I, 54).

78 _ VEDIC HYMNS.

But it is Agni himself, not Matarisvan, who is very fre- quently mentioned as vibhvzta or the like. As we read here, vibhvitak .. . grthé-grihe, it is said in V, 11, 4. agnim nara# vi bharante grzhé-grzhe, ‘the men carry Agni hither and thither, to every house: conrp..1, 70,10. 11f, 55,43 X,1,23 45,2; 80,4. Thus I believe the poet means to say that M4tarisvan first kindled Agni, in one place of course,and that Agni then was brought to many places, to all human dwellings. I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis.

We must not omit to mention that the first Pada of I, 148, 1 is nearly identical with our passage: mathit yat im vishzak matarisva. This Pada is deficient by one syllable. If we were to read vibhvzta#, as in our passage, this would lead indeed to the conclusion that there is no hyperbaton in our verse—for the verse, I, 148, 1, could not be explained in that way—but that vibhvitaz refers to MAtarisvan. I think, however, that it is more than doubtful that the verse, I, 148, 1, really ought to be corrected in this way ; whatever may have been the original form of that verse, it is quite possible, and even probable, that it differed from our passage just in that one word.

Note 2. The exact meaning of Bhv/gavava is doubtful. It is, of course, derived from Bhv/gu as vasavana, takavana, from vasu, taku. Agni is called Bhyzgavaza also in IV, 7, 4. Comp. Bergaigne, I, 54.

Note 3. With the words 4 dityam vivaya comp. IV, 9, 6. véshi it u asya dityam.

Verse 5.

Note 1. This difficult verse evidently treats of the incest which the father Dyaus has committed with his daughter. Compare on this subject Bergaigne, Rel. Véd. II, 109 seq. Agni seems to be represented here as stimulating the desire of the father; the ‘sap’ (rasa) probably is the sperm, comp. 105, 2

MANDALA I, HYMN 71. ° 79

In the second Pada, Agni, having done, as it seems, some mischief, goes away to the ‘speckled cows.’ We cannot say who these speckled cows were; they evidently are identical with those mentioned in another passage treating of the same story, X, 61, 8.—Bergaigne paraphrases the second Pada of our verse, wrongly in my opinion, ‘ Agni sort furtivement de cette fille, de cette vache, przsani.’

The archer who shoots at Agni (third Pada) is not better known to us than the speckled cows. Bergaigne’s opinion, ‘que cet archer n’est autre que le pére lui-méme, is not very convincing.

Verse 6.

Note 1. The traditional reading vibhati (‘he who shines for thee in his house’) gives no satisfactory sense. I pro- pose to read vidhati. Cf. I, 120,1. kath& vidhati dpra#etaZ.

Note 2. I have some doubts as to the correctness of usatak (Samhitapa//a, usatd) anu dytin. Usdat, of course, is an epithet not of the days, but of Agni. But then we expect the dative. Correcting the text (usaté) is all the easier, because before a following vowel the dative and the genitive were, in the original pronunciation, identical (usatds anu; see my Prolegomena, 447 sqq.); the spellings of the Samhitapazha, usaté anu and usaté anu, belong to the inven- tions of Vedic grammarians.

Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rathiz rayaz and the like.

Verse 7.

Note 1. Comp. IV, 44, 2. yuvéz vapuk abhi pr/kshak sakante; VII, go, 5.

Note 2. Comp. I, 26, 10, note 1.

Note 3. Ludwig: nicht unter unsern freunden ward auszfiindig gemacht die kraftspeise. Grassmann: nicht bei Verwandten ward uns Nahrung sichtbar. Wilson: Our food is not partaken of by our kinsmen. Griffith: Not by our brethren was our food discovered.—Ludwig and Grass- mann translate as if the text had gdmishu. What the

8o VEDIC HYMNS.

instrumental means is shown, I believe, for instance, by IV, 14, 2. vi stiryaZ rasmibhiz ékitanak, ‘the sun shining with his rays. Thus in our passage the poet seems to me to say, ‘ We have no strong kinsmen who might add lustre to our strength. Agni, procure thou strength to us.’ Comp. X, 23, 7. vidma hi te pramatim deva gAmivat, ‘ for we know, O god, thy providing care like that of a kinsman.’ —Prof. Max Miiller proposes the translation: ‘Our wealth is not known by our kinsmen, i.e. we cannot support them as we ought.’ Verse 8.

Note 1. The poet returns here to the myth of which he had spoken in verse 5. Should the order of the verses be changed ?—On our verse, compare Geldner, Ved. Studien, LL, 34.

Note 2. Tégas seems to be here a synonym of rétas, as in the later language.

Note 3. Is the lord of men Agni? See the third Pada.— Ishé I consider, with Geldner, as an infinitive.

Note 4. My translation rests on the supposition that dyauz% is to be corrected into dyd/; thus the ablative is obtained, of which the word abhike is usually accompanied (comp. Lanman, 433; Collitz, Bezzenberger’s Beitrage, X, 15). If we leave the reading dyau&, this nominative will be the subject of the verb 4naz. Then téga# must be accu- sative dependent on 4na?¢, and we can scarcely avoid making nvzpatim to depend on the infinitive ishé. This is the way which Geldner has followed in interpreting this passage. But I cannot consider this separation of nvzpatim from the verb dna¢ very probable.

Note 5. The exact meaning of ganayat seems to be here, ‘he caused them to be born.’ Comp. Satapatha Brahmaza I, 7, 4,4. yatha tad dev reta# praganayan (comp. Aitareya Brahmava III, 34; see also Rig-veda X, 61, 7).

Note 6. This may be the host of the seven Azshis. Comp. III, 31, 1-5; [V,1, 12 seq.(?). Or the Maruts are alluded to (comp. below, 72, 4), though that seems to me less probable.

MANDALA I, HYMN 7I. SI

Verse 9.

Note 1. Literally, in one day. But sadydz has already in the Rig-veda the secondary meaning ‘immediately, quickly.’

Note 2. Comp. III, 56, 7. rag4na mitr4-varuvzé supavi.

Note 3. See below, 72, 6.

Verse 10.

Note 1. Comp. VII, 18, 2: there the words abhi viduz kaviz san are identical with our text.

Note 2. Of the second hemistich Prof. Collitz has treated in Bezzenberger’s Beitrage, X, 15, note. He paraphrases the meaning in the following way: ‘Der Sinn des ganzen Verses ist: unsere Freundschaft mit dir, Agni, stammt aus alter Zeit. Nun sagt man zwar “im Alter andert sich das Aussehn wie das der Wolke.” Aber stehe du uns bei vor diesem Fluche.’ I do not believe that this interpretation, though very ingenious, gives the real meaning of the Vedic poet.—Comp. IJ, 179, 1. minati sriyam garima tanfindm.

[46] G

82 VEDIC HYMNS.

NAVA dy NN 72,

ASHTAKA I, ADHYAYA 5, VARGA 17-18.

1. He has brought down (i.e. surpassed) the wisdom of many a worshipper', he who holds in his hand all manly power. Agni has become the lord of treasures, he who brought together all (powers of) immortality.

21. All the clever immortals when seeking did not

find the calf though sojourning round about us. The attentive (gods), wearying themselves, follow- ing his footsteps?, stood at the highest, beautiful® standing-place of Agni.

• 3. When the bright ones! had done service? to thee, the bright one, Agni, with Ghvzta through three autumns, they assumed worshipful names; the well-born shaped their own bodies.

4. Acquiring (or, exploring?) for themselves the two great worlds, the worshipful ones brought for- ward their Rudra-like powers!. The mortal, when (beings) were in discord?, perceived and found out Agni standing in the highest place.

5. Being like-minded they! reverentially ap- proached him on their knees. Together with their wives they venerated the venerable one®. Aban- doning their bodies they made them their own*, the (one) friend waking when the (other) friend closed His eves.

6. When the worshipful (gods) have discovered the thrice seven secret steps! (or, places) laid down in thee, they concordantly guard with them immor-

MANDALA I, HYMN 72. ioe

tality. Protect thou the cattle and that which remains steadfast? and that which moves.

7. Knowing, O Agni, the established orders! of (human) dwellings, distribute in due order gifts? that they may live. Knowing the ways which the gods go*, thou hast become the unwearied mes- senger, the bearer of oblations.

8. They who knew the right way and were filled with good intentions, beheld from heaven the seven young! (rivers) and the doors of riches. Sarama found the strong stable of the cows from which human clans receive their nourishment”.

9. The Earth has spread herself far and wide with them who are great in their greatness, the mother Aditi, for the refreshment of the bird?, with her sons who have assumed all powers of their own dominion?, preparing (for themselves) the way to immortality.

10. When the immortals created the two eyes of heaven', they placed fair splendour in him (Agni)*, Then they rush down? like streams let loose. The red ones have recognised, O Agni, those which are directed downwards‘.

NOTES:

The same RXzshi and metre.—Verse 1 = TS. II, 2, 12, 1. Verse 915.4 4 6. WV etses 0-0 = 11,5, 8,10.

Verse l.

Note 1. The meaning seems to me to be: by his wisdom he excels all human wisdom. Prof. Max Miiller translates: ‘Agni, who holds in his hand all that men desire, conquers

G2

84 VEDIC HYMNS.

(or, wins for himself) the praises of many a wise worshipper.’ And the last Pada: ‘he who brought together all immortal blessings: On sasvat, see VI 61. 1; Vil, 18.515; Vil. 23,20.

Verse 2.

Note 1. Here we have again the myth of the hidden Agni whom the gods seek. Agni is meant by the calf.

Note 2. Going on foot, Sdyaza.

Note 3. I follow Sayaza, Bollensen, and Ludwig in taking karu as a locative.

Verse 3.

Note 1. ‘Was not Sayava right in taking this verse as referting to the Marutsr Ct. VI, 46, 21... ,. sugata also is an epithet of the Maruts, I, 88, 3; 166, 12.’ M. M.

Note 2. As to the subjunctive, comp. Delbriick, Syn- taktische Forschungen, J, p. 67. The Taittirtya Brahmava (II, 4, 5, 6) reads saparydn. ,

Verse 4.

Note 1. I foliow the Padapazda which has rudriya. But possibly we may have the nom. plur. rudriyaz: ‘the worshipful Rudriyas (i.e. Maruts) rushed forward.’

Note 2. The translation of nemadhita is in jeopardy.

Verse 5.

Note 1. Probably the mortals, as Ludwig understands it. Comp. martad, verse 4.

Note 2. The venerable one is Agni.

Note 3. Eocssibly the text is corrupt, -in IV; 24, 3 we read ririkvamsahk tanvah krvinmvata tram, ‘abandoning (i.e. risking) their bodies they took him (Indra) for their pro- tector’ (comp. I, 100, 7). Should sva# have supplanted another word, for instance, tram? As the pronoun sva very frequently stands in apposition with tant, it may have found its way also into passages to which it did not belong.

MANDALA I, HYMN 72. 35

Note 4. The meaning seems to be that whenever the attention of one of the friends relaxed, another friend watched instead of the first. See Zeitschrift der Deutschen Morgenl. Gesellschaft, XLIV, 328; Bartholomae, Studien zur indogerm. Sprachgeschichte, I, 95.

Verse 6.

Note 1. Sayaza explains the triz sapta pada as the three times seven kinds of sacrifices, the seven Pakayag“as, the seven Haviryagzias, the seven Somayagz#as. But this later system of the twenty-one forms of sacrifice can scarcely have existed at the time of the Rig-veda Saszhita. Three times seven is a favourite number in Rig-vedic mysticism ;-conp. 1) 191, 12.14; 1V,.1, 10; VIL 87.74% WES AO. 2000.7 380, 2651 9O.t: 86.21 32X64 ee g0, 15. Possibly three times seven pieces of wood (sami- dhaz) are alluded to, comp. X, 90, 15, but everybody who has studied Bergaigne’s Arithmétique mythologique (Rel. Weds T1114 seq.; see. especially p. 122) will-admit that there are ever so many possible interpretations of a passage like this. Prof. Max Miiller’s translation is: ‘ The worship- ful gods found in thee the twenty-one words which are hidden in thee. They guard with them the immortal (Agni).’—Instead of avidan (Padapazha) I think we must read avidan.

Note 2. Ludwig certainly is wrong in translating ‘hiite du den wandel von tier und pflanze.’ The author of this group of hymns is very fond of the phrase sthatuz £aratham ang the like~ see F684 ; 70, 3. 7,. the Same phrase, 10 one or the other of its possible shapes, has evidently been used by him here also. The plural masculine sthatrén is indeed very strange. Possibly J. Wackernagel is right in reading sthatuz (Kuhn's Zeitschrift, XXV, 287; comp. Lanman, p. 422); the reading sthatré may be due to the neighbourhood of pastin. This sort of blunder is very frequent in the text of the Rig-veda. Prof. Max Miiller suggests: the stabled cattle and what moves about (in the meadows).

86 VEDIC HYMNS.

Verse 7.

Note 1. On vayuna, comp. Pischel, Ved. Studien, I, 295. 300. * The thoughts of human beings.’ M. M.

Note 2. Surudh: Pischel, Ved. Studien, I, 32. 50.

Note 3. ‘ Which lead to the gods?’ M. M.

Verse 8.

Note 1. Comp. I, 26, 10, note 1.— Beheld the seven young rivers coming down from heaven.’ M. M. Note 2. See Delbriick, Syntaktische Forschungen, I, 87.

Verse 9.

Note 1. The bird seems to be Agni.

Note 2. The Padapatha gives su-apatydni. There is no doubt a word su-apatya, ‘blessed with good offspring.’ This is frequently used together with such nouns as rayi, kshaya, ish ; it stands in several passages by the side of Prasavat, Sec 1 117, 10> 112,524 48 0,5 ldo. £O,1; tN. 2, 13>. 4 90, 12, “Bot from this word should be distinguished sva-patya, derived from svd-pati (X, 44, 1, &c.), ‘a man’s own dominion,’ or ‘own rulership ;’ comp. gaspatya. This word is found here, and in some other passages, for instance, VII, 91, 3. visva it ndrak svapatydni kakruh, ‘ the heroes have exercised all the powers of their own dominion;’ VIII, 15,10. satra visva svapatydni dadhishe, ‘thou hast assumed (Indra) all powers of thy own dominion altogether. —Ludwig translates correctly, ‘alle selbsther- lichkeit.’

The Taittiriya Brahmava reads Zakru for tasthiz. This reading evidently rests on Rig-veda IV, 34,9; VII, g1, 3. There is no reason, however, for preferring this to the traditional reading of our Rik-text.

Verse 10.

Note 1. The sun and the moon? This very natural explanation will scarcely be modified on account of passages like the following (Satapatha Brahmaza I, 6, 3, 38):

MANDALA I, HYMN 72. 87

‘These are the two eyes of the sacrifice, the (oblations of butter called) Agyabhagas.’

Note 2. Comp. below, 73, 4.

Note 3. It is not necessary to change the text ; I believe, however, that the conjecture adhaz ksharanti (they stream downwards) would not be quite improbable. Comp. my Prolegomena, p. 369, note 1.—The subject seems to be the streams of sacrificial libations.

Note 4. Both expressions, ‘the red ones’ and ‘those which are directed downwards, are feminine. The red ones may be the dawns. But these cannot be called ‘directed downwards. I take, therefore, the one noun as a nominative, the other as an accusative. Cannot ‘ those which are directed downwards’ be the libations of Ghrzta and the like, which the dawns see?—Prof. Max Miiller translates: ‘People recognised the red netherward mares (of thee), O Agni.’ He supplies gvalaz or takes arushiz as mates, ci. V, 50, 6.

88 VEDIC HYMNS.

MANDALA I, HYMN 73.

ASH7AKA I, ADHYAYA 5, VARGA 19-20.

1. He who gives vigour like wealth acquired by the fathers', who is a good guide like the instruction of a sage, who is pleased (by worship) like a comfort- ably resting guest’, (Agni) has crossed the (sacrificial) seat of the worshipper like a Hotyzz.

2. He who being truthful like the god Savitvz! protects by his power of mind all settlements?, praised by many like impetuous splendour’, the truthful one has become dear like vital breath and worthy to be searched for‘. |

3'. (Agni) who possessing every refreshment dwells on the earth like a god, like a king who has made himself (valiant) friends’, like heroes who sit in front and under shelter, like a blameless wife beloved by her husband—

4. Thee, O Agni, who art constantly kindled in the house, men have worshipped in their firm dwellings. They have placed in him rich splendour’. Be thou possessed of all life, a supporter of riches?.

5. May the liberal givers, O Agni, attain nourish- ment, may the rich! who bestow gifts (on us) attain to a full span of life. May we win in battles the booty of him who does not give!, obtaining a (rich) share before the gods, that we may win glory’.

6. The lowing milch-cows of A’zta, assigned by Heaven, were exuberant with their full udders. The rivers imploring the favour (of the gods) from afar

MANDALA I, HYMN 73. 89

have broken through the midst of the rock with their floods.

7. Imploring favour from thee, O Agni, the wor- shipful (gods) have won glory in the sky. They have made Night and Dawn of different shapes; they have joined the black and red colour (to Night and Dawn).

8. And may we, our liberal givers and ourselves, be the mortals whom thou furtherest to wealth, O Agni'. Like a shadow thou followest the whole world, having filled the two worlds (Heaven and Earth) and the air.

9. May we, O Agni, guarded by thee, conquer with our racers the racers, with our men the men, with our heroes the heroes (of our enemies). Being masters of the riches which their fathers! have con- quered, may our rich (givers) reach a hundred winters, ,

10. May these hymns, O Agni, worshipper (of the gods), be grateful to thee, to thy mind and heart. May we be able to bridle thee, the well- harnessed wealth!, acquiring the glory which the gods have assigned us.

NOTES:

The same Rishi and metre.—Verse 5 = MS. IV, 14, 15. Verse 7 = 1 7-125) Verse 10 yl LV ae

Verse 1.

Note 1. Agni is compared to wealth acquired by the fathers, being himself pitvzvitta, found by the forefathers

90 VEDIC HYMNS.

of the Brahmanic tribes. Prof. Max Miiller proposes to translate : ‘wealth inherited from the fathers.’ Note 2. Comp. VII, 42, 4, and see also VI, 16, 42.

Verse 2.

Note 1. The first Pada is identical with the fourth of IX, 97, 48. There the expressions are referred to Soma.

Note 2. On vrigdna, comp. the quotations given above, I, 60, 3, note 2; cf. IX, 87, 2. vrigdnam rakshamazah.

Note 3. Comp. I, 64, 9. amatiZ na darsata.

Note 4. Comp. II, 4, 1 (see below).

Verse 3.

Note 1. The first three Pddas are nearly identical with IIT, 55, 21.

Note 2. As to the meaning of hitamitra, comp. X, 108, 3. mitram ena dadhama; see also X, 132, 5, and H. O., Religion des Veda, 186, note 1. ;

Verse 4.

Note 1. Comp. I, 72, 10 (see above).

Note 2. I cannot accept Pischel’s translation of dharuzak rayivzam, ‘der Reichtum fliessen lasst’ (Vedische Studien, I, 40).— Be thou, who art rich in all food, the protector of riches.’ M. M.

Verse 5.

Note 1. On sfri and ari, see Bergaigne, Rel. Véd. II, 218 seq. Arydh may also be nom. pl. and mean ‘ (we) the poor ones.’

Note 2. ‘May we win in battles the booty of the enemy, setting aside a share for the gods to their glory. M.M.

Verse 8.

Note 1. In the first Pada one syllable is wanting. Perhaps the acc. plur. yén had here dissyllabic value.

Note 2. The last Pada is identical with the second of X, 139, 2

MANDALA I, HYMN 73. QI

Verse 9,

Note 1. Comp. above, verse 1, note 1.

Verse 10.

Note 1. Comp. sakéma vaginak yamam, II, 5, 1; agne sakéma te vayam yamam devasya vaginah, III, 27, 3. As sudhur and sudhura are epithets of horses, the poet of course could say, sakéma sudhurak yamam te. But Agni is NOL only a horse; fe is also wealth (11, 1,12; 1V, 2, 5, &c.). The combination of the two metaphors explains the curious expression sudhuraz rayaz.

92 VEDIC HYMNS.

MANDALA I, HYMN 74. ASHTAKA I, ADHYAYA 5, VARGA 21-22.

1. Going forward to the sacrifice let us repeat a prayer to Agni who hears us, may he be afar or with us—

2. He who foremost! in... .2, when the human tribes met (in battle), has preserved his home to the worshipper.

3. And let the people say Agni is bor, the slayer of foes (or, the slayer of Vvztra), he who wins the prize in every battle.’ |

4. The man in whose home thou art a messenger, and to whose sacrificial food thou eagerly comest for feasting, to whose worship thou impartest won- derful power—

5. Such a man the people call a giver of good oblations, O Angiras, a friend of the gods, O son of strength’, and a possessor of a good Barhis (or sacrificial grass).

6. And thou shalt conduct them hither, the gods!, that we may praise them, that they may eagerly come, O resplendent one, to the sacrificial offerings.

7. No noise? of the horses of the moving chariot? is heard any way, when thou goest on thy messen- gership, O Agni.

8. When guarded by thee the racer becomes fearless; the worshipper, O Agni, who is behind,

gains the advantage! over him who is ahead.

MANDALA I, HYMN 74. 93

9. And thou winnest, O Agni, brilliant, high bliss in strong heroes from the gods, O god, for the worshipper.

IN © TSS:

This hymn opens the section ascribed to Gotama Rahi- gava, and belonging ‘indeed, as several passages show, to the family of the Gotamas (comp. Zeitschrift der D. Morg. Gesellschaft, XLII, 221). The metre is Gayatri.—Verse 1= Ms 1G me 1S 5 Gore Mo Far tt 5. 0). NWerses 1-9 = SV.11, 7209. 730: 9792. Verse 4 FS. TH, Goliod = Wor 110, 3.

Verse 2.

Note 1. Or pirvydaz, ‘the old Agni,’ cf. 1X, 96,10? (M. M.)

Note 2. I have left untranslated the obscure word snihitishu (Sayava, vadhakarizishu). It seems to be iden- tical with snéhiti, which occurs VIII, 96, 13. apa snéhitiz nvimanak adhatta (the Sama-veda has the reading snih’). Here the verb dpa adhatta (comp. VI, 20, 5; X, 164, 3) and the comparison of the second hemistichs of the two following verses, 14 and 15, seem to show that the word means some kind of hostile powers, which would do very well for our passage.—lIn Taittirilya Arawzyaka IV, 23 the word snihiti occurs in an enumeration of the ‘terrible substances’ (ghora# tanuvak) of Agni.—Comp. Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Azg- veda-Forschung, p. 93.

Verse 5.

Note 1. See above, I, 26, 10, note 1.

Verse 6.

Note 1. See Delbriick, Syntaktische Forschungen, I, 20, crt.

94 VEDIC HYMNS.

Verse 7.

Note 1. On upabdi, which literally means the noise Note 1. The last syllable of asthat has the value of two syllables.

MANDALA I, HYMN 75. 95

MANDALA I, HYMN 4%. ASHTAKA I, ADHYAYA 5, VARGA 23.

1. Accept gladly our most widely-sounding' speech, the most agreeable to the gods, thou who, in thy mouth, offerest the sacrificial food (to the gods).

2. And may we then pronounce to thee, O highest Angiras, Agni, best worshipper, a prayer agreeable to thee and successful.

3. Who is thy kinsman among men, O Agni? Who performs worship to thee!? Who art thou, and where dost thou rest ?

4. Thou, O Agni, art the kinsman, the dear friend (‘Mitra’) of men, a friend who is to be magnified by his friends.

5. Sacrifice for us to Mitraand Varuza. Sacrifice to the gods, (a sacrifice conforming to) the great wita. — Sacrilice, O Acni, to thy own house.

NOLES: The same Kzshi-ane metre.) erse 1 = 1B. HI. 6, 4, 1

MS: Itlac, 1 (TV, 13,5). Verses 3-5 — SV. 11, 885-839. Werseib a Vo, AN N11 9. 1: 1 12) a.

Verse 1. Note 1. Comp. VI, 68, 9. manma ... saprathaz.

Verse 3.

Note 1. May we not take dasu-adhvara as a compound with governed final member, like vidadvasu, sddadyoni &c. ?

Verse 5. Note 1. Comp. Gaedicke, Der Accusativ im Veda, 159.

96 VEDIC HYMNS.

BEA ae A EY NIN 7G:

ASH7AKA I, ADHYAYA 5, VARGA 24.

1. What supplication is to thy mind’s taste’? What (pious) thought may be, O Agni, most agreeable to thee? Or who has won for himself thy wisdom by sacrifices? Or with what thoughts may we worship thee ??

2. Come hither, Agni, sit down here as a Hotvz. Become our undeceivable leader. May Heaven and Earth, the all-embracing, protect thee. Offer the sacrifice to the gods that they may be highly gracious to us.

3. Burn down all sorcerers,O Agni; become a pro- tector of the sacrifices against imprecations. And conduct hither the lord of Soma (Indra) with his two bay horses. We have prepared hospitality for him, the good giver.

4. With words procuring offspring, carrying thee (to our sacrifice) with my mouth!, I call? thee hither, and thou shalt sit down here with the gods. Petiorm the service of a Elotvz and: ot a) Fotrz*, O worshipful one. Be thou a giver and a father * of riches. |

5. As thou didst perform sacrifice to the gods with the sacrificial food of the wise Manu’, a sage together with sages, thus, O highly truthful Hoty, perform thou the sacrifice to-day, O Agni, with thy joy-giving sacrificial ladle”.

MANDALA I, HYMN 76, 97

NOTES,

The same Rishi. Metre, Trishfubh.

Verse 1.

Note 1. Sayava takes vara in the sense of ‘holding back’ (comp. I, 143, 5), and makes mdnasaz depend on varaya. He says, ‘he agne te tava manaso varaya nivarazdydsmdsv avasthdpanaya kopetir bhuvat kid7zsam upagamanam bha- vet. The modern translators are evidently right in as- signing to vara the meaning of ‘wish’ or the like (comp. VII, 59, 2. yak vahk varaya dasati), but they differ as to whether manasaZ should be taken as belonging to vardya or to upetizZ. Ludwig translates, ‘Welches nahen des geistes ist gegenstand der wal dir?’ Grassmann, ‘ Welch Nahen ist nach deines Herzens Wunsche?’ My opinion is that the tradition of the text is not quite free from suspicion. My doubts are based on VI, 21, 4. kas te yag#ah manase sam varaya, ‘What sacrifice (O Indra) is agreeable to thy mind, to thy wish?’ Here we have a question addressed to the. god, beginning with kas te, quite similar to the question of our poet, which begins with k& te. We have the word sam, as in our passage samtama. We have vardya exactly as in our passage. We have, by the side of varaya, a case-form of mdnas as in our passage. But we have the dative manase instead of the genitive manasaZ. We may add that there are some other passages in which a dative of a similar meaning stands likewise by the side of vardya: thus, VIII, 82, 3. dram varaya manyave bhuvat te indra sdm (comp. bhivat agne samtama in our passage) hvzdé, ‘ May it be, O Indra, according to thy wish and thy mood, may it be agreeable to thy heart ;’ VIII, 84, 4. vardya deva manyave, ‘to thy wish, O god, to thy mood.’

All this tends to raise the supposition that in our

[46] H

98 VEDIC HYMNS.

passage also we should read manase vardya, which datives seem to depend on samtama. We should then translate, ‘What supplication, what (pious) thought may be, O Agni, most agreeable to thy mind and to thy wish?’

Note 2. This seems to be a Pada of the defective type, with four syllables before the caesura and ending as if there were five syllables before the caesura; comp. my Prolegomena, 68 seq. It would be easy, however, to restore the normal metrical form, for instance, by reading tibhyam instead of te.

Verse 2.

Note 1. Purah-eta, literally, ‘he who goes before some- body.’

Verse 4.

Note 1. It would be unnatural to give to the medium & huve the passive sense and not to translate it, as it must be translated in so many passages, ‘I call (thee) hither.’ But, if so, it is very difficult to avoid the conclusion that vahniz asa (‘he who carries somebody with his mouth;’ BOHIp. F.120..5¢ Vi, Fr, 25 10.0 NIT 16.0. tia See yol. Xxxii, pp. 42. seq.) refers here. not to: Aent, the divine carrier, but to the human priest, who with his mouth, i.e. by his songs, carries Agni to his sacrifice. Vahni is used very frequently indeed of human worshippers, and generally the transferring of epithets of the divine priest Agni to human priests, and vice versa, is quite to the taste of Vedic poets—Comp. on 4 huve and vahniz Asd, Neisser, Bezzenberger's Beitrage, XVIII, 320 seq. ; X69, and below, |. 127, 6, note 1.5 BB. vol, xxx p. 42. See also Delbriick, Altindische Syntax, 473, who very rightly observes: es liegt kein Grund vor, dem huvé den Character einer ersten Person zu versagen.

Note 2. On the accent of huvé, on which Ludwig bases very bold conclusions, see Delbriick, Altindische Syntax, 41; Weber, Indische Studien, XIII, 73.

Note 3. Comp. X, 3, 3.—On the priestly functions of the

MANDALA I, HYMN 76. 99

Potrz, see Weber, Indische Studien, X, 141, 366, 376 seq. ; H. O., Religion des Veda, 391.

Note 4. On these vocatives, see Delbriick, Altindische Syntax, 106.

Verse 5.

Note 1. Manus is here a proper name ; comp. Bergaigne, I, 65 seq. On his priestly character, comp. H. O., Religion des Veda, 275.

Note 2. On guhvda, comp. Pischel, Ved. Studien, II, 113. The ladle is meant for the flame of Agni.

100 VEDIC HYMNS.

MANDALA 1. HYMN. 77 ASH7AKA I, ADHYAYA 5, VARGA 25.

1. How shall we sacriice to Aoni?. What words, agreeable to the god, shall be addressed to him, the luminous one, who, being immortal and righteous, the Hotvz, the best sacrificer, conveys the gods to the mortals! ?

2. Bring hither by adoration the Hotvz who is most beneficial in sacrifices and righteous. When Agni repairs to the gods on behalf of the mortal’, may he be attentive in his mind, and may he perform the sacrifice’.

3. For he is wisdom’, he is manly, he is straight- forward ; like Mitra he has become the charioteer of the mysterious. - Therefore the “Aryan clans® longing for the gods, address him, the wonderful one, as the first at the sacrifices.

4. May that Agni, the manliest of men, triumphant with riches [?]', come with help to our words, to our devotion, and (to the devotion) of those most powerful liberal givers who bent on the prize? have constantly stirred up our prayers®.

5. Thus Agni, the righteous Gatavedas, has been praised by the priestly Gotamas’. May he augment their splendour and their strength. Hethe knowing one gains increase according to his desire.

NO CES.

The same Ashi and metre.

Verse 1.

Note 1. The construction is yad krzzdti devan martyeshu. Comp., for instance, X, 40,2. kad vam .. . kvzzute sadhasthe

MANDALA I, HYMN 77. IOI

4. Ludwig translates: der unter den sterblichen der unsterbliche hotar . . . schafft die gdtter.—‘ Could it be ishkrzzoti?’ M. M.

Verse 2.

Note 1. The third Pada of this verse has nine syllables instead of eleven. If we read, as several times must be done, martyaya for martaya, we get ten syllables, and the Pada may belong to the defective type mentioned above, 70.4, note 2.

Note 2. Ka seems to me to stand here, as it several times does, in the first of the members of sentence con- nected by it. See Delbriick, Altindische Syntax, 475. Prof. Max Miiller believes that it depends on yat: yat véh, yat ka sa bodhati, ‘Bring hither the Hotvz... so that Agni may invite the gods... and that he (the mortal or Agni) may be attentive, &c.’

Verse 3.

Note 1. Grassmann gives to krdtu here and in a number of other passages the meaning ‘der Starke.’ This is in- admissible; comp. Bergaigne, III, 304.

Note 2. Here we have again a Pada of ten syllables (see verse 2, note 1), unless bhit has dissyllabic value. Prof. Max Miiller translates this Pada: ‘like a friend he is the charioteer of enormous wealth.’

Note 3. Comp. I, 96, 3 (see below).

Verse 4.

Note 1. On risddas, comp. above, I, 26, 4, note 1. Note 2.-Comp.: 1, 92, 8. there Ushas ‘receives the epithet vagaprasita. Note 3. Comp. VII, 87, 3. spasak Varumzasya ... yé ishayanta manma. Verse 5.

Note 1. This is again a Pada of ten syllables.

102 VEDIC HYMNS.

WAY AIA Py EN eis. ASH7AKA I, ADHYAYA 5, VARGA 26.

1. O Gatavedas, who dwellest among all tribes, we the Gotamas (praise) thee with our song—we praise thee aloud with (songs full of) splendour.

2. Gotama! desirous of riches exalts thee, as thou art, with his song. We praise thee aloud with (songs full of) splendour.

3. \ © Call (hee. Such as tnOUu ale. thea highest winner of booty, as Angiras did. We praise thee aloud with (songs full of) splendour.

4. (We praise) thee, the greatest destroyer of enemies (or, of Vvztra), who hurlest the Dasyus away—we praise thee, such as thou art, aloud with (songs full of) splendour.

5. We the Rahfgazas' have recited a honey- sweet speech to Agni. We praise thee aloud with (songs full of) splendour.

NOTES:

The same Rishi. Metre, Gayatri.

Verse 2.

Note 1. This probably means, ‘the descendant of Gotama.’ See Zeitschrift der D. Morg. Gesellschaft, XLII, 202.

Verse 5.

t Note 1. The Rahigavzas seem to be a branch of the Gotamas; see Asvalayana Srautasdtra XII, 11, 1.

MANDALA I, HYMN 79. 103

Nee vee le Ey VEN ¢9:

ASH7AKA I, ADHYAYA 5, VARGA 27-28.

L

1. The golden-haired in the expanse! of the atmosphere, the roaring? snake, is hasting (through the air) like the wind; the brightly resplendent watcher of the dawn®, he who is like the glorious, ever active and truthful (goddesses)*.

2. By thy goings the beautifully-winged (birds) were disparaged; the black bull? has roared, when here ’ (all this happened). He has come as if with the bounteous smiling (women)*. The mists fly, the clouds thunder.

3. When they have led him, who swells! with the milk of Azta, on the straightest paths of Azta, then Aryaman, Mitra, and Varuza, he who walks round the earth?, fill the leather-bag (the cloud) in the womb of the lower (atmosphere [?]) *.

Ee

4. Agni, who art lord of booty, rich in cows, young son of strength!, bestow on us, O Gatavedas, great glory.

5. Being lighted, a Vasu, a sage, Agni who is to be magnified by (pious) words, O (god) with many faces, shine to us so that riches may be ours.

6. Reigning! by night by thy own power, O Agni, and at the break of dawn, O god with sharp teeth, burn against the sorcerers.

104 VEDIC HYMNS.

BOG

7. Bless us, O Agni, with thy blessings, when our Gayatra song is brought forward (to thee), thou to whom reverence is due in all our prayers.

®. Bting us wealtn, © Aont, which may be always conquering, excellent and invincible! in all battles. |

9. Bestow on us, Agni, through thy kindness! wealth which may last all our life ?, and have mercy? on us that we may live.

ie

10. O Gotama?, bring forward purified words, bring songs to the sharp-flaming Agni, desirous of his favour. 3

11. May he who tries to harm us, whether nigh or afar, fall down. Do thou lead us alone to in- crease.

12. The thousand-eyed Agni, who dwells among all tribes, scares away the Rakshas. The praise- worthy Hotvz (Agni) is praised}.

NOTES:

The same Azshi. Metre, 1-3 Trishfubh; 4-6 Ushzih ; 7-12 Gayatri.

What in the traditional text is one hymn, consists really of four independent hymns of three verses each. This is to be concluded from the well-known laws of arrangement of the Samhita, and is confirmed by the change of metre and by the reception of two of the four hymns into other Vedic Samhitas: the second (verses 4-6) is found in the Sama-veda II, g11-913; Vag. Samhita XV, 35-37; Taitt.

MANDALA I, HYMN 79. 105

Samhita IV, 4, 4, 5; Maitr. Samhita II, 13,8; the third (verses 7-9) in the Sdma-veda II, 874-876. Besides, verses 1-2 occur Taitt. Samh. III, 1, 11, 4-5; verse 2, Maitr. Samh. IV, 12, 5; verse 4, Sdma-veda I, 99; verses 8, 9, Maitr. Samh. IV, 12, 4; verse 9, Maitr. Samh. IV, 10, 6; aa Br ties, 5.3.

Verse 1.

Note 1. As to visdra4 I think we should compare VII, 36, 1. vi sinuna przthivi’ sasre urvi, ‘The wide earth has expanded with her surface. Prof. Max Miiller observes with regard to this Pada: when the sky sends forth the rain, the lightning appears.

Note 2. On dhuni, see vol. xxxii, p. 112 (I, 64, 5), and Geldner, Vedische Studien, I, 268. I do not take the word with Geldner for an epithet of Vata, the wind, but of the snake, i.e. Agni, who very probably is to be understood here as in the whole Trzka, as the fire of the lightning.

Note 3. Perhaps we have here again a Pada of ten syllables, of the type which occurs several times in the preceding hymns. Or possibly the text should be corrected: ushasa# na navedaz, ‘a knower (of sacrifices, comp. IV, 23, 4; V, 12, 3) like the dawns, or ushdsAm navedah (with dissyllabic -4m),‘a knower of the dawns.’—See Lanman, p. 565.

Note 4. The waters? Or the dawns?

Verse 2.

Note 1. On the nasalization of aminantah in the Sazm- hita text, see my Prolegomena, p. 471.

Note 2. I.e. Parganya, the thundering cloud. Comp. V, 83,1; VII, 101, 1; Bergaigne, Rel. Védique, III, 27 seq.

Note 3. Regarding yadi idam, comp. IV, 5,11. There the verb belonging to yddi must be supplied; in the same way our passage must be interpreted also, unless we resort to changing the text and accentuating the verb nonava, in which case the translation would be, ‘when the black bull has bellowed here.’

106 VEDIC HYMNS.

Note 4. The women may be the showers of rain. Or they could be understood as the dawns, comp. ushasak navedaZ, verse 1.

Verse 3.

Note 1. I propose to read piyanam.

Note 2. On parigman, see Joh. Schmidt, Kuhn’s Zeit- schrift, XXV, 86; Bartholomae, Bezzenberger’s Beitrage, XV, 27 seq.; Bergaigne, Rel. Véd. II, 505; and compare especially X, 93, 4. The word evidently is connected not with the verb gam, but with kshdm, ‘the earth, of which we find the genitives gma and gmakz.

Note 3. It does not seem probable to me that upara means here the lower pressing-stone, as Grassmann, Ludwig, and Pischel (Vedische Studien, I, 109) suggest (Grass- mann: den Schlauch beim untern Pressstein. Ludwig: den schlauch ... an des steines ort. Pischel: sie legen das Fell mitten auf den Stein). I propose to supply ragasaz ; comp. I, 62, 5. ragak uparam; IV, 1, 11. ragasak asya yonau, and especially IV, 17, 14, where we find the ‘ womb of the atmosphere’ (ra4gasak asyd yonau) mentioned, quite as in our passage, together with the leather-bag (tva#), i.e. the cloud.—Bergaigne (Rel. Véd. II, 505) translates and explains, ‘arrose la peau dans le séjour de J inférieur,’ cest-a-dire fait couler les eaux du ciel pour | Agni

terrestre. Verse 4.

Note 1. See above, I, 26, 10, note I.

Verse 6.

Note 1. Ragan seems to be the participle of rag; comp. VIII, 19, 31. kshapa# vastushu ragasi. Now it is very im- probable that of this participle a vocative should occur ; see Lanman, 509. I believe, therefore, that we should accentuate ragan (comp. the remarks of Bartholomae, Bezzenberger’s Beitrage, XV, 204).

Verse 8. : Note 1. Comp. IX, 63, 11. rayim ... dush¢aram.

MANDALA I, HYMN 79. 107

Verse 9.

Note 1. As to sufetuina, comp. I, 159, 5.

Note 2. Comp. VI, 59, 9. rayim visvayuposhasam.

Note 3. Mardikadm is a second object of dhehi, not an epithet of rayim. Comp. VIII, 7, 30.

Verse 10.

Note 1. Comp. above, 78, 2, note I.

Verse 12.

Note 1. On the use of the middle of g7z with passive meaning, comp. Delbriick, Altindische Syntax, 264.

108 VEDIC HYMNS.

Nia ee 1 Ey MEN 94

ASH7AKA I, ADHYAYA 6, VARGA 30-32.

1. We have sent forward? with thoughtful mind this song of praise like a chariot to the worthy Gatavedas. For blissful is his care for us in his companionship. Agni! May we suffer no harm in thy friendship.

2. He prospers for whom thou performest the sacrifice; he dwells untouched!; he acquires abundance of heroes. He is strong; no distress overtakes him. Agni! May we suffer no harm in thy friendship.

3. May we be able to light thee. Prosper our prayers. ‘The gods eat the sacrificial food that is offered in thee. Bring thou hither the Adityas, for we long for them. Agni! May we suffer no harm in thy friendship.

4. Let us bring fuel and prepare sacrificial gifts for thee, awaking thy attention at each joint! (of the month). Help forward our prayers that we may live. Agni! May we suffer no harm in thy friendship.

@ {hie is) the shepnera of the: clans’. by ite nightly light the creatures walk, the two-footed and four-footed. Thou art the bright, great splendour of dawn. Agni! May we suffer no harm in thy friendship.

6. Thou art the Adhvaryu and the ancient Hotzz, the Prasdstvz!, the Potvz, the born Purohita?. Knowing the duties of every priest thou givest

MANDALA I, HYMN 9Q4. I09Q

success, O wise one. Agni! May we suffer no harm in thy friendship.

7. Thou who art beautiful, of like appearance on all sides, thou shinest forth even when afar like lightning. — Ehou seest,7 © god, even’ over the darkness of night. Agni! May we suffer no harm in thy friendship.

8. May the chariot of him who presses Soma, be to the front?, O gods. May our curse overcome the malicious ones. Accept (O gods) this prayer and make it prosper. Agni! May we suffer no harm in thy friendship.

9. Strike away with thy weapons those who curse us, the malicious ones, all ghouls, be they near or afar. And make a good path to the sacrifice of him who praises thee. Agni! May we suffer no harm in thy friendship.

10. When thou hast yoked to thy chariot the two ruddy, red horses, whom the wind drives forward, and thy roaring is like that of a bull, then thou movest the trees with thy banner of smoke'. Agni! May we suffer no harm in thy friendship.

11. And when thy grass-consuming sparks are scattered, the winged (birds)1 also fear the noise. Then all goes well with thee and thy chariots. Agni! May we suffer no harm in thy friendship.

12. He makes Mitra and Varuza get refreshing drink. He mysteriously turns away the anger of the Maruts!. Be merciful towards us. May their mind be again (as it was before). Agni! May we suffer no harm in thy friendship.

13. Thou art god of the gods, a wonderful Mitra (ie itiend, (Ol the ods), -aihou am. the \iacu

IIO VEDIC HYMNS.

of the Vasus, welcome at the sacrifice. May we be under thy most wide-reaching protection. Agni! May we suffer no harm in thy friendship.

14. That is thy glorious (nature) that when kindled in thy own house, and fed with Soma, thou art awake 1, the most merciful one. Thou bestowest treasures and wealth on the worshipper. Agni! May we suffer no harm in thy friendship.

15. May we be of those to whom thou, O pos- sessor of beautiful wealth, O Aditi1, art pleased to grant sinlessness in health and wealth *, and whom thou wilt quicken with glorious strength and with abundance of progeny.

16. Do thou, O Agni, thou who knowest (how to grant) happiness, prolong our life here, O God! May Mitra and Varuza grant us this, may Aditi, the Sindhu, the Earth, and the Sky?!

NO TEs.

This hymn with the whole collection which it opens is ascribed to Kutsa Angirasa. The metre is Gagati; the two last verses, as is frequently the case in Gagati-hymns (see TH. -O.,. Prolesomena, 144 seq.), are composed in Trish¢tubh. The hymn has been translated by Prof. Max Miiller, Physical Religion, p. 173.—Verse 1 = MS. II, 7, 3; Syl 008 AV Nie, Oe V exces a ogy La

Verse l.

Note 1. Prof. Max Miiller translates, ‘Let us build up this hymn of praise. To me it rather seems that the reading should be, as Boehtlingk-Roth have proposed, s. v. sam-hi,s4m ahema. Comp. I, 61, 4. asmai it u stémam sam

MANDALA I, HYMN 94. TAI

hinomi ratham na tash/4-iva, ‘to him I send forward a song of praise as-a carpenter (fits out) a chariot.’ Compare besides «lx, 71, 53 1, 104, 45 1119, 7 7) V1. 45, 14, &e:

Verse 2.

Note 1. Comp. vol. xxxii, p. 65, I, 37; 1 note.

Verse 4.

Note 1. Parvan, ‘joint, seems to refer here, as it very frequently does in the later Vedic and post-Vedic texts, to the joints of the month, the sacrificial days of the full and change of the moon (the parvavza-sacrifices). As to the temporal use of the instrumental, comp. rztuna and rztubhikz ; Delbriick, Altindische Syntax, p. 130.

Verse 5.

Note 1. Ludwig proposes the correction of visim gsopak into visim gopda (genitive). But I think it will be suffi- cient to write asyd accented. As to visim gopdh, comp. 96, 4.

Verse 6.

Note 1. The Prasastvz (or Upavaktrz), literally, ‘the commander, is the same priest who is more usually designated as the Maitravaruza. All the priests mentioned here (with the exception of the Purohita, see next note) belong to the ancient system of the ‘seven Hotr7s, enum- erated, for instance, II, 1, 2, Comp. H.O., Religion des Veda, 383 seq.

Note 2. The Purohita or house-priest does not, pro- perly speaking, belong to the number of the priests officiating at a sacrifice (rztvigak), though of course the Purohita could act as a rztvig. Geldner (Vedische Studien, II, 144) seems to be wrong in concluding from our passage that ‘already in the Rig-veda the Purohita, being the superintendent of the holy service, was a real ritvig, i.e. officiating priest.’ Comp. H. O., loc. cit., 374 seq.; 379, note 2.

ie VEDIC HYMNS.

Verse 8.

Note 1. On piirvah, comp. I, 34, 10; V, 31, 11.

Verse 10.

Note 1. The regular accentuation of a determinative compound (‘banner of smoke’) would be dhtimaketuna. But it is very natural that the traditional text gives the accent of the Bahuvrihi (‘he whose banner is smoke’) which so frequently occurs.

Verse 11. Note 1. As to patatrizak, comp. above, I, 58, 5.

Verse 12.

Note 1. Most probably the meaning is not that the Maruts are expected to turn away the anger of somebody else, but that the anger of the Maruts shall be turned away Dy. yon Comp, 1 a7 106, VI oh Bergaigne, Religion Védique, II, 401. It seems, conse- quently, that we should read avayata.—On dvaydatahe/az, Sci india, see vol. xxcdl, p. 262 (1, 171, 6), and also lV. 1 as V1 00, 5.

The genitives Mitrasya Varuzasya may be understood as depending, together with Marutam, on hé/az. In this case the translation would be: ‘He mysteriously turns away the anger of Mitra and Varuva and of the Maruts in order that (men) may get refreshing drink.’

Verse 183.

Note 1. On the frequent identification of Agni with Mitra, see Bergaigne, Religion Védique, III, 134 seq.

Verse i4.

Note 1. On the root gar used with regard to Agni, see the remarks of Dr. Neisser in Bezzenberger’s Beitrage, XIII,

297 seq.

MANDALA I, HYMN 94. ee ey

Verse 15.

Note 1. Agni is invoked here by the name of Aditi, with an evident allusion to the goddess Aditi, as granting freedom from bonds, which is the original meaning of Aditi. Comp. M. M., vol. xxxii, pp. 241, 260, 262; H.O., Religion des Veda, p. 204.

Note 2. Comp. III, 54, 19. On sarvdtat (sarvatati), see M. M.’s note, vol. xxxii, p. 260, note a, and compare Darmesteter, Haurvataz et Ameretaz, p. 80. See also Lanman, p. 386.

Verse 16.

Note 1. The last hemistich is the regular conclusion of the Kutsa hymns.

[46] I

II4 VEDIC HYMNS.

MANDALA I, HYMN 95.

ASHTAKA 1. ADHVYAVA 7 VARGA 12

1. Two (sisters) of different shapes wander along, pursuing 2. cood aim, «The “one and the tier suckles the calf". With the one (the calf) is golden, moving according to its wont?, With the other it is seen clear, full of fine splendour.

2. The ten unwearied? young women? have brought forth this widely-spread germ of Tvash/7 *. Him, the sharp-faced (Agni) who is endowed with his own splendour, the shining one, they‘ carry around among men.

3. They celebrate his three births: one in the sea, one in heaven, one in the waters!. In the eastern region? he commanding determines the seasons of the dwellers on earth by his present power °.

4. Who among you has understood this hidden (god)?1 The calf has by itself. given birth to its mothers*. The germ of many (mothers), the great seer, moving by his own strength, comes forward from the lap of the active ones *.

5'. The fair (child Agni) grows up visibly in them in his own glory, standing erect in the lap of the down-streaming (waters). Both (Heaven and Earth) fled away in fear of (the son of) Tvashérz?, when he was born, but turning back they caress the lion.

6, They caress him both, like two kind women; like lowing cows they have approached him in their own way. He has become the lord of all

MANDALA I, HYMN 95. 115

powers!, he whom they anoint with Pein gifts — from the right side *.

7. He raises his arms again and again like Savitz7'. He the terrible pressing on ranges both wings? (of his army). He raises up his bright vesture from himself alone®. He gives new garments to his mothers.

8. He assumes his fierce appearance which is above (i.e. the lightning ?), being united with the cows !, the waters in his seat. The prayer purifies the bottom of the seer(?)?, This was the meeting among the gods*.

9. The wide space encompasses thy base, the resplendent foundation! of the buffalo. Agm! Being kindled protect us with all thy undeceivable guard- ians who are endowed with their own splendour.

10. On the dry ground he produces a stream’, a course, a flood. With his bright floods he reaches the earth. Whatever is old he receives into his belly. He moves about within the young sprout- ing grass”,

11. Thus, O Agni, being strengthened by fuel, shine thou to us with wealth-giving shine, O purifier, for the sake of glory. May Mitra and Varuza grant us this, may Aditi, Sindhu, the Earth, and the Sky !

NOG ES,

The same Rishi. The metre is Trish¢ubh.—Verse I = Meee NII STR TE 912.2. Verse 2 bo. I 8: Gea Verse &— 1b. 11, 0: 7,.4> MSAN. 14, 0

Verse 1.

Note 1. The two females are evidently Night and Dawn js

116 VEDIC HYMNS.

(comp. below, 96, 5). The calf is Agni whose bright appearance by night is contrasted here with his paler splendour by day (comp. below, 127, 5). The explanation of Professor Hillebrandt (Vedische Mythologie, I, 331) that ‘das von ihnen wechselnd gesaugte Kalb der bald als Sonne bald als Mond erscheinende Lichtgott, d. h. Agni ist, does not seem convincing to me.

Note 2. I cannot follow Hillebrandt (loc. cit. 335) in translating svadhavan ‘an Labung reich.’

Verse 2.

Note 1. On feminine nominatives in -A4sa/ like atandrasa, see Lanman, Noun-Inflection, 362.

Note 2. The ten young women are the fingers which produce the fire by the attrition of woods.

Note 3. On Tvashzrvz as the father of Agni, see Hille- brandt, Vedische Mythologie, I, 522 seq.; Bergaigne, Rel. Weds Ill, 47 seq: |

Note 4. Hillebrandt (loc. cit.) takes the ten fingers as the subject of pari nayanti, which does not seem probable.

Verse 3.

Note 1. It is surprising that Agni’s birth in the sea and his birth in the waters are distinguished. The poet’s meaning is not quite clear. Prof. Max Miiller thinks of the rising sun and the lightning in the clouds. Comp. H. O., Religion des Veda, 107.

Note 2. We ought to read pradisam ; comp. IV, 29, 3; EX Et, 2.

Note 3. Comp. X, 85, 18, where it is said of the moon that she ‘is born again, determining the seasons.’ Thus it is possible that the poet understands here Agni as dwelling | in the moon as light. Comp. on this identification Bergaigne, I, 159, and Hillebrandt, Ved. Mythologie, I, 330 seq. But this interpretation of our passage is by no means certain.

Verse 4.

Note 1. Possibly we should correct kaz idam vak nizyam; comp. VII, 56, 4; 61,5. The translation would be; ‘Who

MANDALA I, HYMN 95. ty

among you has understood this secret? ’—the secret that a calf should give birth to cows.

_ Note 2. In my opinion the mothers are the waters; the calf is Agni. The meaning must be, consequently, that, as Agni is born from the waters thus the waters are born from Agni. Agni—we may try to interpret the poet’s meaning—sends his smoke to the sky. The smoke is changed to clouds; the clouds send forth water. Exactly the same meaning seems to be expressed in I, 164, 51. Comp. also Manu III, 76. agnau prastahutiz samyag adityam upatish¢/ate, adityag gayate vrzshtir vrzsh/er annam tatak pragak.—Prof. Max Miiller observes: ‘The mothers are day and night, or heaven and earth. The calf, the son, Agni, being born of the night gives birth to the day, and being born of the day (in the evening) gives birth to the night. Or it may be that Agni, light, makes Dyaus and Prithivi to be visible.—Prof. Hillebrandt’s interpretation of our verse is quite different ; see Vedische Mythologie, I, 335.

Note 3. I.e. the fire is born from the waters.

Verse 5.

Note 1. Comp. Hillebrandt, Ved. Myth., I, 371, 523.

Note 2. I.e. the son of Tvashzvz (see above, verse 2) considered as identical with his father. Comp. Bergaigne, III, 47, and see also Aufrecht, Kuhn’s Zeitschrift, I, 356.

Verse 6.

Note 1. On daksha and its relation to kratu, comp. Geldner, Vedische Studien, I, 267.

Note 2. The poet seems to play upon words; ‘ power’ is daksha, ‘from the right side’ dakshivataZ (i.e. approach- ing respectfully, dakshizikrztya).

Verse 7.

Note 1. Comp. Bergaigne, Rel. Ved., III, 46. Note 2. Observe the dual form sifau ending in -au, not in -4. Comp. Lanman, Noun-Inflection, 576. Prof. Max

118 VEDIC HYMNS.

Miiller translates here: ‘ He the terrible tries and stretches out the hems of his sleeves.’ This may indeed be the meaning of siz.

Note 3. See Geldner, Vedische Studien, II, 189.

Verse 8.

Note 1. The cows of course are intended for the sacrificial food coming from the cow, such as milk and butter.

Note 2. The two nominatives, kaviz and dhi, can scarcely be right. The subject seems to be the prayer which cleanses, as it were, Agni, and thus augments his splendour (comp. IV, 15,6; VIII, 103, 7). Possibly we should read kavé#Z budhnam. Comp., however, IX, 47, 4. svayam kavik vidhartdri vipraya ratnam ikkati yadi marmrzgyate dhiyak. In this difficult verse so much is clear that the seer (kaviZ) is subject, and that he is stated to purify the prayers.

Note 8. The meaning seems to be that at the sacrificial fire all gods assemble. |

Verse 9.

Note 1. On dhaman, comp. M. M., vol. xxxii, p. 383 seq. —Prof. Max Miller proposes the following translation: ‘Thy wide effulgence goes round the firmament, the firm seat of the strong one (buffalo).’

Verse 10.

Note 1. Ludwig takes srotaz as a locative. But it is very improbable that we should have here a survival of the ancient locatives of stems in -s without a case-ending (Joh. Schmidt, Kuhn’s Zeitschrift, XXVII, 306; Brugmann, (Grundriss der vercl. Granimatik, vol.:1,. p. 611)... 10 Ludwig’s opinion ‘it follows from the corresponding gatum trmim that srotas stands for srotasi as dhanvan for dhan- vani. But this is not convincing.

Note 2. On Agni as inhabiting the sprouting grass, come Ill 5.0; V0l 6; 5. +1 believe this. reiers to, tic blades of grass used as tinder to catch the sparks of fire.’ M. M.

MANDALA I, HYMN 96. : II9Q

MANDALA I, HYMN 96.

ASHTAKA I, ADHYAYA 7, VARGA 3-4.

1. Being born by strength? in the ancient way, lo! he (Agni) has assumed instantly all the qualities of a sage. The Waters and the Dhishawa* have furthered the friend (Mitra*). The gods have held Agni as the giver of wealth.

2, By the ancieat Nivid', by Ayu’s? wisdom he has procreated these children of men. With his irradiating look*® (he has procreated) the Sky and the Waters. The gods have held Agni as the: giver of wealth.

3. The Aryan clans magnified? him as the first performer of sacrifices, as receiving offerings, as striving forward, the son of strength, the Bharata °, the bestower of mighty rain (?)*. The gods have held Agni as the giver of wealth.

4. He, Matarisvan!, the lord of bountiful pros- perity, has found a path for (his ?) offspring, he who has found the sun, the shepherd of the clans, the begetter of the two worlds. The gods have held Agni as the giver of wealth.

5. Night and Dawn, who constantly destroy each other’s appearance, suckle one young calf? unitedly . The piece of gold® shines between Heaven and Earth. The gods have held Agni as the giver of wealth.

6. (He is) the base of wealth, the assembler of all goods!, the beacon of sacrifice, the fulfiller of thought, the bird*. In order to guard their immor-

120 VEDIC HYMNS.

tality the gods have held him, Agni, as the giver of wealth.

7. Him who is now and who was formerly the abode of wealth, the earth? (i.e. the dwelling-place or support) of what is born and of what will be born, the shepherd and guardian of what is and of much that comes into being. The gods have held Agni as the giver of wealth.

8. May (Agni,) the giver of wealth, present us with quick wealth. May the giver of wealth (pre- sent us with wealth) united with strong men’. The giver of wealth (should grant us) food together with valiant heroes. The giver of wealth should grant us long life.

Se es

NOTES.

The same Xishi and metre.—Verses 1, 2 = MS. IV, 10, Oe Vetse 5 = Vo. NI 25 SVE oe SI. 1 ro. 4 Oy 2 9.32, oi TE 78.

Verse l.

Note 1. I.e. by the attrition of the woods, as sahasah putraz.

Note 2. Two new discussions on dhishaza have been given by Hillebrandt (Ved. Mythologie, I, 175 seq.; comp. the criticisms of Ludwig, Ueber die neuesten arbeiten auf dem gebiete der Rgveda-forschung, 85 seq.) and Pischel (Ved: Studien, 11, $2 seq.).° Hillebrandt arrives at the conclusion that dhishavd is the Earth (in the dual, Heaven and Earth; in the plural, Heaven, Air, and Earth), and besides the Vedi, i.e. the excavated spot of ground which serves as a kind of altar for the sacrifice. Similar is

MANDALA I, HYMN 96. | Ee

Pischel’s opinion. He believes that the singular dhishava is everywhere to be interpreted as a proper name: the name of a goddess of wealth and prosperity. The dual dhishaze means ‘ Heaven and Earth:’ thus the original meaning of dhishavzd must have been, as Pischel concludes, either Heaven or Earth. He tries to show that it is Earth, and so does Prof. Hillebrandt. The goddess of wealth originally was a goddess of the earth conceived as the liberal giver of wealth. This goddess, Prof. Pischel thinks, was closely related to, or even identical with, the goddess Aditi, whom the same scholar also believes to be a personification of the Earth.

I must confess that even this close agreement of these two distinguished scholars has failed to convince me. It is quite true that the dual dhishaze means Heaven and Earth, and it is possible that the singular may, at least in some passages, mean the Earth. But I cannot believe that this is the original meaning of the word. Originally, in my opinion, dhishava was an implement used at the sacri- fice, more especially at the Soma sacrifice. The adri (Soma-stones) are said to rest in the lap of the dhishava (I, 109, 3). Ina Yagus Mantra referring to the sacrificial preparation of Soma (Vagasaneyi Samhita VI, 26) the dhishava, or more exactly the Dhishavds, as goddesses (dhishazas ka deviz), are mentioned together with the sacrificial fire, the waters, and the gravavaf, the stones. In a similar connection we find a Yagus formula pronounced when the Adhvaryu began to beat the Soma plants with the Upamsusavana stone (see Weber, Indische Studien, X, 370). There the Soma was addressed first, and then the two Dhishazas: ‘Do not be afraid, do not be terrified, assume sap (O Soma!). O two Dhishavas! Being firm show firm- ness!’ (Vagasaneyi Samhita VI, 35). Here the Satapatha Brahmava (III, 9, 4, 18) says, that some authorities refer the last words to the two boards (phalake) on which the pressing-stones rest (see Hillebrandt, Ved. Mythologie, I, 149 seq.). But the author of the Brahmava himself declares that Heaven and Earth are addressed; for as to the boards

I22 VEDIC HYMNS,

used for pressing the Soma, it would be of no consequence if they were broken.— Other passages in which the dhishavaz are mentioned in connection with the preparation of the Soma, are Rig-veda IX, 59,2; X,17,2. Inthe last passage ‘the lap of the Dh.’ is mentioned as in I, 109, 3 (see above). The dhishava was anointed, I, 102,1. The dhishava is men- tioned in connection with the waters which were fetched by the Adhvaryus and used at the sacrifice, X, 30, 6, and in connection with the sacrificial fire, III, 2, 1, and in our passage. I have therefore no doubt that according to the original meaning the Dhishava was, as stated above, a sacrificial implement used chiefly, though not exclusively, at the pressing of the Soma. I do not venture to determine the exact nature of this implement, but I think that from the passages collected above it will be evident that it was a sort of support on which the pressing-stones rested. A similar support may have been used for the vessel containing the sacrificial water, and for the sacrificial fire. This support was considered as yielding the Soma to Indra, as strengthening Indra, as inciting Indra and the gods to liberality towards men. Thus we have a goddess Dhishaza who wears the aspect of a goddess of wealth. She is invoked as one of the Gnas in I, 22,10 with Hotra Bharati. Finally the Earth, the support of everything, was likened to this support of the pressing-stones and of the Soma; and Heaven and Earth were then considered as the two Dhishazas. Note 3. Comp. above, 94, 13, note I.

Verse 2.

Note 1. On the solemn formulas of invocation, called Nivids, see Haug’s Aitareya Brahmaza, p. 32 seq.; Weber, Indische Studien, IX, 355; H. O., Religion des Veda, 387, note 2. Of course, the Nivids which Sankhayana (Srauta- sitra VIII, 16-25) gives, cannot be those to which the poets of the Rig-veda several times allude.

Note 2. On Ayu as one of the mythical ancestors of

MANDALA I, HYMN 96. | 1ipte:

mankind, nearly related to Manu, see Bergaigne, Religion Vedique, I, 59 seq.

Note 3. Ushas is called vivasvati, III, 30, 13 (cf. Bergaigne, I, 86); we are justified, consequently, in trans- lating vivasvata #dkshasa, ‘ with the irradiating look.’ But in giving this translation we should not forget that the poet no doubt at the same time intended to allude to the name of Vivasvat, the father of Yama.

Verse 3.

Note 1. The text has i/ata. Comp. above, I, 1, 1, note 2.

Note 2. Agni seems to be called Bharata as belonging to the people of Bharatas. Comp. H. O., ‘ Buddha, sein Leben, seine Lehre, seine Gemeinde’ (first edition), p. 414 seq. More usually Agni is designated as Bharata.

Note 3. Svzpradianum. On danu, the meaning of which I consider to be ‘rain’ or the like, comp. the discussion OM Prot Max Miller vol {sxx «ie seq. Ler exact meaning of svzpra, which should not be compared with the Greek Aimapés, cannot be determined. The etymology is a very unsafe guide in such questions, and neither the connection with the root srzp, ‘to creep, ‘to crawl, nor with the noun sarpis, ‘butter,’ seems to lead to a satisfactory result. The passages in which svzpra or compounds of this adjective occur, point to a meaning like ‘great, ‘mighty, ‘fine. Thus s7zprdbhogas seems to be something like purubhdgas or subhdgas; Indra’s arms (kardsna) are called both svzpra (VIII, 32, 10) and przthu (VI, 19, 3); finally szzprdddnu, which is used here as an epithet of Agni, and VIII, 25, 5 of Mitra and Varuza, does not seem to differ very much from sudanu. ,

Verse 4.

Note 1. Matarisvan, the messenger of Vivasvat, who car- ried the fire from heaven to earth, was originally distinct from Agni, but is identified with him in several passages. see M. M., Physical Religion, p. 152; Bergaigne, Religion Vedique; 1,52 seq. ; H,©., Kelision-des Veda; 122.

124 VEDIC HYMNS,

Verse 5.

Note 1. Comp. above, 95, I, and J, 113, 2. rusadvatsa. The calf, of course, is Agni.

Note 2. Literally, ‘turned towards each other.’

Note 3. The gold is again Agni.

Verse 6.

Note 1. The first Pada is identical with X, 139, 3.

Note 2. I prefer with Ludwig to take vé# as a nomina- tive (comp. Lanman, Noun-Inflection, 375) instead of a genitive.

Verse 7.

Note 1. Compare the very obscure verse X, 31, 5. iyam s& bhtiya ushdsAm iva kshad, ‘may she be the earth, as it were, of the dawns.’ ‘She’ may possibly be the earth, which would be designated here as a dwelling-place or support of the dawns. |

Verse 8.

Note 1. Prof. Max Miiller proposes another translation of sanara. He writes: ‘One expects an opposition between turd and sdnara. Sanara can hardly be the same as virdvat in the next line. I should like to take sanara as a variety of sana and sanatana. Give us fleeting, i.e. daily wealth, and give us old, i.e. lasting wealth!’

MANDALA I, HYMN 97. 125

MANDALA I, HYMN 97.

ASHTAKA I, ADHYAYA 7, VARGA 5.

1, Driving away evil! with thy light, Agni, shine upon us with wealth—driving away evil with thy light.

2. Longing for rich fields, for a free path, and for wealth, we sacrifice—driving away evil with thy light.

31. When he stands forth as the most glorious one among them, and when our liberal lords excel —driving away evil with thy light—

4. When through thee, Agni, the liberal lords, and when through thee we may multiply with offspring—driving away evil with thy light—

5. When the rays of the mighty Agni go forth on all sides—driving away evil with thy light—

6. For thou indeed, (O god) whose face is turned everywhere, encompassest (the world) everywhere— driving away evil with thy light.

7. Do thou carry us, as with a boat, across hostile powers, (O god) whose face is turned everywhere— driving away evil with thy light.

8. Do thou carry us across (evil) to welfare, as across a stream with a boat'—driving away evil

with thy light.

126 VEDIC HYMNS.

NOLES;

The «same. Azshi.. -Metre, Gayatri. The’ hymn 1s addressed to Agni Suki.—Verses 1-8 = AV. IV, 33, 1-8; TA. VI, 11, 1-2. Verse 1 = AVL cold.

Verse 1.

Note 1. Lanman (Sanskrit Reader, p. 363) translates: ‘Driving away with flames our sin.’ But agha is not exactly sin.

Verse 3.

Note 1. In this verse as well as in the verses 4 and 5— all commencing with the words pra yat—the principal clauses are wanting. As to the meaning, however, these clauses are supplied by the refrain; ‘ driving away evil’ of course means ‘ may he drive away evil.’

Note 2. ‘Among them’ seems to mean ‘among the liberal lords.’ :

Verse 8.

Note 1. Cf. Lanman, p. 434.

MANDALA I, HYMN 98. : 127

MANDALA I, HYMN 98. ASHT7AKA I, ADHYAYA 7, VARGA 6.

1. May we dwell in the favour of (Agni) Vais-

vanara. He indeed is a king, leading all beings to gloriousness!. As soon as born from here he looks over this whole world. Vaisvanara unites with the Sun?

2. Agni who has been looked and longed for? in Heaven, who has been looked for on Earth—he who has been looked for, has entered all herbs. May Agni Vaisvanara, who has strongly been looked for, protect us from harm by day and by night.

8. Vaisvatiara).Widy this De true OF thee: may wealth and liberal givers attend us! May Mitra and Varuza grant us this, may Aditi, the Sindhu, the Earth, and the Sky!

NOLES.

The same Rishi. Metre, Trishtubh.—Verse 1 = VS. Doe eo tg Ie aN. LV tte dy cise Oo = yo: RV ig ge LS ie LA Oi hy, 1 an pp Gal Sova Ul en 9 yes Gs 6

Verse 1.

Note 1. Comp. VI, 70, 1. bhivananam abhisriya. Abhisri seems to mean, going or leading towards (abhi) gloriousness (sri). Prof. Pischel’s opinion on the word is different ; see Vedische Studien, I, 53 seq.

Note 2. As fo yatate. comp. V, 4,4. yatamanay rasmibhizZ siryasya; IX, 111, 3. sam rasmibhiz yatate darsatak rathah.

Verse 2.

Note 1. On the disappearance of Agni who is looked for everywhere, see M.M., Physical Religion, 264 seq.; Bergaigne, Rel. Védique, II, 75.

128 VEDIC HYMNS.

MANDALA I, HYMN 99. ASHTAKA I, ADHYAYA 8, VARGA 7.

1, Let us press Soma for Gatavedas'!, May he burn down the property of the niggard*. May he, Agni, bring us across all troubles, across all difficul- ties, as across a stream with a boat.

NOTES.

The Rzshi is Kasyapa Marika. Metre, Trishtubh.— Verse 1 = TA. X, 1.

Verse lL.

Note 1. This is one of the very rare passages in which Agni standing alone and not accompanied by Indra or the Maruts &c. is mentioned as drinking Soma. It seems as if this verse were not composed for the regular Soma sacrifice, but for a special occasion.

Note 2. Cf. Delbriick, Syntakt. Forschungen, I, 112.

MANDALA I, HYMN 127. L2o

MANDALA I, HYMN 127. ASHTAKA II, ADHYAYA 1, VARGA 12-13.

1. I deem Agni to be the munificent Hotvz, the Vasu, the Son of strength', Gatavedas, like a priest, GAatavedas?: the best performer of the sacrifice, the god who with his upright body that is turned towards the gods, and with his flame longs for the shine of the (boiling) ghee’, of the butter that is offered in (fie tire).

2. May we, the sacrificers, call thee hither, the best of sacrificers!, the first of the Angiras, O priest, with our prayers, with priestly prayers, O bright one?: thee who like the heaven encompassest the earth’, the Hotvz of human tribes, the manly flame- haired, whom these folks—whom all folks should favour in order to speed him (to our sacrifice).

3. He indeed, shining mightily with his shining strength’, becomes the conqueror of deceitful foes? —like an axe, the conqueror of deceitful foes* He at whose onslaught*® even what is strong melts away‘, steady things (waste away) like forests (which are burnt or bend down in the storm)*. Conquering he holds himself back; he does not proceed®. As with a conquering bow-man he proceeds’.

4. Even what is firm gives way before him: thus itis known. With hottest kindling-sticks! one wor- ships him? for winning his favour, one worships Agni for winning his favour. He who dives into many forests as if carving the wood with his flame, destroys even firm food* with his strength—he destroys even what is firm with his strength.

[46] K

130 VEDIC HYMNS.

5. Let us place that power! of his in our neigh- bourhood?—(that power) which is more visible by night than by day*—(more visible) than by day to the unremitting* (worshipper). Therefore his life is a firm hold®, like (a father’s) safe refuge to a son: (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before)*’—the fires that never grow old, tending (to such blessings).

6. He indeed makes a mighty noise like the host of the MMaruts,. ...1 on the rich fields, ... 2 on the

je le, the seizer, ate the offerings. he who has deservedly become the banner of the sacrifice. And when he joyously and joyfully (proceeds), all followed gladly on his path; men (have followed) his path as for a triumphal procession.

7. When forsooth the Kistas! striving for heaven, when the Bhz7gus have addressed him paying reverence—the Bhvzgus producing him by attrition, with worship: Agni is the lord of goods, the bright one, who is their? supporter. May the wise one accept the wonted coverings*®; may the wise one accept them.

8. We invoke thee, the lord of all people, the common master of the house of all, to enjoy (the sacrifice): (we call) thee who truly art carried by prayers as by a vehicle! to enjoy (the sacrifice): the guest of men in whose presence (they live) as before a father's (face), and all those immortals (attain) to strength, and the offerings among the gods (attain) to strength.

9. Thou, O Agni, art born, the mightiest by might', for the divine world, the strongest one, like wealth for the divine world. [For thy delight 1s most strong, and thy power is most brilliant. And

MANDALA I, HYMN 127, rt

they walk around thee*, O (god) who never growest old, like obedient (servants), O. (god) who never growest old.

10. Let your praise go forth to the great Agni, who is mighty in his might, who awakens at dawn, like a winner of cattle’—let it go forth to Agni. When (the worshipper) rich in offerings has loudly praised him? in all lands *, he wakes? like a singer in front of the dawns’, the flaming one (?), the Hotrz (in front) of the dawns>.

Ti. Uhus being seen by ws, bring near to us, O Agni, graciously united with the gods, benig- nantly, great wealth benignantly. Make us behold great (bliss of valiant offspring!), O mightiest one, that we may obtain such enjoyment. Produce great bliss of valiant offspring, O bountiful Lord, (as fire is produced) by attrition, for those who praise thee, like a strong hero in thy might.

NOTES.

The Azshi is Parukkhepa Daivodasi, the metre Atyashdi (verse 6 Atidhvzti)—Verses 1-3 = SV. II, 1163-1165. Wesse 322 SV. 4) 405 - VS OXY 4 iS VG Mo. 41, 13, 6; AV. AX67, 3.

Verse 1.

Note 1. There is no doubt that the reading of the Rig-veda text vasum is correct ; the Sama-veda has vasoh. Comp. H. O., Prolegomena, p. 280.

Note 2. ‘Is it a play on the word? Like a priest knowing all things?’ M.M.

Note 3. There is a metrical irregularity in this Pada; it has six syllables instead of five before the caesura. The text, however, seems to be correct.

te

132 VEDIC HYMNS.

Verse 2.

Note 1. The first Pada is Trishzubh instead of Gagati. It would be easy to correct huvemahi, but that form is never found in the Rig-veda, though both huvema and havamahe are frequent. Thus it is very probable that we have here a metrical irregularity of the type described by Fi. O., Prolesomena, p: 11-7;

Note 2. Comp. VIII, 60, 3. viprebhiZ sukra manmabhih.

Note 3. If the explanation of parigman which we have adopted (see above, I, 79, 3, note 2) is correct, it will be impossible, of course, to accept Bergaigne’s opinion (Rel. Véd., IT, 505, note 1) that the accusative dyém is governed by parigmanam.

Verse 3.

Note 1. In the second Pada one syllable is wanting. The text seems to be correct, and the irregularity apparently is the typical one described by H. O., Prolegomena, p. 68 seq.: the Pada has the tetrasyllabic beginning (before the caesura), and it goes on as if the beginning had been pentasyllabic. Several Padas of the same _ irregular structure occur in our hymn, thus in verse g: tvam (read tuam) agne || sahasa sahantamad; verse 10: pra va/ mahé | shasa sahasvate ; usha/-budhe |i pasu-sé na agnaye.

Note 2. The comparison parasu% na, ‘ like an axe,’ raises doubts as to the correctness of druham-taraZ. Parasuh seems to point to a compound containing the element dru, ‘wood ;’ comp. below, 130, 4; VII, 104, 21. The second member of the compound would be han, which is frequently used with the meaning of cutting wood (II, 14, 2; X, 89, 7). Thus the reading would be dru-hantaraz (comp. vritra- hantamaz), ‘a mighty wood-cutter.’ As to this use of the comparative, see Delbriick, Altindische Syntax, p. 196.

Note 3. Comp. V, 7, 2. yasya samrcztau.

Note 4. Prof. Max Miiller (Science of Thought, p. 325) believes that the root sru occurs here in the sense of shaking. To me it seems that this srivat is a misspelling

MANDALA I, HYMN 127. 133

for srivat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different.

Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vana-iva vate it.

Note 6. The two last Padas are very obscure. In the last Pada but one na would seem to be comparative, not negative, because it has the same meaning in the last Pada, and because its vowel does not coalesce with the following initial vowel (comp. Benfey’s dissertation, ‘Behandlung des auslautenden a in na “wie” und na “nicht.”’ But then instead of yamate a substantive meaning something like ‘hero’ would be required. And also instead of the in- strumental dhanva-saha one should expect to find a nomi- native; comp. Benfey, Vedica und Linguistica, p. 180, note 1.—Prof. Max Miiller translates: ‘Holding out (or resisting) he stands firm, he does not budge; holding his bow he does not budge.’

Verse 4.

Note 1. The words tégish¢#abhiz aravibhiz are repeated, probably by the same poet, below, 129, 5.

Note 2. It may be observed that several times in the Parukkhepa hymns the parallelism between two subsequent Padas has corrupted the text, the reading of the one Pada being wrongly introduced into the other. For instances I refer to I, 129, 11, where the last vaso has been added from the preceding Pada, and to the last Pada but one of I, 135, 4. Possibly our Pada, which in its traditional form is metrically abnormal (comp., however, M. M.’s Hymns to the Maruts, ist ed., p. cxii), has suffered damage in the same way. The comparison of I, 129, 5 would lead us to conjecture: tégish¢Zabhiz arazibhiZ na avase. ‘One wor- ships him in order that he may grant his favour as if (he were to help us) with hottest kindling-sticks. One worships Agni in order that he may grant his favour.’

Note 3. Comp. IV, 7, 10. sthird it anna dayate vi gambhaiz. The food is the wood which Agni consumes.

134 VEDIC HYMNS.

Verse 5.

Note 1. See Prof. von Roth’s translation of this verse, Zeitschrift der. D.. More. Geselischalt, AL VIII, 117. “On pvzkshdm, comp. M. M., vol. xxxii, p. 302 ; Pischel, Vedische Studien, I, p. 96 seq. The translation of such a word can only be tentative.

Note 2. To upardsu something like vikshu (IV, 37, 3) seems to be supplied.

Note 3. Comp. the Latin expression, ‘argutius quam verius. Pischel, Gottinger Gelehrte Anzeigen, 1884, p. 516 seq.; Delbriick, Altindische Syntax, p. 196.

Note 4. Aprayus seems to be an anomalous formation, instead of aprayu, unless we have to read aprayuve. Ac- cording to Pischel (Gottinger Gel. Anzeigen, 1890, p. 542), Aprayushe would mean ‘dem der da lebt.’ But I do not think that this aprayus should be separated from aprayu, which, as may be seen from I, 89, 1 compared with III, 5,6 and X, 4, 7, is identical in meaning with, and evidently etymologically related to, aprayukkant.

Note 5. Grabhavavat is the contrary of agrabhavza, I, EO. 1G.

Note 6. Comp. III, 30, 7. abhaktam Zit bhagate.

Verse 6.

Note 1. Ludwig: ‘in den bebauten fluren zu verehren, auf den wiisten flachen zu verehren.’ Prof. Max Miiller observes with regard to ishzani“Z: ‘it staniz, or ish +staniXz (ish-karta), much thundering.’ For artana he proposes the translation, ‘ ploughed field.’ I have left both words un- translated.

Note 2. Adat is imperfect of ad; there is a play upon words (adat and a-dadi/).

Verse 7.

Note 1. Who the Kistas (cf. Lanman, p. 346) are is not known. They seem, however, either to be identical with the Bhvzgus or to be another ancient and probably mythical

family of priests like them. They are mentioned also in Wi; 07, 10.

MANDALA I, HYMN 127. 135

Note 2. ‘ Their’ refers to ‘ goods.’ Note 3. The fuel and libations with which Agni is covered ? Verse 8.

Note 1. Vahas and its compounds, such as stomavahas, ukthavahas, girvahas, have been treated of by Dr. Neisser in his ingenious article on vahni, Bezzenberger’s Beitrage, XVIII, 30r seq. (comp. on vahni, vol. xxxii, p. 37 seq.). Dr. Neisser tries to show that by the side of vahni, derived from vah= Latin vehere, and meaning ‘draught-horse’ (and besides—though Dr. Neisser does not admit this, see p. 316 —‘a person that drives ina chariot’), there existed a second substantive vahni connected with the Greek evyeodai, and meaning both ‘erhaben’ and ‘erhebend, i.e. praising the gods (loc. cit., p. 314). With this second vahni he connects vahas and its compounds. One of the principal arguments of Dr. Neisser is the fact quite correctly stated by him (p. 301), that ‘the word vahni very frequently associates itself to the term hétvz, while it does not with the com- pounds havyavah and havyavadhana. This fact, indeed, points to the conclusion that ‘those compounds belong to another sphere of ideas than vahni’ (p. 302). But Dr. Neisser seems to me to go too far in concluding that vahni, standing as an epithet of Agni, is not derived from vah=vehere. Agni’s action consists not only in carrying the sacrificial food to the gods, but also in carrying the gods to the sacrifice of men, and in coming to that sacrifice himself with his chariot and his horses. Nor do the words stomavahas or ukthavahas, if derived from vah=vehere, necessarily presuppose the admissibility of expressions such as ‘uktham (stomam) vahati vipraz devan akkha’ (p. 303), but those compounds may also rest on an idea conveyed by expressions such as ‘uktham (stoma) vahati devan upa yagzam, which idea is quite Vedic. Thus st6mavahas in my opinion means, as an epithet of the god, ‘carried by the stoma as by a vehicle’ (comp. VII, 24, 5. esha stoma mahé ugraya vadhe dhuri-iva atyak nd vagdyan adhdayi), or, as an epithet of the human worshippers, ‘fitting out the

136 VEDIC HYMNS.

stoma as a vehicle.’ I believe that the words in question can thus be explained in conformity with the whole range of Vedic thought, and the artificial distinction of two differ- ent substantives vahni, &c., will be avoided. For special indications pointing in the same direction, which are furnished by the passages which contain the words here treated of, I refer to Bergaigne, Religion Védique, II, 286 seq., and to the article of Dr. Neisser himself, p. 321 seq. Verse 9.

Note 1. On the metrical irregularity, see above, verse 3, NOL 1,

Note 2. Te seems to stand for the accusative, comp. Pischel, Zeitschrift der D. Morgenl. Gesellschaft, XX XV, 714 seq.; Delbriick, Altindische Syntax, 205. Or may the meaning be: ‘and thy (worshippers) walk around thee . . . like obedient (servants) ?’

Verse 10.

Note 1. On the metre, see above, verse 3, note 1. Prof. Max Miiller translates, ‘like a hunter for cattle.’

Note 2. The phrase visvasu kshasu gdguve occurs also, V, 64, 2. The same hymn contains the word su-fetuna, which is found in the eleventh verse of our hymn.

Note 3. Literally, ‘on all earths. Comp. X, 2, 6. nvzvatiz anu kshaz.

Note 4. Garate, ‘he wakes,’ at the same time can mean ‘he sings, and ‘he is praised. Comp. Neisser, Bezzen- berger’s Beitrage, XIII, 298.

Note 5. The translation ‘dawn’ is conjectural only. But it gives a good meaning in all the passages which contain the word rishizdm (besides our passage, V, 25,1; VIII, 71,153; X, 6,1). Prof. Max Miiller translates the last two Padas: ‘he sings like Rebha at the head of all singers, like a clever Hotvz among the singers.—Comp. Lanman,

Pp. 424. Verse 11.

Note 1. I supply suviryam; see the last Pada but one.

MANDALA I, HYMN 128, 137

MANDALA I, HYMN 128.

ASH7AKA II, ADHYAYA 1, VARGA 14-15.

1. He was born in Manu’s firm law!, the Hotz, the best sacrificer, according to the will of the Usigs?, Agni, according to his own will. Always listening to him who wishes to be his friend, like a treasure to him who aspires to renown, the unbeguiled Hotrz sat down in the abode of food (on the altar); en- veloped ® (he sat down) in the abode of food.

2. We render him attentive', the promoter of sacrifice, on the path of Avzta, by adoration with offerings, in the divine world, by (adoration) with offerings”. In bringing us vigour he never becomes worn out with this body of his: he whom Mata- risvan (has brought) to Manu from afar, the god whom he has brought from afar.

3. In his (own) way he moves in one moment round the terrestrial (space), the sudden devourer (emitting) his sperm, the bellowing bull emitting his sperm, the bellower', looking round with a hundred eyes, the god who quickly courses in the forests”, taking his seat on the lower ridges, Agni, and on the highest ridges.

4. This highly wise Purohita, Agni watches sac- rifice and service’ house by house; by (the power of) his mind he is intent upon sacrifice. By (the power of) his mind helpful to him who desires food ?, he looks on all creatures, since he has been born, the guest adorned with ghee, (since) the helpful carrier (of the gods)’ has been born.

138 VEDIC HYMNS.

5. When through his (Agni's) power the bounties grow in strength, with the roar of Agni! as with that of the Maruts*—like bounties offered to a vigorous man: then he by his greatness stirs up the gift of goods. May he protect us from misfor- tune and injury, from evil spell and injury.

6. The far-reaching! steward? has taken all goods? in his right hand, and strongly advancing does not let them loose; desirous of glory he does not let them loose. For every supplicant* thou hast carried the oblations to the gods®. For every righteous one he procures a treasure; Agni opens both folds of the door (for him).

7. He has been established as the most blissful one in the enclosures of men, Agni, at the sacrifices, like a noble lord of the clans, a beloved lord of the clans at the sacrifices: he rules over the oblations of men to which nourishing power has been imparted 1. May he protect us from harm that comes from Varuza, from harm? that comes from the great god.

8. They magnify Agni the Hotvz, the dispenser of goods. They have roused the beloved, the most shining steward! (of sacrifice); they have roused the carrier of oblations. The gods desirous of goods (have roused) him in whom all life dwells, who pos- sesses all wealth, the Hotvz, the worshipful sage, the lovely one for the sake of bliss; with praises (they have roused), desirous of goods, the lovely one.

NOTES:

The same Azshi and metre.—Verse 6 = TB. II, 5, 4, 4.

MANDALA I, HYMN 128. | 139

Verse 1.

_ Note 1. As to dharimazi, comp. IX, 86, 4, where it is said that the streams of Soma flow forward, ‘ dharimazi ;’ Bergaigne, III, 219. ‘Domain, precinct, sanctuary?’ M. M.

Note 2. The Usigas (comp. above, I, 60, 2, note 1) are closely related to the Bhyzgus; they are considered as the first sacrificers, the first worshippers of Agni. See Ber- gaigne, I, 57 seq.

Note 3. Enveloped in fuel and libations.

Verse 2.

Note 1. Comp. M. M.’s note, vol. xxxil, p. 437. Note 2. Comp. Lanman, pp. 516, 518.

Verse 3.

Note 1. Prof. Max Miiller translates the second and third Padas : ‘again and again shouting, bellowing forth his sperm, yea, placing his sperm with bellowing.’

Note 2. Of course the fuel is alluded to.

Verse 4.

Note 1. Yagvdsya adhvardsya, ‘sacrifice and service ;’ comp. above, I, 1, 4, note I.

Note 2. The translation is doubtful. If the denominative ishtly is derived from ishu, the meaning must be ‘ to fly like an arrow, or possibly ‘to shoot arrows.’ But I do not think that the poet can have meant to say that Agni acts as a vedhaz# and looks on all creatures ‘for him who flies like an arrow, or ‘for him who shoots arrows. We should rather have to write ishiyate without accent, so that the translation would be: ‘ By (the power of) his mind helpful (Agni) flies like an arrow ; he looks on all creatures’ (comp. VI, 3, 5, where it is said that Agni shoots arrows). But possibly ishty, which is found only here, may be a synonym of ishudhy, see verse 6. It may be a denominative from ish, influenced by the type of verbs like rigty, kratdy,

140 VEDIC HYMNS.

Vasuy, «ec. [hen the accent can be retained, and- the translation would be as given in the text (‘to him who desires food’).

Note 3. On vahni, comp. above, I, 127, 8, note 1.

Verse 5.

Note 1. The cerebral in aveva clearly points to the cor- rection of the text agné# raveza.

Note 2. The Maruts are called bhog&h, V, 53, 16 (stuhi bhogdn, ‘praise the liberal ones’). Here we have the corresponding abstract noun.

Verse 6.

Note 1. Vihayas (comp. Bergaigne, Religion Védique, ITI, 287) seems to be formed like vimahas, vifetas, vimanas. The meaning then will be ‘of extended hayas.’ The substantive hayas, which is not found in the texts separ- ately, may be derived from gihite or from hindti, and mean something like ‘energy.’ At all events it seems impossible to connect this adjective vihdayas with the substantive vihayas, ‘the aerial space, belonging to the classical lan- guage.

Note 2. Comp. the remark above, I, 58, 7, note 2.

Note 3. I propose to read visva vi-hayas aratiz vast dadhe haste dakshize. Comp. IX, 18, 4. 4 yah visvani varya vastini hastayo# dadhé.

Note 4. Comp. Pischel, Vedische Studien, I, 191.

Note 5. Comp. VIII, 19, 1. devatré havyam ohire.

Verse 7.

Note 1. I/4 krzta seems to be identical with ishkv‘ta. Note 2. Regarding the metre, comp. Lanman, p. 383.

Verse 8.

Note 1, Comp: [ 58, 7, note z.

MANDALA I, HYMN I40O. I4I

MANDALA I, HYMN 140. WENT AKA If ADMVAVA 2 VARGA 5-7.

1. For him who sits on the Vedi (i.e. on the sacrificial bed), whose foundations are pleasant, for the brilliant Agni bring forward‘a receptacle ?, which is to him like a drink. Clothe* the bright one in prayer as in a garment, him whose chariot is light, whose colour is bright, the destroyer of darkness.

2. He who has a twofold birth!, presses on towards the threefold food?; what he has eaten grows again after a year®*. With the mouth and the © tongue of the one he (shows himself as) the noble, manly one; with the other (mouth) the stubborn (Agni) wipes off the trees +.

3. Both his mothers’, dwelling together, immersed in darkness, and affrighted, proceed towards the young child who stretches forward his tongue, who sparkling moves about thirstily, whom men should attach to themselves, who agitates (the world), the increaser of his father ?.

4. Thy speedy (teams)! that strive to break loose for the benefit of the man who acts as men do, the swift ones, drawing black furrows—thy quick (horses), striving apart, the agile, swift runners, incited by the wind, are yoked.

5. When he stroking his wide course proceeds panting, thundering, roaring, then those sparkling (rays) of his fly about wildly, displaying wondrous darkness, a large sight?.

6. When he bends down over the brown (plants)! like a busy (servant), he roars and approaches his

142 VEDIC HYMNS.

wives like a bull. Displaying his power he adorns his bodies with beauty; like a terrible beast, difficult to seize, he shakes his horns.

7. He clasps (the plants, &c.) that have been laid together and have been laid out". Knowing them, while they know him, and being their own (friend or lover) he lies on them. They grow again and attain godhead. They produce together another shape of the parents”.

8. The long-haired virgins! have embraced him. Having died they stand upright again for him (Agni) the living one (or, for him the Ayu). Delivering them of old age he proceeds roaring, procreating another vital spirit, an indestructible life.

9. Licking everywhere the upper garment of the mother!, he spreads himself over the space with his mightily devouring warriors, giving strength to everything that has feet, licking and licking. The reddish white one? follows her ways’.

10. Shine, O Agni, among our liberal lords, for thou art a mightily breathing bull, a friend of the house. Throwing down the (mothers) of the young child? thou hast shone, (a protector of thy friends) like a coat of mail in battles, hurrying around.

11. May this well-composed (prayer), O Agni, be more welcome to thee than a badly-composed one— more welcome than even a welcome prayer. With the bright light of thy body win thou treasures fore us.

12. Grant us, Agni, for our chariot and for our house a ship which has its own rudders and which has feet!, which may save our strong men and our liberal lords and our people, and which may be a shelter for us. |

MANDALA I, HYMN 140. aay @

13. Approve, O Agni, our hymn alone. May Heaven and Earth and the Rivers, delightful by their own nature!, going their way’, (choose for us) bliss in cows and crops, long days; may the red (Dawns) choose food for us as a choice boon.

NOTES.

The Rzshi is Dirghatamas Aukathya, the metre Gagati; the two last verses are Trish¢ubh (comp. above the note on the metre of I, 94); the tenth verse, which is considered as either Gagati or Trish¢ubh, begins with one Gagati Pada which is followed by three Padas in Trishtubh.—No verse occurs in the other Sazhitas.

Verse 1.

Note 1. Pra bhara (Padap. pra bhara) and vasaya (Padap. vasaya) may be Ist person.

Note 2. Possibly the ‘womb’ or ‘receptacle’ (yoni) here means ghrzta or the like, for it is said of Agni that ‘his womb is ghrzta’ (II, 3,11), and he is called ghrztayonih. This receptacle ‘is to him like a drink, because he con- sumes the ghvzta by which he is surrounded.

Verse 2.

Note 1. The terrestrial and the celestial birth. Comp. Bergaigne, I, 28 seq.

Note 2. Bergaigne (I, 29) translates: ‘. . . s’élance trois fois sur la nourriture, which he explains as referring to ‘the three sacrifices of the morning, the midday, and the evening. But tri-vrét clearly is an epithet of d4nnam, not an adverb. The explanation of SAyavza, who understands the threefold food as sacrificial butter, sacrificial cakes (purodasa), and Soma, may be correct.

Note 3. On the locative sasvatsaré, comp. Delbriick, Altindische Syntax, p. 117.

144 VEDIC HYMNS,

Note 4. The last words evidently refer to Agni’s tongue, i.e. his flames, wiping off as it were the firewood. But it is not clear what the tongue of the other one is. Sdayaza thinks of the sacrificial spoon conceived as the tongue of the officiating priest: which is very artificial, but perhaps not too artificial for a verse like this.

Verse 3.

Note 1. The ‘two mothers’ of Agni may be the two worlds (comp. Bergaigne, I, 238) or the two kindling-sticks. —Ubha (masc.) instead of ubhé is to be remarked.

Note 2. Agni increases the wealth of the worshipper who has lighted the fire and may thus be considered as Agni’s father. Comp. Satapatha Brahmaza XII, 5, 2, 15. Or the father may be Heaven; on Agni as imparting strength to Heaven, see I, 164, 51.

Verse 4.

Note 1. The verse begins with feminines; the guvak (comp. I, 134, 1), literally the quick ones, seem to be something like the niyutaz of Agni. Then follow mascu- lines; the horses of Agni are male (comp. Bergaigne, I,

143). Verse 5.

Note 1. Comp. bhiiri varpaz karikrat, III, 58, 9.

Verse 6.

Note 1. The brown ones, according to Sayaza, are the plants. They are called brown (babhru) also in X, 97, 1. ‘Are they the dry leaves in which the spark is caught?’ M. M.

Verse 7.

Note 1. Prof. Max Miiller translates samstirak vishdirak, ‘(the flames) that are together and apart.’

Note 2. The parents seem to be Heaven and Earth, as Sayaza explains.—Possibly pitrdz depends on saka (comp.

MANDALA I, HYMN I4O. | 145

pitréz saka, II, 17, 7; IV, 5, 10), ‘being with their parents they produce a new shape.’ Prof. Max Miiller translates: ‘They produce together a different shape of their parents.’

Verse 8.

Note 1. Should not the plants again be referred to? ‘I think it refers to the gvalas, the Hames that are hidden under the ashes and are lighted again. M. M.

Verse 9.

Note 1. The mother is the Earth whose surface Agni licks.

Note 2. I believe the Dawn is alluded to whom the Vedic poets represent now as preceding Agni, now as following him. See Bergaigne, II, pp. 14, 15.

Note 3. For vartanir aha of the Samhitapatha the Pada- patda has vartaniz aha; comp. Rig-veda Pratisdkhya, Stiitra 259. Vartaniz of course is correct. Comp. X, 172, 1. gdvak sakanta vartanim.

Verse 10.

Note 1. The mothers of the young child are very probably the mothers of Agni represented as a young child. They may be the Waters which Agni leaves resting on the surface of the earth while he himself rises to heaven. Or the mothers may be the woods or plants which he burns and thus throws them down as it were.

Verse 12.

Note 1. ‘Which has feet in its own rudders, M. M. That the ship has feet seems to mean only that it has the faculty of moving forward freely and quickly, and not that any real beings having feet are designated by this com- parison. The ship that carries the worshippers across all dangers, is the protection and help which Agni grants, or the sacrifice which he helps to perform.

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146 VEDIC HYMNS,

Verse 132.

Note 1. Comp. Geldner, Vedische Studien, I, 275.

Note 2. Yantak seems to be corrupt; one or two syllables are wanting. Something like yatayantaz (IX, 39, 2) or vardhayantaZ, or, as Prof. Max Miiller proposes, vyantak would do. He translates: ‘May Heaven and Earth and the Rivers ... accepting (vyantaZ) sacrifices of milk and corn choose for us, and may the Dawns choose for us food as a boon for many days.—Cf. Lanman,

PP- 519; 539.

MANDALA I, HYMN I4I. | 147

MANDALA I, HYMN 141.

ASHTAKA II, ADHYAYA 2, VARGA 8-9.

1. Lo, that beautiful splendour of the god, when he was born of strength, has truly come to be a wondrous sight. Though he slinks away’, the prayer goes straight to him*% They have led forward the flowing streams of Ata.

2. The powerful one’, rich in food, the true (friend of men) has entered the wondrous (body)?. His second (form of existence) is in the seven kind mothers*. The ten young females* have brought the third (form) of this bull forth, him the guar- dian, in order to milk him,

3. When the rulers, the liberal lords brought him forth by their power out of the depth, out of the buffalo’s shape?, when from of old? at the purifica- tion of the sweet drink* MAtarisvan produces the hidden one (i.e. Agni) by attrition—

4. When he is led forward from the highest father’, he climbs up the.. .?, the plants in his (or, in their ?) houses. When? both (Heaven and Earth or the two Arazis?) promote his birth, then the youngest one became bright by his heat‘,

5. Then he entered upon the mothers! in whom he the bright one grew up far and wide unimpaired? When he has climbed up to the former (mothers) who from of old incite (him)*, he runs down in the younger, later (or, nearer) ones.

6', Then in the strivings for the day ? they choose him Hotvz. As if to swell their good fortune they

L 2

148 VEDIC HYMNS.

strive towards him *, when praised by many he moves everywhere with wisdom and power to the gods and to the praise of mortals‘ for (bringing them) refresh- ing drink. |

7. When he has scattered himself, the worshipful one, driven by the wind, like ...', with the sound (which he produces) (?), he whom it is not possible to drive to a place (like cattle): on the flight of the burning one who speeds on his black way, whose birth is bright, who strays everywhere to the atmosphere. . .?

8. Like a chariot that goes forward, he goes to Heaven with his ruddy limbs, adorned with his locks of flames’. Then his black (clouds of smoke), O burning one(?), the liberal ones (?) (appear)? The birds flee as before the fierceness of a hero’.

g. Through thee indeed, O Agni, Varuza whose laws are firm, Mitra and Aryaman, the givers of good rain, are glorious, when thou the mighty one hast been born, everywhere encompassing with wisdom (all beings), as the felly encompasses the spokes of a wheel.

10. Thou, O Agni, youngest (god), furtherest treasures and (the friendship of) the gods for him who performs worship, who presses Soma. May we thus establish thee the young one, O young (son) of strength, possessor of great treasures, like the winner ma race.

11. Make good fortune! swell for us like well- employed wealth belonging to the house, and like firm ability?—(fortune) which can hold both races * like reins: and being full of good-will in (the sphere of) Ata, (fill our) praise of the gods (with rich

reward).

MANDALA I, HYMN‘141I. : 149

12. And may the brilliant, joyful Hotzz with quick horses, with a shining chariot hear us. May he, the wise Agni, lead us on the best leading (paths) to happy welfare and to bliss.

13. Agni has been praised with powerful? songs, he who has been brought forward furthermore for sovereignty. May both those our liberal lords and we ourselves spread out? (our power over all foes) as the sun (spreads out its light and by it destroys) the mist.

NOTES.

The same Rishi. The metre is Gagati; the two last verses again are Trishtubh.—None of its verses occurs in the other Sazzhitas.

Verse l.

Note 1. The meaning seems to be that if Agni be un- willing to officiate at the sacrifice, the prayer nevertheless reaches its aim and induces him to do his duty as the divine Hotvz.

Note 2. The verb sddh is very frequently connected with substantives such as dhiya% or the like. Comp. also ma- tindm ka sddhanam, X, 26, 4.

Verse 2.

Note 1. It seems probable that przkshaz is the nomina- tive of przksha, and not the genitive of przksh. Comp. VI, 8, 1, where it is said of Agni ‘przkshasya vri/shvak arushasya.’ On the meaning of prvzksha, see above, I, 127, 5; note 4. :

Note 2. The poet seems clearly to describe the second and third form of Agni’s existence, his dwelling in the waters and his birth from the fire-sticks. But he is less explicit with regard to the first form. The epithet pitu-

150 VEDIC HYMNS.

man would seem to point to Agni as the sacrificial fire and the receiver of offerings. But it is rather strange that this form of the god should be distinguished from the Agni procreated by the ten females, i.e. produced by the ten fingers, by the attrition of the kindling-sticks.—Prof. Max Miiller differs from me in referring the words dasa- pramatim ganayanta ydshazak, not to the third form of Agni, but to Agni in general. He translates: ‘The powerful one, rich in food, rests always on that wondrous sight (Agni on the altar, garhapatya Agni). The second rests in the seven kind mothers (vidyudripa; Agni in the clouds); the third is for milking the powerful one (Agni as the sun, adityarfiipa)—the ten maidens (the fingers) have brought forth the guardian.’

Note 3. Grassmann no doubt is right in proposing to read sapta sivasu. Of course the waters are alluded to.

Note 4. Read dasa pramatim (Boehtlingk-Roth). On Agni as the son of the ten fingers, comp. Bergaigne, II, 7.

Verse 3.

Note 1. The buffalo Agni was hidden in the depth. Comp. X, 8,1. apam upda-sthe mahisha/ vavardha ; I, 95, 9. budhnam vi-rdfamanam mahishdsya dhadma.

Note 2. The preposition anu seems to stand here with an ablative (pra-divaz).

Note 3. The literal meaning of madhvaz 4-dhavé is indicated by passages such as I, 1cg, 4. 4 dhavatam ma- dhuna; IX, 11, 5. madhav 4 dhavata madhu. Comp. also adhavaniya. On the washing of the Soma which is techni- cally designated by the verb 4-dhav, see H. O., Gottinger Gelehrte Anzeigen, 1890, p. 426 seq. ; Hillebrandt, Vedische Mythologie, I, 216.—The purification of the sweet drink, at which Agni is produced, was probably achieved by the tempest.

Verse 4.

Note 1. The highest father is Heaven. Note 2. The meaning of przkshudhad is unknown.

MANDALA I, HYMN I4I. , 151

Note 3. Yat is repeated twice, as ydsya in X, 121, 2. yasya visve upa-dsate pra-sisham yasya devaz. Note 4. On ghriva, comp. Lanman, Noun-Inflection, 335.

Verse 5.

Note 1. The mothers are the Waters.

Note 2. The reading, very probably, ought to be vi- vavridhe.

Note 3. Boehtlingk-Roth believe that the reading ought to be sanayuvak or sana-gurak. Sanad-gurat (cf. sana-gura pitara, IV, 36, 3) seems to me quite possible, although there is no positive necessity for abandoning the traditional reading.—The ‘former’ mothers may be the heavenly Waters; the mothers in whom Agni runs down are the rivers. Prof. Max Miiller adds that the former mothers may possibly be ‘the burnt pieces of wood. Agni runs up in them, then leaves them to burn new pieces.’

Verse 6.

Note 1. On the whole verse, compare Pischel, Vedische Studien, I, 217.

Note 2. Comp. above, I, 45, 7, note I.

Note 3. The second Pada is translated by Pischel: ‘ Wie in einen Konig drangen sie in ihn, wenn sie (Trank)opfer darbringen.’ But verse 11 shows that bhagam depends on paprzkandsah.

Note 4. Comp. III, 16, 4. 4 devéshu . . . 4 sdmse uta nvzvdm.

Verse 7.

Note 1. The translation of hvaraz# is quite uncertain. The same must be said of the rest of this Pada. Note 2. The sentence is incomplete.

Verse 8.

Note 1. On sikvan (or sikvas), comp. M. M.’s note, vol. Xxxli, p. 318; Hiibschmann, Vocalsystem, p. 186. The translation is only tentative.—Two syllables are wanting ;

152 VEDIC HYMNS.

we may propose a reading like sikvabhizZ pdarishkritak (comp. H. O., Prolegomena, 76, note 3).

Note 2. This passage is most obscure. The first words of the Pada are the same as above, 140, 5. The ‘black ones’ probably are the dark clouds of smoke that surround Agni. But it is very strange that these clouds should be designated as stirdyat, ‘liberal ones.’ And the vocative (?) dakshi (Padapazha dhakshi), instead of which we should at least expect daksho or dakshin, is no less strange. The text seems thoroughly corrupt.

Note 3. See Lanman, p. 557.

Verse 10. Note 1. Comp. Geldner, Vedische Studien, I, 121.

Verse 1l.

Note 1. Comp. above, verse 6, Pada 2.

Note 2. Comp. VIII, 24, 14. d4ksham prz#kantam.

Note 3. The human and the divine race. I do not believe that Dr. Neisser (Zur Vedischen Verballehre, 17) is right in interpreting yamati as an indicative.

Verse 18.

Note 1. The translation of simivadbhiz is only tentative. Simi (I, 151, 1) cannot be identical with sami.

Note 2. Nix tatanyuz (nish ¢fatanyuz, SamhitapAcha) of course is derived from tan, not from stan. Comp. I, 105, 12. satyam tatana stlryaz; IV, 5,13. stirak varvena tatanan ushdsah, &c.

MANDALA I, HYMN 142. 158

MANDALA I, HYMN 142. ASHT7AKA II, ADHYAYA 2, VARGA 10-11.

Apri Hymn.

1, Being inflamed, Agni, bring hither to-day the gods to the man who holds forth the (sacrificial) ladle. Spin out the ancient thread (of sacrifice) for the sacrificer who has prepared Soma.

2. Measure out, O Tantinapat', the sacrifice rich in ghee, rich in honey, of a priest like me, of a sacrificer who has toiled hard.

3. The brilliant, purifying, wonderful Narasamsa ' mixes the sacrifice with honey three times a day, the god worthy of worship among the gods.

4. Agni, magnified! by us, bring hither the bright, beloved Indra. For this my prayer is

addressed ? to thee whose tongue is good. 5. (Priests) hold forth the (sacrificial) ladle, strewing the sacrificial grass at the decorous service of the sacrifice ;—I? trim? (the sacrificial grass) which best receives the gods with its wide extent, a big shelter for Indra.

61, May the divine doors open themselves, the increasers of Azta, the never sticking, large ones, the purifying, much-desired (doors), that the gods may come forth.

7. May Night and Dawn, of glorious appearance, the two neighbouring (goddesses), wearing beautiful ornaments!, the young? mothers of Ata, sit down together on the sacrificial grass *.

8. May the two divine Hotrzs, eager in praising (the gods), the sages with lovely tongues, perform

154 VEDIC HYMNS.

for us to-day this successful sacrifice which attains to Heaven.

9. The brilliant (goddess) placed among the gods, among the Maruts!, Hotra Bharati?, 174, Sarasvatt, and Mahi*: may these worshipful (goddesses) sit down on the sacrificial grass.

10. May Tvashérz, inclined towards us, pour forth for us, in our navel?, that wonderful seed with many treasures 2, plentiful by itself, for the sake of pros- perity and wealth %.

11. Letting go (the sacrificial food to the gods) Sactince <by..tnyselt, to. the gods,.O tree * May? Agni make the offerings ready *, the god among the gods, the wise one.

12. For Him who is accompanied by Piishan and by the Maruts, by the Visve deva%, (by) Vayu}, who is moved by the Gayatra song, for Indra pro- nounce the Svaha over the offering.

13. Come hither to the offerings over which the Svaha has been pronounced, in order to feast. Indra! Come hither! Hear our call! Thee they

call at the worship.

NOTES:

The hymn is an Apristikta. The same Rishi. Metre, Anushtubh. The whole hymn is closely related to I, 13.— Weise 10: cu) 3) AVI go. Ss 11, 8 ee Mo F206,

Verse 1.

Note 1. The third Pada of this verse is identical with Will 1314. Verse 2.

Note 1. Comp. I, 13, 2, note 1.

MANDALA I, HYMN 142. iss

Verse 3.

Note 1 Comp. I, 13, 2, note 1.

Verse 4,

Note 1. ‘Magnified’ is i/itak; comp. the note on I, 1, 1. The verse is addressed to the Idah.

Note 2. The text has akkda . . . vakydte. To me there seems to be no doubt that this is the passive of vas, not of vazk. Comp. the name of the priest ak#Aavaka, and the phrase akkhoktibhiz matindm, I, 61, 3; 184, 2. The same passive of vaX is found III, 39, 1. mati hvidahk 4 vakya- mana (then follows akkha . . . gigati); X, 47, 7 (stémaZ)

. manasa vakyamanad.—It may be observed that in our passage as well as in III, 39, 1 and X, 47, 7, the forms vakyate, vakyamana, vakyamanaz are preceded by a vowel; and we may infer that the poet did not say ufyate, &c., in order to avoid the hiatus.

Verse 5.

Note 1. The poet begins as if he intended to say, ‘ Priests . lay down the sacrificial grass.’ But he continues, ‘I lay down.’ Dr. Neisser (Bezzenberger’s Beitrage, XX, 60) tries to explain the difficulty in a way in which I cannot follow him. Note 2. On the verb vrizg technically connected with barhiz, see Geldner, Vedische Studien, I, 152 seq., and compare vol. xxxii, I, 38, 1, note 2; I, 64, 1, note 2.

Verse 6.

Note 1. With the whole verse compare I, 13, 6.

Verse 7.

Note 1. Pischel’s opinion (Vedische Studien, II, 113 seq.) that pésaz means ‘Gestalt, ‘Form, ‘ Farbe, ‘rdpa,’ does not convince me.

Note 2. See Geldner, Kuhn’s Zeitschrift, XXVIII, 195.

156 ‘ VEDIC HYMNS.

Note 3. Comp. VIII, 87, 4. a barhiz sidatam sumat. Geldner (Vedische Studien, II, rgo) translates: ‘das schone Opfergras.’

Verse 9.

Note 1. ‘Should we read marteshu for maritsu?’ M. M. This conjecture seems perhaps rather bold.

Note 2. Hotra Bharati, i.e. the personified Offering of the Bharatas, seems to be one goddess, more usually called simply Bharati... Comp. I, 22, 10; If, 1, 113 111, 62, 33 Bergaigne, Religion Védique, I, 322; H. O., Religion des Veda, 243, note 2. Pischel’s opinion (Vedische Studien, II, 85) is different.

Note 3. See above, I, 13, 9, note 1.

Verse 10.

Note 1. On the navel as the symbol of the connection between father and son, see Bergaigne, I, 35, 36, and comp. the well-known name Nabhdanedish¢ha.

Note 2. For puri vdram very probably puruvdram should be read (Grassmann). See II, 40, 4. puruvaram... rayas pdésham vi syatam nabhim asmé.

Note 3. With the last Pada compare II, 40, 4, quoted in note 2, and II, 3, 9. pragim Tvdsh¢4 vi syatu naébhim asmeé ; see also Taittiriya Samhita IV, 1, 8, 3. Tvash¢vz is gene- rally considered as giving sons; see H. O., Religion des Veda, 234.

Verse 11.

Note t) Como, I-13. 1%, note 4. Note 2. The second hemistich recurs I, 105, 14. Note 3. See Neisser, Zur Vedischen Verballehre, 22.

Verse 12.

Note 1. The text has ‘for Vayu, not ‘for (the god) accompanied by Vayu.’ But there is no doubt that pd- shazvate, &c., refers to Indra, and that Vayu is named merely as a companion of Indra.

MANDALA I, HYMN 143. Ors iy;

MANDALA I, HYMN 143. ASHTAKA II, ADHYAYA 2, VARGA 12.

t. | bring forward my most powerful, entirely new (pious) thought (i.e. hymn). the prayer of my words! to Agni, the son of strength; he is the child of the Waters”, the beloved one, who together with the Vasus has sat down on the Earth as a Hotrz observing the appointed time (for sacrificing).

2. Being born in the highest heaven Agni became visible to Matarisvan. By the power of his mind, by his greatness when kindled, his flame filled Heaven and Earth with light.

31. Hlis flames ate ferce; tlever avcin@ are the flames of him who is beautiful to behold, whose face is beautiful, whose splendour is beautiful. The _ never sleeping, never ageing (rays) of Agni whose power is light, roll forward like streams across the nights (?) %.

4. Him the all-wealthy, whom the Bhzzgus have set to work on the navel of the earth, with the whole power of the world'—stir up that Agni by thy prayers in his own house—(him) who alone rules over goods like Varuza.

5. He who is not to be kept back like the roar of the Maruts, like an army? that is sent forward, like the thunderbolt of heaven—Agni eats with his sharp jaws, he chews, he throws down the forests as a warrior throws down his foes.

6. Would Agni eagerly come to our hymn? Would He the Vasu together with the Vasus fulfil our desire? Will He, the driver, stir our prayers

158 VEDIC HYMNS.

that they may be successful? (Thus thinking) I praise Him whose face is bright, with this my prayer.

7. He who has kindled him strives! towards Agni as towards Mitra (or, towards a friend)— (to Agni) whose face shines with ghee, the charioteer of “zta. May he who when kindled becomes a racer *, shining at the sacrifices *, lift up our bright- coloured prayer.

$7, reserve. us, 0. Aen, never ae with thy never-failing, kind and mighty guardians; protect our people all around with those undeceived, undis-

mayed, never slumbering (guardians), O thou our wish ?!

NOTES:

The same Xzshi. Metre, Gagati; the last verse Trishéubh. The hymn has been translated by Kaegi, Siebenzig Lieder des: Rigveda; p. 100,-— Verse 9. PD. 1a. 1382.

Verse 1.

Note 1. Comp. VIII, 59, 6. vakak matim.

Note 2. Agni who is considered as born from the Waters, is identified several times with a god who, like MAatarisvan, in my opinion had an independent origin, with Apam napat (‘Child of the Waters’). Comp. Bergaigne, Rel. Védique, II, 17 seq.; H. O., Religion des Veda, 118 seq.

Verse 3.

Note 1. There is no sufficient reason for transposing verses 3 and 4 (Kaegi).

Note 2. Probably we should read ati aktiin; comp. VI, 4, 5. ati eti aktfin—See Bergaigne, Mélanges Renier, p. 96.

MANDALA I, HYMN 143. 159

Verse 4.

Note 1. Bhuvanasya seems to depend on magmana ; comp. VII, 82, 5. bhivanasya magmana.

Verse 5.

Note 1. Pischel (Vedische Studien, I, 231) seems to me to be right in denying that séna ever means ‘ Geschoss,’ and in translating sénd srish/4 ‘exercitus effusus. The opinion of Prof. von Bradke and Prof. Bloomfield is dif- ferent; see Zeitschrift der Deutschen Morgenl. Gesellschaft, XLVI, 456; XLVIII, 549.

Verse 7.

Note 1. The text adds the dativus ethicus vay, ‘ for you’ (comp. Delbriick, Altindische Syntax, 206), which can scarcely be translated.

Note 2. Geldner (Vedische Studien, I, 168) has shown that akra very probably means ‘horse. Agni is very frequently compared to a horse.-—Comp. Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rigveda- ' Forschung, p. 54; Roth, Zeitschrift der D. Morg. Ges., XLVITI, 118.

Note 3. See above, I, 31, 6, note 2.

Verse 8.

Note 1. With Padas C D compare the verse VI, 8, 7. adabdhebhi# tava gopabhiz ishte asmakam pAhi_ trisha- dhastha sdrin.

Note 2. ‘What is ishfe? Is it thou our wish, or thou our sacrifice?’ M. M.

160 VEDIC HYMNS.

MANDALA I, HYMN 144.

ASH7AKA II, ADHYAYA 2, VARGA 13.

1. The Hotrz1 goes forward? (in order to fulfil) his duty by his wonderful power, directing upwards the brightly adorned prayer. He steps towards the (sacrificial) ladles which are turned to the right *, and which first kiss his foundation ‘.

2. They have greeted with shouts the streams of ita’? which were hidden at the birthplace of the god, at his seat. When He dwelt dispersed in the lap of the waters, he drank the draughts by (the power of) which he moves *. |

3. Two (beings) of the same age! try to draw that wonderful shape (Agni) towards themselves, progressing in turns towards a common aim?% Then he is to be proclaimed by us like a winner? (in a contest). The charioteer‘* (governs all things) as if pulling in the reins of a draught-horse. |

4. He whom two (beings) of the same age! serve, two twins dwelling together in one common abode, the gray one has been born as a youth by night as by day’, the ageless one who wanders through many generations of men.

5 (ne. prayers, the ten fingers str lint 1. We, the mortals, call him, the god, for his pro- tectron, —Erem the dry land “he ‘nastens: to: fhe declivities*._ With those who approached him he has established new rules *.

6. Thou indeed, O Agni, reignest by thy own nature over the heavenly and over the terrestrial

MANDALA I, HYMN I44. 161

world as a shepherd (takes care of his cattle). These two variegated, great (goddesses) striving for gloriousness, the golden ones who move crookedly !, have approached thy sacrificial grass.

7. Agni! Be gratified and accept graciously this prayer, O joy-giver, independent one, who art born in the “ta, good-willed one, whose face is turned towards us from all sides, conspicuous one, gay in thy aspect, like a dwelling-place rich in food.

NOTES.

The same Azshi. Metre, Gagati—No verse occurs in the other Samzhitas.

Verse 1,

Note 1. The Hotvz is Agni. pe Note 2.-Comp. bIt 27; 7; whete it 1s: said of Agent: purastat eti maydya.—The poet says éti pra, and not pra eti, in order to avoid the hiatus. Note 3. Comp. below, III, 6, 1. dakshiva-vaz. Note 4. ‘Which first, i.e. at the time when the sacrificial vessels are put down, kiss his dhaman (foundation), i.e. the place of Agni.’ Sayaza.

Verse 2.

Note 1. Comp. IX, 75, 3. abhi im ritasya dohanah anishata, and VIII, 12, 32. ndbha yagfdsya dohdna pra adhvaré. I take dohanaz as acc. plur. of an abstract noun dohana formed like garava, bhandana, &c. But possibly it might be the nom. plur. either of the same noun or of a nomen agentis dohana: ‘the streams of Azta (the liba- tions?) or the milkers of Rzta, hidden at the birthplace of the god, have greeted him with shouts.’ It would

[46] M

162 VEDIC HYMNS.

be difficult, however, to say why the milkers of Rzta (i.e. the priests?) are called ‘hidden at the birthplace of the god. Prof. Max Miiller thinks of a reading pari- vritak, ‘surrounding Agni.’ He refers the ‘streams of Kita’ (nom.) to the water, cf, 1, 105, 12: 74am arshanti sindhavat.

Note 2. Svadhd4/ adhayat ydbhiz tyate. In my opinion svadha means ‘the inherent power,’ ‘the power of moving according to one’s own will, and then the drink which confers this power on a being, especially on the dead ancestors.—Comp. M.M., vol. xxxii, p. 32 seq.; H. O., Religion des Veda, 531, note 2.

Verse 3.

Note 1. According to Sayaza the two beings spoken of here and in the next verse are the Hotvz and the Adhvaryu.

Note 2. See I, 130, 5. ayuzgata samanam artham dakshi- tam; III, 61, 3. samanam artham saraziyamana.

Note 3. On bhaga# na havyah, see Geldner, Vedische Studien, I, 121.

Note 4. The charioteer is Agni.

Verse 4.

Wote 1. See verse 3, note 1. Note 2. Comp: Gaedicke, Der Accusativ,.p. 175. We translates: ‘bei Tage noch bei Nacht ergrauend.’

Verse 5.

Note 1. Vris (dma Aeyouevov) is ranged in the Nighaz/fus among the angulindmani and explained by Sayaza accord- ingly. The word seems indeed to mean ‘ finger.’ Compare with our passage IX, 8, 4; 15,83; 93,1; 97, 57.

Note 2. Comp. I, 33, 4. dhanof adhi vishuzak té vi ayan, and especially X, 4, 3. dhano# adhi pravata yasi haryan. I cannot follow Pischel (Vedische Studien, II, 69 seq.) in explaining these passages. ‘Over the heavenly expanse he hastens down towards us. M. M.

MANDALA I, HYMN 144. 163

Note 8. See Pischel, Vedische Studien, I, 300. Like Pischel I do not know who ‘they who approached Agni’ are. Possibly the worshippers or priests are alluded to. ‘He received new praises with (or from) those who approached him.’ M. M.

Verse 6.

Note 1. Sayava explains the two female beings here in question as Heaven and Earth. Does the ‘crooked move- ment’ refer to the daily revolution of the sky?

Verse 7.

Note 1. The last Pada recurs X, 64, 11.

M 2

164 VEDIC HYMNS.

MANDALA I, HYMN 145. ASHTAKA II, ADHYAYA 2, VARGA 14.

task ye him. ble has come, He knows, tle the intelligent one moves forward; He moves along (his way) (?)4. In him all commands, all wishes dwell. He is the lord of strength, of mighty power.

2. They ask him. He himself? does not ask in turn what he, the wise one, has grasped by his own mind alone®. He does not forget the first word nor another word. Unconfused he adheres to his own power of mind. |

2. lo him. eo the sactiticia, ladies, te. him. go the racers’, He alone may hear all my words. He who pronounces many praishas?, the conqueror, the accomplisher of sacrifices whose blessings are flawless, the young child has assumed vigour.

4. When he has come together! (with his com- - panions’), he goes to greet them* As soon as born he steals upon (his prey) together with his eomlpanions. Ile, Strokes, ine , .. (0, cive. him delight and joy, when the loving ones® approach him who stands on them °,

5. He, the animal living in the water and walking in the forest?, has been placed on the highest skin? (sky ?). He has proclaimed his rules to the mortals: for Agni, the knowing one, is intent upon A’zta (Right) and is true,

NOTES:

The same Rishi. Metre, Gagati; the last verse is Trishzubh.—No verse occurs in the other Samhitas.

MANDALA I, HYMN [45. Os

»

Verse 1.

Note 1. The Samhita text has s& nv¥ tyate, the Pada text, sak nui iyate. Comp. Pratisakhya 314. I propose to read sfnu (= sa anu) tyate.

Verse 2.

Note 1. See Geldner, Ved. Studien, IT, p. 188. Note 2. Possibly we should read svéna eva.

Verse 3.

Note 1. The text (drvatiZ) implies that these race-horses are mares. Probably, as Sdyaza explains, the prayers (stutaya%) are alluded to. See on the prayers compared with horses, Bergaigne, II, 284 seq.

Note 2. Praisha is the technical designation of the sacrificial commands of one priest (or more especially, of the Maitravaruza) to another priest ; comp. Schwab, Das Altindische Thieropfer, p. 90; H. O., Religion des Veda,

Verse 4.

Note 1. Samdrata may be the third person of singular or of plural.

Note 2. I supply ‘with his companions’ in consideration of the second Pada (yugyebhiz). It is difficult to say who Agni’s companions are (the flames? the officiating

priests ?). Note 3. Ludwig’s conjecture, ipa stayam arati, is very ingenious, ‘He stealthily approaches them.’-—On_ upa-

sthdyam, comp. also Bollensen, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLVII, 586.

Note 4. The meaning of svantam, which occurs here and in the obscure passage X, 61, 21 (Adha gavaz upamdatim kandya anu svantdsya kasya Ait para iyuZ), is unknown. Possibly it is related to svatra, which means something like ‘powerful’ or ‘ prosperous.’

166 VEDIC HYMNS.

Note 5. The prayers? The oblations?

Note 6. Api-sthitam may have active or passive meaning, ‘he who stands on somebody or something,’ and ‘he on whom somebody or something stands.’

Verse 5.

Note 1. The first Pada (and probably also the fourth) belong to the metrical type described by H. O., Prole- gomena, p. 68 seq.: the first part, before the caesura, consists of four syllables; and then the Pada goes on as if it had the pentasyllabic opening.

Note 2. After Agni’s abode in the Waters and in the wood has been mentioned in the first Pada, the second Pada possibly refers to his heavenly abode to which the adjective upama (‘highest’) seems to point. Thus the ‘highest skin’ would be the sky. But Sayava, who refers it to the Vedi, may possibly be right. His explanation would very well agree with the second hemistich.

MANDALA I, HYMN 146. | lOF

MANDALA I, HYMN 146. ASH7AKA II, ADHYAYA 2, VARGA 15.

1. I praise Agni who has three heads and seven rays (or reins)', who is without flaw, sitting in the lap of his parents? and of whatever moves or is firm, who has filled (with his light) all the lights of Heaven.

2. The big bull has grown up to them'; the ageless one who from here (from this world) dis- tributes his blessings, the tall has stood up erect. He puts down his feet on the surface of the wide (Earth); his red ones? lick the udder (the cloud ?).

3. Walking towards their common calf the two well-established! milch-cows? walk about in different directions. They measure interminable paths; they have invested themselves with all great desires.

4. Wise poets! follow his track? who in manifold ways protect the ageless one with their hearts. Wishing to acquire him they have searched the river*®, He the Sun‘ became visible to them, to fie men®,

5. He is worthy to be looked for, round about in his race-courses, the noble who is to be magnified’, the great one’, in order that the small may live, as he, the all-visible liberal lord, has become a pro- genitor for those germs in many places.

N© LES.

The same Rzshi. The metre is Trishtubh.—No verse occurs in the other Sazzhitas.

168 VEDIC HYMNS.

Verse 1.

Note 1. Sdyava refers the three heads of Agni to the three Savanas, or the three worlds, or the three sacrificial fires. The last explanation seems to be most probable. The seven reins (rays) are, according to Sayama, the seven metres or the seven flames of Agni. The last explanation is recommended by III, 6, 2 (see below). But it is possible also to think of the seven priests (sapta hotara/)—_Comp. II, 5, 2 (see below), and Taitt. Samhita I, 5, 3, 2 (to which passage Ludwig refers): sapta te agne samidha# sapta gihvah sapta réshayak sapta dhama priyazi, &c.

Note 2. The parents are Heaven and Earth.

Verse 2.

Note 1. The text has the dual feminine; no doubt Heaven and Earth are meant. Note 2. The horses or flames of Agni.

Verse 3.

Note 1. On su-méka, comp. the article of Prof. Windisch in Festgruss an Bohtlingk, p. 114.

Note 2. The cows seem to be Night and Dawn; comp. above, I, 95, 13; 96, 5. Night and Dawn are called su- mene, 1113.2:

Verse 4.

Note 1. The priests.

Note 2. I have translated padam nayanti in the way indicated by Atharva-veda XI, 2, 13. viddhdsya padaniA- iva; comp. also Manu VIII, 44. Prof. Max Miiller translates, ‘Wise poets lead (Agni) to the ageless place, keeping many things in their heart—or, lead the ageless Agni to his place (the sacrifice).’

Note 3. They have tried to find Agni in his proper dwelling, in the water.

Note 4. The Sun is here identified with Agni.

Note 5. On the form nrvén standing for different cases,

MANDALA I, HYMN 146. 2 100

compare Lanman, Noun-Inflection, 430; Bergaigne, Religion Védique, I, 136, note 1; Pischel, Vedische Studien, I, 42, and Gottinger Gel. Anzeigen, 1890, p. 541 seq.; Hillebrandt, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLVIII, 420. Here it seems most natural to take nrén, as Pischel has proposed, as standing for the dative plural. Bartholomae (Studien zur indogermanischen Sprachge- schichte, I, 118, comp. p. 48), referring to III, 14, 4, believes that nvén (or, more correctly, *nv#m), both here and there is genitive plural, and that Agni is called ‘the sun of men’ because men are able to light this sun themselves. To me it seems very doubtful that this is a Vedic idea, and as to the verse III, 14, 4, I believe that nv#n there is a regular accusative plural: Agni is called there, ‘a sun that spreads out men over their dwellings.’

Verse 5.

Note 1. iényah. Compl ir note 2.

Note 2. Agni may be called maha, ‘the great one.’ But it seems more natural to read mahé, the ancient pronunciation of which word before a word commencing with a vowel (maha’) coincided, or nearly coincided, with that of maha%. The translation then would be: ‘he who is to be magnified in order that the great and the small may live.’

170 VEDIC HYMNS.

MANDALA I, HYMN 147. ASHTAKA II, ADHYAYA 2, VARGA 16.

1. How, O Agni, have the resplendent ones wor- shipped thee, aspiring through the powers of the Ayu’, when? the gods, obtaining kith and kin of both races* (human and divine ?), rejoiced in the song of Rita (or Right)?

2. Give heed to this my proffered hymn, O youngest one, which is most rich in liberal gifts’, O self-dependent one! The one abuses thee, the other praises thee: I thy reverer revere thy body, © Aon?!

3. Thy guardians, O Agni, who saw and saved the blind son of Mamata from distress'—he the possessor of all wealth has saved them who have done good deeds”. The impostors, trying to deceive, have not deceived.

4. The niggard, O Agni,the harmful and malicious who injures us by falsehood: may the heavy spell recoil on him; may he injure his own body by his evil words}.

5. And, O strong one, whatever mortal knowingly injures another mortal by falsehood: from such a one, O praised Agni, protect him who praises thee. Agni! Do not deliver us to distress.

NOTES,

The same Rishi and metre.—Verse 2 = VS. XII, 42; eS: IV 23 4 a Noel. 7, 10. Verse 3 KRVOINV 4a Sele. t4 ee MSV. 11,5.

MANDALA J, HYMN 147. nt

Verse 1.

Note 1. The Ayu seems to be Agni himself. Or is it admissible to interpret A4yé/% as standing metrz causd for dyavah? Then the hemistich would refer to the mythical sacerdotal tribe of the Ayus, the ancient worshippers of Agni. Comp., for instance, X,7,5; 46,8. The translation would be, ‘How, O Agni, have the resplendent Ayus wor- shipped thee, aspiring with their powers?’

Note 2. ‘Because. M. M.

Note 3. Comp. VIII, 103, 7. ubhé toké tanaye dasma vispate parshi radhazZ maghdénam.

Note 4. As to vitdsya siman, comp. Vag. Samh. XXII, 2, and rvitasya slékah, Rig-veda IV, 23,8. Our Pada recurs IV, 7, 7 with the reading vztasya dhaman.

Verse 2.

Note 1. With vakasak mamhish¢Zasya compare mamhish- thabhiz matibhiz, VIII, 23, 23. Note 2. Cf. Aufrecht, Kuhn’s Zeitschrift, IIT, 200.

Verse 3.

Note 1. Dirghatamas the son of Mamata is the reputed author of this section of the first Mazdala' which belongs indeed to a family of priests claiming descent from him. The story of the blindness of Dirghatamas and of the distress into which he fell is told in the Mahabharata I, 4179 seq., ed. Calc.; comp. also Geldner, Vedische Studien, 1 45:

Note 2. Considering the construction of the whole verse from the grammatical point of view only, one will scarcely be tempted to translate otherwise than we have done. But it is rather strange that Agni is represented here as saving those very guardians by the aid of whom he has saved Mamateya. The meaning which one should expect to find expressed, is rather that Agni, as he has saved Mamateya by his guardians, has saved also, and will save, all pious worshippers. This meaning may be established

fe VEDIC HYMNS.

if we consider the construction of the verse as similar, for instance, to that. of 1, 37, 12 (vol. xxxil, p. 64) marutaZ yat ha vak balam gan4n akufyavitana,‘O Maruts, with such strength as yours, you have caused men to tremble.’ Thus we may, I believe, translate here, ‘Agni! With such guardians as thine who have seen and saved the blind son of Mamata from distress, he, the possessor of all wealth (i.e. Agni), has saved all those who have done good deeds.’ Bergaigne (III, 191) understands the verse in the same Way. Verse 4.

Note 1. The Vedic idea of the evil deeds recoiling on the evil-doer himself has been treated of by Bergaigne, III, 190 seq.

MANDALA I, HYMN 148. | 73

MANDALA 1, HYMN 148.

ASHTAKA II, ADHYAYA 2, VARGA 17.

1. When MAtarisvan ...1 had produced by attri- tion the Hotvz, the...? who belongs to all gods, whom they have established among the human clans, shining like the sun, resplendent that (he might show his beautiful) shape—

2. They did not deceive him! who had granted a hymn (to the worshipper). Agni is my protection ; therewith he is satisfied. They took pleasure in all his? works—(in the works) of the singer who brought praise.

3. Whom the worshipful (gods)! took and placed in his own seat (as priest) with their praises: him they? have carried forward, taking hold of him in their search, hastening like horses that draw a chariot.

4. The marvellous one destroys many things with his jaws. Then?! the resplendent one shines in the forest. Then the wind blows after his flame day by day as after the arrow of an archer, after a weapon that has been shot.

5. Him whom no impostors, no harmful foes’, no harm-doers may harm when he dwells in (his mother’s) womb, him the blind ones bereft of sight did not damage by looking at him? His own friends have protected him.

174 VEDIC HYMNS.

NOTES.

The same Rishi and metre.—Verse 1 = MS. IV, 14, 15-

Verse l.

Note 1. The first Pada is identical with the first Pada of I, 71, 4 (see our note there) with the exception of the word vishzah, instead of which that parallel passage has the reading vi-bhvztaz. It seems impossible to explain vishzaZ, and the concurrence of the metrical irregularity in the same part of the Pada—though metrical irregularities are not infrequent in this hymn—invites to a correction of the text, If vi-bhyztaz in’ 1, 71, 4-(see fiote there) refers to Matarisvan, which I consider as doubtful, it would be easy to find for our passage an equivalent of that word little differing from the traditional vish74/, namely, vi- sthitaZ: ‘when Matarisvan, standing in different places, had produced him by attrition. Of course whoever adopts a conjecture like this, can scarcely avoid under- standing vi-bhvztad in I, 71, 4 as an epithet of Matarisvan, not of Agni. Another way to correct our passage would be to put into the text a form derived from the root vish, ‘to accomplish a work,’ for instance, vish¢ya (to be read as trisyllabic): ‘when Matarisvan by his effort, &c. Grass- mann’s vi-sitaZ is quite improbable.

Note 2. Visv4-apsum (Sazzhita text, visvapsum), evidently an epithet of Agni the Hotrz, seems corrupt. Shall we read visva-psum (‘endowed with all food’)—comp. VIII, 22, 12. hdavam visvdpsum visvavaryam—or visva-pusham (Samh., visvaptsham, ‘all-nourishing’) or visva-apasam (‘doing all works’)? Also visva-psnyam may be thought of. It is impossible, of course, to arrive at any certain conclusion.

Verse 2.

Note 1. ‘He’ seems to be Agni. Sdayawza, however, explains: dadanam id agnaye kurvavam eva mam. This would lead to a translation like this: ‘(The enemies) did

MANDALA I, HYMN 148. LETS

not deceive (me, the worshipper) who had addressed a hymn (to Agni).’

Note 2. On ‘his’ Sdyava remarks, ‘yagamanasya mama.’ But the word may refer to Agni.

Verse 3.

Note 1. There is no reason for abandoning here the usual meaning of yagziya. On the gods seeking after Agni, comp. Bergaigne, I, 110.

Note 2. It is very probable, to say the least, that ‘they’ are again the gods.

Verse 4,

Note 1. Is the first 4t dissyllabic? More probably the Pada is deficient by one syllable.

Verse 5.

Note 1. Two syllables are wanting before the caesura of the first Pada.

Note 2. Was there a belief that a blind man by turning his blind eyes on somebody could do him harm? Possibly we might have to translate: ‘ Him (his foes) blind and bereft of sight did not damage though looking at him (i.e. though turning their blind eyes on him).’—Prof. Max Miiller writes: ‘Could it be: Even the blind saw, but did not injure him (andha/ apasyan na dabhan) ; abhikhyd, when he was seen, no longer in the womb?’

176 VEDIC HYMNS.

MANDALA I, HYMN 149. ASHTAKA II, ADHYAYA 2, VARGA 18.

11, Towards great wealth this lord of the house? advances’, the strong one in the abode of strong wealth. Let the stones honour him as he speeds forward.

2. He the manly (bull) as of men so of the two worlds, whose stream is drunk by living beings! in consequence of his renown—he -who running forward has ripened in (his mother’s) womb—

3. He who lighted up the .. .? stronghold, the racer, the sage, like a... horse, shining like the sun, endowed with hundredfold life.

4. He who has a twofold birth (celestial and ter- restrial), the flaming one has approached the three- fold light, all spaces of the atmosphere, the Hotzz, the best sacrificer, in the abode of the Waters.

5. This is the Hotvz having a twofold birth? who has bestowed all the best gifts, out of desire of glory, on the quick mortal who worships him.

NOTES,

The same Azshi. Metre, Virdg.—Verses 3-5 = SV. II, 1124-1126. Verse l.

Note 1. My translation of this verse differs from that of Pischel, Ved. Studien, II, 100.

Note 2. On patiZ dan, comp. Hiibschmann, Vocalsystem, 142; Bartholomae, Arische Forschungen, I,70; Joh. Schmidt, Kuhn’s Zeitschrift, XX VII, 309; Pischel, Vedische Studien,

MANDALA I, HYMN 149. eo rog

II, 93 seq.; Bartholomae, Indogermanische Forschungen, III, 100 seq. Note 3. Comp. X, 93, 6. maha sa rayaz a ishate.

Verse 2.

Note 1. Comp. I, 80, 4, and similar passages, in which the waters are called giva-dhanyaZ, ‘the prize (of contests) which living beings have gained.’

Verse 3.

Note 1. We do not know what narmizi is. Possibly in this word two words, na armizi, are contained, so that the particle na would be repeated in each of the three Padas. The translation would then be: ‘he who lighted up the armizi (?) like a stronghold.’

Note 2. I place no confidence in the attempts to find the ‘meaning of a word like nabhanyad with the aid of etymo- lopy only The same word: occirs inl, 173.1 -as an epithet of the SAaman which the priest, who is compared to a bird, sings (gd4yat sdma nabhanyam yatha véz). It occurs also in VII, 42, 1. pra krandanud nabhanyasya vetu. The connection in which these words stand, seems to show that the meaning is: ‘the noise of the sacrificial fire shall arise;’ very probably the fire is compared to a horse, and its noise to the neighing of that horse. Thus nabhanya would be in VII, 42, 1, quite as in our pas- sage, an epithet of a horse. This epithet may refer either to the swift motion of the horse and of the SAman ascend- ing to the gods, or more probably to the gay voice of the horse, the loud noise of the SAman.

Verse 5.

Note 1. Two syllables are wanting in the first Pada.

ee) N

178 VEDIC HYMNS.

MAJ OALA T HYMN 150;

ASHZAKA If ADHVAVA 2. VARGA 19.

1. I thy indigent! worshipper say much to thee, O Agni, dwelling in thy protection as (in the pro- tection) of a great impeller*.

2. Away even from the libation of a rich man who is feeble, who is a niggard, who never comes forward and does not care for the gods.

3. The mortal (who worships thee ?), O priest, is brilliant, great, most powerful in heaven. May we, O Agni, addicted to thee, be always foremost.

NOURS:

The same Rishi. Metre, Ushvih.—Verse 1=SV. I, 97.

Verse 1.

Note 1. On ari, see Bergaigne, Religion Védique, IT, 218. Note 2. Or, ‘of the great impeller’—the Sun-god who impels or stimulates his horses? Comp. VI, 6, 6?

MANDALA I, HYMN 188. : 179

MANDALA I, HYMN 188. ASHTAKA II, ADHYAYA 5, VARGA 8-9.

Arrt Hymn.

1. Being kindled thou reignest to-day, a god with the gods, O conqueror of thousandfold (wealth)! As messenger, as a sage, carry the oblations (to the gods).

2. O Tantinapat! For him who walks in right- eousness the sacrifice is anointed with honey. May he? grant thousandfold food.

3. Receiving libations, worthy of being magnified! bring hither to us the worshipful gods. Agni! Thou art a winner of thousandfold (bliss).

4. They have spread with might the eastward- turned sacrificial grass, blessing (our tribe) with a thousand men}, (at the place) where you reign, O Adityas!

5 ihe Prince, the Sovercion. the: mignty ‘Ones, the eminent ones', the (Divine) Doors, which are many and more than many, have sent forth streams of ghee.

6. Adorned with gold, wearing beautiful ornaments you verily reign high! in your splendour. Sit down here, ye two Dawns?,

7. May the two fine-voiced divine Hotrzs, the sages, perform as the first this sacrifice for us.

8. Bharati! I/4! Sarasvati! All ye (goddesses) whom I invoke, promote us to splendour.

9. Tvashérz indeed, the eminent (god) has shaped all forms, all cattle. Do thou by sacrifice produce their increase.

N 2

180 VEDIC HYMNS.

10. Yield up by thyself, O tree, (the sacrificial food) to the abode of the gods!. May Agni make the offerings relishable.

11. Agni going in front of the gods is anointed with this Gayatra song; he shines when Svaha is pronounced (over the oblations).

NODS:

The Rishi is Agastya, the metre Gayatri. This Apri hymn is closely related to hymn X, 110, the author of which no doubt knew and imitated our hymn.—No verses occur in the other Samzhitas.

Verse 2.

Note 1. I have taken dadhat as a third person, the sub- ject being Taninapat. But it may be a participle referring to yagzah: ‘the sacrifice which procures thousandfold food is anointed with honey.’

Verse 3.

Note 1. The text has idyak.

Verse 4.

Note 1. ‘ This is the Dasavira sacrifice of the Sdaktyas. Ten valiant sons are born to those who perform it.’ Pazka- vimsa Brahmana XXV, 7, 4.

Verse 5. Note 1. These are evidently names of the divine doors .— As to the nominative durak, see Lanman, p. 486. Verse 6. Note 1. On adhi-vi-rag, comp. IX, 75, 3. adhi triprzshzak ushasaf vi ragati. Note 2. I.e. Dawn and Evening. Verse 10.

Note 1. Literally: ‘to the abode, for the gods.’ Comp. the corresponding verse (10) of the Apri hymn X, 110. devandm pathaz.

MANDALA I, HYMN 189. | 181

MANDALA I, HYMN 189.

ASHTAKA II, ADHYAYA 5, VARGA 10-11.

1. Agni! Lead us to wealth on a good path, O god who knowest all rules. Drive away from us sin which leads us astray. We will offer to thee the fullest praise.

2. Agni! Thou who art young, help us safely across all difficulties. Be for us abroad, large, wide stronghold, for our kith and kin, with luck and weal},

3. Agni! Drive away from us all plagues. (Then) they shall plague! peoples who do not stand under Agni’s protection. (Give) us back again the earth, O god, together with all the immortals, O worshipful one, that it may go well with us.

4. Protect us, Agni, with thy unwearied guardians, thou who flamest in thy beloved seat. May no danger, O youngest of the gods, attain thy praiser, not now nor in future, O mighty one!

5. Do not deliver us, O Agni, to the harmful foe, to the greedy one, to the impostor, to misfortune. Do not surrender us, O mighty one, to one who has teeth, who bites, nor to one who has no teeth, nor to one who will hurt us.

6. May a (god) like thee, O Agni, who art born according to Ata, being praised spread out a shelter for the body (of the worshipper that protects) from every one who tries to harm or to revile him. For thou, O god, art a descrier? of everything that leads us astray.

182 VEDIC HYMNS.

71. Thou, O Agni, distinguishing both (kinds of men, the pious and the impious, or the Aryans and the Dasyus?), eagerly approachest (Aryan) men at (the time of) the advancing (day)*, O worshipful one. At (the time of) rest thou hast become governable to the man (or, to Manu; or, thou art to be praised by men‘); thou art to be smoothed down like a horse® by the Usigs.

8. We have pronounced our invocations, I the son of Mana’, before this mighty Agni. May we obtain (our wishes) through a thousand Azshis. May we find a food-giving... rich in quickening

rain 2.

NOTES.

The same Rishi. Metre, Trishtubh.—Verse 1=VS. V, BON TG 4g 105 ol 114) a a Bo yee te Ar d8 Sav NLS: (a1 -t IN, Tove t4eos Verse 2 TS 04444 EB Seine 2 No io. ¥4,9. Verse ga bello, 2 4 NS LY 14. 8:

Verse 2.

Note 1. ‘ For health and wealth,’ M. M.; see vol. xxxil, Dp. 20°.

Verse 3.

Note 1. If the accent is correct (Samh. abhyamanta, Pad. abhi 4manta), the clause, though containing no subordi- nating word, must be understood as standing in logical dependence on the following, or—which in our case seems more probable—on the preceding clause. Examples of this kind have been collected by Delbriick, Altindische

MANDALA I, HYMN 189. | 183

Syntax, p. 43.—That krzshziz should be nominative is very improbable; comp. Lanman, Noun-Inflection, 393. See also Leo Meyer, Kuhn’s Zeitschrift, XVI, 9.

Verse 6.

Note 1. Prof. Max Miller (vol. xxxii, p. 229) translates, ‘For thou, god, art the deliverer from all assaults ;’ he derives vishpaz ‘from vi and spas, to bind.’

Verse 7.

Note 1. This verse has been treated of by Geldner, Vedische Studien, II, 156, 158.

Note 2. Geldner (loc. cit., 156) proposes two explanations for ubhayan. It may refer either to the pious and the impious spoken of in the preceding verses, or to prapitvam and abhipitvam, which words Geldner believes to be mas- culine. I do not attach such weight to the Avestic frapi- thw6 (Vend. III, 3) as to draw, with Geldner, a conclusion from this word on the gender of the Vedic prapitva, and in every case I think that this explanation of ubhayan is very forced, while it is natural to refer ubhaydn to the pious and impious, or as we may express it in conformity with Vedic ideas, to ‘men’ (comp. mdnusha# Pada 2, manave Pada 3), i.e. Aryans, and Dasyus (see VIII, 50, 8; 98,6; IX, 92, 5). Then ubhayan vi vidvan would have exactly the same meaning as the words in I, 51, 8. vi ganihi Aryan yé ka dasyavah.

Note 3. On prapitva we have the two ingenious discus- sions of Geldner, Vedische Studien, II, 155 seq., and of Bloomfield in the fifth series of his Contributions to the interpretation of the Veda, p. 24 seq. In my opinion Bloomfield has not succeeded in proving that the words ending in -pitva (prapitva, abhipitva, sapitva, &c.) contain the stem pitu, ‘sap, drink, nourishment,’ and that prapitva means the morning-pressure of Soma, which is usually designated as prata/savana, abhipitva, the evening-pressure or the trvztiya-savana. I do not think it necessary, how-

184 VEDIC HYMNS.

ever, to examine here the single points of his interesting and elaborate discussion, for it seems to me that Geldner has conclusively shown that the meaning of these words is different from what Bloomfield believes it to be: abhipitva, as Geldner (p. 155) states, is ‘Erholung,’ ‘ Rast, and ‘die Zeit des Rastens, ‘ Feierabend,’ ‘Abend ;’ prapitva (p. 178), on the other hand, means ‘ Vorlauf, ‘das aufs Ziel Zugehen, ‘die vorgeriickte Tageszeit.’

Note 4. Sdsya, ‘governable, does not give an impos- sible meaning. But should we not have to correct samsyahk ‘thou art to be praised by men ?’

Note 5. On akrak, comp. Vedische Studien, I, 168, and above, 1143.7.

Verse 8.

Note 1. Mana is another name of Agastya. See Zeit- schrift der Deutschen Morg. Gesellschaft, XLII, 221.

Note 2. On the last words of the hymn—the regularly repeated conclusion of the Agastya hymns—see M. M., Vol. XXXii, p. xx, and also Bartholomae, Bezzenbergers Beitrage, XV, 212. I do not think it very probable that isha is here the name of an autumn month, as found in the Satapatha Brahmava and others of the more modern Vedic texts; to me it would seem rather strange that such a prayer for the fertility of that month should have formed, among the Agastyas, the standing conclusion of their sacri- ficial hymns. But the names of the two months isha and (irga seem to point to the existence of two adjectives mean- ing ‘giving food’ and ‘ giving sap.—Then follows vrzgana, used as a masculine. Geldner (Vedische Studien, I, 151) indicates the following passages, in which he believes that this masculine vvzgadna occurs: V, 44,1; VI, 35,5; VII, 32, 273; X, 27,4; and the concluding Pada of the Agastya hymns. Of these passages the two first seem to be open fo. doubt as to the correctiiess of the text. In. V, 44,3 the true reading may be prati#indm vv/shazam dohase ; comp. verse 3, v7ésha sisu#, and I, 173, 6, where possibly vrishazam should be read instead of vvzganam (GOttinger

MANDALA I, HYMN 189. 18S

Gelehrte Anzeigen, 18g0, 417). In VI, 35, 5 I propose to read vrizagam (Gott. Gel. Anzeigen, loc. cit., 416). In VII,

2,27 and X, 27, 4 vrigana (Padap. vrzganaz; the letter d follows) and vvzganeshu seem to be masculine, though it is not absolutely impossible to see in these forms the nom. plur. and loc. plur. of the neuter vvzgdna. But I believe that any attempts to derive conclusions from these three passages on the meaning of the masculine vrzgana are hopeless.

186 VEDIC HYMNS.

MA Ale Aol a YEN

ASHER die ADHY AY Ao 5s VARGA 17-19,

1’. Thou, O Agni, the flaming one, (art born) from out the Heavens’, thou (art born) from out the Waters and the stone (the flint); thou (art born) from out the forests and the herbs; thou art born bright, O Lord of men, (as belonging) to men *.

21, To thee, O Agni, belongs the Hotvz’s and the Potvz’s office exercised at the appointed season ; to thee belongs the office of the Nesh¢vz; thou art the Agnidh? for the righteous. To thee belongs the office of the Pras4stvz; thou actest as an Adhvaryu, and thou art the Brahman and the master of the house in our house °.

31. Thou, O Agni, art Indra, a bull among (all) beings. Thou art the wide-ruling Vishzu, worthy of adoration. Thou art the Brahman, a gainer of wealth, O Brahmazaspati2. Thou, O Vidhartrz (i.e. who keepest asunder all things), art united with Purasdhi (or the Liberality of the gods) ®.

4. Thou, O Agni, art the king Varuza whose laws are firm; thou becomest Mitra, the wondrous one, worthy of being magnified. Thou art Aryaman, the lord of beings, whom I may enjoy’. Thou, O god, art Amsa?, desirous of distributing (goods) in the assembly *.

5. Thou, O Agni, being Tvash¢7z, (grantest) to thy worshipper abundance in heroes. To thee, who art accompanied by the (divine) wives', who art great like Mitra, belongs relationship Thou,

MANDALA II, HYMN I. el OF

the quick inciter*, givest abundance in_ horses. Thou, rich in wealth, art the host of men‘.

6. Thou, O Agni, art Rudra, the Asura of the high Heaven!'; thou, being the host of the Maruts, rulest over nourishment. Thou goest along with the flame-coloured Winds, bringing happiness to our home. Thou, being Pishan, protectest thy wor- shippers by thy own might.

7. Thou, O Agni, art a giver of wealth to him who does service to thee’; thou art the god Savitvz, a bestower of treasures. Thou, being Bhaga, O lord of men, rulest over wealth. Thou art a protector in his house to him who has worshipped thee ”.

8. Towards thee, in the house, the lord of the clan, O Agni, the clans strive, towards ‘thee, the bounteous king. Thou with the beautiful face possessest all things. Thou art equal to thousands, to hundreds, to ten (of others). |

o. ihee © Aca men (make) them tather by their sacrifices!; thee who shinest with thy body they (invite) to brotherhood by their (sacrificial) work. Thou becomest a son to him who has worshipped thee. As a kind friend thou protectest against attack.

10. Thou, O Agni, art Aezbhu, to be adored when near. Thou rulest over strength!, over wealth rich in food. ‘Thou shinest?, thou burnest for the sake of giving (wealth). Thou art a hewer °, an expander of sacrifice.

11. Thou, Agni, O god, art Aditi to the worshipper. Thou, being Hotra Bhiarati!, growest strong by prayer. Thou art Ida, living a hundred winters, for (the increase of) ability. Thou, the killer of Vritra, O Lord of wealth, art Sarasvati..

188 VEDIC HYMNS.

12, Thou, O Agni, well kept, art the highest vital power. In thy lovely colour and in thy appearance (dwell all) beauties. Thou art great strength that carries us forward. Thou art abundant wealth, extending on all sides.

13. The Adityas have made thee, O Agni, their mouth; the bright ones have made thee their tongue, O Sage. The Rati-saé gods (i.e. the ‘boun- teous’ gods) accompany thee at the sacrifices. In thee the gods eat the offering which is offered to them.

14. In thee, O Agni, with (thy) mouth?’ all the guileless? immortal gods eat the offering which is offered to them. Through thee the mortals taste their drink. Thou hast been born, the bright one, as the child of the plants.

151. Thou art united with them ad equal to them in strength, O well-born Agni, nay, thou sur- passest them, O god, when thy power ? has expanded here in its greatness over Heaven and Earth, over both worlds.

16. The liberal lords who pour out, O Agni, over thy praisers gifts at the head of which there are cows !, the ornament of which are horses: lead both ourselves and them to welfare. May we speak loud in the assembly ?, rich in valiant men.

NiO EIS:

The Rishi is Grztsamada, the metre Gagati—Verse I= NS, Mio TS (Ne oN 6 rs MI 7. Verse O= RY. X, O1, 10%... Verse 6=— 15. 1,6 14,1: 1B. PT 11, 2, 12 Verse 13-18. 17 7, 12,0.

MANDALA II, HYMN I. af OO

Verse 1.

Note 1. Among the numerous texts which treat of the different origins of Agni (see Bergaigne, I, 20 seq.), especi- ally the following two verses may be compared with this passage: VI, 48, 5. yam dpa’ adrayak vana garbham vztasya piprati sahasé yak mathitaz gayate nv/bhiz prithivy4h adhi sdnavi; X, 45, 1. divadZ pari prathamam gagfe agnih asmat dvittyam pari gatavedak trittyam apsi nvimandak agasram indhana enam garate svadhi.

Note 2. The text (dyubhiz tvam Asusukshaziz) seems to be corrupt. I believe that tvam, which is so frequently repeated through this verse and through the next verses, has been put here in the wrong place, and that we should read, dyubhyaz 4 susukshawzih.

Note 3. With the last words of this verse, comp. the con- clusion of verse 14.

Verse 2.

Note 1. This whole verse is repeated, X, 91, 10.

Note 2. In my opinion there is no doubt that instead of the traditional reading, agnit, the correct form is agnft. The word is a compound of agni and idh and means ‘ the mflamer of the fire. .Ch. MM. Hist. of AS. Ie 1890, PP- 45°; 469.

Note 3. This is the most ancient list of the ‘seven priests, by the side of whom the grzha-pati or ‘ master of the house’ is mentioned as the eighth. Comp.the formula in which the Adhvaryu names the officiating priests, Katyadyana IX, 8, 8 seq., and see the remarks of Weber, Indische Studien, X, 141, 376, and my own exposition, Religion des Veda, 383 seq., 396. The ‘Brahman’ men- tioned in our verse is the Brahmazakkhamsin of the later ritual. Comp. Katydyana IX, 8,11; Satapatha Brahmava LV, 6.6.5.

Verse 3.

Note 1. On verses 3-6, see von Bradke, Dyaus Asura, p- 52 seq.

I9O VEDIC HYMNS.

Note 2. Brzhaspati or Brahmazaspati is the Brahman among the gods. But it is doubtful whether the title of Brahman in this connection should be understood in the later technical sense of the word, as the Ritvig who has to superintend the whole sacrifice. Comp. H. O., Religion des Veda, 396, note I.

Note 3. Vidhartrz seems to be here another name of Bhaga; comp. VII, 41, 2. bha4gam huvema .. . yak vi- dharta). It is known that no god is so frequently mentioned in connection with Purasdhi as Bhaga. The passages have been collected by Grassmann in his Dictionary, s. v. purame-dhi. ,

Verse 4.

Note 1. Prof. von Bradke (Dydus Asura, 53) believes that the text is corrupt; he thinks that the fourth Pada may have occupied the place of a lost continuation of the relative clause, yasya sam-bhugam. I cannot but share the feeling on which Prof. von Bradke’s remark rests, though I do not believe that the solution of the difficulty which he proposes is very probable. Could not the correct reading be y4si (instead of yasya) sam-bhugam, ‘thou goest to the enjoyment (of goods)?’ Comp. VI, 71,6, where the traditional text has vamdsya hi kshayasya deva bhtired, and kshayasya doubtless should be changed into kshayasi.

Note 2. On Awsa, as one of the Adityas, comp. Ber- gaigne, III, 39, 99.

Note 3. Vidathe: comp. the note: on 1,°915:.0:- 16715 tempting to conjecture vidhaté (comp. verse 5), but there is no necessity for such a conjecture. Comp., for instance, VI, 24, 2. vidathe dati vagam.

Verse 5.

Note 1. Gnavaz should be read without accent, as Grass- mann, Prof. Weber, and M. Henry (Revue Critique, Jan. 12, 1891, p. 23) have seen. Cf. Lanman, 518, 519.

Note 2. The meaning probably is, ‘Thou art related to the other gods and to men,’ or ‘ Thou art related to us.’ Compr ti l2 7, 103773, 13:

MANDALA II, HYMN I. Se lGt

Note 3. Agni seems to be identified here with Apam napat, who frequently is called 4su-heman. Comp. Win- disch, Festgruss an Roth, 143 seq.

Note 4. The men, of course, are the Maruts, as is shown by the well-known use of sdrdhaz (cf. vol. xxxii, p.67 seq.).

Verse 6.

Note 1. Comp. von Bradke, Dy4us Asura, 53 seq.

Verse 7.

Note 1. As to aramkréte, cf. VIII, 67, 3.

Note 2. Or, thou art a protector to him who has wor- shipped thee in his house—Among the various ways for explaining or removing the metrical deficiency of the last Pada the correction dame 4 (for dame) is recommended by verse 8.

Verse 9.

Note 1. Ishzibhiz, standing by the side of samyda, seems to be derived from the root yag. Thus igé, igdna stand by the side of sasamé, sasamana.—Cf. ishzibhizZ matibhiz, IT, £0, 1;

Verse 10.

Note 1. The names of the three Azbhus are Xzbhu, Vaga, Vibhvan. The word vaga used here evidently alludes to the second of these names.

Note 2. Bergaigne (Religion Véd., II, 406) no coune is right in believing that the verb vi ae (‘thou shinest’) alludes to the name Vibhvan. Comp. X, 91, 1. vibhuz vibhava.

Note 3. Vi-sikshu% again seems to convey an allusion to the Xzbhu myth. When dividing the cup of Tvashzvz into four cups, the Azbhus say, sakhe vi siksha (IV, 35, 3). This vi siksha and the corresponding adjective vi-sikshu should be derived from the root sas, ‘to cut to pieces.’

Verse ll.

Note 1. Here we have the three goddesses of the Apri hymns, Bharati, Ida, and Sarasvati. Of the goddess

192 VEDIC HYMNS.

Bharati the full name is given, Hotra Bharati, i.e. ‘the Offering of the Bharatas, Comp. Bergaigne, I, 322 seq. Note 2. Comp. VI, 61, 7, where Sarasvati is called vrztra- ehni. Verse 14. Note 1. Or ‘through (thee who art their) mouth.’ Note 2. Comp. I, 19, 3. visve devasak adruhaz ; vol. xxxii,

PP. 53> 55: Verse 15.

Note 1. On this verse, compare Pischel, Vedische Studien,

aye Note 2. On prikshda%, see above, I, 127, 5, note I.

Verse 16.

Note 1. On go-agra, compare Pischel, Vedische Studien,

P51: Note 2. Viddthe: comp. the note on I, 31, 6.

MANDALA II, HYMN 2. Poros

MANDALA II, HYMN 2. ASHTAKA II, ADHYAYA 5, VARGA 20-21.

1. Increase Gatavedas by your sacrifice, worship Agni for ever with your offering and your prayer? —him who has been kindled, the receiver of good offerings, the solar hero, the heavenly Hotvz, the charioteer * in our settlements *.

2. For thee Nights and Dawns have been lowing, O Agni, as milch-cows in the folds for their calf. A steward 2, as it were, of Heaven, thou shinest on the human tribes, O bountiful one, on continuous nights %,

3. The gods have set him to work, as a steward! of Heaven and Earth, endowed with wonderful power, at the bottom of the air: Agni who is well known like a chariot, brightly shining, deserving of praise like Mitra (or, like a friend) in (human) dwellings.

4. They have established him who grows in the air, in his house, the serpent? with beautiful splen- dour like gold’, the winged (son ?) of Pzzsni* who lights up with his eyes both tribes (of gods and of men), like a guardian of the way (?) +.

5. May he, the Hotz, encompass the whole sacri- fice. Men strive towards him with offerings and prayer. (Agni) with golden jaws?, hurrying around in the growing (plants) *, lighted up the two worlds like the Sky with the stars.

6. Thus mayst thou, being brightly kindled for our welfare or being exhausted (?)1, shine upon us with thy wealth. Carry hither to us the two

[46] O

I94 VEDIC TIVMNS,

worlds for the sake of happiness, Agni, O god, that they may eagerly partake? of the offering of the man (or, of Manus).

7. Give us, Agni, mighty, give us thousandfold (gifts). Open strength for us like a door! for the sake of glory. Make Heaven and Earth inclined towards us through (our) spell. Make the Dawns shine like the brilliant Sun.

8. Being kindled after dawns and nights may he shine with his red light like the sun, Agni, being a good sacrificer with the help of the offerings of man (or, of Manus)", the king of the clans, and the welcome guest of Ayu.

9. Thus, O Agni, ancient cne, our human prayer has prospered among the immortals who dwell in the great heaven. May the cow' when milked, yield? freely to the singer in our settlements hundredfold (wealth) of all kinds.

10. May we, O Agni, (attain) bliss in valiant men by our racers, or may we shine over (all) people by our sacred spells. May our unconquerable lustre beam on high like the sun over the fivefold dwell- ings (of the five peoples).

11. Be thou, O mighty one, worthy of praise among us, (thou) from whom the well-born, liberal (lords) have sought nourishment!, unto whom the strong ones, O Agni, go for sacrifice, who shinest in thy abode among (the worshipper’s) own kith.

12, May we both, O Gatavedas, the praisers and fhe liberal: (lords), 2be in thy protection, © Agar Help us to good, resplendent, abundant wealth which is accompanied by offspring, by good progeny.

Pee 1c:

MANDALA II, HYMN 2. 2195

NOTES.

The same Rishi and metre.—Verse 7=TS. II, 2, 12, 6; Messy. TV 72. 2;

Verse l.

Note 1. In this Pada one syllable is wanting. It may be thought that the first word should be pronounced iagwéna. For supplying the missing syllable by conjecture there would, however, be many ways. Comp. also H. O., Hymnen des Rig-veda, I, p. 79.

Note 2: bana pita + Conip, |. 35.13 (vol. xxx, p02):

Note 38. Dhi#-sddam. The exact meaning is, ‘who occupies a decisive position.’

Note 4. Vriganeshu: comp. I, 60, 3, note 2.

Verse 2.

Note 1. Comp. VIII, 88, 1. abhi vatsdm na svdasareshu dhenavak indram girbhiZ navamahe.

Note 2. See I, 58, 7, note I.

Note 3. See Lanman, p. 482; Gaedicke, p. 89. ‘ During continuous nights. M. M.

Verse 3.

Note lL. See 1;-58,-7, note 1. Note 2. Cf. VIII, 84, 1. ratham na védyam.

Verse 4.

Note 1. I follow the conjecture of Bohtlingk-Roth, who propose to read hvaram. Comp. Atharva-veda IV, 1, 2 (Asvalayana Srautasitra IV, 6, 3; Sankhayana Srautasttra V, 9, 7). suriéam hvaram. The meaning of the word is conjectural ; comp. I, 141, 7, note1. If we read hvaré, the translation could be ‘ brilliant like gold, in a hidden place.’ (M. M.)

Note 2. Comp. Pischel, Vedische Studien, I, 52.

or

196 VEDIC HYMNS.

Note 3. Or, the winged (bird) of Pvzsni? No other passages which make Agni the son (or the bird) of Przsni are known to me.

Note 4. The accent of pathas points to a genitive, dependent on payum, of a word which is, however, different from pathas. Grassmann thinks that pathas is a lengthening for pathas, but Lanman (Noun-Inflection, 470) is quite right in observing that this is hard to believe in the first syllable of a Pada. Should we not correct the text and read pathah (gen. sing. governed by pdyum)? The reading patha/ may be due to the influence of the neighbourhood of payum. |

Verse 5.

Note 1. See vol. xxxii, p. 301. Note 2. Comp. X, 92, 1. sushkasu harizishu garbhurat.

Verse 6.

Note 1. Ludwig translates sam-dadasvan: ‘zum heile [dich selber] aufreibend ;’ Grassmann, ‘ oder seist erloschen du ;’ Gaedicke (p. 89), ‘und wenn du verléschest ;’ Griffith, ‘a liberal giver ;’ Neisser (Bezzenberger’s Beitr. XIX, 286), ‘deine Kunst zusammennehmend. Sayaza says, ‘ samda- dasvan samyak prayakkfan.’ Prof. Max Miiller suggests, ‘being a liberal benefactor.’

Note 2. There was no reason for correcting deva-vitaye as Ludwig once proposed. He has himself abandoned this conjecture.

Verse 7.

Note 1. As to this metaphor (‘ opening’ strength or the like), comp. VIII, 5, 21. uta nak divyah ishahk ... apa dvara- iva varshathaz, and the passages collected by Dr. Hirzel, Gleichnisse und Metaphern im Azg-veda (Leipzig, 1890), 107.

Verse 8.

Note 1. The third Pada is repeated in X, 11, 5.

MANDALA II, HYMN 2. 197

Verse 9.

Note 1. The milch-cow of course is the prayer.

Note 2. Ishdzi seems to be an infinitive like parshai neshawi tarishazi (Delbriick, Altindisches Verbum, 227 ; Neisser, Bezzenberger’s Beitrage, XX, 43). I believe it to come from the root ish, ‘to incite. As to the syntac- tical peculiarities of these infinitives, comp. Delbriick, Altindische Syntax, 416.

Verse 11.

Note 1. Ishay is a denominative from ish, as trgay is derived from tirg (comp. Asvalayana Srautasitra V, 7, 3).

198 VEDIC HYMNS.

MANDALA II, HYMN 3. ASHTAKA II, ADHYAYA 5, VARGA 22-23.

Apri Hymn.

1. Agni being kindled, set down on the earth, has stood up with his face towards all worlds. May the Hotvz, the purifier, the ancient, wise one, may god Agni sacrifice to the gods, he who is worthy (of being the sacrificer).

2. Nardsamsa, anointing the abodes (of the sacri- fice), equal by his greatness to the three heavens, endowed with beautiful light, moistening the offer- ing, his mind being intent on scattering ghvzta— may he anoint the gods on the summit of sacrifice.

3. Being magnified? in our mind, Agni, sacrifice fon Us ~to0-day: to the “gods before, the human (sacrificer) ?, thou who art worthy (of being the sacrificer). Conduct hither the unshakable host of the Maruts. Sacrifice, Omen, fo Indra who sits on the Barhis.

4. O divine Barhis! On this (Barhts) which is large, rich in valiant men, which has been spread on this Vedi (or sacrificial altar) rich in gain, ready for wealth, which is anointed with ghvzta, sit down, O Vasus, O Visve devas, O Adityas? worthy of worship !

5. May the divine doors which are easily passable, open themselves wide when invoked with adoration. May they, the far-embracing, undecaying ones, open wide, purifying our glorious race! which is rich in valiant men.

6. May Dawn and Night, grown strong from of

MANDALA II, HYMN 3. 199

old, joyful like two birds (?)', (do) their work well for us—they who weave, turned towards each other, the stretched-out warp, the ornamented form of the sacrifice 7, (the two goddesses) flowing with plenty, rich in milk.

7. May the two divine Hotrzs, the first ones, very knowing, very marvellous, perform the sacrifice rightly with their (sacrificial) verse. Sacrificing to the gods they anoint (them)', observing the right time, on the navel of the Earth, over the three ridges (of the three worlds).

8. May Sarasvati, the accomplisher of our prayer, may the goddess IA, all-victorious Bharati—may the three goddesses, according to their wont, sit down on this Barhis and protect it, the faultless shelter.

9. Through (the god’s) hearing (our prayer) a manly son is born (to us), tawny-coloured, rich in gain, bringing vigour, loving the gods. May Tvash¢rz deliver for us a son, the navel (i.e. the tie that binds generations together), and may he then go to the abode of the gods.

FO. Nay tie tree (ie. the. Sactiticia| post) stand by, letting loose (the offering which goes to the gods). May Agni make the offering ready in consequence of our prayers. May the prescient divine butcher carry the thrice-anointed offering to the gods.

11, He? is joined with ghvzta*, His womb (on the altar) is ghvzta. He rests on ghvzta. His abode is ghvzta. Carry hither (the gods) according to thy wont! Rejoice*®! Carry, O bull, the offering, over which the Svaha has been spoken, (to the gods).

200 VEDIC HYMNS.

NOLES:

The same Rishi. Metre, Trishéubh ; verse 7: Gagatt.— Werse o— 15: Ill 4, 01,0. 1B Il 0 74. MS by Verse 11=VS. XVII, 88; TA. X, 10, 2.

Verse 3.

Note 1. The text” has thtaz.- Comp. above, F 1,71; note 2.

Note 2. Comp. X, 53, 1. ni hf satsat (scil. agniZ) antarak — ptirvasz asmat.

Verse 4.

Note 1. It is very probable that the poet intends to dis- tinguish the Vasus, the Visve devas, and the Adityas as three categories of gods. But then we should expect the accent d4ditya#. Comp. VII, 51, 3. Aditya visve marttak ka visve devéh ka visve; X, 125, 1. aham_ rudrébhik vasubhiz karami aham Adityaiz uta visvadevaih.

Verse 5.

Note 1. Comp. the Grzhya Mantra addressed to the Mekhala, of which it is said ‘varzam pavitram punati na% agat, Sankhayana Grzhya IT, 2, 1, &c.

Verse 6.

Note 1. The meaning of vayya (comp. IX, 68, 8) is uncertain. Possibly it is derived from vi, ‘the bird. Ac- cording to Sayaza it would mean ‘weavers’ (vanakusale iva). Vayyeva may be vayye iva (dual feminine), in spite of the artificial theory of the Pragvzhya vowels; see Lanman, Dp. 301; 11. ©. Hymnen des. Kio-veda, L456: Or it may be vayya iva, dual masculine or singular femi- nine (comp. VII, 2, 6).

Note 2. Comp. VII, 42, 1. adhvarasya pésah.

MANDALA II, HYMN 3. 3 201

Verse 7.

Note 1. Comp. VIII, 39, 1. agniZ devan anaktu naz.

Verse 10.

Note 1. With the first hemistich compare especially, ITI, 4, 10 (see below).

Verse 11.

Note 1. ‘ He’ of course is Agni.

Note 2. Differing from M. M., vol. xxxii, p. 185, I take ghrztam as an accusative.

Note 3. Comp. III, 6, 9 (see below).

202 VEDIC. HYMNS,

MANDALA II, HYMN 4.

ASHT7AKA II, ADHYAYA 5, VARGA 24-235.

1. I call for you Agni, shining with beautiful shine, praised with beautiful praise 1, the guest of the clans, the receiver of fine offerings, who is desirable like Mitra (or, like an ally), Gatavedas the god, among godly people. |

2. The Bhvzgus worshipping him in the abode of the waters! have verily * established him among the clans of Ayu. Let him surpass all worlds, Agni, the steward of the gods, the possessor of quick horses.

3. The gods have established beloved Agni among the human clans as (people) going to settle (establish) Mitra’. May he illuminate the nights that are longing (for him), he who should be treated kindly by the liberal (worshipper) in his house.

4. His prosperity is delightful as good pasture (?)'; delightful is his appearance when the burning one is driven forward, he who quickly shaking his tongue among the plants waves? his tail mightily like a chariot-horse.

5. When they praised? to me the monstrous might of the eater of the forests ?, he produced his (shining) colour as (he has done) for the Usigs®. With shining splendour he has shone joyously, he who having grown old has suddenly become young (again).

6. lie who shines on the forests’ as if le were thirsty, who resounded like water on its path, like (the rattle of the wheels) of a chariot >—he whose

MANDALA II, HYMN 4. 203

path is black, the hot, the joyous one has shone, laughing ? like the sky with its clouds.

7. He who has spread himself burning over the wide (earth), moves about like an animal, free, without a keeper. The flaming Agni, burning down the brushwood, with a black trail?, has, as it were, tasted the earth.

8. Now in the remembrance of thy former bless- ings this prayer has been recited to thee at the third sacrifice! Give to us, Agni, mighty strength with a succession of valiant men, with plenty of food; (give us) wealth with good progeny ’*.

9g. Give, O Agni, such vigour to thy praiser together with his liberal (lords), that the Gvztsa- madas, rich in valiant men, victorious over hostile plots, attaining (their aim) in secret, may overcome through thee (their rivals) who get behind’.

NOLES

The Azshi is Somahuti Bhargava, the metre Trish¢ubh.— No verse occurs in the other Savzzhitas.

Verse 1.

Note 1. To me there seems to be no doubt that the meaning of suvrzkti is something like ‘beautiful prayer, ‘beautiful song,’ and then ‘a god who is invoked with beau- tiful songs.’ Thus suvzzktaya or other cases of the same word stand by the side of stomaz . . . girak, VIII, 8, 22; of ciray, 1.64, 1: V ldle96, To, comp; X, 04.45 of brakma, Wilson, 1 5:09.09 + Of stomai7z,VIl06; 17 oF dhitibhiz,, Vi 61,2; of akkhoktibhiz matinam, I, 61, 3, and so on. Comp. also VII, 83, 9. havimahe vam vrzshava suvrzktibhiz; X, 41, 1. ratham .. . suvvzktibhiZ vaydam vyush/a ushisah havamahe; X, 80, 7. avokdma suvrzktim.

204 VEDIC HYMNS.

This being the meaning of the word, I cannot think it probable—and herein I differ from the opinion pronounced by Prof. Max Miiller, vol. xxxii, p. 10g—that it stands in connection with the verb vrzg in its well-known use referring to the Barhis. In my opinion (comp. also Geldner, Vedische Studien, I, 151) suvvzkti may be connected with another use of vvig, with the meaning of this verb ‘to draw a god towards himself, averting him from other sacrificers’ (materials regarding this use of vvie have been collected by Geldner, loc. cit., 144). Or possibly the word may be derived, as Prof. von Roth believes, from rzk (comp. suvita derived from i). It is true that the substantive vzkti does not occur by itself: but, as Prof. Max Miiller remarks (loc. cit.), this would not be fatal to Prof. von Roth’s etymology, because many other words in the Veda occur as uttarapadas only. If we accept this theory, we should of course have to separate suvrzkti from ndmovrzkti and svavrzkti.

Verse 2.

Note 1. Comp. X, 46, 2.imam vidhanta# apam sadhasthe.

Note 2. Literally,‘doubly.’ ‘In two places, in the abode of the waters and among the clans of man.’ M.M. Com- pare, however, X, 46, 2 (see last note).

Note 3. Devdndm aratiz ; comp. I, 58, 7, note 1.

Verse 3.

Note 1. The meaning seems to be that people going to settle anywhere, secure safety by ceremonies addressed to Mitra, i.e. possibly by concluding alliances which stand under the special protection of Mitra. Comp. IV, 33, 10; H. O., Religion des Veda, 186, note 1.—Mitra is kshetrasddhas, WElT si) 4A.

Verse 4.

Note 1. Svasya-iva seems to be corrupt. Possibly we might read sfyavasd-iva push¢iZ. In X, 11, 5 we read, sada asi razvah, yavasd-iva pushyate. IV, 16,15. dkak na razva sudv/si-iva pushtiz.—The translation of the traditional

MANDALA II, HYMN 4. | 205

reading would be, ‘ His prosperity is delightful, like that of a person belonging to us.’

Note 2. Bhdribhrat seems to be a participle: but then dodhaviti must be accented (dddhaviti).

Verse 5.

Note 1. On the verb pan, comp. Pischel, Vedische Studien, I, 199 seq.

Note 2. Vandd seems to be, as Grassmann has seen, a compound of van, ‘the forest’ (comp. the genitive vandm, the locative vamsu), and of ad. Of Agni is said several times ‘ vandani atti.’

Note 3. On the mythical ancestors designated as the Usigas, see Bergaigne, I, 57 seq.

Verse 6.

Note 1. The forests, of course, are the fuel.

Note 2. To rathya-iva probably Zakra (nom. plur.) is to be supplied.

Note 3. The ‘laughing’ of the sky is the lightning (Ben- fey, Vedica und Verwandtes, 138). The flames of Agni flash through the smoke as the lightning shines in the clouds.

Verse 7.

Note 1. See Geldner, Vedische Studien, II, 29 seq. ; Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, AL VIUT, 107-

Verse 8.

Note 1. The text has tvitiye viddthe (comp. I, 31, 6, note 2). Does this mean at the trvztiya-savana? Three vidathas are spoken of also in VI, 51, 2; VII, 66, 10.

Note 2. On the metrical irregularity, comp. H. O., Die Hymnen des Rig-veda, I, 67.

Verse 9.

Note 1. ‘May prevail, destroying through thee the neighbours lying in ambush.’ M.M. To me guha seems to be connected with vanvantaz.

206 VEDIC HYMNS.

MANDALA Tl HYMN 5: ASHTAKA II, ADHVAYA 5, VARGA 26.

1. The brilliant Hotvz! has been born 2, the father to protect the fathers *, aspiring after noble wealth. May we be able to bridle the strong (horse) ¢.

2. He the leader of the sacrifice towards whom the seven reins (or rays) are stretched, the Potrz promotes, as (he has done) for Manu, the divine eighth (rein) ; all those (reins he promotes) 1.

3. Or when he has run along, and has recited the sacred words 1, and has pursued that (duty) ?, he has encompassed every kind of wisdom as the felly (encircles) the wheel.

4. For He has been born as the been Prasdstrz, with bright power of mind. (A man) who knows his firm laws, mounts up on them as on the branches fot-a; tree).

5. The lively milch-cows were attached to his, the Nesh¢vz’s, (bright) colour’. Was it according to the wish of the three sisters who have gone there 2?

6. When (coming) from the mother the sister has approached, bringing ghvzta 1, the Adhvaryu rejoices at their? coming as corn (rejoices) at rain.

7. May He the Aztvig (priest) himself make the Ritvig (serve) for his own refreshment’. And may we readily gain the praise and the sacrifice?; we have offered it.

8. In order that He the knowing one (Agni) may readily serve all the worshipful (gods), this sacrifice, O Agni, which we have performed, rests in thee.

MANDALA II, HYMN 5. | 207

NOLES:

The same Azshi. Metre, Anushfubh.—Verse 3=SV. I, 94; TS. III, 3, 3,3; Ms. Il, 13, 5.

Verse 1.

Note 1. As the Hotrz is mentioned here, the following verses contain each the names of the other priests as given in tb 4-2; Only the Aonidh is Jeft out; possibly the words svak svdya dhayase krizutam rztvik rztvigam (verse 7) contain an allusion to this priest, who may well be termed the Aztvig belonging to Agni and refreshing him.

Note 2. With the first Pada of our verse, compare IX, 64, 10. indu/ pavishza kétanah.

Note 3. The meaning seems to be: Agni, who has pro- tected the fathers, has been born again, and will do the same for the present sacrificer.

Note 4. The strong horse, of course,is Agni. Comp. IIT, 27, 3 (see below). On the construction (vaginak yamam), see Delbriick, Altindische Syntax, p. 417.

Verse 2.

Note 1. On the seven rays or reins of Agni, see I, 146, 1, note1. Besides the seven priests a mysterious eighth Aetvig priest is spoken of (X, 114, 9. kam rztvigam ashfamam stiram ahuz); thus Agni has a mysterious eighth rasmi (ray or rein) besides the seven. Comp. Bergaigne, Religion Védique, II, 144.

Verse 3.

Note 1. Vokat brahmavzi: this seems to be an allusion to the Brahman priest (see verse 1, note 1).

Note 2. Véz is third singular. See Joh. Schmidt, Kuhn's Geitscntiit % XV O71.

Verse 4.

Note 1. Comp. VIII, 13, 6. vaya/-iva anu rohate. Prof.

208 VEDIC HYMNS.

Max Miller (vol. xxxii, p. 207) translates, ‘springs up like young sprouts.’ Verse 5.

Note 1. It is the Neshzvz’s office to lead the wife of the sacrificer to the place where the sacrifice is being performed. Thus Agni, the divine Nesh¢rz, is represented as accom- panied by female beings, by the ‘ milch-cows, meaning the oblations of ghrzta, &c., or possibly the dawns.

Note 2. Are the ‘ three sisters’ (comp. Bergaigne, I, 321 ; II, 107) identical with the milch-cows spoken of in the first hemistich? Ludwig (vol. iv, p. 166) very appropriately calls attention to the fact that three cows were milked at the sacrifice of the full and the new moon. Comp. Hille- brandt, Altindisches Neu- und Vollmondsopfer, p. 12 seq. Three dawns are mentioned in VIII, 41, 3.

Verse 6.

Note 1. The sister bringing ghyzta seems to be the sacri- ficial spoon. Is the mother the milk-vessel or possibly the cow?

Note 2. Does ‘their’ refer to the mother and the sister (cf. Delbriick, Altindische Syntax, p. 102)? Or are ‘the three sisters who have gone there’ referred to?

Verse 7.

Note 1. The one Aztvig is Agni; the other possibly is the Agnidh who refreshes the Aztvig Agni. See verse 1, note I.

Note 2. After 4t we should expect, instead of dram, another accusative, possibly 7#kam (see VII, 66, 11): ‘may we master the praise, the sacrifice, and the verse.’ Aram may have found its way into the text from verse 8.

MANDALA II, HYMN 6. 209

MAN DAA ee YY MIN: 6:

ASHZJAKA II, ADHYAYA 5, VARGA 27.

1. Accept, O Agni, this my piece of wood and this my sitting down (reverentially) !, and hear these words of mine.

2. Let us worship thee, Agni, child of vigour, with this (piece of wood ?)1, O winner of horses ’, with this well-spoken (hymn), O well-born one.

3. May we thus as thy devoted servants pay devotion by our words to thee who acceptest words (of prayer), to thee who aspirest after wealth, O giver of wealth.

4. Thus be thou a liberal, bountiful lord, O lord of goods, O giver of goods. Drive hatred away from us.

5. Thus (give) us? rain from the sky; thus (give) us unattainable strength; thus (give) us thousandfold food. |

6. To him who magnifies thee, who desires thy help,,O youngest messenger, (invoked) by our word, best sacrificing Hotvz, come near.

7. For thou, Agni, O sage, who knowest both races (of gods and of men), passest (to and fro) between them, like a messenger belonging to thy own people’, belonging to thy allies.

8. Thus gladden (the gods)! as the knowing one; sacrifice, O intelligent one, in due order, and sit down on this Barhis.

[46] P

8 8 VEDIC HYMNS.

NO EES.

The same Azshi. Metre, Gayatrii—Verse 4=VS. XII, aoe i. IN. 2, 245 NS 7, 10. — I he. avin as becn translated by M. M., Selected Essays, II, p. 143.

Verse 1.

Note 1. It does not seem probable that upasad is to be translated here according to its meaning in the later ritual, as one of the preparatory ceremonies of the Soma sacrifice. See Weber, Indische Studien, X, 363; Hillebrandt, Vedische Mythologie, I, 300.

Verse 2.

Note 1. Ayd& may be used adverbially: comp. III, 12, 2; NE ho, 22 OO. Aq DUiCis nore. niapanic that samidha or gira should be supplied from verse 1. Comp. II, 24, 1. aya vidhema gira; IV, 4, 15. aya samidha vidhema. |

Note 2. Comp. VIII, 61, 7. asvam-ishZaye.

Verse 5.

Note 1. The conjecture sana, proposed by Bohtlingk- Roth and Grassmann, is not necessary. The verb is to be supplied ; comp. the passages collected by Pischel, Vedische Studien, 1; ro.

Verse 7.

Note 1. Ganyeva seems to be ganyaz iva, comp. IT, 39, 1. ditad-iva havyA ganyAa purutra; IV, 55, 5. pat patiZ ganyat amhasak nah.

Verse 8.

Note 1. Comp. VII, 17, 4. yakshat devaén amr/tan pipra- yat ka; VIII, 39, 9. yakshat £a piprayat a nak.

MANDALA II, HYMN 7. | re Be

MANDALA Il, FLYNN. 7.

ASHTAKA II, ADHYAYA 5, VARGA 28.

1. Bring us, O youngest god, Bharata1, Agni, the best, resplendent, much-desired wealth, O Vasu?!

2. May no malign power of a god or of a mortal overcome us. Help us across such hostile power.

3. And may we dive with thee across all hostile powers as across streams of water. |

4. Bright, O purifier, worthy of adoration, Agni, thou shinest mightily; thou hast been worshipped by offerings of ghvzta?.

5. Thou, O Bharata!, Agni! hast been worshipped by us with offerings of heifers, of bulls, of eight- footed (cows) *.

6. The old excellent Hotzz who feeds on wood and drinks butter, he is the wonderful son of strength.

NOTES:

ihe same A7si-and metre Verse 1=— [S. 13.014, 3 iS IV Tiga. vy cise a 15.0 14 5 eV cise 0 v5. Rive volo. LY 4G. 23 Wi 11,7, 7

Verse 1.

Note 1. Agni Bharata is Agni as the protector of the Bharata tribe or as invoked by that tribe. Note 2. With the beginning of this verse, I, 44, 4 should be compared. | ga

aie VEDIC HYMNS.

Verse 4. Note 1. Comp. VIII, 19, 22. agniz ghrztébhiz ahutah.

Verse 5.

Note 1. See verse 1, note 1.

Note 2. Roth (Petersb. Dictionary) supplies vagbhiz or rigbhiz; comp. VIII, 76,12. vaZam ashé4padim. But there is no doubt that ash/apadi, standing by the side of vas& and ukshan, has the same meaning as in the later ritual, viz. a cow with calf.

MANDALA II, HYMN 8, S13

MANDALA II, HYMN 8. ASHTAKA II, ADHYAYA 5, VARGA 29.

1. As one who runs a race! (praises) his chariots, praise thou the yoking of Agni (to the chariot of sacrifice), of the most glorious, bountiful (god)—

2. Who is the best leader for his worshipper, who undecaying makes the malign decay’, the cheerful- faced who has been worshipped with offerings—

3. He who is praised in the houses on account of his beauty in the evening and at dawn, whose law is not set at nought,

4. The bright one who shines with his light as the Sun with his splendour, with his undecaying (flames), he who is anointed (with gh7‘ta).

5. The hymns have strengthened Agni the de- ' vourer! along (the extent of) his own royalty”. He has assumed every beauty.

6. May we unharmed stand under the protection of Agni, Indra, Soma, of the gods; may we over- come our foes.

NOLES:

The Rzshi is Grztsamada; the metre is Gayatri, the last verse being Anush/¢ubh, as is frequently the case in Gayatri hymns (see H. O., Hymnen des Rig-veda, I, 146).—No verse occurs in the other Samzhitas.

Verse 1.

Note 1. Vagayati means ‘he strives for vaga, vagayati ‘he incites to quickness.’ The accent is not always correct in the traditional text.

Pd Wal VEDIC. - HYMNS.

Verse 2.

Note 1. Comp. II, 16, 1. indram aguryam garayantam.

Verse 4.

Note 1. As to agaraih, ‘the undecaying (flames), comp. bio, 2 VI 5s Oo VIN so 872,

Verse 5.

Note 1. That Agni should be identified here with. the Rishi Atri (see Bergaigne, II, 468) is very improbable. Possibly atri means simply ‘the eater’ (from ad), though the poet in calling him so may have intended to allude to the name of the Azshi.

Note 2. Comp. I, 80, 1 seq. arkan anu svaragyam; 84, 10 seq. vasviz anu svaragyam.

MANDALA II, HYMN 9. | 215

VMAWDA LA To FLY MN <9: ASH7AKA II, ADHYAYA 6, VARGA 1.

1. The Hotvz who is found on the Hotzz’s seat has sat down (there), the fierce, the resplendent, the dexterous one, the protector of (his own) infallible laws', the highest Vasu, he who brings thousandfold (gain), the pure-tongued Agni.

2. Be thou our messenger, be our protector far and wide; be thou, O bull, a leader towards greater wealth. O Agni! for the continuation of our children and of ourselves be thou an unremitting, brilliant protector.

3. May we worship thee at thy highest birth (-place), O Agni; may we worship thee with praises in thy lower abode. I honour the womb from which thou hast sprung. When thou hast been kindled; they have offered offerings in thee.

4. Agni, being the best sacrificer perform thou the sacrifice with the oblation. With thy readiness to hear (us) hail our gift, the wealth (which we offer). For thou art the treasure-lord of treasures; thou art the deviser of brilliant speech.

5. Thy wealth of both kinds! never fails, when thou art born (kindled) day by day, O wonderful one. Make thy singer, O Agni, rich in food; make him the lord of wealth with excellent offspring.

6. With this face of thine, as a bounteous (lord), a sacrificer to the gods, the best performer of sacri- fices with happiness, as an undeceivable guardian and far-reaching protector, shine among us, O Agni, with light and wealth.

216 VEDIC HYMNS.

NOTES:

The same Azshi. Metre, Trishtubh.—According to an observation of Bergaigne’s, hymns of six verses composed ‘in Trish‘ubh should precede hymns of the same extent composed in Gayatri. Though this law is not without exceptions (see H. O., Die Hymnen des Rigveda, I, 202 seq.), the suspicion is raised that the hymns g and ro should each be divided into two Trzkas.—Verse 1=VS. Mel 36s Po 5. tb 2s lV 2 MSI ae Verse 2 SPO EL hal, 2 No PV dod. Verse 3 Vo LIL foe 1 VG 5.4; Do 110.0. Verse 0=- bs 1 2 13. Oe ak Vi rO.2 5.

Verse 1.

Note 1. The long compound looks suspicious; possibly it should be read adabdhavrataz pramatih.

Verse 5.

Note 1. Vasu and dhana frequently receive the epithet UDadyas Sco Vi tomo r VI Bo) A Oe aN O47 NG doubt celestial and terrestrial goods are referred to, see IT, Pao Es VOD 82 iV 1, 59,0579 1107, 10. 1 10, 1h 160.3:

MANDALA II, HYMN IO. 217

MANDALA II, HYMN -10.

ASH7AKA II, ADHYAYA 6, VARGA 2.

1. Agni is to be invoked as the first like a father,’ when he has been inflamed by Manus? in the abode of Id. When he has invested himself with beauty, the wise immortal, he, the glorious strong (horse) is to be smoothed (by the worshippers as by grooms).

2. Agni with bright splendour, mayest thou hear my call with all my prayers, thou a wise immortal. The two tawny (horses) draw thy chariot or the two red (horses), or He the wide-ranging one has made the two ruddy (horses draw his chariot)’.

3. They have generated the well-born (Agni) in her who lies on her back'. Agni became a germ in the manifoldly-adorned (wives)?.. Even in the.. .3 the wise one dwells by night uncovered in his powers *.

4. I besprinkle with my offering, with Ghvvta, Agni who abides turned towards all beings, who widely extends throughout, who is mighty in his vigour, who shows himself most capacious by the food (which he consumes), and robust}.

5. I besprinkle Him who is turned towards (us) from all sides ; may he gladly accept that with his be- nevolent mind. Agni, who is like a beautiful youth, who has the appearance of one eagerly striving, is not to be touched, when he hurries around with his body.

6. Mayst thou know the portion (belonging to thee), being strong through thy desire. With thee as our messenger may we speak like Manu. Gaining

218 VEDIC HYMNS.

wealth! [ invoke with my (sacrificial) ladle, with my

eloquence, the faultless Agni who mixes the honey- drink,

NOTES:

The same Ashi and metre. On the position of this hymn in the collection and its division into Tvzkas, see the note on IT, 9:—-Verses 4-5 = V5. XI, 23-24; 1S, IV, 1,2, Ache Neo. Li 7, 2.

Verse 1.

Note 1. Comp. VII, 2, 3. Manuna samiddham.

Note 2. [d is a synonym of {da; ilAh padé means the - same as i/ayah padeé.

Verse 2.

Note 1. I cannot accept Prof. Lanman’s scansion of this Pada (Noun-Inflection, 342), uta arushdha 4akre vibhrvtrat. In my opinion the only reading in conformity with the use of Vedic poets is utarusha aha, &c.

Verse 3.

Note 1. Comp. III, 29, 3 (see below). Of course the kindling-stick is alluded to.

Note 2. The wives are the plants.—Comp. Lanman, P. 548.

Note 3. The meaning of siriza (Gmaé Aeyopevor) is un- known. The Indian explanation (‘night’) of course is a guess, but this guess may be right.

Note 4. ‘Uncovered by the night, M.M. On mahobhiZ, Cl Vol- xXx p07.

Verse 4.

INGte 1 See Vol. xxx pp. 212.

Verse 6. | Note 1. There is no reason for conjecturing dhanasam (Ludwig). Comp. X, 65, 10. indriyam sO6mam dhanasaz u imahe.

MANDALA III, HYMN I. 219

MAWVDALA IIL HYMN: 1.

ASH7AKA II, ADHYAYA 8, VARGA 13-16.

7 7) uou wit) pave me, © Aoni, as:a strone (master) of Soma!: therefore thou hast made me the carrier (of the gods ?) to perform worship at the sacrifice. Sending my thoughts to the gods* I make the (press-) stone ready*; I toil, O Agni: find thou pleasure in thy own body’.

2', Eastward we have turned the sacrifice?; may the prayer increase. They honoured Agni with fuel -and adoration. They have taught (him) the sacri- ficial ordinances of the sages of Heaven *. Though he (Agni) is clever and strong, they have sought a way for him.

3. He has conceived freshness!, the wise one of pure ? powers, he who is by his birth well allied with Heaven and Earth. The gods have found Agni the conspicuous one in the waters, in the work® of the sisters.

4. The seven young (wives)! made the blessed one grow who had been born white, ruddy in his growth. They ran up to him like mares? to a new- born foal. The gods wondered at Agni at his birth.

5. Spreading with his bright limbs to the aerial space, purifying his power! by wise purifications, clothing himself in light, the life of the waters’, he creates mighty, perfect beauty.

6. He has gone to (the waters) who do not eat, the undeceived ones, the young (daughters) of Heaven who are not clothed and (yet) are not naked.

220 VEDIC HYMNS.

Here the former young (women) having the same origin, the seven sounds? have conceived one germ,

7. His compact masses assuming every shape are spread in the womb of ghee, in the streaming of honey. There the swelling milch-cows have sta- tioned themselves. Great are the parents of the wonderfully mighty (Agni) who are turned towards each other’.

8. Having been carried (in the waters) thou hast shone forth, O son of strength, assuming wonderful shapes brilliant and fierce. The streams of honey and ghee drip, where the male has grown by wisdom.

9. By (his) nature he has found his father’s udder! ; he has sent forth his streams and his showers?. Walking* hidden to his dear friends he has not been hidden to the young (daughters) of Heaven‘.

10. He bore (in his womb) the germ of the sire, of the father who besat him’: = ble, beina ; one, sucked many (nurses) rich in milk*. Observe for this manly, bright one the two wives bound in kinship, belonging to men*.

11. The great one has grown up in the wide unbounded space!. The Waters (have made) Agni (grow): for many glorious ones? (have come) to- gether, He lay in the womb of /zta, the domestic (god) Agni, in the work‘ of the uterine sisters.

12, Like a horse that carries (the prize), in the assembly of the great (waters)', visible to his son’, he whose... is light®: he who as father begat the ruddy cows *, he the son of the waters is the most manly, restless ® Agni.

13. To him, the glorious son of the waters and of the plants, the blessed wood! has given birth, in his many shapes. Even the gods, for they agreed in

MANDALA III, HYMN I. , 221

their mind, honoured him who had been born the most wonderful and strong.

14. Mighty rays of light like brilliant lightnings, milking (the sap of) immortality in the boundless stable, accompanied Agni whose ... is light?, who had grown up in his own house, as it were in secret.

15. | magnify thee, worshipping thee with offer- ings; I magnify (thee) desirous of thy friendship, of thy favour. Together with the gods give help to him who praises thee, and protect us with thy domestic faces.

16. As thy followers, O Agni, best leader, winning all precious (treasures), pressing onward with fertile glory, may we overcome the godless who seek to combat us.

17. Thou hast been here as the banner of the gods, Agni, joy-giving, knowing all wisdom. As the domestic (god) thou hast harboured the mortals. As the charioteer thou goest along straightway after the gods.

18. The immortal, the king, has sat down in the dwelling of the mortals, performing the sacrifices}. He the ghee-faced one has shone forth widely, Agni knowing all wisdom.

19'. Come to us with thy gracious friendship, speeding, great, with thy great blessings. Bestow on us plentiful victorious wealth; make our share glorious and adorned with fine speech.

20. These old births of thine, O Agni, and the recent ones I have told forth to thee the ancient one. These great libations (of Soma) have been prepared for the manly one; generation by genera- tion Gatavedas has been placed (on the altar).

21. Gatavedas, placed (on the altar) generation

a? VEDIC HYMNS.

after generation, is kindled by the Visvamitras, the indefatigable (or everlasting). May we dwell in the grace of him the worshipful, yea, in his blissful kindness.

22. Bring thou, O strong one, this sacrifice of ours to the gods, O wise one, as a liberal giver. Bestow on us, O Hotrvz, abundant food; Agni, obtain by sacrificing mighty wealth for us.

23. Procure, O Agni, for ever, to him who im- plores thee, (the gift of) nourishment !, the wonderful

acquiring of the cow. Maya son be ours, offspring that continues our race. Agni, may this favour of thine abide with us!

NOTES.

The Rishi is Visvamitra Gathina, the metre Trish¢ubh.— Weise b= Mocty. f1,020 verse 10 io, LV, ifn, Wetse 23-5). 1, 702 Vo, Xi fre Vo LV 2 4 oo: yee pit, bs 422:

Comp. on this hymn Geldner, Vedische Studien, I, 157 seq., and the article of Regnaud, Etudes Védiques, l’hymne III, 1 du Rig-Véda.

Verse 1.

Note 1. Vakshi, which is very frequent as 2nd person of vah, occurs also as belonging to vas (see VII, 98, 2. pitim it asya vakshi), and in this sense no doubt it is to be under- stood in our passage.—Ludwig and Geldner take tavasam vakshi agne as a parenthesis. G. translates: ‘Du hast mich zu deinem Somaschenken—denn dich geliistet nach dem starken, o Agni—bestellt, dass ich vor den Weisen opfern soll.’ To me it seems more natural to understand the first Pada as one continual clause; vakshi is accented on account of the logical dependence in which this clause

MANDALA III,’ HYMN I. 7 273

stands, the clause being considered, even without a sub- ordinating word, as a dependent one. See Delbriick, Alt- indische Syntax, p. 42; A. Mayr, Sitzungsberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften, Vol. LXVIII (Vienna, 1871), 248, 259.—If we were to con- sider vakshi asa locative infinitive (see Bartholomae’s theory on such infinitives, Indogermanische Forschungen, II, 271 seqq.), the translation would be: ‘Thou hast made me, O Agni, a strong carrier of Soma at the carrying (of the oblations), &c. I do not think, however, this interpretation of vakshi very probable, nor is it, as far as I can see, favoured by any passage which contains the word.—For somasya tavasam, Prof. Max Miiller suggests the translation ‘strong of Soma, i.e. full of Soma.

Note 2. The text has vidathe.

Note 3. The traditional text has aka didyat, which means, ‘shining towards or as far as the gods.’ The verb di with akkha occurs still in two other passages of this Mazdala, in 15, 5 and 55, 3. In the first of these passages the text seems to be correct: devin akkha didyAanah, ‘shining as far as the gods.’ Inthe second passage I believe that we ought to read akkha didhye pirvy4zvi, ‘I think of the ancient things, or more exactly, ‘I send my thoughts to the ancient things.’ In the same way it seems to me very probable that in our verse didhyat would be the correct reading, for the participle refers to the priest who says of himself, ‘I make the stone ready;’ and this priest does not send his light (didyat) but his thoughts (didhyat) to the gods. Comp. I, 132, 5 = 139, 1.devan akkha na dhitdayaz ; III, 4, 3, and numerous passages which represent the mati, the girak, &c., as going towards (akkha) the gods, such as ALT 20, is dee Bl, TO. BOS G + kt aoe Tn Oe Prof. von Roth (Zeitschrift der D. Morg. Ges., XLVIII, 108) speaks of the ‘haufige Verwechslungen von Formen der beiden Wurzeln 2 di scheinen und 1 dhi wahrnehmen, den- ken.’ The reading didyat in our verse, and didye ITI, 55, 3, may rest on the influence of III, 15, 5. devan akkha didyanad.

224 VEDIC HYMNS.

Note 4. On the accent of yuzgé the same may be said as above (note 1) regarding the accent of vakshi. Note 5. I. e. cause the fire to flare up.

Verse 2.

Note 1. The verses 2, 3, and 4 have been translated by Bergaigne, Religion Védique, I, 109.

Note 2. Many sacrificial rites are performed from west to east ; comp. with regard to the Barhis, I, 188, 4; X, 110, 4; with regard to the sacrificial ladle, III, 6,1; V, 28,1; to the Havirdhanas, Vagas. Samhita V, 17. Thus the whole sacrifice is spoken of as proceeding in an eastward direction ; see X, 66,12. pra#zkam nak yag#am pra nayata ; X, 87, 9. yag#am pré#kam ... pra naya.

Note 3. Comp. Mahabhdrata XIV, 280. tasmat svayam sadhi yag#e vidhanam. Vidatha indeed is here an equivalent of vidhana.

Verse 3.

Note 1. The meaning seems to be that Agni won vigour (mayaz) by dwelling in the waters (see Pada 3); comp. the well-known words apa hi ee mayah- “bhuvaé (x 0-4) ‘for you, O waters, give vigour.’

Note 2. More exactly, of purified faculties.

Note 3. The accent apasi, instead of apasi, locks very suspicious. It is easy, but perhaps too easy, to correct dpasi, as possibly in III, 6, 7. Apa should be read for apad. (In I, 31, 8; 151, 4 Grassmann is wrong in assuming a neutral stem apds- ‘die Arbeit.) To me Ludwig's conjectitte upasi (in. the lap of the sisters, 1¢.: ef. the Waters) seems excellent. Upasi occurs in V, 43, 7; X, 27; 13 in the meaning of updsthe. Thus upasi svasvézam would be the same as apadm upasthe; comp. I, 144, 2; Wi 0, 4s 1X 6o 25. xX, 4 8. 46, 1. 2, wc. Comp, below, verse II, note 4. |

Verse 4.

Note 1. Of course the seven wives are the rivers or waters.

MANDALA III, HYMN Il. 225

Note 2. I cannot adopt Prof. Weber’s conjecture asv¥ak (Altiranische Sternnamen, 10). His translation is: ‘Die Gotter liefen zu dem wundersamen Agni bei seiner Geburt (neugierig) hinzu, wie die jungen Madchen zu einem neu- gebornen Kinde.’

Verse 5.

Note 1. For kratum punandaJ, cf. III, 31, 16; VIII, 12, mE 17.1) 57.0,

Note 2. I take pari as belonging to vasdnak; sdékik and ayuh are objects. Comp. X, 16, 5.d4yuz vasanak; X, 53, 3. sah ayuh 4 agat surabhizZ vasanah.

Verse 6.

Note 1. The number of the seven sounds (comp. Sten Konow, Das Samavidhana-brahmama, p. 33, note 3) seems to be connected with the seven R7shis, see IX, 103, 3. vanzih vishinam saptd (comp. IX, 62, 17). The seven sounds seem to be identified with the seven rivers also in III, 7, 1 (see below). Comp. Bergaigne, Religion Védique, II, 132; H. O., Religion des Veda, 117, note t.

Verse 7.

Note 1. Heaven and Earth.

Verse 9.

Note 1. Comp. Bergaigne, Religion Védique, II, 99.

Note 2. See volume xxxii, 441 seq. (I, 2, 3, note 1).

Note 3. Here I believe we have an anacoluthon. The poet seems to have intended to say, ‘ Him who walked... the daughters of Heaven saw.’— Prof. Max Miiller translates this hemistich: ‘ He found him (the father) moving along with dear friends, with the young maidens of Heaven—he was not hidden.’

Note 4. Agni was hidden to the gods but not to the waters.

Verse 10.

Note 1. The verse X, 3, 2, though very obscure, seems

to contain a similar idea. Should the meaning be that

[46] Q

226 VEDIC HYMNS.

Agni bears in his womb the Dawn, the daughter of Heaven ?

Note 2. The waters.

Note 3. This phrase, which I have translated as literally as possible, is very obscure. The two wives seem to be wives of Agni. Are they Night and Dawn (the two sabardughe, III, 55, 12?), whose designation as ‘ belonging to men’ seems not to be impossible? Or the two kindling- sticks (comp. V, 47, 5)? Or the two Darvis (V, 6, 9)?

Verse ll.

Note 1. Comp. V, 42, 17. ural’ dev anibadhé sydma.

Note 2. This is feminine.

Note 3. The phrase yasdsak sdm hi pirviz occurs also X, 46,10. It may have been, as Geldner believes, a pro- verbial locution. But the verb which it is most natural to supply, seems to be gam (i, ya), so that the meaning may have been: ‘Many superior (wives) are wont to assemble, i.e. where one such wife is, there will be many. This is applied here to the waters, in X, 46, 10 to such beings as ishak, itayak or the like. That yasads may be meant for the waters is shown by VII, 36, 6, where the yasasak vavasanak, mentioned by the side of Sarasvati, evidently are the waters.—It should be observed that several expressions of this hymn have been made use of by the author of X, 46.

Note 4. Or rather ‘in the lap’ (updsi). Comp. above, verse 3, note 3.

Verse 12.

Note 1. With regard to akra# I adopt the translation proposed by Geldner (Ved. Studien, I, 168).—On the accent of mahinam, see Lanman, p. 398.

Note 2. This seems to be the human worshipper. I can- not follow Prof. von Roth, Zeitschrift der D. Morg. Gesell- schaft, X_LVIII, 118, who explains stinave as a corrupt third person of the verb su.

Note 3. See above, I, 44, 3, note I.

MANDALA III, HYMN 1. 227

Note 4. The dawns. Note 5. Comp. above, I, 36, 1, note 2. Verse 13.

Note 1. Vana: the wood considered as a wife.

Verse 14.

Note 1. See verse 12; note 3.

Verse 18. Note 1. The text has vidathani.

Verse 19. Note 1. Comp. Kuhn, Kuhn’s Zeitschrift, I, p. 445.

Verse 23.

Note 1. f/Am. which more especially means the nourishing substance of the cow. Comp. H. O., Religion des Veda, 72, 326.—Prof. Max Miiller translates: ‘ Procure to him who implores thee, O Agni, exuberant land for ever, rich in COWS.’

oO bo

228 VEDIC HYMNS.

MANDALA Ti. HY MN 72 ASH7AKA HH, ADHVAYVA 8, VARGA 17-10 To AcGnit VAIsvANARA.

1. For Vaisvanara, the increaser of Azta, for Agni we produce?a Dhishawza? like purified ghee. And verily ® by their prayer the invoking men (accom- plish) him, the Hotvz, as the axe accomplishes a chariot.

2. By his birth he has given splendour to both worlds (Heaven and Earth). He became the praise- worthy son of his parents, Agni, the carrier of oblations, never ageing, with satisfied mind, unde- ceivable, the guest of men, rich in light.

3. Through the power of their mind, within the sphere of their superior strength the gods have procreated Agni by their thoughts. Desirous of winning the prize? I address Him who shines with his splendour, who is great in his light, as (one who desires to win the prize addresses his) race-horse.

4. Desirous of winning the choice, glorious, and praiseworthy prize (which is the gift) of the joy-giver, we choose the boon of the Bhvzgus!, the Usig *, who has the mind of a sage, Agni, who reigns with his heavenly light.

5. Men, having spread the sacrificial grass, holding the sacrificial ladle, have placed here in front (as Purohita), for the sake of (the divine) blessing, Agni renowned for strength, with great splendour, united with all the gods, the Rudra of sacrifices?, who accomplishes the oblations of active (worshippers).

6. O (Agni) whose flame is purifying, around thy

MANDALA III, HYMN 2. 229

dwelling, O Hotvz, the men who at the sacrifices have spread the sacrificial grass, O Agni, seeking (how to do) honour (to thee), and (desiring) thy friendship, surround thee (reverentially) ;—bestow thou wealth on them!

7. He has filled the two worlds (Heaven and Earth) and the great Sun, when the active ones (i.e. the priests) held him fast who had been born. He the sage is led round for the performance of worship, like a racer for the winning of the prize’, with satisfied mind.

8. Adore ye him, the giver of offerings, the best performer of worship; honour ye him the domestic Gatavedas. Agni, the charioteer of the mighty Rita, he who dwells among manifold tribes, has become the Purohita of the gods.

9. The immortal Usigs have purified three logs for the vigorous! Agni? who wanders round the earth *®: of these they have placed one among the mortals for their enjoyment; two have passed into the sister world 4.

10. The food offered by men has sharpened him, tie sage of the tubes, the lord of the tribes, as an axe. Busily he goes to the heights and to the depths. He has held fast the germ in these worlds.

Ir He the oenerator, the strong one; stirs 1m the resplendent bellies like a roaring lion, Vaisvanara with his broad stream of light, the immortal, dis- tributing goods and treasures to his worshipper.

12. Vaisvanara has mounted the firmament, the back of heaven, as of old, glorified by those who are rich in good thoughts. He, creating wealth for the creatures as of old, goes watchful round the common course.

230 VEDIC HYMNS.

13. The righteous, worshipful priest deserving of praise, the dweller in heaven? whom Matarisvan has established (on earth): him we approach whose way is bright and hair golden, the resplendent Agni, for the sake of ever new welfare.

14. Like the flaming one (the sun ?) on his way, the quick one, of sun-like aspect, the banner of heaven, who dwells in light, who wakes at dawn— Agni the head of heaven, the unrepressed, him we approach with adoration, the strong one mightily.

15. The joy-giving, bright Hotvz, in whom is no falsehood, the domestic, praiseworthy dweller among all tribes, like a splendid chariot, wonderful to be- hold, established by Manus: him we constantly approach for the sake of wealth.

NOTES:

The same Azshi. The metre is Gagatii—Verse 7=VS. PX NIE S. Verse 9 = NS. 1, 3. 35.

Verse 1.

Note 1. Literally, ‘we generate.’

Note 2. On the meaning of this word, which I may be allowed to leave in its Sanskrit form, I refer to I, 96, 1, note 2.

Note 3. Literally, ‘doubly.’ Comp. below, III, 17, 5, note I.

Verse 3.

Note 1. Vagam sanishyan refers to the worshipper who desires to obtain vaga (quick strength, and the booty or prize obtained by it), and in the comparison, to the owner of a race-horse who desires to win the race.

MANDALA III, HYMN 2.

to Oo |

Verse 4.

Note 1. Comp. I, 60, 1 (see above). Note 2. Comp. Bergaigne, Religion Védique, I, 57 seq.

Verse 5.

Note 1. Comp. von Bradke, Dyaus Asura, p. 54.

Verse 7.

Note 1. Again, as in verse 3, vagasdtaye means, with reference to the race, ‘for the winning of the prize,’ and with reference to sacrifice, ‘for the obtainment of quick strength, of booty, &c.’

Verse 9.

Note 1. See above, I, 36, 1, note 2.

Note 2. Agni is stated here to have one terrestrial and two celestial forms: the fire belonging to men, and, it seems, sun and lightning. Comp. M. M., Physical Religion, 229; Bergaigne, Religion Védique, I, 22. With regard to the three forms of Agni, compare also H. O., Religion des Veda, 106 seq.

Note 3. On parigman, comp. above, I, 79, 3, note 2.

Note 4. Into the celestial world.

Verse 13.

Note 1. I read divikshayam (Bergaigne, Rel. Védique, I, 55, note). The blunder has been caused by X,; 63; ¢. dadhiré divi kshayam.

232 VEDIC HYMNS.

MAW oe aiAs tl ay Ss

ASH7AKA II, ADHYAYA 8, VARGA 20-21.

To AGNI VAIsvANARA.

1, They have worshipped Vaisvanara with his broad stream of light with prayers! and treasures in order that he may walk on firm ground. For immortal Agni honours the gods, and from of old he has not violated the laws.

2. The wonderful messenger goes between the two worlds (heaven and earth), the Hotzz who has sat down, the Purohita of Manus. He takes care of his wide dwelling day by day, Agni who, incited by the gods, gives wealth for our prayers.

3. The priests have exalted with their thoughts Agni, the banner of sacrifices, the achiever of sacri- fice. From him in whom they have put together their (sacrificial) works and their prayers, the sacrificer desires blessings.

4. The father of sacrifices, the miraculous lord of those who know prayers (?)!, Agni, is the measure and rule’ of the sacrificers; he has entered the two manifold-shaped worlds; the sage beloved by many people is glorified in his foundations.

5. The gods have established here in great beauty Agni the bright with his bright chariot, whose every law is golden!, Vaisvanara who dwells in the waters, who finds the sun, the diver, the swift one covered with strength, the quick one.

6. Agni, spreading out with his thought the mani- fold-adorned sacrifice, together with the gods and —

MANDALA III, HYMN 3. | 233

with the people of Manus, goes as a charioteer to and fro with (gods and men) who accomplish the sacrifice, the quick, domestic (god), the dispeller of curses.

7, Agni, be wakeful! in our life which may be blessed with offspring; swell with sap; shine upon us (plenty of) food. Stir up vigour and the great ones, O watchful (god). Thou art the Usig (or willing one) of the gods, the good-minded (lord) of prayers.

8. The lord of the tribe, the vigorous! guest, the guider of prayers, the Usig (or willing one) of those who invoke him, Gatavedas, the light of worship— him men constantly praise with adoration, with solicitations for their welfare.

9. The resplendent, joyous god, Agni on his chariot, has with his might encompassed the dwell- ings. May we honour in our house with beautiful prayers! his commands who is rich in manifold prosperity.

10. O Vaisvanara, I love thy statutes by which thou hast found the sun, O far-seeing one. When born thou hast filled the worlds, heaven and earth ; Agni, thou encompassest all these (beings) by thyself.

11. For Vaisvanara’s wonderful deeds he the sage alone has by his great skill mightily? let loose (his powers ?). Agni has been born exalting both his parents, Heaven and Earth, rich in seed.

NOTES:

The same Rishi and metre.—Verse 10 = MS. IV, 11, 1. Versets = 15.1.5, 11, 1.

VEDIC HYMNS.

NO Go Jim

Verse 1.

Note 1. A meaning like ‘ prayer’ seems to recommend itself for most of the passages in which the substantive vip occurs, for instance, V, 68, 1. pra vad mitraya gdyata varumaya vipa gira; IX, 22, 3. eté pita vipaskitak sémasak ... vipa vi Anasuk dhiyak; IX, 65, 12. aya Aittdd vipd anaya hariz pavasva dhdaray4 ; III, 10, 5 (see below), &c. As the verb vip means ‘to be in trembling agitation, the same word as a substantive may designate enthusiastic thoughts or Prayers: Comp vepate matt 1X, 71,9--X 11, 6..and the nouns vipra, vipaskit, vipodha. We need not enter here upon the question, whether some concrete trembling or shaking objects also were designated as vipa#, and whether Bergaigne (Religion Védique, I, p. vii) is right in taking the vip ayas-agra, with which Trita killed the boar (X, 99, 6), as a ‘priére a pointe de fer’ (comp. Macdonell, Journ. R. Asiatic Society, 1893, p. 431; 1895, p. 185).—In our verse vipaz may be either nominative or accusative. I have translated it as an accusative; in the case of the nominative the translation would be: ‘The prayers have worshipped Vaisvadnara with treasures.’

Verse 3.

Note 1. The text has vidathasya.

Verse 4.

Note 1. Asurak vipak-kitam. On the meaning of asura, which implies the possession of secret, supernatural power, see H. O., Religion des Veda, 162 seq.—Comp. von Bradke, Dyaus Asura, pp. 64-65.

Note 2. ‘Richtschnur und Weg der Opferer,’ Pischel, Vedische Studien, I, 306.

Verse 5.

Note 1. Literally, ‘whose rules are yellow. The mean- ing is that Agni’s whole sphere of activity bears the golden

MANDALA III, HYMN 3. 235

yellow colour. Sdyaza gives the interesting remark ‘haritvafam iti sakhantaram,’ but no doubt harivratam is right.

Verse 7.

Note 1. Comp. Neisser, Bezzenberger’s Beitrage, XIII,

Verse 8.

Wote Comp: fT, 36,7, note 2.

Verse 9.

Note 1: Comp. 1, 4,1, note 1.

Verse 11.

Note 1. Prof. Max Miiller proposes to translate, ‘ has sent forth his great song,’ and observes, ‘Might not brzhat be like brzhat sima, a name of a hymn?’

236 VEDIC HYMNS.

MAMVOALA TT, Try WIN 4,

ASHT7AKA II, ADHYAYA 8, VARGA 22-23.

Arrt Hymn.

1 boo by log* be kind towards us, “Flash by flash grant us thy, the Vasu's, favour?. Bring hither, O god, the gods that we may sacrifice. Sacrifice, O Agni, as a kind friend to thy friends.

2. Thou whom the gods, Varuza, Mitra, Agni, thrice every day bring hither by sacrifice day by day, Tandnapat, make this our sacrifice honey-sweet, having its abode in ghee’, (this sacrifice) which ue (the gods).

3. (Our adoring) thought rich in all boons goes on for worshipping as the first the Hotz of the sacred food (iZ), for saluting the strong bull with adoration and homage. May he, the best sacrificer, incited (by our prayers) sacrifice to the gods}.

4. Upwards your! course has been directed at the worship; upwards (your) flames? are gone; ready (for receiving you) is the air’, Or the Hotzz has sat down at heaven’s navel. We spread out the sacrificial grass which receives the gods.

51. Choosing in their mind the sevenfold work of the Hotvzs?, enlivening everything (the gods) came hither in the right way. (The divine doors*) with men as their ornaments‘, born at the sacrifices®, have come hither and thither to this sacrifice, many of them.

6. Hither (shall come) the two Dawns the neighbourly (goddesses) of glorious appearance’.

MANDALA III, HYMN 4. 237

Of different forms, they both smile. (They shall come) that Mitra and Varuza may be satisfied with us, and Indra accompanied by the Maruts with their powers *.

7. | catch hold of the two divine Hotv‘?s first. The seven strong ones! rejoice according to their wont. Teaching the right, they proclaim the right, the guardians of law, contemplating the law.

81. May Bharati, in concord with the Bharatis, I/a with the gods, Agni with men, Sarasvati with all (beings) belonging to Sarasvati (come) hither; may the three goddesses sit down on this sacrificial grass.

9. O divine Tvash¢7z, grant us and send forth this our seed which is to thrive: (the seed) from which a manly son is born able and skilful, who sets to work the press-stones, loving the gods.

10. O tree}, send (the offering) forth to the gods. May Agni the slaughterer make the offering ready. May the same, the very true Hotz~, sacrifice according as he knows the generations of the gods.

11. Agni, being kindled, come hither, on one chariot with Indra, with the quick gods. May Aditi, the mother of noble sons, sit down on our sacrificial grass. With Svaha may the immortal gods rejoice.

NOE ES:

The same zshi.. Metre, Trishfubh.—Verse 9 = TS. fii ti, te MSY, 23> 107, Verse 10 Vio, VEL, Biel S. lyat, 8.9 vio hi £2.06.

238 VEDIC HYMNS.

Verse 1.

Note 1. Agni is invoked as personified in each log of fuel which is put on the sacrificial fire. Note 2. Comp. VII, 39, 1. sumatim vasvah.

Verse 2.

Note 1. Comp. II, 3, 11. ghvtam asya yénih.

Verse 3.

Note 1. Comp. X, 110, 3. saz enan yakshi ishita# yagiyan (efaiso XC 110; 6): Verse 4.

Note 1. The text has the dual vam. But who are the two beings addressed? According to Sdyaza, Agni and the Barhis, which does not seem very probable. The structure of the phrase gives the impression-—though this impression is by no means certain—that vam, which belongs to gatu, is to be supplied to sokimshi also. If we are right in this supposition, are not the two beings in question the two first of the three sacred fires, the Ahavaniya and Garhapatya? These two fires are frequently spoken of in the ritual texts as of a dyad, with the omission of the third fire—Prof. Max Miiller proposes to change vam into va. According to him the meaning may be: Either the road has been made upward, i.e. the flames have gone upward to the sky, or Agni has sat down at heaven's navel.

Note 2. Comp. VII, 43, 2. adrdhva sokimshi devaytini asthuf.

Note 3. Possibly the words adrdhva sokimshi prasthita ragdmsi may form one clause, ‘upwards (your) flames are gone towards the sky.’ M. M.

Verse 5.

Note 1. On this verse, comp. Pischel, Vedische Studien, DS 515 Seq.

Note 2. On the seven priests of the ancient Soma sacrifice, comp. H. O., Religion des Veda, 383 seq.

MANDALA III, HYMN 4. | 239

Note 3. That this subject is to be supplied, is shown by the regular composition of the Apri hymns. It is con- firmed by the word pirvi#, which is evidently an epithet of the divine doors ; comp. I, 188, 5; VII, 2, 5.

Note 4. ‘In human form.’ M. M.

Note 5. The text has vidatheshu.

Verse 6.

Note 1. I.e. Night and Dawn.

Note 2. Comp. above, I, 142, 7-

Note 3. Comp. M. M., vol. xxxii, p. 196 seq. Verse 7.

Note 1. Comp. above, I, 127, 5,note 1. Pischel (Vedische Studien, I, 96) may be right in taking the seven przkshasa/ as the Angiras, the sapta vipraz.

Verse 8.

Note 1. The verses 8-11 are repeated in VII, 2, 8-11.

Verse 10. Note 1. The tree is the sacrificial post (ydpa).

240 VEDIC HYMNS.

MANDALA HI bey NEN: ASHTAKA II, ADHYAYA 8, VARGA 24-25.

I. Shining Agni has awoke over against the Dawns, the priest who traces the footsteps of the sages', With his broad stream of light kindled by the pious, the carrier (of the gods) has opened the two doors of darkness.

2. Agni has grown strong by praises, by the speeches of the praisers, by hymns, the adorable one. Loving many aspects of /zta the messenger has shone up at the bursting forth of the Dawn.

3. Agni has been established among the tribes of men, the son of the waters, Mitra}, acting in the right way. The delightful, worshipful one has reached the top; the priest has become one who should be invoked by prayers.

4. Agni becomes Mitra!, when he has been kin- dled; he the Hotzz (Agni becomes) Mitra; he, Gatavedas, (becomes) Varuza. The quick Adh- varyu, the domestic (god, Agni, becomes) Mitra, the Mitra (i.e. friend or ally) of the rivers and of the mountains.

5. He observes the deceiver's dear summit}, the footstep of the bird'; the vigorous one? observes the course of the Sun. Agni observes at his (?) navel the seven-headed (song ?)*; tall (Agni) ob- serves the enjoyment of the gods.

6. The Azbhu! has created for himself a good name worthy of being magnified, he, the god who knows all laws. The skin of the herbs?, the bird’s footstep? rich in ghee: Agni watches (all) that, never failing.

MANDALA III, HYMN 5. 241

7. Agni has approached the place? rich in ghee (the altar), with broad passages, (the place) long- ing (for him), longing (himself). He the resplendent, bright, tall purifier has made his two parents? new again and again.

8. As soon as born he has grown by the grass}, when the sprouting (grass-)blades strengthen him with ghee. Like waters beautiful on their precipitous path, Agni, being in the lap of his parents, has escaped into wide space.

9. Receiving praise the vigorous one? has shone forth with his fuel, on heaven’s summit, on the earth's navel. May Agni worthy of being magnified, (being) Mitra and MAtarisvan, the messenger, carry hither the gods that they may receive our sacrifice.

10. The tall one has, by (receiving) fuel, upheld the firmament, Agni, becoming the highest of lights, when Matarisvan for the sake of the Bhvzgus? _ kindled the carrier of oblations, (Agni) who dwelt in secret.

itil. <2

WO TES:

The same Ashi and metre.—No verse occurs in the other Sawzhitas. Verse 1.

Note 1. On pada-vi, comp. Pischel, Vedische Studien, I, 299.

Verse 3.

Note 1. Mitra has here and in verse 4 two meanings: it is the name of the god Mitra, with whom Agni is identified (Bergaigne, Religion Védique, III, 134 seq.),and it means also ‘friend’ or ‘ally’ (comp. H. O., Religion des Veda, 186, note 1). See von Bradke, Dyaus Asura, p. 13.

[46 ] R

242 VEDIC HYMNS.

Verse 4.

Note 1. See verse 3, note I.

Verse 5.

Note 1. All this is very enigmatical. In the parallel pas- sage, IV, 5, 8, we have, instead of ripaz dgram, the reading rupaz agram, which is confirmed by verse 7 of the same hymn (agre rupa%) and by X, 13, 3 (pazka padani rupaz anu aroham); in support of the reading ripaZ, on the other side, the verse, X, 79, 3 (ripaz updsthe antdZ), may be quoted. The meaning of rip is unknown; rip means ‘deceit’ and ‘deceiver :’ but what is the summit of the deceiver? Bergaigne (Religion Védique, II, 77 seq.) has tried to solve the riddle, but it is really hopeless.—The meaning of the following words, pada vés, is not quite so obscure ; there is at least some probability that the bird is Agni himself (cf. below, III, 7, 7), or possibly the sun. The latter explanation is advocated by Prof. Max Miiller, who writes: ‘May it not be a description of sunrise? priyam ripak agram I do not understand; but padam vez is the place of the bird, as in I, 130, 3. veX na garbham, the nest of the bird or of the sun. This nest is covered by a stone, is in fact the vraga, which has to be opened to let out the light of day. It is also the yoni or the altar. Ripak agram may possibly be the summit of the Pazzi or of Vvztra,

Se Pata

Note 2. See above, I, 36, 1, note 2.

Note 3. Sapta-sirshan (‘seven-headed’) occurs again in two other passages of the Rig-veda (VIII, 51, 4, and X, 67, 1); in both it is an epithet of words which signify ‘hymn’ or ‘ prayer’ (arka, dhi). Possibly a similar word should be supplied here. But why are the prayers called ‘ seven- headed?’ Does this refer to unknown technicalities of the Vedic liturgy? Does it stand in connection with the seven tones of the scale, with the expression sapta dhitayaZ, with the number of the seven Hotvzs? ‘Celui quia sept tétes est sans doute un personnage équivalent a lui seul au

MANDALA III, HYMN 5. 243

groupe des sept prétres,’ says Bergaigne (II, 145), which is very ingenious, but should not be given as a doubtless fact. —Prof. Max Miiller observes that saptasirshan may be, like saptasya, the vraga of Pazi, opened by Agni, IV, 51, 4, and that Brzhaspati is called saptasya, IV, 50, 4, and saptagu, X, 47, 6. Verse 6.

Note 1. Agni is here called Azbhu in his quality as a skilful artisan. See Bergaigne, Religion Védique, IT, 408.

Note 2. There seems to be no doubt that sasa (comp. sasya) means ‘herb’ or possibly ‘grain’ in X, 79, 3; the text there has sasim na pakvam ; comp. I, 66, 2. yavaz na pakvak. The same meaning is quite admissible in I, 51, 3; V, 21,4; VIII, 72, 3; though these passages are too uncer- tain for deciding anything. I cannot find any reason for believing that we have here and in IV, 5,7; 7, 7 (see below), another word derived from the root sas, and meaning ‘the sleeper.’ At all events I neither pretend to know what mysteries are hidden under the ‘skin of the herbs, nor what stories may have happened to the ‘ peau du dormeur’ (Bergaigne, IT, 78 seq.).

Note 3. See verse 5, note I.

Verse 7.

Note 1. Y6nim, literally ‘womb.’ Note 2. Probably Heaven and Earth.

Verse 8.

Note 1. Prof. Max Miiller refers this to the grass of the barhis, or the tender blades in which the spark is caught and kept alive by ghee.

Verse 9.

Note 1. Comp. above, I, 36, 1, note 2.

Verse 10.

Note 1. I have adopted, though I do not believe it cer- tain, Grassmann’s opinion on the meaning of pari in this connection. Comp. H. O., Religion des Veda, 123, note 4.

ie

244 VEDIC HYMNS.

MANDALA III, HYMN 6. ASHTAKA II, ADHYAYA 8, VARGA 26-27.

1. Bring forward, ye pious singers, stirred in your thoughts}, (the ladle) which is turned towards the gods. Carrying (the sacrificial butter) from left to right? it turns eastward, rich in strength, bringing the offering to Agni, full of ghee.

2. When born thou hast filied the two worlds, nay thou hast even exceeded them, O friend of sacrificest. May, O Agni, thy seven-tongued horses? move along, by the greatness of heaven and earth’.

3. Heaven and Earth the worshipful! establish thee as Hotz for the house, whenever the pious human tribes offering food magnify the bright light.

4. (Thou art) seated, the great one, in a firm place!, between the two mighty Heavens?, thou who art longed for—(between) the two united* never- ageing, inviolable wives, the two juice-yielding milch- cows? of the far-reigning one®.

5. Thy, the great (god’s) laws, O Agni, are great. Through the power of thy mind thou hast spread out the twoworlds. Thou hast become a messenger at thy birth, thou, O bull, the leader of the tribes.

6. Or bind to the pole by means of thy (art of) harnessing the two long-maned, red (horses) of /’ta, that swim in ghee}, and carry hither, O god, all gods; perform splendid worship, O Gatavedas !

71, Even from heaven thy shining lights have shone; thy splendour follows many resplendent dawns, when the gods, O Agni, praised the cheerful Hotrz’s work? who eagerly burns in the forests*.

MANDALA II, HYMN 6. 245

8. Whether it be the gods who rejoice in the wide air, or those who dwell in the heavenly light, or those who are helpful!, ready to hear our call, and worshipful; or whether the horses of thy chariot, O Agni, have turned themselves hither—

9. Come hither with them, O Agni, on one chariot or on many chariots, for thy horses are powerful. Bring hither, after thy nature, the thirty and the three gods with their wives, and rejoice (in the Soma).

10. He is the Hotvz whose sacrifice even the two wide worlds salute over and over again for the sake of prosperity. Turned to the east!, the two well- established? (goddesses, Heaven and Earth), the righteous, true ones stand as at the sacrifice? of (Agni) the right-born.

b= i i 2s:

NOTES:

The same Xzshi and metre.—Verse 1=TB. II, 8, 2, 5; MISTY 14.35 sVerse 0 TV, ON 13 4.

Verse l.

Note 1. The translation of manana is conjectural, and based only on the etymology. The passage at {t raég4nam mananak agrzbhzata, IX, 70, 3, does not help us much. ‘Does not X, 47, 7. stomak hrzdispr/sak manasa vakya- mana, indicate the original reading, manasé vakyamandm?’ M. M.

Note 2. The srikaz are called dakshivdvrttah, I, 144, 1. By the word dakshivava¢ the poet probably intended to designate the ladle also as procuring a Dakshiva (sacrificial fee) to the priest.

246 VEDIC HYMNS.

Verse 2.

Note 1. On prayagyu, see M. M., vol. xxxii, p. 335, and Pischel, Ved. Studien, I, 98.

Note 2. The flames of Agni.

Note 3. Comp. below, 7,10. The meaning seems to be: _ by thy (Agni’s) greatness which is equal to that of Heaven and Earth.

Verse 3. Note 1. I refer yag#iydsah, though it is a plural, to

Heaven and Earth. Comp. Delbriick, Altindische Syn- tax, 103.

Verse 4. Note 1. The Padapazda has dhruvad. I think it should be dhruvé, comp. II, 41, 5. dhruveé sadasi uttame... Asdte;

IX, 40, 2. dhruvé sadasi sidati.

Note 2. I.e. Heaven and Earth.

Note 3. Askra seems derived from 4-sak (Joh. Schmidt, Kuhn’s Zeitschrift, XXV, 71).

Note 4. Or ‘the two milch-cows which instantly give milk, if sabar- is to be connected with the Greek ddap ; comp. Bartholomae, Bezzenberger’s Beitrage, XV, 17.

Note 5. Vishzu is not the only god who is called uru- gaya, and there is no reason therefore why the epithet should not be referred here to Agni.

Verse 6.

Note 1. Comp. Lanman, Noun-Inflection, pp. 402, 413.— See below, IV, 2, 3.

Verse 7.

Note 1. See Geldner, Vedische Studien, I, 114 seq.

Note 2. Should the accent be apaz? Comp. III, 1, 3, note 3.

Note 3. It is very probable that usadhak (comp. III, 34, 3; VII, 7,2) is an epithet of Agni. We should expect the genitive ; usddhak, which violates the construction, seems

MANDALA III, HYMN 6. 247

to stand metri causa. Or is usadhak an accusative sin- gular neuter, so that the literal translation would be: ‘When the gods praised the work, burning in the forests, of the Hotrz’?

Verse 8.

Note 1. On tima, comp. Pischel, Vedische Studien, I, 223.

Verse 10.

Note 1. Comp. above, II, 2, 7.

Note 2. See Windisch in the Festgruss an Boehtlingk, oes @

Note 8. There is one syllable above the number; the metre and meaning would be all right if we were to read adhvaré (for adhvaréva): ‘(the two goddesses) stand at the sacrifice, &c. Prof. Max Miiller explains: ‘ Adhvard-iva, like two sacrifices, like two sacrificial altars, barhis.’

248 VEDIC HYMNS.

MANDALA III, HYMN 7. ASHTAKA Ti ADHYAVA 1 VARGA [2

1. They who have risen out of the drink of the white-backed one, have entered the two parents, the seven sounds. The (all-)encompassing parents come together; they go forth to aspire after long lite*.

2. The milch-cows dwelling in heaven! are the mares of the manly one. He has bestridden the goddesses who carry the sweet (food), Thee who livest in peace in the abode of /tzta, the one cow? circumambulates, making her way.

3. Hie has mounted the (mares)' that became well-manageable, the wise lord, the finder of riches. He with the dark blue back, with many faces, has made them depart from the drink of the brush- wood”.

4. Giving mighty vigour to the never-ageing son of Tvashérz!, the streams? carry Him the firmly fixed one. Flashing in his abode with his limbs he has entered upon the two worlds as if they were one.

5. They know friendship towards the manly, the red one, and they delight in the command of ruddy (Agni), (the gods) shining from heaven, resplendent with bright shine, to whose host 1/4 belongs, the mighty praise.

6. And finding it out by following the noise they brought to the great one’s great parents a song of praise, when the bull about nightfall (?) has grown strong according to the singer's own law’.

MANDALA III, HYMN 7. 249

7. With the five Adhvaryus the seven priests watch the beloved footstep which the bird has made?. ‘Turned forwards the never-ageing bulls? rejoice: for they, being gods, have followed the laws of the gods,

Sai 4 7.

9. The many (mares) are full of desire for the mighty stallion. For the manly, bright one, the reins easily direct (the horses)!. Divine Hotvz! Thou who art a great joy-giver and wise, bring hither the great gods and the two worlds?®.

10. The dawns, O wealth-giver, the mighty sacri- ficers', well spoken and bright have shone with wealth. And by the earth’s greatness?, O Agni, forgive us even committed sin*, that we may be great.

ft 2,

NOTES:

The same Azshi and metre—No verse of this hymn occurs in the other Savzhitas.

Verse 1.

Note 1. On the meaning of this difficult verse con- jectures only can be given. The white-backed one may be Agni. If this is right, ‘they who have risen out of Agni's drink, may be Agni’s rays or flames (ye rasmayak . . . prakarshezodgakkhanti, Sayava); these flames enter upon the two mothers, i.e. Heaven and Earth, and upon the seven sounds, the sacrificial songs which are identified with the terrestrial and celestial seven rivers (comp. above, III, 1,6). All this rests on the supposition that the tradi- tional text is correct. Now Ludwig remarks with reference

250 VEDIC HYMNS.

to the pronoun yé: ‘ Warscheinlicher ist, dass wir hier eine archaistische anwendung der form auf e fiir fem. vor uns haben,’ and Griffith says that yé is ‘apparently used for the feminine.’ I do not believe in this possibility, but for yé (ya) the true reading may be yd(%). In this case the seven vazis would be subject : ‘ They who have risen out of the drink of the white-backed one, the seven sounds have entered the two parents. The meaning of this may be: The sacrificial songs, rising as it were out of the offering made to Agni, and in the same way the streams of water which, in the shape of clouds of smoke rise out of the offer- ing (comp. I, 164, 51), have gone to Heaven and Earth.

That the parents in the third Pada are again Heaven and Earth is shown by X, 65, 8. parikshita pitara ... dyavaprithivi. It may be observed that the author of X, 65 (see especially the verses 6-8) evidently imitated the expressions of the hymn, III, 7. ‘The coming together of Heaven and Earth marks the beginning of the day and of the year.’ M.M.

Verse 2.

Note 1. On divdkshas, comp. Joh. Schmidt, Pluralbil- dungen der Neutra, 417 seq.

Note 2. The milch-cows, mares, or goddesses seem to be the celestial waters or Dawns.

Note 3. Comp. X, 65, 6, quoted at the end of this note. Is the cow (Vaé, according to Sayaza) the Dawn which daily returns in her due way? Or the butter offered to Agni? In our verse and in the parallel passage, X, 65, 6, the vartan{ of the cow is mentioned ; it may be observed that“the vartant of Ushas is referred to in XX) 172, ©. 4. And Ushas is represented in I, 123, 9 as coming to the nishkrzta : comp. X, 65, 6. yd gau# vartanim pari-cti niz- krztam.

Verse 3.

Note 1. See verse 2. Note 2. The meaning may possibly be the following. The Waters dwell in the plants as their sap (comp. H. O.,

MANDALA III, HYMN 7. PE |

Religion des Veda, 113). Agni, when burning or drinking as it were, the brushwood, destroys this dwelling of the Waters ; he makes the Waters depart from the wood.

Verse 4.

Note 1. On Agni as the son of Tvash¢vz, see Hillebrandt, Vedische Mythologie, I, 522 seq.

Note 2. ‘Could vahdtaz be the suydmaz of verse 3?’ M. M.

Verse 6.

Note 1. Or, ‘when the singer’s bull .. . has grown strong according to his own law’? The bull, of course, is Agni.

Verse 7.

Note 1. See above, 5, 5. 6. Note 2. The flames of Agni?

Verse 9.

Note 1. Rasmaya, ‘the reins, at the same time means ‘the rays’ (of Agni). Suydma/ being an apposition to rasmayaf, one is tempted to derive it from the root yam, ‘to direct, but it may contain the word ydma, ‘the way, and mean ‘having a good way.’ —It is difficult to believe that rasmayaz suyamaZ is a second subject of vvzshayante, in which case the translation would be: ‘The many (mares) are desirous of the mighty stallion, the . . . reins (or rays) of the manly, bright one.’

Note 2. ‘ Bring hither to the two worlds the great gods.’ M. M.

Verse 10.

Note 1. On przksha-prayagah, comp. M. M., vol. xxxii, Pp. 335; Pischel, Vedische Studien, I, 98.

Note 2. The meaning seems to be: By thy greatness which is equal to that of the earth.

Note 3. Comp. X, 63, 8. kritaét akvztat énasak. See also y24.06>-V 1. fa 28:

252 VEDIC HYMNS.

MANDALA III, HYMN 8. ASHTAKA III, ADHYAYA 1, VARGA 3-4.

1. The worshippers of the gods anoint thee at the sacrifice, O lord of the forest!, with heavenly honey. When standing upright bestow wealth (on us) here, or when abiding in this mother’s lap*.

2. Situated in front of the kindled (fire), accepting our sacred spell which protects from old age and gives valiant offspring, driving away far from us lacks-o) thoughts *® vise up® for the sake of ereat prosperity.

3. Rise up, O lord of the forest, on the summit of the earth. Erected by skilful erection bestow splendour on (the worshipper) who fits out the sacrifice as a vehicle |,

4. A well-clothed youth dressed has come hither. He becomes more excellent when born?. Wise sages full of pious thoughts, longing for the gods in their mind, bring him forth.

5. He wno has: been bor is, bor im the auspiciousness of days, growing up in the assembly and at the sacrifice*. Wise, active men purify him by pious thoughts; the priest approaching the gods raises his voice *.

6. You whom the worshippers of the gods have fastened down (in the earth), or whom the axe has fashioned, O lord of the forest: may those divine posts! standing (here) take care to bestow on us treasures with offspring.

7. (The posts) which have been hewn on the earth and fastened down, and to which the sacrificial

MANDALA III, HYMN 8, | ocs

ladles have been raised1?: may they, giving bliss to our fields?, eagerly seek precious goods for us among the gods.

8. May the Adityas, the Rudras, the Vasus, the good leaders, Heaven and Earth, the Earth? and the Air—may the gods unanimously bless this Sactmice. tay they taisé up the banner of- the sacrifice (the Ytipa).

g. Like swans ranging themselves in rows, array- ing themselves in brightness the sacrificial posts have come to us. Led up by the sages they go forward as gods to the abode of the gods.

10. Like horns of horned animals the sacrificial posts with their head-pieces! are seen on the earth. Hearing (us) in the emulating call of the invoking (priests) may they protect us in the racings of battles.

11. O lord of the forest, rise with a hundred branches; may we rise with a thousand branches (offspring)—thou whom this sharpened axe has led forward to great prosperity.

NO DES:

The same Azshi. The metre is Trishzubh (verses 3 and 7 Anush/ubh).

This Sakta is a collection of liturgical verses that refer to the erecting and anointing of the sacrificial post, and to the winding of a rope about it. See Aitareya Brahmava II,2; Asvalayana Srautasatra III, 1, 8 seq.; Sankhayana Srautasitra V,15,2 seq.; Schwab, Das Altindische Thier- opfer, 68 seq.; Bergaigne, Recherches sur l’Histoire de la Liturgie Védique, 16. On the ritual acts referring to the sacrificial post which seem to be connected with ancient

254 VEDIC HYMNS.

tree-worship, comp. also H. O., Religion des Veda, go seq., 250, Verses 1-5 = 1B OT 6) 11. 3; Mo. IV, (3.1. Wetse a= Vio oat Verse 4=TA. I, 27,2. Verse 10 eel, 4eg, Lhe Verse id owl. 3. 6,0 ve 9a, oe

Verse l.

Note 1, The tree of which the sacrificial post is made.

Note 2. The post is anointed with butter, see Schwab, l.c.,, 69. This butter is spoken of as honey also in the Yagus, which refers to this rite, ‘May the god Savitrz anoint thee with honey,’ Taittiriya Sazhita I, 3, 6, 1.

Note 3. In the lap of the mother Earth.

Verse 2.

Note 1. Amati has nothing to do with the verb am; it is the contrary of mati. See Rig-veda IV, 11, 6. amatim... dmhak ... dukmatim; X, 33, 2, and such passages of the younger Vedic Samhitas as Vag. Samh. XVII, 54 (apa amatim du#matim badhamanaz). The same is the opinion of Geldner (Ved. Studien, II, 184, note 4).

Note 2. The sacrificial post is addressed.

Verse 3.

Note 1. Comp. below, III, 24, 1.

Verse 4.

Note 1. The sacrificial post, round which a rope of grass (Schwab, Thieropfer, p. 49) is tied, is compared here with a well-dressed youth. This seems to contain an allusion to the Upanayana ceremony, at which the youth was invested with the sacred girdle, and which was considered as a second birth (comp. Pada B: ‘He becomes more excellent when born’). There is no doubt that this rite is as old and older than the Rig-veda; see H. O., Religion des Veda, 466 seq. It may be noted that several Grzhya-sfiitras prescribe the use of our verse at the Upana- yana (Asvalayana I, 20, 9, &c.).

MANDALA III, HYMN 8. : 255

Verse 5.

Note 1. Does this expression refer again to the second birth (see the preceding note)?

Note 2. The text has vidathe.

Note 3. Comp. V, 76, I. ut viprazam devaydk vakah asthuk. The conjecture devayam easily suggests itself, but it is not necessary.

Verse 6.

Note 1. In the Rig-veda, svaru means the sacrificial post itself, not, as in the later ritual texts (Schwab, Thieropfer, pp. 11, 74), that splinter of the wood of the sacrificial post (ydpasakala), with regard to which Katyayana (VI, 3, 17) prescribes: ‘Yipasakalam asyadm (scil. rasanayam) avagthati.. ‘He hides the splinter of the wood of the sacrificial post in the rope (tied round the post).’—See Weber, Indische Studien, IX, 222.

Verse 7.

Note 1. Comp. below, IV, 6, 3. Note 2. Comp. VIII, 71, 12. kshaitraya sddhase.

Verse 8.

Note 1. The Earth is mentioned twice, firstly together with the Heaven, in the compound Dydva-Kshadma, and then separately as Przthivi.

Verse 10.

Note 1. On the wooden head-piece of the sacrificial post (Aashala), see Schwab, Das Thieropfer, p. 9.

256 VEDIC HYMNS.

MANDALA III, HYMN 9. ASHT7AKA III, ADHYAYA 1, VARGA 5-6.

1. We, thy friends!, have chosen thee for our protection, (we) the mortals (thee) the god, the offspring of the Waters, the blessed one with fine splendour *, who gloriously advances, the unmenaced one.

2. When thou, finding pleasure in the wood, hast gone to thy mothers, the Waters, that return of thine, Agni, (to this world) should not be slighted, when dwelling afar thou hast come hither.

3. High above (all) pungent sharpness thou hast grown up’, and verily thou art kind-hearted. Some go forward here and there; others sit around thee, in whose friendship thou abidest ?.

4. He who has passed beyond (all) failures, beyond all hindrances}, the guileless, watchful ones? have found him as a lion (is found), when he had gone into the Waters ;

5. He who had run as it were by his own might, Agni, who thus dwelt in concealment—Him Mata- risvan brought hither from afar, from the gods, when he had been produced by attrition (of the woods).

6. (And thus) the mortals have taken thee up, O carrier of sacrificial food towards the gods’, be- cause thou, O (god) belonging to Manus, protectest all sacrifices by the power of thy mind, O youngest one!

7°. This. is something clorious, « herem thy wonderful power shows itself even to the simple, that the cattle lie down round about thee when

MANDALA III, HYMN 9. | 257

thou hast been kindled, O Agni, at the approach of darkness ”.

8. Make your offerings in (Agni), the best per- former of worship, the sharp one who purifies with his flames'. Serve ye obediently the god, the quick messenger, the agile, the old, the adorable.

9g‘. Three hundred and three thousand gods and thirty and nine did service to Agni. They sprinkled him with ghee and spread out for him the sacrificial grass: then they made him sit down as a Hotrz.

N© TES:

The same Ashi. The metre is Brzhati; the last verse is idishvubh- Verse l—oV..1, 62.. Veme 2-5) 0 52 NWEISG-0= VO a hs ED 12.

Verse 1.

Note 1. For this expression, compare I, 30,7; VIII, 21, 25/0; Note 2. Comp. VIII, 19, 4. subhagam sudiditim.

Verse 3.

Note 1. Comp. I, 81, 5. ati visvam vavakshitha ; 102, 8. ati idam visvam bhuvanam vavakshitha. Note 2. The different officiating priests seem to be alluded to. Verse 4.

Note 1. Comp. I, 42, 7. ati naz saskatak naya; VII, 97, 4. parshat na ati saskatah ; Lanman, Noun-Inflection, 467. Note 2. The gods who searched for Agni.

Verse 6. Note 1. For devébhyaz havyavahana, comp. X, 118, 5; T1O, 10% 150-1. [46] S

258 VEDIC HYMNS.

Verse 7.

Note 1. Comp. Prof. von Schroeder’s translation of this verse, Kuhn’s Zeitschrift, X XIX, 205.

Note 2. Regarding apisarvaré, comp. VIII, 1, 29; Geldner, Vedische Studien, II,178. I cannot adopt the conclusions of Prof. Bloomfield, Contributions to the Interpretation of the Veda, Fifth Series, p. 36. ‘Wild animals run away from the fire at night, tame animals are attracted by it.’ M. M.

Verse 8.

Wote: 3. lor this: Pada, comp. VIE, 49, 91; 102, 11... >. 201. Verse 9.

Note 1. This verse is identical with X, 52, 6.

MANDALA III, HYMN IO. 259

MANDALA III, HYMN 10. ASHTAKA III, ADHYAYA 1, VARGA 7-8.

i, thee, © Acni, the highest kine of human tribes, the god, thoughtful mortals kindle at their worship.

2. lee © noni the Azvig tie bletyz, they magnify at the sacrifices. Shine as the guardian of Ata in thy own house}.

3. He indeed who may worship thee, the GAta- vedas, with fuel, acquires abundance in valiant men, O Agni; he will prosper.

4. May fle, the banner of the. sacrifices; Agni, come hither with the gods, anointed by the seven Hotrzs! for the sake of the man who offers sacrificial food.

5. Bring ye forward an ancient, mighty speech to Agni, the Hotvz, who is like a worshipper bearing the lights of prayers 1.

6. May our prayers increase Agni, since he is born deserving of praises, the conspicuous one, for the sake of great strength and wealth.

71, May Agni, as the best sacrificer at the worship (of men), perform the sacrifice to the gods for the man devoted to the gods. As a joyous Hotvz thou reignest (passing) beyond (all) failures.

8. Thus, O purifier, shine on us glorious abun- dance in heroes. Be the nearest (friend) to those who praise thee, for their welfare.

9. Thus the priests full of admiring praise, having awoke, kindle thee, the immortal carrier of sacrificial food, the increaser of strength.

S 2

260 VEDIC HYMNS.

NOD Es.

The same Azshi. The metre is Ushvzih.—Verse 5=SV. I, Os Ph, Till ot i] Verse 7 oN. 1. 100,

Verse 1.

Note 1. The first Pada is identical with VIII, 44, 19.

Verse 2.

Note 1. Comp. above, I, 1, 8.

Verse 4.

Note 1. The most ancient list of officiating priests at the Soma sacrifice contained seven priests. See H.O., Religion des Veda, 383 seq. Hence Agni is called saptahota, cf. II], 20; 14; :

Verse 5.

Note 4. On vip, sce the note on Ill, 31.) As to tie ‘lights’ of the vipas, comp. vakak gyotih-agrah, VII, 101, 1, the expression gyotidshtoma—though this word is not known in the Rig-veda—and the materials collected by Bergaigne, Religion Védique, I, 285.

Verse 7.

Note 1. The second Pada is identical with I, 15, 12.

MANDALA III, HYMN II. | 261

NEA OA iy NEN

ASH7AKA III, ADHYAYA 1, VARGA 9-10.

1. Agniis the Hotvz, the Purohita of our worship, he who dwells among many tribes, He knows the sacrifice in due order.

2. He, the immortal carrier of oblations, the Usig!, the messenger, with satisfied mind, Agni sets himself in motion? (incited) by the thought (of praying men ?).

3. Agni takes heed? (of us) by the thought (the prayer ?), the banner of the sacrifice, the ancient one; for his purpose triumphs *.

4. The gods have made Agni, the old-renowned son of strength, the Gatavedas, their carrier (to- wards the sacrifice) %.

5. Agni the undeceivable one who goes before the human tribes, he is the quick chariot 1, ever new.

6. Overcoming all attacks, He, the uninjured mind (power) of the gods, Agni, is most mightily renowned.

7. Through the vehicle? (which carries the gods) towards the delights (of sacrifice), the worshipping mortal attains the dwelling-place ? of (Agni) whose flames are purifying.

8. May we, the priests, by our prayers obtain all the blissful gifts of Agni Gatavedas.

9. Agni! May we win all the best things in (the trials of) strength. In thee the gods have established them 1.

262 VEDIC HYMNS.

NO ES:

The same Azshi. The metre is GayatriimVerse 2=VS. woe IG Pos rot gM lV 16, Verses-447 0 = Vt, 900-000. Verse 5— 4b; 11, dco.

Verse 2.

Note 1. Comp. Bergaigne, Religion Védique, I, 57 seq. Note 2. On the intransitive use of vizvati, comp. Gae- dicke, Der Accusativ im Veda, p. 53.

Verse 3.

Note 1. The meaning seems to be that Agni is intent on his purpose (artham, Pada 3); comp. I, 10, 2. tat indrak artham ketati.

Note 2. Comp. Neisser, Bezzenberger’s Beitrage, XX, 42.

Verse 4. Note See the note on |, 127, 5.

Verse 5. Note 1. On Agni considered as a chariot, see Bergaigne, Religion Vedique, F144, Verse 7.

Note L Comp. I, 127, 8, note 1. Note 2. Comp. above, III, 2, 6.

Verse 9.

Note 1. Ie. all the best things (Pada 1); comp. VI, 5, 2. tvé vastini ... 4 irire yag#iyasah.

MANDALA III, HYMN 12. 263

NEA Pen tit TY MN 12. ASHTAKA III, ADHYAYA 1, VARGA 11-12.

To Inpra-Acni.

1. Indra-Agni, in consequence of our prayers come hither to the pressed (Soma), to the precious cloud}. Drink of it incited by our thoughts (i.e. by our prayers).

2. Indra-Aont, the brilliant’ sacrifice of him who praises you goes forward together (with the Soma libations, the praises, &c.). Thus drink this pressed (Soma)!

3. By this stirring sacrifice I choose Indra and Agni who show themselves as sages!; may they here satiate themselves with Soma.

4. I call the bounteous!, the killers of foes ?, the united conquerors, unconquered, Indra-Agni, the greatest winners of booty.

5. The praisers rich in hymns, knowing all the ways (of the sacrifice), laud you. Indra-Agni, I choose the food (which you give).

6. Indra-Agni, you have hurled down by one deed the ninety strongholds together of which the Dasas were the lords.

7. Indra-Agni, the thoughts (of the worshippers) go forward towards (you) from the work (of sacrifice) along the paths of Ata.

8. Indra and Agni, yours are powerful abodes ana deligiits. You.-cross the waters. this 1s: the deed which belongs to you!.

9. Indra and Agni, you display the lights of heaven in your deeds of strength; that mighty deed of yours has been known far and wide.

264 VEDIC HYMNS,

WOT ES.

The same Azshi and metre. The hymn is addressed to the couple Indra and Agni.—Verses 1-3=SV. II, 19-21. Nietsc fb Vio0 Vil at; bo, fa 1h, es BS or, Verses 4-6=SV. IT, 1052-1054. Verses 5-8=SV. II, 925- O75... cise, Go. 1 Vor te Verse O— bon Lr aie in Who, LV, 10.5. Verses: 0, 7,0 =x 1) 1044-1045. Verse Soy hy 211 1 Oe 1oe > eB DE oe Vi Veo 2a Sri a

Verse 1.

Note 1. ‘Cloud, of course, means that which comes from the cloud. In the Soma hymns of the ninth Mamzdala, the word nabhaz seems frequently to refer to the water with which the Soma is mixed (see IX, 60,53 71, 1. 35 744: 83,5; 86,14; 97,213; Prof. Hillebrandt’s opinion on these passages is different, see his Vedische Mythologie, I, 212). Perhaps we should go too far in believing that in our verse the poet invited the gods to come and drink that water, but possibly the mixture of water and of the juice of the Soma plant descending from heaven and nourished by the heavenly waters represented itself to the poet’s mind as something coming from, and thus being identical with, the cloud.

Verse 2

Note 1. On setanak, Prof. Max Miiller remarks, ‘ perhaps which appeals to you. . . so that they take note of it.’

Verse 3.

Note 1. There may be doubts about kavikkhada. Prof. Max Miiller remarks, ‘is it, wishing for sages?’ I think

that my translation is recommended by X, 81, I. pratha- makkhat.

MANDALA III, HYMN 12. 265

Verse 4.

Note 1. Comp. I, 169, 5. rdyak tosatamaz; VIII, 38, 2. tosdsa rathay4vana ... indragni, and Brugmann in Kuhn’s Zeitschrift, XXIV, 24.

Note 2. Or, the killers of Vvztra.

Verse 8.

Note 1. On aptur and apttirya, comp. Pischel, Vedische Studien, 1-122 seq. and Hi. ©. Gottincische *Gelehite Anzeigen, 1889, 4 seq.

266 VEDIC HYMNS.

MANDALA Tl EYVuN 13)

ASHTAKA TIl ADHYAVA 1, VARGA 15

1.°To this god Agni I sing! for you most power- fully. May he come to us with the gods; may he, the best sacrificer, sit down on the sacrificial grass.

2. The righteous one to whose skill the two worlds (Heaven and Earth) and (all) blessings cling —Him the men rich in offerings magnify, Him those who long for gain, that they may obtain his blessing.

Go ble, the presi, ic tie cuide of these (men). and he indeed (is the guide) of sacrifices. Praise ye this Agni who is the giver, the winner of wealth.

4. May this Agni give us most blissful shelter for our (sacrificial) feast, whence he may shower wealth on us in heaven, the (human) dwellings?, and in the waters.

5. The singers kindle Agni, the Hotz, the lord of the tribes, the brilliant, the wonderful, with his excellent thoughts}.

6. And mayst thou, the best invoker of the gods, help us in our spell, in our hymns. Shine bliss on us, Agni whom the Maruts strengthen!, the greatest winner of thousandfold (wealth).

7. Now bestow on us thousandfold wealth with offspring and prosperity, splendid, most powerful, and undecaying abundance in heroes, O Agni!

MANDALA III, HYMN 13. 267

NOTES.

The Rishi is Rzshabha Vaisvamitra. The metre is Anush¢ubh.—Verses 6, 7=MS. IV, 11, 2.—Comp. con- cerning this hymn, Aitareya Brahmaza II, 4o.

Verse 1.

Note 1. Arka (arkd) may be first or second person. Comp., for instance, VI, 16, 22. pra vak sakhayak agnaye stOmam ... arka gaya ka vedhase; X, 50, 1. pra vak mahé

. arka (Samhitap. arka) visvanardya visvabhuve, and see Benfey, Die Quantitatsverschiedenheiten in den Samhitaé- und Pada-Texten der Veden, III, p. 8.—On the metre of the second Pada, comp. my Prolegomena, p, 188.

Verse 3.

Note 1. Perhaps we should supply, on account of the preceding nominative, viprak (‘priest’): of these (priests).

Verse 4.

Note 1. Kshitibhyaz seems to me to be co-ordinated with divi and apsu 4; comp. X, 89, 11. The locative kshitishu would not have suited the metre as well as the dative. Prof. Max Miiller proposes to translate: ‘Whence he may shower wealth on our dwelling, whether he be in

the sky or in the waters.’ Verse 5.

Note 1. Comp. X, 172, 2. 4 yahi vasvya dhiyd.

Verse 6.

Note 1. Comp. Sankhayana Srautastitra VIII, 16. indrak marutvan ... marutstotraZ marudgawzaz marudvrzdhak marutsakha.

268 VEDIC HYMNS.

MANDALA III, HYMN 14. ASH7AKA III, ADHYAYA 1, VARGA 14.

1. The joy-giving Hotz has taken his place at the sacrifices’, He the true, the sacrificer, the highest sage, the worshipper. Agni whose chariot is lightning, the son of strength, whose hair is flame, has spread forth his light over the earth.

2. It! has been offered to thee—be pleased with the adoring speech*—to thee who is observant of it, O righteous, strong one. Bring hither thou who art wise, the wise (gods). Sit down on the sacrificial grass in the middle (of it) for bliss, O worshipful one!

3. To thee, Agni, Night-and Dawn who further thy strength’, shall hasten on the paths of the wind. When (the mortals) anoint the ancient one? with offerings, they® stand in the house as on a chariot- seat’.

4. Mitra and Varuza, O strong Agni, and all the Maruts shall sing to thee a pleasant song, when thou, O son of strength, standest with thy flames, a sun spreading out men! over the (terrestrial) dwellings.

5. We have given thee thy desire to-day, sitting down near thee adoringly with outstretched hands': sacrifice thou to the gods as a priest with thy mind most skilled in sacrifice, with unerring thoughts, O Agni!

6. From thee indeed, O son of strength, proceed manifold divine blessings and gains’. Give us

thousandfold true wealth according to thy guileless word, O Agni!

MANDALA III, HYMN I4. 269

7. What we have done here for thee at this sacrifice, we mortals, O skilful and thoughtful god, take thou notice of all that, O (god) with the good chariot!; make all this (sacrificial food) here savoury, immortal Agni!

NWO EES:

The same Azshi. The metre is Trishtubh.—Verse 5= Vo. A VILL 75:

Verse l.

Note 1. On vidatha, comp. I, 31, 6, note 2.

Verse 2.

Note 1. The subject to be supplied seems to be nama“- uktih.

Note 2. The words namaf-uktim gushasva form a paren- thesis, as Ludwig has seen. |

Verse 3.

Note 1. It is possible that here, as in several other pas- sages, a confusion between the two’verbs vagayati and vagayati has taken place. If the reading were vagayanti, we should have to translate, ‘ Night and Dawn who are striving together (as if running a race against each other ?).’

Note 2. The ancient one is Agni.

Note 3. The two goddesses, Night and Dawn.

Note 4. The Padapaz/a has vandhura-iva, which may be . the dual of vandhur (I, 34,9). But more probably it should be vandhtre-iva (nom. dual, neuter or loc. sing.), comp. I, 64, 9. 4 vandhtreshu .. . tasthau; I, 139, 4. d4dhi vam sthama vandhtre; III, 43, 1. vandhuresh¢/a, and see III, 6, 10. adhvaréva. On contracted Pragrzhya vowels, see H. O., Die Hymnen des Rig-veda, I, p. 456.

270 VEDIC HYMNS.

Verse 4.

Note 1. On nv?n and the different theories proposed for this word, see above, I, 146, 4, note 5.

Verse 5.

Note 1. Comp. X, 79, 2. uttanahastaz.

Verse 6.

Note 1. Kor this hemistich, comp. Vi.13, 1, 34,7.

Verse 7.

Note 1. The traditional text has tvam visvasya sura- thasya bodhi, which can only mean, ‘take thou notice of every one who has a good chariot’—which Bergaigne (Quelques observations sur les figures de rhétorique dans le Rig-veda, p. 15) explains: ‘Le char en question est la priére qui améne le dieu au sacrifice.’ I believe that the text is corrupt; instead of surathasya I think we should read surathasya (=suratha asya).

MANDALA III, HYMN I5. OS i

MANDALA III, HYMN 15. ASHTAKA III, ADHYAYA 1, VARGA 15.

1. Flaming with thy broad stream of light beat away fiends, sorcerers, plagues. May I dwell in the protection of the great, well-protecting (god), under the guidance of Agni who readily listens to our call.

2. Be thou our protector when this dawn shines forth, be thou (our protector) when the sun has risen. Cherish, O Agni, well-born in body, this praise of mine as (a man rejoices) in the birth (of a son), in his own offspring. |

3. Beholding men, shine thou after many (dawns), O bull, Agni, red in the dark (nights). O Vasu! Lead us and bring us across anguish. Help us, the Usigs*, to wealth’, thou youngest (of the gods) !

4. Shine, O Agni, thou the invincible bull, who hast conquered all strongholds and all delights, the leader of the first, the protecting’, mighty sacrifice, O Gatavedas, best guide.

5. O singer, thou who art wise, brightly shining towards the gods!, bring to us thy many perfect shelters, and gain like a victorious car?; Agni, (carry) thou (hither) towards us the two well-established? worlds (Heaven and Earth).

6. O bull, increase and rouse our gains. Agni! (Increase) for us the two worlds (Heaven and Earth) rich in milk, O god together with the gods, shining with beautiful shine! May a mortal’s hatred never enclose us.

P=. 1, 23.

Oe ie MEDIC Fy MNS.

INO EES:

The Azshi is Utkila Katya, the metre Trish¢ubh.— Merse if V5. 40, Poe dV, tai io [HG ia elon

Verse 2.

Note 1. Comp. Vil, 1, 21. tanaye nitye; X, 30, 14-116 yam na sfinum tanayam dadhanaz, and besides II, 26, 3. ganena...visd...ganmana... putrafZ ; Hirzel, Gleich- nisse und Metaphern im Rig-veda, 77.

Verse 3.

Note 1. For this expression, compare IV, 19, 8; IX, 71, J ot 7s ana especially 1, 077; Vi; 30; 4:

Note 2. The poet compares himself and his friends with the mythical priestly tribe of the Usigs (Bergaigne, Religion Védique, I, 57 seq.), using, as it seems, at the same time the word usigah in its adjective sense ‘the willing ones.’

Note 3. The Padapazha is right in giving rayé; comp. VIII, 26, 13. subhé £akrate.

Verse 4.

Note 1. Is the text correct? I think that payo% should be corrected into payo or payu/: ‘the leader and protector of the first mighty sacrifice.’ The mistake may have been caused by the genitives which surround the word.

Verse 5.

Note 1. Geldner (Vedische Studien, I, 160) translates this hemistich: ‘Die vielen sicheren Zufluchtsorte (= Opfer- platze) bis zu den Gottern erleuchtend als Weiser, o Sanger.’ I do not believe that s4rma is the object of didyanaz ; and ‘Zufluchtsorte = Opferplatze’ is too much in the style of Sdyawa. I take dkhhidré sdrma as depending on abhi vakshi; comp. I, 34, 6. tridhatu sarma vahatam.

Note 2. For abhi vakshi vigam, comp. III, 30, 11; VI, 21,512.

Note 3. On suméka, comp. Windisch, Festgruss an Boehtlingk, 114.

MANDALA III, HYMN 16. 273

MAVDALA Ill, HYMN -f6:

ASHTAKA III, ADHYAYA 1, VARGA 16.

1. This Agni rules over abundance in valiant men, over great happiness. He rules over wealth consisting in offspring and cows; he rules over the killing of foes.

2. O Maruts}, ye men, cling to this furtherer? who possesses joy-furthering boons—(the Maruts) who? in battles overcome ill-minded (foes), who have deceived the enemy‘ day by day.

3. As such, O bounteous Agni, prepare? us riches? and wealth in valiant men, which, O highly glorious one, may be most exalted, rich in offspring, free from plagues, and powerful.

4. The maker who victoriously (stands) over all beings, the maker who makes the praise arrive among the gods!: he stands firm among the gods, among the host of heroes, firm also in the praise of men.

5. Give us not up, Agni, to want of thought? nor to want of heroes nor to want of cows, O son of strength, nor to the scoffer. Drive away hostile powers’.

6. Help us at this sacrifice, O blessed one, with mighty gain which is accompanied by offspring, O Agni! Let us be united with greater, gladdening, glorious wealth, O thou of mighty splendour!

[4] 4

274 VEDIC HYMNS,

NOTES:

The same Rishi. The metre is Pragatha, each Pragatha distich being composed of one Brzhati and one Satobrzhati. The position of the Sakta in the collection and the opening words of verse 3 show that the three Pragathas are not independent, but form one hymn.—Verse 1 = SV. I, 60.

Verse 2.

Note 1. Comp. VII, 18, 25. imam narak marutaZ sas- fata anu.

Note 2. The passages which Grassmann gives for the meaning of vrédh, ‘ starkend, erquickend,’ I, 167, 4; X, 89, 10, are quite doubtful. Probably we should have to alter the accent and read vrzdham.

Note 3. The relative clause seems to refer to the Maruts, not to the goods (rayah). |

Note 4. Comp. VI, 46, 10. yé .. . satrum Adabhud.

Verse 3.

Note 1. Literally, ‘sharpen.’

Note 2. The genitive seems, as is also Prof. Ludwig’s opinion, to be the partitive genitive, so that the literal meaning would be: ‘Prepare us (a deal) of riches and of wealth, &c. Comp. piba sutasya, ‘drink of the pressed Soma,’ &c.

Verse 4. Note 1. On akriz devéshu 4 duvah, comp. IV, 2, 9;

VIIT 31. 6. Verse 5.

Note 1. On amati, comp. above, ITI, 8, 2, note. Note 2. Comp. VI, 59, 8. apa dvéshamesi 4 krztam.

MANDALA III, HYMN 17. 275

MANDALA III, HYMN 17. ASH7AKA III, ADHYAYA 1, VARGA 17.

1. He who is inflamed after the primitive ordi- nances, is anointed with ointments', the giver of all treasures, he whose hair is flame, whose stately robe is ghee, the purifier, skilled in sacrifice, Agni—that he may sacrifice to the gods.

2. As thou hast performed, O Agni, the Hotzz’s duty for the Earth, as thou hast done it for Heaven, O Gatavedas, full of intelligence, in the same way sacrifice with this offering to the gods. Prosper this sacrifice to-day as thou hast done for Manus.

3. Thou hast three lives, O GAtavedas, and three births from the Dawn!', O Agni! Being wise, sacrifice with these to the favour of the gods, and bring luck and welfare to the sacrificer.

4. Praising Agni full of splendour, full of beauty, we adore thee, O Gatavedas, deserving to be magnified. Thee the gods have made their mes- senger, their steward?, and carrier of offerings, the navel of immortality.

5. O Agni, the Hotzz who before thee was an excellent sacrificer, who verily! sat down and brought luck by himself?: sacrifice according to his rules, O intelligent one, and set down our sacrifice at the feast of the gods.

NOW ES,

The Rishi is Kata Vaisvamitra, the metre Trishtubh.— Metsce t= FB 1 3, t, fo. “Verse: 3 = 1B, 211 35 te

276 VEDIC HYMNS.

NS TV Til, 22-5 Verse 4 1B 111 G0 Mo 19,5.

Verse 1.

Note 1. Possibly the poet intended to allude also to the other meaning of aktubhiz, which means both ‘ ointments’ and ‘nights. The nights render Agni conspicuous and anoint (avg) him as it were with beauty. I do not believe that the existence of a Vedic word aktu, ‘ointment, should be denied; cf. Bechtel, Nachrichten d. G6ttinger Ges. d. Wiss. 1894, p. 398.

Verse 3.

Note 1. See Bergaigne, Religion Védique, IJ,14. Prof. Max Miiller translates : Three lives are thine, the dawns are thy three birthplaces, or three dawns are thy birthplaces.

Verse 4. Wote-1. See above, 1,50, 7, note 1,

Verse 5.

Note 1. Literally, ‘doubly.’ Grassmann is right in observing that the Vedic poets show a certain predilection for the word dvité when speaking of Agni’s being estab- lished and doing his work at the sacrifice. Prof. Max Miller thinks of Agni’s two homes, earth and heaven.

Note 2. On the Hotvz more ancient than Agni, comp. Bergaigne, Religion Védique, I,109. Probably this simply refers to the Agni or the fire used at former sacrifices.

MANDALA III, HYMN 18. PAGE |

MANOALA Ii, HY MN. 18: ASHTAKA III, ADHYAYA 1, VARGA 18.

1. Be kind, O Agni, when we approach thee, as a friend a friend, as parents}, a straight leader. For full of deceit are the tribes of men: burn thou against (all) malign powers so that they turn back.

2. Burn, O Agni, the nearer enemies, burn the curse of the distant evil-doer. Burn, O Vasu, seeing the unseen ones. May thy never-ageing, never-tiring flames! spread out.

3. Wishing for (thy blessings), O Agni, by fuel and ghee I offer this sacrificial food for (the attain- ment of) advancing power and of strength; wor- shipping thee with my spell as far as I have power (I offer) this divine prayer for the attainment of hundred(fold blessings).

4. (Shining) forth with thy flame, O son of strength, praised (by us), bestow mighty vigour on those who toil for thee, bright luck and welfare, O Agni, on the Visvamitras! We have cleaned thy body many times.

5. Give us treasures, O best gainer of riches: such indeed art thou, Agni, when thou hast been kindled. In the blessed praiser’s house thou hast placed, together with wealth, thy mighty(?) arms’, thy marvellous shapes.

NOTES:

The same Rishi and metre—Verse 2 = TA. IV, 5, 5. Were 5 AV ait 1h. 3.

278 VEDIC HYMNS.

Verse 1.

Note 1. It is rather strange that Agni is compared with the two parents. Generally it is the two Asvins, or Heaven and Earth, or the pair of Indra and Varumza, &c., who are compared with father and mother (see Hirzel, Gleichnisse und Metaphern im Rigveda, 71 seq.) No doubt in our verse the dual was chosen on account of the metre.—I do not think that Bollensen (Orient und Occident, II, 473) and Kirste (Bezzenberger’s Beitrage, XVI, 297) are right in believing that a dative of pitzz is found here, and in trans- lating : ‘as a good (son) to his father.’

Verse 2.

Note 1. The meaning of aydsaz is doubtful; comp. Brugmann in Kuhn’s Zeitschrift, XXIV, 24 seq.; M. M., vol. xxxil, p. 371 (VI, 66, 5); von Bradke, Festgruss: an Roth, 124. ;

Verse 5.

Note 1. On svzpra, see I, 96, 3, note 3. Kardsna must mean something like ‘arm, though the exact meaning is doubtful. In VIII, 32, 10 the compound srzprakarasna occurs. Prof. Max Miiller writes: ‘Thou hast brightly assumed a body with soft arms or with stretched-out arms, if we do not read syzprakarasna.’

MANDALA III, HYMN IQ. 279

MANDALA III, HYMN 19. ASHTAKA III, ADHYAYA 1, VARGA 19.

1. I choose Agni as Hotvz at this sacrificial meal, the clever sage all-knowing and not foolish. May he, the excellent sacrificer, sacrifice for us amid the host of the gods; may he obtain liberal boons (for us) for the sake of wealth and strength.

2. To thee, O Agni, I stretch forth the (ladle) rich in sacrificial food, splendid, full of gifts, full of ghee. From left to right, choosing the host of the gods ', he has established the sacrifice with gifts and goods ”,

3. Whoever is favoured by thee, is blessed with the sharpest spirit. Favour him with good offspring, O god rich in favours’! Agni, may we, (dwelling) in the copiousness of manliest wealth, be rich in perfect praise of thee, the Vasu. |

4. On thee indeed, O Agni, sacrificing men have put many faces of (thee) the god'. Bring hither then the host of the gods, O youngest one, when thou wilt sacrifice to-day to the divine host”.

5. When the gods will anoint thee as the Hotvz at the sacrificial meal making thee sit down for the sacrifice, be thou here, O Agni, our furtherer, and bestow glory on our bodies.

NO LES:

The Rishi is Gathin Kausika, the metre Trishtubh.— Werse.9 = 1521531404 Moly 44-26.

280 VEDIC HYMNS.

Verse 2.

Note 1. Comp. below, IV, 6, 3. This parallel passage _ shows that pradakshizit belongs to uraza, not to asret. Agni is represented as choosing, i.e. inviting the host of the gods by moving around the sacrificial food from left to right. See concerning the Paryagnikaraza, which seems to be alluded to, Hillebrandt, Neu- und Vollmondsopfer, 42 seq.

Note 2. Or, ‘with the (divine) givers and with the Vasus.’

Verse 3.

Note 1. Boehtlingk-Roth seem to be right in reading siksho. Comp. VIII, 52, 8. yasmai tvam ... siksho sikshasi dasushe.

Verse 4.

Note 1. They have inflamed many fires, each of which is a face of the god Agni. |

Note 2. Or, ‘that thou mayest sacrifice, &c. See Del- briick, Syntaktische Forschungen, I, 148.

MANDALA III, HYMN 20. 281

MANDAL ACTTT.. Ti VNEN: 20. ASHTAKA IM, ADHYAYA 1, VARGA 20.

1. The carrier (of the gods)? calls by his hymns Agni, Ushas (dawn), the two Asvins, Dadhikra? at daybreak. May the gods rich in light, unanimously longing for our sacrifice, hear us.

2, Aon, threefold is thy strength ; three are thy abodes; three are thy many tongues, O thou who art born in Azta! And three, O Agni, are thy bodies beloved by the gods. With these protect our prayers unremittingly,

34. Agni! Many are the names, O GAtavedas, of thee the immortal one, O self-dependent god! And whatever the secret powers of the powerful ? are, thou all-enlivener, in thee they have placed together (those) many (powers), O (god) after whose relations men ask °,

4. Agni is the divine leader of the divine tribes like Bhaga, the guardian of the seasons!, the righteous. May He, the killer of Vyvztra?, the ancient one, the possessor of all wealth, bring the singer across all troubles.

5. 1. invite hither > “Dadhikra®,: Aout, “and the goddess Ushas, Brzhaspati and the god Savitvz, the Asvins, Mitra and Varuza and Bhaga, the Vasus, Rudras, and Adityas.

NOEES:

The same Azshi and metre—Verse 2 = TS. II, 4, 11, Park 2 Phot Woolhe ta. Verse. = Aes Eb oF, pr. 0,

282 VEDIC HYMNS.

Verse 1.

Note 1) The “cartier” of the gods7is the Hotr7. = See above, I, 127, 8, note 1, and compare the article of Dr. ‘Neisser quoted there. See also M. M., vol. xxxil, pp. 40-43 (I, 6, 5).

Note 2. On Dadhikra or Dadhikravan, the deified horse of Trasadasyu, see Pischel, Vedische Studien, I, 124; Lud- Wig, vol. iv,-p. 79; Hi. OF Religion des Veda, 71. Ero Max Miiller writes, ‘It seems to me some form of Agni generally in company with matutinal gods.’

Verse 3.

Note 1. The reader who compares this passage with 19, 4, will observe a general resemblance pointing to the conclusion that both verses belong to the same author.

Note 2. May4Z mayinam : comp. concerning the idea of mayd4, H. O., Religion des Veda, 163, 294.

Note 3. With przsh¢fabandhu, comp. bandhup77kh, ban- dhvesha.

Verse 4.

Note 1. Perhaps vztu-paz should be changed into rzta- paz: ‘the god who protects the A7zta, the righteous.’ Note 2. Or ‘the killer of foes.’

Verse 5.

Note 1. Possibly we have to read, on account of the metre, iha hve. Note 2. See above, verse I, note I.

MANDALA III, HYMN 21. 283

MANDALA III], HYMN 21. ASH7AKA III, ADHYAYA 1, VARGA 21.

1. Take this our sacrifice to the immortals; accept graciously these offerings, O Gatavedas. O Agni, partake of the drops of fat and ghee, O Hotrz, having sat down as the first.

2. To thee, O purifier, the drops of fat mixed with ghee drip down. O (god) who followest thy own ordinances, give us the best boon for this feast to which the gods come eagerly.

3. To thee, the priest, O Agni, (belong) the drops dripping with ghee, O good one! Thou art kindled as the best Azshi. Be a furtherer of our sacrifice!

4. For thee, O liberal one’, full of power, the drops of fat and ghee drip down, O Agni! Praised by the sages thou hast come hither with mighty light. Accept graciously the offerings, O wise one!

5. For thee the richest fat! has been taken out from the midst. We give it to thee. On thy skin, O Vasu, the drops drip down. Accept them eagerly ' for each of the gods.

NOTES.

The same Rishi. Verses 1 and 4 are Trish¢ubh, verses 2 and 3 Anush/ubh, verse 5 Virddripa Satobrzhati.

The hymn belongs to the ritual of the animal sacrifice. It has to be recited, according to the prescription of the later Vedic texts, while the vapad (omentum) of the sacrificial animal is roasted and the drops of fat drip down from it. See Schwab, Das Altindische Thieropfer, p. 114

284 VEDIC HYMNS.

seq., and the Sitra texts quoted by him (for instance, Asvalayana Srautasitra III, 4,1). Bergaigne (Recherches sur |’ Histoire de la Liturgie Védique, 18) seems to be right in observing: ‘Bien quil (Vhymne III, 21) soit récité tout d'une piece dans le pasubandha, pendant la cuisson de la vapa, pour les gouttes de graisse qui tombent dans le feu, sa complexité métrique ... le trahit et nous y fait voir une simple collection de vers liturgiques.’ It may be observed, however, that the two last verses seem to form a distich of an irregular Pragatha type; comp. H. O., Die Hymnen des Rigveda, vol. i, p. 118.—Verses 1-5 = TB. III, 6, 7, 1. 2; MS LV 13.25:

Verse 4.

Note 1. On the word dadhrigu, cf. Bloomfield, American Or. Soc. Proceedings, March, 1894, p. cxxiii.

Verse 5.

Note 1. Vapakhyam havi, Sayavza. This explanation is evidently correct. After the sacrificial animal has been killed, the omentum, which is very rich in fat, is first drawn out-of its. body and offered:. See: H: O:; Die Keligion des Veda, 360 seq.

MANDALA III, HYMN 22. 285

MANDALA III, HYMN 22. ASH7TAKA III, ADHYAYA 1, VARGA 22.

1. This is that Agni with whom the desiring Indra took the pressed Soma into his _ body. Having obtained thousandfold strength like a horse, a racer?, thou art praised, O GAtavedas!

21. Thy splendour, O Agni, which dwells in heaven and on earth, in the plants, O worshipful one, and in the waters, wherewith thou hast spread through the wide air—that light of thine is fierce, waving *, man-beholding.

3. Agni, thou goest to the floods of heaven. Thou hast spoken to the gods who are liberal (?) 1. (Thou goest) to the waters which (dwell) on high in the ether of the sun, and to those which approach below.

4. May the fires of the soil united with those on the hill-sides!, without guile graciously accept our sacrifice and plentiful food free from all plague.

Gt i ea.

NOAIES:

The same “zshi. The metre is Trishfubh, except in verse 4 which is Anushfubh.—A conjecture on the ritual use for which the hymn has been composed, see in the note on verse 4.—Verses 1-5 = VS. XII, 47-51; TS. IV, 2, 4, 2. 3; MS. II, 7, 11.—A sort of commentary on this hymn is found in the Satapatha Brahmavza VII, 1, 1, 22 Seq.

Verse 1.

Note 1. In the traditional text the words, ‘a _ horse, a racer, are accusatives. But it is the dtya who attains

286 VEDIC HYMNS.

(san) the vaga and who is called vagin (comp. M. M., vol. xxxii, pp. 116, 442, and on sdpti, ibid. p. 102): see i400. (lo. eo ie V, goes IX Get: Cone eo); Vil) 24.5: 1X43, 8 > 82.35 Sh 5s 86,9) 90. 20. x. 96, 16 (1,52, 1, and Ill, 9; 3 do not contradict this): Pischel (Vedische Studien, I, 105) believes that 4tyam na stands for atyak na, which seems impossible to me. But I think that we should correct the text and read atyah na saptiZ. The preceding accusatives have caused the blunder. Verse 2.

Note 1. Comp. Grassmann, Kuhn’s Zeitschrift, XVI, 165. Note 2. Comp. ketu% arzavah siryasya, VII, 63, 2.

Verse 3.

Note 1. In the translation of dhishzya I have followed Pischel, Vedische Studien, II, 87, though this translation is quite uncertain. Should the meaning be: ‘the gods who dwell on the dhishzya altars’?

Verse 4.

Note 1. Agni purishya, i.e. the fire dwelling in the soil (comp. Roth in Kuhn’s Zeitschrift, XX VI, 64), is mentioned very frequently in the Mantras belonging to the Agni- kayana, i.e. to the construction of the brick altar. Agni is considered as residing in the soil used at that rite. Now in the Yagus texts the whole of our hymn occurs among the texts to be recited at the Agnifayana (Taitt. Sawh. IV, 2, 4, 2, &c.; comp. also Asvalayana Srautasditra IV, 8, 20). Perhaps we may conjecture, therefore, that the Agnifayana rite in its simplest form was known already in the Rig-veda period, and that our hymn was destined for it—The pravaza fires (fires dwelling on the hill-sides) may be the fires dwelling in the rivers which run down the pravazas or descents.

MANDALA III, HYMN 23. 287

MANDALA III, HYMN 23. ASHTAKA III, ADHYAYA 1, VARGA 23.

1. Produced by attrition, well preserved in his abode, the young sage, the leader of worship, Agni ever young in the forests! that grow old—GaAtavedas, has here assumed immortality ?.

2. Thetwo Bharatas1, Devasravas and Devavata, in the midst of wealth have produced by attrition Agni the skilful (god). Agni, look forth with mighty wealth, and then be? for us a guide of food day by day.

31. The ten fingers have brought him to the birth, the ancient, beloved (Agni), well born in his mothers 7.4, Praise, O. Devasravas, the “Agni of Devavata who? should be the lord of people.

4. I have laid! thee? down in the best (place) of the earth *, in the place of [24 *, in the auspiciousness of days. O Agni, as the god who has belonged to Manus 4, shine with wealth on the Drzshadvati, on the Apayd, on the Sarasvati.

et Gees

NOTES.

The Azshis are Devasravas Bharata and Devavata Bha- rata (see verse 2); the metre is Trishtubh (verse 5 Satobrzhati).— No verse occurs in the other Sazhitas.

Verse 1.

Note 1. The ‘forests’ are the fuel. ‘Does the poet mean: Never consumed in the consumed wood or forests,

288 VEDIC HYMNS.

i.e. the fire burns and is kept alive while the wood is burnt up?’ M.M.

Note 2. Or, ‘he has received the drink of immortality ’— which may refer to the ghee offered in the fire.

Verse 2.

Note 1. On the tribe of the Bharatas having their seats, as verse 4 seems to show, on the borders of the Sarasvati and of the Drzshadvati, see H. O., Buddha (first edition), 413 seq.

Note 2. This is an imperative in -tat, signifying, as Delbriick has shown (Syntaktische Forschungen, IIT, 2 seq. ; Altindische Syntax, 363), an injunction to be carried out after something else has been done or has happened. Agni is first to look about (vi pasya), and shall then become (bhavatat) a guide of food, i.e. he shall lead plenty of food to the worshipper’s house.—Prof. Max Miiller translates ishdm neta, ‘a guide to food.’

Verse 3.

Note 1. Should this Satobrzhati, standing alone among Trishzubh verses, be considered as forming a distich to- gether with verse 2? Comp. H.O., Die Hymnen des Rig- Veaa, Volt, P 1O2, note 7.

Note 2. The woods.

Note 3. Agni, not Devavata, is referred to.

Verse 4.

Note 1. Or, ‘he has laid.” The form may be first or third person, present or perfect.

Note 2. Agni is addressed.

Note 3. The best place of the earth, the place of I/a (i.e. of the nourishment coming from the cow, of the ghee offered into Agni) is the sacrificial ground or more especially the spot on which the sacrificial fire is estab- lished. :

Note 4. Or‘to men.’ The Padapdz/a has manushe, but manushad seems more probable.

MANDALA III, HYMN 24. 289

MANDALA III, HYMN 24.

ASHT7AKA III, ADHYAYA 1, VARGA 24.

1. Agni, be victorious in battles; thrust away the plotters. Difficult to overcome, overcoming malign powers, bestow splendour on (the worshipper) who fits out the sacrifice as a vehicle !.

2. Agni, thou art kindled with nourishment}, the immortal offerer of a feast (to the gods). Accept graciously our worship.

3. Agni, wakeful one, son of strength, into whom offerings are poured, sit down with thy splendour on this sacrificial grass of mine.

4. Agni, together with all Agnis, with the gods exalt our prayers and those who are respectful at the sacrifices.

5. Agni, give wealth to the worshipper, abun- dance in valiant men; further us! that we may be rich in sons.

NOTES:

The Ashi is Visvamitra, the metre GAyatri, the first verse Anush¢ubh. On this combination of a_ begin- ning Anush¢ubh with Gayatris following, comp. H. O., Die Hymnen des Rig-veda, vol. i, p. 148.—Verse 1 = VS. Te. Verse 6 boll 12.6: \bo, FV, 12, 2a a 6,

[46] U

290 VEDIC HYMNS.

Verse 1. Note 1. See above, III, 8, 3, and on yag#avahas, I, 127, 8, note 1; Bergaigne, Religion Védique, II, 287, note 2. Verse 2.

Note 1. I/4: especially designating the nourishment coming from the cow (personified as I/a), such as ghee.

Verse 5.

Note 1. Literally, ‘sharpen us.’

MANDALA: Vil HYMN 25. 291

MANDALA Til EY VEN: 25. ASH FAKA lll ADHYAVA 1. VARGA 25.

1. Agni, thou art for ever the wise son of Heaven and of the Earth, the all-wealthy one. In thy peculiar way! sacrifice here to the gods, O intelli- gent one! |

2. Agni, the knowing, obtains (for his worshipper) heroic powers; he obtains (for him) strength, being busy for the sake of immortality. Bring then the gods hither, O (Agni), rich in food.

3. Agni, the wise, shines on Heaven and Earth, the two immortal goddesses who encompass all people—he who rules through his strength, and who is full of light through adoration.

4. Agni and Indra, come hither to the sacrifice in the house of the worshipper rich in pressed (Soma), never failing, ye two gods, at the drink of Soma.

5. Agni, thou art kindled in the house of the waters, (our) own (god), O son of strength, Gatavedas, who exaltest the abodes (in which thou dwellest) by thy blessing.

NOES:

The same Rishi. Metre, Virag.—Verse 4=MS. IV, 12, 6.

Verse 1. Note 1. On védhak, see Pischel, Vedische Studien, II, 45.

292 VEDIC’ HYMNS.

MANDALA III, HYMN 26.

ASHTAKA III, ADHYAYA 1, VARGA 26-27.

1. With our offerings revering in our mind Agni Vaisvanara, the follower of truth, the finder of the sun—we, the Kusikas1, desirous of goods, call with our prayers the god who gives rain, the charioteer, the cheerful.

2. We call that beautiful Agni to help us, Vaisva- nara, Matarisvan the praiseworthy!; we the men (call) Brzhaspati? for (the worship) of the divine host, the priest who hears us, the guest who swiftly elides along. |

3. Vaisvanara, neighing like a horse, is kindled by the women!, by the Kusikas, from age to age; may this Agni give us abundance in valiant men and in horses and treasures, he who wakes among the immortals.

4. May the Vagas! come forward, the Agnis with their powers. United? they have harnessed the spotted deer for their triumphal procession®, The Maruts, mightily growing, the all-wealthy, make the mountains tremble, the unbeguiled ones.

5. Ihe Maruts who possess the beauty of Agni}, belong to all races of men. We implore their fierce, strong help. They are tumultuous, the sons of Rudra, clothed in rain, hot-spirited like lions ?, givers. of rain. |

6. We implore with our best praises every host, - every troop (of the Maruts)1, the splendour of Agni,

MANDALA III, HYMN 26. 293

the power of the Maruts. With the spotted deer as horses *, with gifts that cannot be taken away, they go to the sacrifice wise in the (sacrificial) ordinances °.

7, Agni am I, by birth Gatavedas. Ghee is my eye; (the drink of) immortality is in my mouth. The threefold song! traversing the aerial space, the im- perishable Gharma?, the sacrificial food am I by name.

8. With three purifying strainers he (Agni) puri- fied the song, with his heart the thought, discovering the light. The mightiest treasure he produced by the powers of his own nature, and then he looked over heaven and earth.

9. Carry him who is the inexhaustible spring with a hundred rills, who has knowledge of prayers (?), the father of (every speech) that should be uttered, the roaring one!, gladly excited in the lap of his parents—carry him the truth-speaking across (all dangers), O ye two worlds!

NOLES:

Visvamitra is the Azshi of this Sikta with the exception of the seventh verse of which the Atman or Brahman is the Rishi. The metre is Gagati verses 1-6, Trish¢ubh verses 7-O-— Verse 5 == TB. 11,77, £2, 3. Verse 7 = VSOXVITL, 66. Vis: IV 2s.

The position of this Sikta in the collection shows that it is to be divided into three independent hymns. This is confirmed by the metre, the first and second of these three hymns being in Gagati, the third in Trishzubh, and also by the contents: the first hymn is addressed to Agni Vaisva- nara, the second to Agni accompanied by the Maruts, the third contains mystical speculations about the nature and the deeds of Agni.

294 VEDIC HYMNS.

Verse 1.

Note 1. The Kusikas are identical with the Visvamitras, or possibly the latter form one branch of the Kusikas ; see H. O., Zeitschrift der Deutschen Morgenlandischen Ge- sellschaft, XLII, 209.

Verse 2.

Note 1. On the relation of Matarisvan to Agni, see above, 1 90.-4,, notes! .

Note 2. Brzhaspati, though in his origin distinct from Agni, is here identified with him, like Matarisvan.

Verse 3.

Note 1. By the ten fingers. Comp. above, I, 71, 1.

Verse 4.

Note 1. I adopt the interpretation of Bergaigne (Religion Védique, II, 405, note 1) and Pischel (Vedische Studien, I, 46). Wagahk seems to be the proper name synonym with Ribhavahk; the Maruts may be called Vagah as they are called several times Azbhukshazah. But it is possible that we should have to translate simply, ‘May the powers of strength, &c.; comp. below, 27, 1.

Note 2. Possibly we have to supply, ‘united with their spotted deer, with their beauty, &c.; see II, 36, 2. yag#ath sammislaz préshatibhizZ rishzibhiz; VII, 56, 6. sriyd sdm- mislaz. Or the meaning may be, ‘the Maruts united with Agni or with the Agnis;’ comp. I, 166, 11. sammislaz indre.

Note 3. On subhé, see M. M., I, 87, 3, note 2 (vol. xxxii, p. 162).

Verse 5.

Note 1. Or, they receive their beauty through Agni.

Note 2. Of heshakratu the probable explanation has been given by Pischel, Vedische Studien, I, 48. See also von Bradke, Kuhn’s Zeitschrift, XXVIII, 297.

MANDALA III, HYMN 26. 295

Verse 6.

Note 1. Comp. V, 53, 11). Vvol. Xxxil, p. 920. Note 2 Comp. 11 24,4. vol: xxx, p. 307, note 5. Note 3. The text has vidatheshu.

Verse 7.

Note 1. Comp. VIII, 51, 4. arkdm saptasirshazam ... tridhatum uttamé padé. Is the song called tridhdtu because it is sung by the three Udgatrzs (singers)? Or because it generally comprises three verses (see H. O., Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXVIII, 453)?

Note 2. The Gharma is the offering of hot milk brought to the Asvins. On the probable meaning of this offering, see H. O., Religion des Veda, 447 seq.

Verse 9.

Note 1 The translation of me (comp: IV; 7,°11; Panatva veda hi 9.75- valle oamh, Vv, 7,0) 1) 45. nite conjectural.

296 VEDIC HYMNS.

MANDALA IIT, HYMN 27.

ASHTAKA III, ADHYAYA 1, VARGA 28-30.

1. Forward (goes) your? strength tending heaven- ward, rich in offerings, with the (ladle) full of ghee. To the gods goes (the worshipper) desirous of their favour.

2. I magnify’ with prayer Agni who has know- ledge of prayers (?), the accomplisher of sacrifice, who hears us, and in whom (manifold wealth) has been laid down.

3. O Agni, may we be able to bridle thee the strong god!; may we overcome (all) hostile powers.

4. Agni, inflamed at the sacrifice, the purifier who should be magnified, whose hair is flame—him we approach (with prayers).

5. With his broad stream of light the immortal Agni, clothed in ghee, well served with oblations, is the carrier of offerings at the sacrifice.

6. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither? for help.

7. The Hotvz, the immortal god goes in front with his secret power, instigating the sacrifices 2.

8. The strong (horse, i.e. Agni) is set at the races. He is led forth at the sacrifices, the ae the accomplisher of sacrifice.

9. He has been produced! by prayer, the excel- lent one. I have established? him, the germ of beings, for ever the father of Daksha *.

MANDALA III, HYMN 27. 297

to. I have laid thee down!, the excellent one, with the nourishment? of Daksha, O thou who art Agni.

13. He who should be magnified and adored, who is visible through the darkness, Agni, the manly, is kindled '.

14. Agni, the manly, is kindled, he who draws hither the gods likea horse. The (worshippers) rich in offerings magnify him.

15. We the manly ones will kindle thee the manly (god), O manly Agni who shinest mightily.

NOTES:

The same Azshi. The metre is Gayatrii—The position of the hymn in the collection shows that it is to be divided into Trzkas, and this is confirmed by the ritual use of several of these Trzkas (see Bergaigne, Recherches sur l’Histoire de la Liturgie Védique, 19, note 1). Some of the Trzkas at least, however, do not seem to form independent hymns; verse 10 very probably stands in connection with verse g, and the same seems to be the case with verses 12 and 13. Ludwig (IV, 305) and Bergaigne (loc. cit.) consider the whole Sikta as a collection of SAmidhenis or verses to be recited for each piece of wood thrown into the fire. Comp. Hillebrandt, Neu- und Vollmondsopfer, 77.—Verse 1

298 VEDIC HYMNS.

SO fl 67, on ttl, by 2) he Nee Ok Ne de Nerses 2°44 104-2. 4 Noel, 12. Verse 4 lO, 5, 6, 0; Lb LIL so 3 Verses 5-0 — ER Iil Ori 3 NSN. 1078 (verse, 5 — MSY) 14,°2)) Verses 7-9. = SV. II, 827-829. Verses 13-15 = SV. II, 888-890 ; Pel hae 2 NN OO 102.13.

Verse 1. Note 1. Of the priests and sacrificers ?

Verse 2. Note 1. The text has i7e.

Verse 3. Note 1. Comp. above, IJ, 5, 1.

Verse 6.

Note 1. Comp. IV, 17, 18. vaydm hi 4 te kakrzma sabadha. | Verse 7,

Note 1, Mayaya: comp. H. O., Religion des Veda, 163, 2.94. Note 2. Vidathani: comp. I, 31, 6, note 2.

Verse 9.

Note 1. This seems to mean, ‘he has been set to work.’

Note 2. A dadhe must be first person (comp. nf dadhe, verse 10) for the bhitanam garbhaz is Agni.

Note 3. Or, the father of intelligence. Daksha is the personified intelligence. Comp. vol. xxxii, p. 245 seq. ; Bergaigne, Religion Védique, III, 93 seq.

Verse 10.

Note 1 See above, (Il 33 4

Note 2. The text has i/A, the same word as in 24, 2.— Prof. Max Miiller observes, ‘ Could it be, ni tva dadhe iA, I have placed thee on the altar with nutriment, son of the strength of Daksha ?’

Note 3. Or, ‘the willing one.’

MANDALA III, HYMN 27. 299

Verse 11.

Note 1. ‘Setting to work the Right (Xzta)’ means here ‘performing the sacrifice.’ The sacrifice is considered as a sphere especially pervaded by the power of Azta. Comp. H. O., Religion des Veda, 197.

Note 2. Yanturam (comp. VIII, 19, 2. agnim iishva yanturam ; Lanman, 486) must be the same as yantaram (comp. waprup? [M. M.] See de Saussure, Mémoire sur le Systeme Primitif des Voyelles, p. 207; but comp. also Kretschmer, Kuhn’s Zeitschrift, XX XI, p. 447). To me it seems to be an accommodation to apturam, facilitated probably by the influence of the genitive yantur. See Lanman, Noun-Inflection in the Veda, p. 486; Wacker- nagel in Kuhn’s Zeitschrift, XX V, 287.

Note 8. See Pischel, Vedische Studien, I, 122 seq.; H. O., Gottingische Gelehrte Anzeigen, 1889, p. 4 seq.

Verse 12.

Note 1. The text has ile. In the same way i/ényah verse 13, i/ate verse 14.

Verse 13.

Note 1. Observe sam idhyate here and verse 14, sam idhimahi verse 15. The verses 13-15 form one Trefa.

300 VEDIC HYMNS.

MANDALA III, HYMN 238. ASHTAKA III, ADHYAYA 1, VARGA 831.

1. O Agni Gatavedas, accept graciously our offer- ing, the sacrificial cake at the morning libation, O god who givest wealth for our prayers.

2, The sacriticial cake, O Agnivhas been. baked of made ready ior thee :..accept 16 graciously, © youngest (god).

3. Agni, accept eagerly the sacrificial cake which has been offered, which has stood overnight. Thou art the son of strength, established at the sacrifice.

4. At the midday libation, Gatavedas, accept here graciously the sacrificial cake, O sage. Agni, the wise ones do not diminish at the sacrificial distri- butions? the portion which belongs to thee, the vigorous one 2,

5. Agni, at the third libation take joyfully the sacrificial cake, O son of strength, which has been offered. And in thy admirable way place our wakeful sacrifice, blessed with treasures, before the immortal gods.

6. Agni, grown strong, O GéAtavedas, accept graciously our offering, the sacrificial cake which has stood overnight.

ING) TEES.

The same Azshi. The metre is Gayatri in verses 1, 2, 6, Ushzih in verse 3, Trish¢ubh in verse 4, and Gagatt in verse 5.—No verse occurs in the other Savzhitas.

MANDALA III, HYMN 28. 301

This Stikta and the following are, as their position at the end of the Anuvaka and the number of their verses show, later additions to the original collection. The 28th hymn contains verses destined for the offerings of sacrificial cakes to Agni at each of the three Savanas. Quite in the same way hymn 52, which also belongs to the later additions, refers to sacrificial cakes offered to Indra. The oblation of such cakes to Indra at each Savana is found | also in the later Vedic ritual (comp. Katydyana IX, 9, 2 seq.; Weber, Indische Studien, X, 369, 376), and several verses of III, 52 are indicated there as Puronuvakyéa verses for those very offerings; see Asvalayana Srautasitra V, 4, 2. 3. After each cake-offering to Indra follows the Svish¢akrzt-oblation to Agni: and for these oblations Asvalayana (loc. cit. Sdtra 6) prescribes verses I, 4, and 5 of our hymn, according to the order of the three Savanas. From the text of the hymn it seems to be evident that verses 1—3 have been composed for the first, verse 4 for the second, and verses 5-6 for the third Savana. With this distribution the change of the metres evidently stands in connection. In accordance with the theories of the later Vedic theologians, we have here the Gayatri as the charac- teristic metre of the first, the Trish¢ubh of the second, the Gagati of the third Savana.

Comp. also Asvalayana VI, 5, 25, and the very ingenious but at the same time somewhat hazardous observations of Bergaigne, Recherches sur I’ Histoire de la Liturgie Védique, 16 seq.

Verse 4.

Note 1. The text has vidatheshu. Note 2. Comp. I, 36, 1, note 2.

302 VEDIC HYMNS.

NAV Ale Eile Ey VEN 29:

ASHTAKA III, ADHYAYA 1, VARGA 382-34.

11, This is the support on which the rubbing (for producing the fire) is performed ?; the creative organ? has been prepared. Bring hither the house-wife ‘ ; let us produce Agni by rubbing in the old way.

2. In the two fire-sticks dwells GAtavedas, as the germ (lies) safe in pregnant women—Agni who cred be magnified! day by day by oe men en bring Sine

. Place it? skilfully into her who lies extended ?. Having conceived she has quickly g given birth to the manly one. He whose summit is red—bright is his gaa son of [/4 has been born in the (due) way °*.

wee ly the place of I/4, on the navel of the earth we will lay thee down, Gatavedas, that thou, O Agni, mayst carry the offerings (to the gods).

5s Rub, ye men, the trutiiul-sace, the wise, the immortal, the fair-faced. Bring forth, ye men, Agni, the banner of sacrifice, the first in the front, the gracious one.

6. When they produce him by rubbing with their arms, he shines forth flaming in the wood like a red race-horse. Like the bright one on the path of the Asvins! the unrestrained (Agni) spares the stones, burning the grass’.

7. Agni, when born, shines forth resplendent, the racer, the priest, praised by the sages, the giver of rain, whom the gods placed in the sacrifices, to be

MANDALA III, HYMN 209. 303

magnified, as the omniscient carrier of the sacrificial offerings.

8. Sit down, O Hotvz, in the space which is thine, as the knowing one. Place the sacrifice in the abode of good works (i.e. on the altar). Eagerly longing for the gods thou shalt worship the gods by offerings. Agni, bestow mighty vigour on the sacrificer.

9. Produce a mighty! smoke, ye friends. With- out fail go forward towards strength. This Agni is the conqueror in battles, rich in valiant men, he by whom the gods have overpowered the Dasyus.

10. This is thy birth-place in due time whence born thou shonest forth; knowing it, O Agni, sit down on it, and make our prayers prosper.

11. He is called Tandinapat as the Asura’s germ. Nardsamsa he becomes when he is born, MAtarisvan when he has been shaped in the mother’. And he has become the rush of the wind in his swift course?.

12. Rubbed forth by skilful rubbing, established by skilful establishing, as a sage, O Agni, perform excellent sacrifices. Sacrifice to the gods for him who is devoted to the gods?.

13. The mortals have generated the immortal one, the. . .1, advancing one with strong jaws. The ten unwedded sisters * united take care of the man (Agni) when he has been born.

14. He the god of the seven Hotrzs shone forth from of old, when he flamed up in his mother’s lap, at her udder. Day by day the joyous one never closes his eyes, when he has been born from the Asuta S (ie; of the Heaven s ?) belly’.

15. [he onsets of (Agni) when he attacks his enemies, are like those of the Maruts. (He is) the

304 VEDIC HYMNS.

first-born (son) of the sacred spell. They know every (fire)1. The Kusikas have raised their brilliant spell; they have kindled Agni, every one in his house.

16. After we had chosen thee here to-day, O wise Hotrz, while this sacrifice was going on, thou hast firmly sacrificed and firmly laboured. Come to this

Soma, expert and knowing!

NOTES.

The same Azshi. The prevalent metre is Trishtubh.— Verses 1, 4, 10,12 are AnushfZubh; verses 6, II, 14,15; Gagati. |

The Siikta, which belongs to the later additions (see the note on hymn 28), consists of a number of verses and small groups of verses referring to the production of fire by the attrition of the two fire-sticks. The order in which the verses stand does not always agree with the natural order of the ritual acts.—Verse 2 = 5V. I;\ 99. 7 Verse. 3 — VG XN XY 14, Verse f= Vo. XXXIV, bn boas Pt VS 0,207 Vtg ar erse, Oo = Vv oo Oh alli sli. 2 ING ao VES oe Ve lO 4 Weise lo = V5 iliac Nhe eV 50 Pe 5, 58 IN pede 7 Ohl 2. 10. Ls, Soe, eee 6. © AV. Lile20.e Verce.13 — 15501. 2 1G, Verse 10 — Vo. Vill 20+ 15. 1 a 442, MS. 19525; BV Vv IT oF ft:

Verse 1.

Note 1. The verses 1-3 a,b have been translated by Muir, Original Sanskrit Texts, V, p. 209.

Note 2. On the adhimanthanasakala, the piece of wood on which the lower fire-stick is laid, see Satapatha Brah-

MANDALA III, HYMN 29. 305

mava III, 4, 1, 20. soxdhimanthanam sakalam adatte agner ganitram asity atra hy agnir gayate. Schwab, Das Altin- dische Thieropfer, p. 78 seq.

Note 3. Praganana seems to be used in the concrete sense as the male organ. As such, the poet may have considered the so-called pramantha in the generation of Agni, which is déscribed as having the shape of the male organ (Schwab, loc. cit., 78; see also Roth, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLIII, 591). It does not seem very probable that the darbhapigzgtila of which Sayaza thinks should be meant.

Note 4. Sdyava explains this as meaning the Arawi (fire- stick), i.e. the lower Arazi,the receptacle of the upper fire- stick. In the Taittirlya Brahmava I, 2, 1, 13 the two Aramis are addressed as mahi vispatni.

Verse 2.

Note 1. The text has idyah.

Verse 3.

Note 1. The upper fire-stick or, more accurately, the pramantha.

Note 2. Comp. above, II, 10, 3. The lower Arami is alluded to, which is considered as a wife and more particu- larly as the nymph Urvasi (Katydyana V, 1, 30, &c.).

Note 3. Prof. Pischel (Vedische Studien, I, 301) takes the genitive t/ayadz as dependent on vayune : ‘ wurde der Sohn geboren am Orte (Wege) der Opferspende.’ To me it seems unnatural not to connect {/4ya with putra%, which words are connected also by the Sandhi (the Samhita text has (/ayas putro, not {/ayaz putrd).

Verse 6.

Note 4. bor yaoan. cl. 1.37. 4: 1 214) VE ig. Should not the bright one on the path of the Asvins be the sun? Sayava thinks of the chariot of the Asvins, which also may be right.

[46] x

306 VEDIC HYMNS.

Note 2. Are the stones and the grass identical with the stones and grass-blades occurring in the later ritual of the agnyadheya and agnimanthana (Satapatha Br. II, 1, 1, 8; fT; 4, ty21; Katvavana 1V. 8, 10, &c.)?

Verse 9. Note 1. Literally, a manly, strong, or bull-like smoke.

Verse 11.

Note 1. This is a play upon words (MAtarisva and ami- mita matari, ‘he has been shaped in the mother’).

Note 2. Von Bradke (DyAus Asura, p. 51): des Windes Heerde (?) wird er, wenn er dahingleitet.

Verse 12.

Note 1. [his Pada is identical with. 15, 12.. 1t 1c a galita. Verse 13.

Note 1. The meaning of asremdn (comp. X, 8, 2. asrema vatsax [i.e. Agni] simivan aravit) is unknown. Note 2. The ten fingers.

Verse 14. Note 1. Comp. von Bradke, loc. cit., 50.

Verse 15.

Note 1. Or prathamagém brahmazak visve it vidud: ‘all (people) know him the first-born (son) of the sacred spell’? Comp. I, 34, 2. s6masya vendm anu visve it viduk.—Prof. Max Miiller writes: ‘Prathamagaz is the wind, X, 168, 3. It might here refer to the Maruts, who are often said to sing prayers; they know all about Brahman (prayer).’

MANDALA IV, HYMN I. 307

MANDALA IV, HYMN 1.

ASHTAKA III, ADHYAYA 4, VARGA 12-15.

1. Thee, O Agni, the gods concordantly have ever set to work as their divine steward; with this intention? they have set thee to work. They have generated” thee, O worshipful one ?, the immortal among the mortals, the wise, god-loving god; they have generated every wise, god-loving (Agni) *.

2. Do thou, [O Agni?,] turn to brother Varuza, towards the gods? with thy kindness *, to (Varuza) who accepts the sacrifice, to the eldest (god) who accepts the sacrifice, the righteous Aditya who supports the (human) tribes, the king who supports the (human) tribes.

a. © friend, tum to thy friend (Varuwa), as a wheel of a chariot! rapidly (follows) the swift (horse), for our sake, O wonderful one, rapidly. O Agni, find mercy (for us) with Varuza, with the all-brilliant Maruts. Bless (us), O flaming one, that we may propagate ourselves, that we may press onward ; bless us, O wonderful one!

4. Mayst thou, O Agni, who knowest Varumza, deprecate for us the god’s anger. Being the best sacrificer, the best carrier (of the gods), flaming, remove from us all hatred.

5. As such, O Agni, be for us the lowest! (god) with thy help, our nearest (friend) while this dawn shines forth. Being liberal (towards us), cause, by sacrificing, Varuza to go away from us. Love mercy ; readily hear our call.

x2

308 VEDIC HYMNS.

6. His, the fortunate god’s, appearance is excellent, and most brilliant among mortals. Like the bright, heated butter of the cow (the appearance) of the god is lovely, like the bountifulness of a milch-cow.

7. Three! are those highest, true, and lovely births of this god Agni. Being envelcped in the infinite? he has come hither, the bright, brilliant, shining Aryan.

8. He, the messenger, longs for all seats, the Hotvz with the golden chariot, with the lovely tongue, with the red horses, of marvellous appear- ance, brilliant, always lovely like an assembly abundant in food.

9. He, the kinsman of sacrifice, has enlightened men!, They lead him forward by a great rope®. He dwells in his (the mortal’s) dwelling, accomplish- ing (his task). The god has obtained the com- panionship of the mortal.

10. May this Agni, the knowing one, lead us to the god-given treasure which belongs to him}. That (treasure) which all the immortals have created by their thought, which Dyaus, the father, the begetter (has created): that real (treasure) they have besprinkled ”.

11. He has been born in the dwellings as the first, at the bottom of the great (air) 1, in the womb of this air *, footless, headless, hiding both his ends, drawing towards himself (his limbs ?), in the nest of the bull *.

12. The host! came forth wonderfully at first, in the womb of A’ta, in the nest of the bull’, lovely and young, of marvellous appearance, and brilliant *. Seven friends * were born for the bull.

13. Here our human fathers have sat down},

MANDALA IV, HYMN I. 309

aspiring after Azta® Invoking the dawns *, they have driven out the milch-cows which dwelt in the rock-stable, in the prison.

14. Having rent the rock they cleaned themselves. Others around told forth that (deed) of theirs.

Taking ... as an instrument (?) 1, they sang triumph- antly*. They found the light; they chanted their prayers.

15. Longing for the cows in their mind, those men, the Usigs1, have opened with godly words the fast-holding, closed rock, which enclosed and encompassed the cows, the firm stable full of cows.

16. They have devised the first name of the milch-cow; they have found the three times seven highest (names or essences) of the mother’. The hosts®, understanding this, acclaimed. The red one® became visible through the brilliant (milk ?)* of the cow.

17. The confused! darkness disappeared; the sky appeared in splendour; the shine’ of the goddess Dawn rose up. The Sun ascended to the wide plains, beholding right and wrong deeds among the mortals.

18. Then, afterwards, being awoke they looked around; then they took that treasure given by Heaven, all the gods in all the houses. O Mitra, may true (fulfilment) belong to (our) prayer, O Varuza !

19. I will address flaming Agni, the Hotvz, the supporter of everything!, the best sacrificer. He has perforated, as it were, the pure udder of the cows, (and has made flow the milk) purified like the poured sap of the Soma shoots.

20, tie, the Aditi (i.e. the freedom) ofall: the

S10 VEDIC HYMNS.

worshipful gods, the guest! of all men, Agni, choos- ing (for us) the protection of all gods—may he, Gatavedas, be merciful.

NOTES.

The Azshi is Vamadeva, the metre Trish¢ubh, except in verses I-3, the metres of which are Ashi, Atigagati, and Dhrzti respectively.—Verses 4-5=VS. XXI, 3-4; TS. I], Pee IN 2 ro 19 as 120s Ae dd fe TY 20,3 MGUY 40.4 3 14,17. Verse20 = V5. XT, 16; TB. II, 7, 12, 5.—The hymn has been translated and commented upon by Bergaigne, Quarante Hymnes du Rig-véda, p. 11 seq.

This Stikta seems to be composed of two independent hymns. Grassmann believed that the first three verses are the fragment of one hymn, and that verses 4-20 form a second hymn. His reason was that verses 1-3 are composed in metres similar to Atyashdzi, while the rest are composed in Trishtubh. I think that he was on the right way, but his opinion should be slightly modified. In verses I-5 Agni is invoked to appease the anger of Varuza ; while, on the other hand, no allusion to Varuza occurs in verses 6-20. I believe, therefore, that the first hymn should be considered as consisting of verses 1-5; it is composed in the metres of the Atyash¢i class (1-3) with two concluding Trishzubh verses (4, 5). The second hymn comprises the verses 6-20. The arrangers of the Samhita, however, considered these two hymns as one, as is shown by the position which they have assigned to it, before the second Saikta, which has the same number of verses (20) as this first Sikta. Comp. my Prolegomena, p. 141.

Verse 1.

Note 1. I.e. with the intention that he should act as the steward of the gods. As to iti kratva, comp. I, 138, 3. iti

MANDALA IV, HYMN T. cy es

kratva bubhugriré. Delbriick, Altindische Syntax, p. 530, paraphrases iti kratva : mit Entschluss ‘so sei es.’

Note 2. Sdyavza, whom Ludwig follows, seems to be right in explaining yagata as a vocative (‘yaganiya’), and ganata as 3rd plural (‘aganayan’). Bergaigne takes both forms as 2nd plural imperative: ‘honorez l'immortel chez les mortels ; engendrez le Dieu qui honore les Dieux.’

Note 3. I cannot believe that Bergaigne is right in trans- lating visvam A&devam, ‘celui qui honore tous les Dieux.’ His theory is that ‘visvam depend ... de 4, qui logique- ment gouverne le terme deva a l’accusatif.’

Verse 2.

Note 1. The metre shows, as Benfey (Vedica und Ver- wandtes, p. Ig, note 1) has pointed out, that this vocative agne is a spurious addition.

Note 2. Should we not read devam? ‘Turn to brother Varuza with thy kindness, towards the god who accepts the sacrifice.’

Note 3. Or ‘for the sake of his kindness,’ ‘for winning his favour (for the mortals)’? Sumati may be dative; see Lanman, p. 332; Brugmann, Grundriss der vergleichenden Grammatik, II, p. 602. Comp. I, 186, 10. 4k#/24 sumndya vavritiya devén, ‘may I turn to the gods for the sake of their favour.’

Verse 3.

Note 1. I believe that rathyeva (Padapdéza rdathy4-iva) stands for rathyam-iva. Comp. Lanman, p. 331; Roth, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, p. 681 seq. Prof. Max Miiller refers rathya-iva to two horses; he translates: ‘QO friend, bring hither thy friend, as two swift chariot-horses bring rapidly a swift wheel.’

Verse 5.

Note 1. I.e. the nearest to men.

Sire VEDIC HYMNS.

Verse 7.

Note 1, Literally ‘thrice.’ But I think that we should correct tri (‘three’). The same blunder seems to occur in III, 56, 5. tri sadhastha sindhavaz tri (read tri) kavindm, ‘Three are your abodes, O rivers; three (are those) of the Sages. Comp. also TIL, 56, 8; 1, 116, 4.

Note 2. This seems to mean, in the infinite sky.

Verse 9.

Note 1. Manushaz seems to be acc. plur.; comp. VII, 86, 7. aketayat akitah, ‘he has enlightened the unenlightened ones. Bergaigne takes manushaz as a genitive depending on yagvabandhufZ, ‘ fils du sacrifice de Manus.’

Note 2. Bergaigne compares IX, 87, 1, where it is said that they lead Soma to the sacrificial grass like a horse by ropes (akkha barhiz rasanabhiz nayanti). Sdyaza says, stutiripayd raggva, ‘by a rope which has the shape of praises.’

Verse 10.

Note 1. Comp. below, verse 18. Note 2. I.e. anointed, adorned. ‘Poured down.’ M. M.

Verse ll.

Note 1. MahaZ budhné seems to mean, maha ragasak budhné ; comp. ragasaz budhnam, I, 52,6; budhné ragasah, II, 2,3; maha ragasah, I, 6, 10; ragasak mahad, I, 168, 6; mahi ragasi, IX, 68, 3.

Note 2. With the second Pada, compare IV, 17, 14. tvakah budhné ragasak asya yonau.

Note 3. The bull seems to be Agni himself. Comp. verse 12.

Verse 12,

Note 1. The word sardha (or sardhaz? see note 3), which in most passages is applied to the host of the Maruts (see vol. xxxii, p. 67 seq.), seems here to refer to the company of the Angiras or seven /izshis, alluded to in the fourth

MANDALA IV, HYMN I. S12

Pada. The seven fishis, ‘our fathers’ (verse 13), have, with the aid of Agni, rent the mountain and delivered the cows or dawns (verses 13 seqq.; IV, 2, 15 seq.). Comp. H. O., Religion des Veda, p. 145 seq.

Note 2. The bull again seems to be Agni. Comp. verse 11, note 3.

Note 3. Do these epithets (comp. verse 8, Pada 3) refer to the sardha (host)? Or are they applied to Agni, so that we would have to translate: ‘Lovely was the young one (Agni), of marvellous appearance, and brilliant’? In this way Bergaigne interprets the passage. If this translation is right, sardhaz may be considered as neuter, and the first Pada could be translated: The first host came forth wonderfully.

Note 4. Evidently the seven Azshis (see note 1). Ber- gaigne: Les sept pricres? ou les sept rivieres?

Verse 13.

Note 1. The seven Azshis sat down for chanting and sacrificing, by which they have opened the mountain-prison of the cows.

Note 2. The mention of Rzta in this connection is both Vedic and Avestic. Comp. Darmesteter, Ormazd et Ahriman, p. 146 ; H.O., Religion des Veda, p. 144, note 2.

Note 3. The cows in this myth seem to be a mythical representation of the dawns. Comp. M. M., Science of Language, II, p. 584; H.O., Religion des Veda, pp. 147, 149 seq.

Verse 14.

Note 1. Pasvayantra (comp. sldkayantra, IX, 73, 6) is quite doubtful. Does there exist a stem pasva, meaning possibly, ‘the herd of cattle’? And can we translate, ‘they who had their (battering- ?) machines directed on the cow-herds’? Or, ‘holding the herds with their instruments (i.e. with the ropes used for drawing the cows out of the cavern)’ ?—Prof. Max Miiller suggests the translation, ‘the cattle-drivers, and writes, ‘Does it stand for pasu-yantra-

314 ' VEDIC HYMNS.

sai? Yantra seems the same as yoktra, or something like it, cf. X, 94, 7, 8. Pasuyantra would be they who hold the ropes of the cattle, who drive them away. Bergaigne’s translation, ‘n’ayant rien (d’autre) pour conduire le bétail’ (pasu-ayantra), and that of Roth (‘die der Sperre ledigen Thiere [pasvaz ayantrasa%] erhoben ein Freudengeschrei,’ Zeitschr. der D. Morg. Gesellschaft, XLVIII, 678), do not carry conviction, nor does a conjecture like pasv4 yantdrah (‘the leaders of the cattle together with the cattle itself shouted triumphantly’), seem to furnish a satisfying solu- tion of the difficulty. Note 2. See Geldner, Vedische Studien, I, 120.

Verse 15.

Note 1. On the Usigs, compare Bergaigne’s Religion Vedique, I, 57 seq.

Verse 16.

Note 1. The mother seems again to be the cow, or more exactly the Dawn considered as the mother of the cows (mata gavam, IV, 52, 2. 3; VII, 77, 2), and as the mother of the Azshis (IV, 2, 15).. Comp. V, 45, 2. 4 arvat gdvam mata ganati gat. The seven names of the cow are men- tioned also in I, 164, 3, its three times seven names, in VIE; 07, A:

Note 2. Bergaigne (Quarante Hymnes, p. 14) and Pischel (Ved. Studien, II, 121 seq.) give to the word vra the meaning ‘woman’ (Bergaigne: ‘femme,’ particuli¢rement ‘femme en rut,’ ‘femme amoureuse’). I prefer to follow the opinion of Bechtel, Nachrichten der Gottinger Gesell- schaft der Wissenschaften, philolog.-historische Klasse, 1894, p. 393 seq. The hosts seem to be the assembly of the Azshis.

Note 3. The dawn.

Note 4. Comp. IX, 81, 1 (H.O., Religion des Veda, p. 147,note 1). dadhna yat im unnitaz yasasa gavam, ‘ When (the Somas) have been drawn, together with the brilliant curds of the cow.’ The brilliant milk of the cow which the

MANDALA IV, HYMN I. 205

Rishis have obtained, seems to be considered as a magical means for procuring to men the aspect of the brilliant light of the dawn. Comp. H.O., Religion des Veda, p. 450. Verse 17. Note 1. On dudhitam, comp. Geldner, Ved. Studien, IT, O, and see Ric-veda [117,43 "TV, 16, 4. Verse 19.

Note 1 Conip: vol. xxxil, p. 330. (V 54, 10, note-1):

Verse 20.

_ Note 1. ‘Guest’ is atithiZ; the play on words (aditiZ and atithiZ) is untranslatable.

zo VEDIC HYMNS.

WEATV LIX 1 LY VEING 2

ASHT7AKA III, ADHYAYA 4, VARGA 16-19.

1. He who has been established as the steward among the mortals, the immortal, righteous one, and among the gods, being a god himself, the Hotz, the best sacrificer shall mightily flame?; Agni shall rise up? with the offerings of Manus.

2. Here, O Agni, son of strength, thou goest for us to-day as a messenger, thou who art born, between the two races (of men and gods), having harnessed, O tall one, thy puissant, manly, brilliant (stallions)!

3. Harnessing the two mighty, red steeds that swim in ghee—(the steeds) of Azta, I think, that are most swift with their mind}, the ruddy ones, thou goest (as a messenger) between you, the gods, and the tribes of men”.

4. O Agni, with thy good horses, and thy good chariot, rich in bounties, bring hither from among them (the gods)? Aryaman, Varuza, and Mitra, Indra and Vishzu, the Maruts and the Asvins, to him who offers good oblations.

5. Unis sacnhice ©“ Acnt 1s ach, in cows’ in sheep and horses, in manly friends; it is never to be despised ; it is rich in nourishment, O wonderful lord’, rich in offspring; it is long-lasting wealth, broad-based, with (brilliant) assemblies.

61. Be a self-strong protector, O Agni, of the man who in the sweat of his brow brings fuel to thee’, or heats his head desirous to worship thee. Deliver him from every harmful man.

MANDALA IV, HYMN 2. iy

7. The man who brings food to thee who art desirous of food, he who stirs up! the cheerful guest and rouses him, the godly man who kindles thee in his dwelling : to him may belong lasting and generous wealth.

8. The sacrificer who praises thee in the evening and in the morning and gratifies thee: that liberal man thou shouldst bring across all distress, like a well-impelled horse !, (dwelling) in his house.

9. The man who worships thee, the immortal one, O Agni, and who honours thee, holding the sacri- ficial ladle—may he, the toiling (sacrificer), not be deprived of wealth; may no distress that comes from a harmful (foe), surround him.

10. That mortal whose well-ordered sacrifice thou, as the god, acceptest, O Agni, as a liberal giver, may his worship! be welcome, O youngest god, (the Hotvz’s work performed) for a worshipper whose helpers we may be.

11. May he, the knowing one, distinguish wisdom and folly of mortals}, like straight and crooked backs (of horses)?.. And for the sake of wealth and noble offspring, O god, grant us Diti and keep off Aditi.

12. The undeceived sages instructed the sage (Agni), setting him down in the dwellings of Ayu’. Hence mayst thou behold, O Agni, with thy eyes? these beings visible and secret (that move) on the Arya’s ways °.

13. Bring thou, O Agni, youngest (god), cel art a good guide, a plenciul brilliant treasure to the worshipper who presses Soma, who serves thee and toils, to help him, O brisk one, who fillest the dwell- ings of peoples.

141. And whatsoever we have done, O Agni, out

25S VEDIC HYMNS,

of devotion for thee, with our feet 2, with our hands, with our bodies: (in those deeds of ours) the wise have held up the Acta, aspiring after it, like those who manage a chariot by means of the two pole- arms (?)3,

15. And may we be born from the Dawn, the mother, as the seven priests’, as the first worshippers among men®. May we be the Angiras, the sons of Heaven. May we flaming break the rock which COMmtains tne prize Of the contest: =

16. Andas our first, ancient fathers, O Agni, were aspiring after Azta'—they attained to pure devotion’, chanting their litanies. Cleaving the earth they disclosed the red (cows).

17. The pious men, well performing the acts (of worship), resplendent, melting! the generations of the gods? like ore’, kindling Agni, strengthening Indra, went along *, besieging the stall of cows.

18. He looked (on the gods) as on herds of cattle? in a rich (pasture)?, when the generations of the gods (were) near him, O mighty one*. After (the generations) of the mortals the Urvasis* have pined, for the growing strong of the Arya’, of the nearer Ayu -

19. We have done our work for thee; we have been good workers—the brilliant dawns have shone out /Aezta!,—brightening ? the perfect Agni who mani- foldly shines with fine splendour, (brightening) the god’s beautiful eye. |

20. We have recited these hymns for thee, the sage, O Agni, worshipper (of the gods)!; accept them! Blaze up; make us wealthier. Bestow great wealth on us, O bountiful one!

MANDALA IV, HYMN 2. 319

DOE Ess:

The Azshi is Vamadeva, the metre Trishtubh.— Verse 5 = PS 6, 6,4. il 1,11) t, MS. 4 3 Verse 6 — rk. 2 2 Vise ti VV erse 10 = Vo: A 09+ 1 OE 6, 52,40 Verses 10-10 — AVG NV LG, 21-24.

Verse 1.

Note 1. On this use of these infinitives, comp. Delbriick, Altindische Syntax, p. 412.—Mdanushak seems to be gen- itive; comp. II, 2, 6. havy4 mdanushaZ ; II, 2, 8. hdtrabhiz

. manushaf; I, 76, 5. manushaz havirbhif.

Verse 2.

Note 1. Comp. below, IV, 6, 9.

Verse 3.

Note 1. As to the horses of Azta, comp. above, III, 6, 6. In spite of the different accent there is no doubt that ghvztasnuva, which occurs in that verse, is the same word as ghvztasni, in our verse, a compound of ghrzta with a noun snu which seems to be different from sdnu, and connected with the root sna (cf. ghvztasnd, IV, 6, 9; and see Bechtel, Hauptprobleme der Indogerm. Lautlehre, p. 211). Vyrzdhasnu, on the other hand, seems to be no compound, but an adjective formed like vadhasnu, ni- shatsnu. It is evident, however, that the poet here employed the two words vridhasni and ghvitdsnu as parallel expressions. |

Note 2. Read martam (for martan ; gen. plur.). Comp. below, verse 11; VI, 47, 16. visaZ manushyan, where we ought to read manushyam. See Lanman, p. 353; Pischel, Vedische Studien, I, p. 44; Bartholomae, Studien zur Indo- germanischen Sprachgeschichte, I, p. 48.

320 VEDIC HYMNS.

Verse 4.

Note 1. ‘Could it be Mitram eshdm, the rapid Mitra?’

M.M. Verse 5.

Note 1. The meaning is, it is rich in reward consisting in cows, &c.

Note 2. The text has asura. Cf. H.O., Religion des Veda, p. 164.

Verse 6.

Note 1. With the first Pada, comp. below, 12, 2.

Note 2. On svatavan, see Benfey, Vedica und Lin- cuistica, p. I seqq.; Lanman, p. 559; Joh. Schmidt, Kuhn’s 7erRsChIiG, AV, p. 357 Sed.+ tt, -O., Prolesomend, P. 471.

Verse 7.

Note 1. Nisishat is not derived, as is the case for instance with 4 sishamahi, VIII, 24, 1, from (ni-)sas (Grass- mann, Ludwig), but from ni-sé (Bohtlingk-Roth); comp. VII, 3, 5. nistsanad atithim. We must read, consequently, nisisat, formed like dadhat (3rd sg. subj. pres., or possibly nom. sing. part. pres.).

Verse 8.

Note 1. Bohtlingk-Roth conjecture harmy&van ‘im Hause, im Stall gehalten.’ It is true that beasts may be kept in. the hatniva;. comp. Vil..56. 165%. 106 38: Zimmer, Altindisches Leben, p. 149. But I do not think that ‘being kept in the harmya’ could be expressed by harmya-vat. Hemydvat seems to be derived from the root hi, and to have the same meaning as asuhéman; such a word very well fits into a phrase referring to a swift horse. Hemydvat stands to hemdan in the same relation as omydvat to oman. All this was pointed out first by Ludwig (vol. iv, p. 22).

Verse 10.

Note 1. Literally the Hotrz’s work (performed for such a Yagamana).

MANDALA IV, HYMN 2. eT

Verse 1l.

Note 1. I read martém (gen. plur.); comp. above, verse 3,note 2. It is possible, however, to leave the text un- changed; in this case the translation would be: ‘ May he, the knowing one, distinguish wisdom and folly, the (wise and foolish) mortals like straight and crooked backs (of horses),’

Note 2. Comp. vitaprzshZ/a, ‘straight-backed,’ a frequent epithet of horses.

Note 3. For Prof. Max Miiller’s interpretation of this passage, comp. vol. xxxii, p. 256. See also Bergaigne, Rel. Védique, III,97; Pischel, Vedische Studien,I, 297 seq. It is very strange that the poet should ask the god to keep off Aditi (comp. I, 152, 6. Aditim urushyet) who must here be considered, consequently, as a malevolent deity. I think that this conception of Aditi is derived from the idea of this goddess as punishing sin; it is the same goddess who may free the sinner from the bonds of sin and who may fetter and destroy him. Keeping off Aditi seems to mean, con- sequently, removing from the mortal the danger of being bound by the fetters of sin; the idea is the same as above in IV, 1, 5, where Agni is invoked to make Varuza, the son of Aditi, go away (comp. H. O., Religion des Veda, p. 336, note 1). In that case granting Diti would mean granting freedom from those same fetters. (On Diti, who very appropriately has been called a mere reflex of Aditi, see WE. Wy. Jocs-cit. ; “Beroatone 111. 67 seas)

Verse 12.

Note 1. On Ayu, the mythical ancestor of the human race, see Bergaigne, Religion Védique, I, p. 59 seq.

Note 2. On padbhiz, comp. Pischel, Ved. Studien, I, 228 seq.; Bartholomae, Bezzenberger’s Beitrage, XV, 3 seq. ; Bloomfield, Contributions to the Interpretation of the Veda, Second Series, p. 32 seq. (American Journal of Philology, XI, 350 seq.). I believe that in our verse padbhiz should be derived from a noun pas, and translated, ‘ with thy eyes,

[46] bE

322 VEDIC HYMNS.

while in verse 14 we ought to read padbhiz, and to translate, ‘ with the feet.’

Note 3. Pischel (Ved. Studien, I, 229, note 1) believes that aryaz is nom. sing., referring to Agni. But compare VI, 51, 2. vigu marteshu vrigina ka pdsyan abhi ashZe stirak arydk évan. This verse makes it very probable that aryd% is a genitive dependent on évai, évan (‘ behold- ing right and wrong deeds among the mortals, the Sun looks upon the Arya’s ways’). On the stem ari, ‘the Arya,’ see Pischel, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XL, p. 125.

Verse 14,

Note 1. This verse has been commented upon by Pischel, Ved, Studien, I, 229 sea.

Note 2. On padbhiz or rather padbhiz, comp. verse 12, note 2.

Note 3. In translating bhurig I have followed, though not without doubt, the theory of Pischel, Ved. Studien, I, 239 seq.—Pischel seems to be right in making ~ztam depend both on yemuZ (comp. IV, 23, 10) and on asushaxak (comp. above, IV, 1, 13, and below, verse 16).

Verse 15.

Note 1. The seven Xzshis or Angiras, the sons of Heaven and the Dawn (cf. above 1, 16).

Note 2. nvén (or rather nz#m) is genitive plural. See Lanman, p. 430; Pischel, Vedische Studien, I, p. 42.

Note 3. Here we have again the seven Azshis breaking the mountain in which the cows were imprisoned.

Verse 16.

Note 1. The apodosis is wanting. As verse 15 shows, the meaning is: As our fathers have done their mighty deeds, aspiring after Azta, thus may we do the same.

Note 2. Suzit (Padap. sufi it) possibly stands for sizim it; cf. Roth, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, p. 680, Or may we correct sufi it...

MANDALA IV, HYMN 2. 323

didhit? (instr. sing.), ‘they went along in pure devotion’? Didhiti seems to be what is called in III, 31,1; IX, 102,

1. 8, rztasya didhitiz.

Verse 17.

Note 1. See Zimmer, Altindisches Leben, p. 252.

Note 2. Evidently the pious men, not the gods, form the subject. I propose to read, therefore, devam (gen. plur.) ganima ; cf. verse 18 devanam yat ganima. They kindle Agni; they strengthen Indra: in short, they treat the divine people as the smith treats the metal.

Note 3. I do not enter here upon the archaeological question as to the meaning of aya. Comp. on this much- discussed question especially Max Miiller, Biographies of Words, p. 252 seq.; Schrader, Sprachvergleichung und Urgeschichte (2nd ed.), p. 271 seq.; von Bradke, Methode der arischen Alterthumswissenschaft, p. 93 seq.

Note 4. Cf. X, 61, 13. parishadvanak agman.

Verse 18.

Note 1. Pasvak is genitive sing.; it depends on yatha. Chey Stat 1 1510; 3:

Note 2. There is no reason for taking, as Lanman (p. 516) does, kshumati as acc. plur. neut., which would be kshumanti. See Joh. Schmidt, Pluralbildungen der In- dogermanischen Neutra, p. 237; Bartholomae, Kuhn's Zeitschrift, XXIX, p. 493. Bartholomae translates, ‘ bei einem wolhabenden.’

Note 3. Is this vocative ugra right? It would be easy to correct, with Ludwig, ugra (‘ when the mighty generations of the gods were near him’) or ugra, as suggested by Delbriick (Grassmann’s Translation, vol. i, p. 573): ‘the mighty one (Agni) looked on them,’ &c.

Note 4. I believe that Geldner (Ved. Studien, I, 260, note 1) is right in contending that Urvasi, wherever it occurs, is the name of an Apsaras and nothing else. The name of Ayu, occurring in the fourth PAda, confirms this ; for Ayu, as is well known, is the son of Purtiravas and of the nymph Urvasi. Geldner translates, ‘Selbst mit den

Yee

224 VEDIC HYMNS.

Sterblichen hatten die Urvasis Mitleid. But I do not think that kvzp means ‘having compassion. In my opinion we should, with Ludwig, supply ganima to mar- tandm, so that devandm ygdnima in the second Pada corresponds with mdarténam (gdnim4a) in the third. This ganima is an accusative which depends on akrpran (‘they pined after ...,’ cf. IX, 85, 11. ndke suparzdm upapapti- vamsam girak vendndm akripanta pirviz; X, 74, 3. ye kripazanta rdtnam). Thus the meaning seems to be: When the cows had been conquered, and when Agni looked over the generations of the gods that were near him, the Urvasis, i.e. the Apsarases such as Urvasi, longed for the love of mortals such as Purtiravas, and for the propagation of the human generations; they gave birth to children such as Ayu.

Note 5. Or ‘of the indigent’? Or is arya# nom. plur. fem. referring to the Urvasis? Or nom. ue masc. refer- ring to Agni?

Note 6. On Ayu, see note 4. But I cannot tell why he is called the nearer Ayu. Is this nearer Ayu opposed, as a nearer or later (upara) ancestor, to the pitaraz parasa/ pratnasa/, the Angiras, mentioned in verse 16? ‘The same nearer Ayu (para which stands there in opposition to ptirvabhiz) is mentioned also in I, 104, 4, connected, as it seems, with some Apsarases. I do not pretend to be able to interpret that very difficult verse, but I am convinced that it has been misinterpreted both by Roth (Siebenzig Lieder, p. vii) and by Bergaigne (I, 60).

Verse 19.

Note 1. I.e. the dawns have sent forth their shine, which is a visible manifestation of the eternal law of Reta.

Note 2. The construction is: we have been good workers, brightening &c. The words, ‘the brilliant dawns have shone out Ata, are a parenthesis.

Verse 20.

Note 1. The text is nearly identical with the first hemi- stich of I, 73, 10 (see above).

MANDALA IV, HYMN 3. $55

MANDALA IV, HYMN 3. ASHTAKA IIL ADHYAYA 4, VARGA 20-22.

1. Draw Rudra hither for your protection}, the king of sacrifice, the truly sacrificing Hotrvz of the two worlds’, the golden-coloured Agni, before the unseen thunderbolt (strikes you).

2. This is the home which we have prepared for thee as a well-dressed, loving wife (prepares the marriage-bed) for her husband?!, Directed hither- ward, dressed (in offerings and prayers ?)? sit down. These (sacrificial ladles or prayers?) are turned towards thee, O most skilful one *!

3. To him who hears us, who is not proud, who beholds men, to the merciful, immortal god recite a prayer, O worshipper, a hymn—(to Agni) whom the presser (of Soma), the Madhu-presser, magnifies like the pressing-stone |.

4. Thou who art well-intentioned, give heed to this our toiling}, to this Azta*, O observer of Ata! When will our hymns share in thy rejoicings ? When will our friendship dwell in thy house ?

5. How wilt thou, O Agni, before Varuza, and how wilt thou, and which sin of ours wilt thou blame before Dyaus? How wilt thou speak to bountiful Mitra, to the Earth? What (wilt thou say) to Aryaman, to Bhaga?

6. What wilt thou say, O Agni, when thou hast grown strong on the Dhishzya altars'? What to strong Vata who goes forward in triumph?? To the Nadsatya * who goes round the earth‘, to...5? What, O Agni, to Rudra, the man-killer ?

326 VEDIC HYMNS,

7. How (wilt thou speak) to great Paishan who brings prosperity ? What (wilt thou say) to martial Rudra, the giver of offerings!? What sin? wilt thou announce to wide-ruling Vishzu, what, O Agni, to the mighty weapon (of the gods) ?

8. How wilt thou answer, when thou art asked, to the righteous? host of the Maruts? How to the mighty Sun, to the quick Aditi?? . Accomplish thy work, O GdAtavedas, thou who knowest the Heaven !

9. I magnify! the Azta of the cow ? ruled by Avzta and also by the raw one’, the honey-sweet, ripe (milk), O Agni. Though being black this (cow) swells of bright drink, of... .* milk.

10. With A7zta indeed, with the milk of the back}, the bull has been anointed, Agnitheman. Without trembling he moved on bestowing his vigour. The speckled bull has poured out his bright udder ®.

11’, By the Azta the Angiras have broken the rock and cleft it asunder; they have shouted together with the cows. Prosperously the men have surrounded? the Dawn. The Sun appeared when Agni (the fire) had been born *.

12. By the Azta the immortal, uninjured! god- desses, the Waters, O Agni, with their honey-sweet waves have sped forward? for ever to flow (along their course), like a racer incited by shouting when (the race-horses) are let loose.

13. Go never on thy crooked way to the spirit (which avenges the guilt) of anybody’, of a vassal who has trespassed, or of a friend. Require not (of us) a sinful brother's debt®. May we not have to suffer under the spirit which avenges a friend’s or a (hostile) deceiver’s guilt *.

MANDALA IV, HYMN 5. 327

14. Protect us, O Agni, with all thy protection, thou who art protected, O martial one}, and art gladdened (by us). Sparkle forth, and destroy even strong evil! Slay the Rakshas even though it has grown large.

15. Be gracious, O Agni, through these our hymns. Touch, O hero, this wealth moved by our prayers. And accept, O Angiras, our sacred words. May the praise, beloved by the gods, resound to tice ?.

16. I, the priest, have rehearsed to thee the omniscient one, O Agni, worshipper (of the gods), all these songs, these inmost words, these recitations and words of wisdom, to thee the wise one, with prayers and hymns.

NOTES.

The same Azshi and metre —Verse 1=SV. I, 69; 1S. 91400 2B. TL 8,-0.9, Mo LV. 11, 46. Verse 6 = WEDe EN IT Ae

Verse 1.

Note 1. On the identification of Agni with Rudra, comp. Bergaigne, Rel. Védique, III, 36; von Bradke, DyAus Asura, p. 54 (Rig-veda I, 27, 10; III, 2,5; VIII, 72, 3).

Note 2. The second Pada of this verse is identical with Vi 16; 46.

Verse 2.

Note 1. Cf. Hirzel, Gleichnisse und Metaphern im Rig- veda, p. 69.

Note 2. On parivitaZ Sayaza remarks, yash/avyadevais tegobhir va parivitaZ. In the commentary on I, 128, 1, on the other hand, he says, vztvigbhiZ paridhibhir va parito veshZitah.

328 VEDIC HYMNS.

Note 3. I take su-apaka as a compound of su and a-paka (comp: Vag oamh. XX, 44 — Paitt.-Bril, 6, 8. a= Maite: Samh. III, 11, 1, where Tvash/vz is called apakaz). In Rig-veda VI, 11, 4 we read:. adidyutat su apdka“ vibhava ; in VI, 12, 2. 4 yasmin tvé su apake yagatra, &c. Should we not correct in both passages suapdkaz, suapake?

Verse 3.

Note 1. The pressing-stone (gravan) is frequently con- sidered as speaking, as praising the gods. Cf. Hillebrandt, Vedische Mythologie, I, p. 152 sq.

Verse 4.

Note 1. The Padapazha has samyai. I think it should be samyaz.

Note 2. I.e. to this sacrifice, which is considered as one of the chief manifestations of Rzta. See H. O., Religion des Veda, p. 197. |

Verse 6.

Note 1. At the Soma sacrifice fire burns on eight altars called Dhishzya ; see Weber, Indische Studien, X, pp. 366, 375:

Note 2. See vol. xxxii, p. 164.

Note 3. This is the only passage in the Rig-veda in which nasatya occurs in the singular.

Note 4. On parigman, cf. above, I, 79, 3 note.

Note 5. Kshé (cf. Lanman, pp. 440, 448, 534) is evidently corrupt. But neither Bollensen’s conjecture, ukshzé, nor those of Ludwig (akshe, yakshe), carry conviction.

Verse 7.

Note 1. It is very strange to find Rudra here desig- nated as ‘giver of offerings. But it seems too bold to explain haviz-dé as a dative of haviz-dd (‘eater of offerings ’).

Note 2. I read with Grassmann répaf (‘sin’) for rétak (‘sperm’).

MANDALA IV, HYMN 3. 329

Verse 8.

Note 1. The text has vztdya, used as an adjective (see Bergaigne, Rel. Védique, III, 216).

Note 2. Aditi is masculine and seems to be an epithet (‘unrestrained, free’) of the Sun. Cf. vol. xxxii, p. 262 ; Bergaigne, III, 92. Probably at the same time the word is intended to allude to the goddess Aditi.

Verse 9.

Note 1. The text has i/e, on which Ludwig says, ‘so viel wie nile.” Ive of course cannot be the same as nile, but should we» not conjecture ni/é? Ch above, IV, 1, 11. vrishabhasya ni/é, and IV, 1, 12. rztasya yona vrzshabhasya nivé. The translation would be, ‘By Azta the Reta is restrained in the nest of the cow.’

Note 2. The ‘ Xzta of the cow, if the reading is correct (see note I), seems to be the milk.

Note 3. The ‘raw one’ is the cow as opposed to the ripe milk.

Note 4. The meaning of gdmarya (ama& deyduevor) is unknown. Cf. Bergaigne, II, 398, note 1. Sdyava reads ga amaryena. ‘I should prefer g4 amartyena.’ M. M.

Verse 10.

Note 1. Does this mean, with the milk that comes from the ridge of heaven? Cf. IV, 20, 4. sim andhasé mamada przshzhyena.

Note 2. This Pada seems to be an imitation of VI, 66,1, where Przsni (‘the speckled one’) is the mother of the Maruts: sakv¢t sukram duduhe pr7sniZ fidhak. See vol. Mort. 300,

Verse 11.

Note 1. Here we have again the same myth of the Angiras and the cows, to which so many allusions are found in the preceding hymns.

Note 2. The red cows of the myth are the dawns; the

3320 VEDIC HYMNS.

Angiras besiege the stronghold in which these cows are imprisoned.

Note 3. On the kindling of the fire as a charm by which the sun is made to rise, see H.O., Religion des Veda, p. 109 seq.) The Angiras kindle the fire for performing their sacrifice; thereby they make the sun rise.

Verse 12.

Note 1. The same epithet is applied to the waters also in X. 104; 6:

Note 2. The optative dadhanyudZ is very strange. Pro- bably we ought to read dadhanvuZ.

Verse 13.

Note 1. The meaning seems to be that Agni is requested not to turn against the sacrificer a spirit which has to avenge the guilt committed by a third person. ‘ Why not read yagzam? Go not secretly to anybody's sacrifice, not of a hostile house, not of a friend. Do not require (of us) a sinful brother’s debt. May we not feel the might of friend or foc.’ M. M.

Note 2. Geldner (Ved. Studien II, 157) translates and interprets: ‘tilge nicht, O Agni, die Schuld eines falschen Bruders, namlich die Schuld an die Manen, also dem Sinn nach ‘mache ihn kinderlos.’ This is quite unacceptable.

Note 3. The text is evidently corrupt. I propose to read : ma sdkhyu# yakshdm mé ripok bhugema. Comp. V, 70, 4. ma kasya adbhutakrati yakshdm bhugema tantibhi/.

Verse 14. Note 1. I cannot adopt Bergaigne’s opinion on sumakha (Quarante Hymnes, p. 75). Verse 15. Note 1. Or, awake for thee.

MANDALA IV, HYMN 4. 231

MANDALA IV, HYMN 4. ASHTAKA III, ADHYAYA 4, VARGA 23-25.

1. Produce thy stream of flames like a broad onslaught. Go forth impetuous like a king with his elepiants 4) alter thy orecdy onsiaucnt thou art an archer; shoot the sorcerers with thy hottest (arrows).

2. Thy whirls fly quickly. Fiercely flaming touch (them). O Agni, (send forth) with the ladle? thy heat, thy winged (flames) ; send forth unfettered thy firebrands all around.

3. Being the quickest, send forth thy spies against (all evildoers). Be an undeceivable guardian of this clan. He who attacks us with evil spells, far or near, may no such (foe) defy thy track.

4. Rise up, O Agni! Spread out against (all foes)! Burn down the foes, O (god) with the sharp weapon! When kindled, O Agni, burn down like dry brushwood, the man who exercises malice against us.

5. Stand upright, strike (the foes) away from us! Make manifest thy divine (powers), O Agni! Unbend the strong (bows) of those who incite demons (against us)’. Crush all enemies, be they relations or strangers.

6. He knows thy favour, O youngest one, who makes a way for a sacred speech like this. Mayst thou beam forth to his doors all auspicious days and the wealth and the splendour of the niggard.

7. Let him, O Agni, be fortunate and blessed with good rain, who longs to gladden thee with

Se VEDIC HYMNS.

constant offerings and hymns through his life in his house. May such longing ever bring auspicious days to him.

8. I praise thy favour ; it resounded here. May this song (which is like) a favourite wife, awaken for thee’. Let us brighten thee, being rich in horses and chariots. Mayst thou maintain our knightly power day by day.

9. May (the worshipper) here frequently of his own accord approach thee, O (god) who shinest in darkness’, resplendent day by day. Let us worship thee sporting and joyous, surpassing the splendour of (other) people.

10. Whoever, rich in horses and rich in gold, approaches thee, O Agni, with his chariot full of wealth—thou art the protector and the friend of him who always delights in showing thee hospitality.

11. Through my kinship (with thee) I break down the great (foes) by my words!. That (kin- ship) has come down to me from my father Gotama. Be thou attentive to this our word, O youngest, highly wise Hotvz, as the friend of our house.

12. May those guardians of thine, infallible Agni, sitting down together protect us, the never sleeping, onward-pressing, kind, unwearied ones, who keep off the wolf, who never tire.

131. Thy guardians, O Agni, who seeing have saved the blind son of Mamata from distress—He the possessor of all wealth has saved them who have done good deeds. The impostors, though trying to deceive, could not deceive.

14. In thy companionship we dwell, protected by thee. . Under thy euidance let us acquire gain. Accomplish both praises!, O (thou who art the)

MANDALA IV, HYMN 4. 333

truth! Do so by thy present power, O fearless one !

15. May we worship thee, O Agni, with this log of wood. Accept the hymn of praise which we recite. Burn down those who curse us, the sorcerers. Protect us, O (god) who art great like Mitra, from guile, from revilement, and from dis- grace.

NOLES:

The hymn is addressed to Agni Rakshohan. The same Rishi and metre.—Verses 1-15=TS. I, 2, 14, 1-6; MS. [Vi tt, 5 Verses 1-5= Vo. XM 9-133. MS. 11, 7.15.

Verse 1.

Note 1. On ibhena, cf. Pischel-Geldner, Vedische Studien, Top: xv.

Note 2. The meaning of drianaZ, which evidently should be pronounced druvzanak (H.O., Prolegomena, p. 478), is uncertain. This verb is stated to occur still in one other passage, Maitr. Sash. II, 4, 2. tad ya evam vidvant surdm pibati na hainam drdati (druvati, two MSS.). But should we not read there hruvati? [And possibly in our passage, as Prof. Max Miiller observes, hriwandaz ?]

Verse 2.

Note 1. On guhvVa, see Pischel, Vedische Studien, II, 113. Wherever butter is poured out with the ladle, the flames arise.

Verse 5. Note 1. The third Pada is identical with X, 116, 5 b.

Verse 8.

Note 1. Or ‘resound to thee’ (sam gareta). Cf. above, 3,15. Shall we read, in consideration of this parallel

334 VEDIC HYMNS.

passage, sim devavata garatam iydm gif (‘ may this song beloved by the gods resound’ or. ‘ awaken’)?

Verse 9.

Note 1. On doshavastaz, see above, I, 1, 7, note I.

Verse ll.

Note 1. I have taken maha as acc. plural. If it is gen. singular, the translation will be: ‘ Through my kinship with the great (Agni) I break down (my foes) by my words.’

Verse 13.

Note) A his verse ts identical with 1; 147, 3°" See the notes there. The original place of this verse seems to be in the first Mazdala, because it mentions Mamateya.

Verse 14.

Note 1. Probably the praise or song of the gods and of Men. Oel VOL Xs Xi p.4390;

MANDALA IV, HYMN 5. 335

MAA DAL ATV, TY MN 5, ASH7AKA III, ADHYAYA 5, VARGA 1-3.

1. How may we unanimously offer mighty light ! to bountiful Agni Vaisvanara? With his mighty perfect growth he supports the high bank? like a pillar.

2. Do not reproach Him, the self-dependent one, who has given this bounty to me, the god to the mortal, the clever one to the simple, the wise im- mortal, the most manly, restless? Agni Vaisvanara.

3. Agni, the sharp-pointed, the mighty bull with thousandfold sperm, has proclaimed to me the great, doubly-powerful! Saman, the prayer, having found, as it were, the hidden track of a cow 2.

4. May Agni, he who is rich in wealth, whose teeth are sharp, consume with his hottest flames those who violate the laws founded by Varuva, the beloved, firm (laws) of attentive Mitra.

51. They who roam about like brotherless girls ?, of evil conduct like women who deceive their hus- bands, being wicked, sinful, and untrue—they have created for themselves this deep place?

6. On me, however small, but innocent, thou, O purifying Agni, hast fiercely placed this mighty, deep, vigorous prayer, like a heavy burden, this Presh¢ha', consisting of seven elements ?.

7. Let our prayer which purifies Him, through the power of mind (inherent in it), reach Him who is the common (property of all men) alike, the good (name ?) of Przsni on the skin of the herbs, on the Summit of the. 2.1,

336 VEDIC HYMNS.

8. What should be openly uttered by me of this speech? They secretly speak of that which is hiddent. When they have uncovered, as it were, the water of the cows?, he guards the beloved summit of the .. .°, the footstep of the bird‘.

9. He has found in secret that great face of the great ones which the bright cow accompanied }, the ancient (face) shining in the abode of Ata, the quickly running, quickly moving.

10. And resplendent near his parents (Heaven and Earth), in their presence, he thought of the secret, good (name?) of Pvzsni. The tongue of the manly, forward-bent flame (seized) that which was near at hand in the highest abode of the mother, the cow.

11. I speak, when being asked, A’ta (i.e. truth), out of reverence (for Agni, or for the gods), out of hope! placed in thee, O Gatavedas, as I am here’, Thou rulest over all this wealth whatever (dwells) in heaven and earth.

12. Which of this wealth is ours, what treasure ? Mayst thou who knowest it declare to us (that treasure), O Gatavedas! What is the highest (aim) of this our way, is hidden. We have not come scolding to an empty (?)? 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,

MANDALA IV, HYMN 5. 557

15. The face of this kindled, manly Vasu has shone gloriously in the house. Clothed in brilliancy, with his shape beautiful to beheld, the bountiful has shone like a house’ with its wealth.

NODS.

The hymn is addressed to Vaisvanara. The same Azshi and metre.—No verse occurs in the other Samzhitas.

Verse 1.

Note 1. Cf. especially I, 45, 8 (above, p. 42). brzhat bhaz bibhrataz havi.

Wote 2. Cl. vol. xxxil, p. 93:(1, 98, 11, note 2).

Verse 2.

Wote 1; See above,!, 36; 1, note.2;

Verse 3.

Note 1, DvibarhaZ is neuter. See Lanman, p. 560 ; Joh. Schmidt, Pluralbildungen der Indogermanischen Neutra, B13.

Note 2. Agni has discovered the Sadman which he pro- claims to the mortal, like the track of a last cow.

Verse 5.

Note 1. See H. O., Religion des Veda, p. 539.

Note 2. Abhratara# cannot be accusative plural fem., as Zimmer (Altindisches Leben, p. 419) seems to take it. The correct interpretation has been given by Pischel, Vedische Studien, 1, p. 290.

Note 3. I.e. hell.

Verse 6.

Note 1. In the younger Vedic ritual certain Stotras are technically designated as przsh¢/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 présh¢/am ?

Note 2. The seven tones of the scale ?

Verse 7.

Note 1. This passage is obscure. The text runs thus: sasasya karman adhi aru présned agre rupaz arupitam (arupitam Samhitapatha) gabaru. As to the first words, see III, 5,6. To aru possibly a noun like néma should be supplied (cf. below, verse 10). The last PAdda (cf. above, III, 5, 5, note 1) is simply untranslateable.

Verse 8.

Note 1. Of the milk alluded to in the third Pada ?—On nizik, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen der Indogerm. Neutra, p. 397.

Note 2. The water of the cows is the miuk cl ye, 3 Roth (Zeitschr. der D. Morgenl. Gesellschaft, XLVIII, 682): als sie den Schatz der Kiihe entdeckt hatten (var iva=varam iva).

Note 8. 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. I, 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 4sdsa, see Lanman, p. 492 seq.; Bartholomae Indogermanische Forschungen, I, 182 seq.; Bechtel, Haupt-

MANDALA IV, HYMN §. 339

probleme der Indogerm. Lautlehre, p. 262. This noun is not to be derived from the root sas, but from sams. Note 2. Compare I, 79, 2 (with note 3).

Verse 12. Note 1. Comp. X, 108, 7, where the Pazis say to Sarama: réku padam alakam 4 gagantha (‘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.

340 VEDIC HYMNS.

MANDALA IV, HYMN 6. ASH7AKA III, ADHYAYA 5, VARGA 4-5.

1. Stand upright for us, O Agni, Hotzz 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 Hotvz has sat down among the people, joy-giving Agni, the wise one at the sacri- fices', Like Savitvz he has sent his light upward. Pike: 2. builder le has reared Nis smoke ap fo 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 ?; well-placed, well-established it anoints the victims °.

4. After the sacrificial grass has been spread and the fire kindled, the delighted Adhvaryu has stationed himself upright. Agni, the Hotz, chosen from of old, goes round thrice, like a shepherd.

5. As Hotrz, 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 (?)! has not been hindered from giving birth, nor his father and mother when-

MANDALA IV, HYMN 6.. 341

ever they were incited (?)?: this Agni, the purifier, well-established like Mitra’, has shone among the tribes of men,—

8. Agni, whom the twice-five sisters 1, dwelling to- gether, have engendered among the human tribes, who awakes at dawn, who is bright like an elephant’s (?)? tooth, whose mouth is beautiful, who is sharp like an axe.

g'. 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.

10. Those victorious, never-tiring!, fierce flames of thine, O Agni, which move about, hasten? to their goal like hawks; they roar mightily like the host of the Maruts.

117, (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 Hotvz, the Usigs, adoring (Him), the praise of Ayu’.

NOTES.

The same “zshi 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 sdtu 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 stri. If‘ womb’ is right, it seems to be the womb from which Agni was born.

Note 2. Does this ishfau 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 ddntam I have fol- lowed the opinion of Pischel (Vedische Studien, I, 99) on the meaning of athari, though his theory is very doubtful.

Verse 9,

Note 1. With this description of Agni’s horses, comp. above, LV, 2; 2.3. Verse 10.

Note 1. On aydsak, cf. above, III, 18, 2, note 1. Note 2. See Geldner, Kuhn’s Zeitschrift, X XVII, 234.

Verse 1l.

Note 1. The second hemistich of this verse is nearly identical with V, 3, 4. Note 2. Cf. narasamsa, vol. xxxil, p. 439.

MANDALA IV, HYMN 7. ey eae

MANDALA IV, HYMN 7. ASHTAKA III, ADHYAYA 5, VARGA 6-7.

1. This (Agni) has been established here as the first by the establishers, the Hotvz, the best sacrificer who should be magnified at the sacrifices, whom Apnavana and the Bhvzgus 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 Bhvegus.

5. Him the knowing one they have set down in the right way as the Hotvz, the gay one with his purifying flames, the best sacrificer with his seven (forms !)—

6. Him who is enveloped in many mothers, in the wood, who does not rest thereon (?)?, 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?, in that udder?, in the foundation of A’ta 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.

81. 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.

g. Thy path is black. Light is before thee, the req one: hy flame is speedy. This is one of the wonders: when the virgin conceives (thee as her) child?, 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 food?, restless Agni appoints a thirsty messenger. Consuming (the wood) he follows the...? of the wind. He seems to drive forward a quick horse ; the racer speeds along.

NOTES,

ihe same. iczshine Dhe- metre is Gacati. in. verse, Anush/ubh in verses 2—6, Trish¢ubh in verses 7-11.— Verse fa Vo Tle 06 XV, 26> OX MIE 6+ ES esa: Moai; 5-1.

Verse 5.

Note 1. The seven flames or tongues of Agni? The seven Hotrzs? The seven Ratnas?

Verse 6.

Note 1. Cf. 1X, 107, 18. pari gdbhiz uttaraz sidan vaneshu avyata.

MANDALA IV, HYMN 7. 345

Note 2. Possibly we might conjecture asritam, ‘who rests thereon.’ Verse 7.