Sacred Books of the East Series, Volume 46: Vedic Hymns, Part Two

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VEDIC HYMNS TRANSLATED BY

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PART

HYMNS TO AGNI

II

(MA7VZ)ALAS

I-V)

AT THE CLARENDON PRESS 1897

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CONTENTS. PAGE

Introduction

xi

.

Hywns, Translation and Notes Ma;/«/ala

I, 1

I

I

2

6

13 Apri

26

Hymn

8 '3

27

16

31

22

36

31

44

37

45 08

42

59 60

49 52

65 66

54

67 68

45

57 61

64

69

67

70

70

7^

74 82

72

73

74 75

76 77

78 79

94

88 92

95 96 100 102

103 108

CONTENTS.

Vlll

PAGE

Ma«
I,

95 96

119

97 98

127

99 127

129

128

137

140

141

128

141

147 As

142 Aprt

Hymn

153

143

157

144

160

145

164

146

167

147

170

148

173

149

176

150

178

188 Apr

Hymn

II,

I

186

2

193

3

III,

179 181

189

Ap n Hymn

198

4

202

5

206

6

209

7

211

8

213

9 10

215

I

219 228

217

2

232

3 4

5 6

Ap n Hymn

236

240 244

7

248

8

252

9

256

X

INTRODUCTION, In preparing part of the

this

volume, which contains the greater

Agni hymns

the Ma/zrt'alas

of the Rig-veda, namely, those of

I-V, the translator enjoyed the high ad-

vantage of Professor

Max

Miiller's assistance, in the

stated in the Introduction to the

Hymns, Sacred Books

first

way

volume of Vedic

of the East. vol. xxxii, p. xxvii.

H. O. Kiel

:

November, 1895.

— -v

VEDIC HYMNS. MA7Vi9ALA

ASHTAKA ^

I

magnify

I

I,

HYMN

I,

ADHYAyA

^

Agni, the

ministrant of the

sacrifice,

1,

1.

VARGA

1-2.

Purohita, the

Hotr/

the

divine

the

priest,

greatest bestower of treasures.

Agni, worthy to be magnified by the ancient

2.

i?/shis

and by the present ones

— may

he conduct

the orods hither,

May one obtain through Agni wealth and welday by day, which may bring glory and high

3.

fare

bliss of valiant offspring.

Agni, whatever

4.

sacrifice

encompassest on every

and worship

side, that

^

thou

indeed goes to

the gods.

May Agni the thoughtful Hot;/, he who is and most splendidly renowned, may the god

5.

true

come

hither with the gods.

Whatever good thou

6.

O

Agni, that (work) verily

Thee,

7.

(god)

who

O

Agni,

wilt is

do

to thy worshipper,

thine,

O

Aiigiras.

we approach day by

shinest in the darkness

^

;

day,

O

with our prayer,

bringing adoration to thee

Who

8.

7?/ta, 9.

art the king of all worship, the guardian of

the shining one, increasing in thy

Thus,

father

is

[46]

O

own

Agni, be easy of access to

to his son.

house.

us, as

a

Stay with us for our happiness. B

'

VEDIC HYMNS.

NOTES. The hymn and

may

See

family.

is

ascribed to

MadhuHV/andas Vaijvamitra,

possibly belong to an author of the Vij-vamitra

my

Prolegomena,

The hymn has been

p.

Metre, Gayatri.

261.

commented upon by

translated and

M.M., Physical Religion, pp. 170-173. Verse i = TS. IV, 3, 13, 3 MS. IV, 10, 5. Verse 3 = TS. Ill, I, II, I IV,'3, i3,'5 MS. IV, 10, 4 (IV, 14, 16). Verse 4 = TS. IV, i, 11, i MS. IV, 10, 3. Verse 7 = SV. I, 14. Verses 7-9 = VS. Ill, 22-24; TS. I, 5, 6, 2 MS. ;

;

;

;

;

I> 5,

3-

Verse

Note

1.

first verse of the Rig-veda as 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 agni'm i/e, I magnify Agni.' Comp. my Prolegomena, p. 231. being Note 2. The verb which I translate by magnify

we now

1.

This verse being the

possess

it,

'

'

'

well aware that

it

is

impossible to do

—

full justice

to its

—

meaning by such a translation is \d. There seems to me no doubt that this verb is etymologically connected with the substantives I'sh, 'food,' id, ida., I'ri (not with the root ya^ of which Brugmann, Indogermanische Forschungen I, 171,

We

need not ask here whether the connection between id and I'sh is effected by a Wurzeldeterminativ (root-determinative) d in this case we should have here \d thinks).

'

—

comp. nida. for nizhda, p\d for pizhd, &c. see Brugmann's Grundriss, vol. i, § 591 or whether id is a reduplicated present of id (of the type described by Brugmann, Grundriss, vol. ii, p. 854 comp. i'rte, &c.). The original meaning of ide at all events seems to be I give sap or nourishment.' Now in the Vedic poetry and ritual, for izhd,

;

—

;

'

the idea of sap or nourishment the different

is

especially connected with

products coming from the cow, milk and

MANDALX

I,

HYMN

I.

butter. The footsteps of the goddess IdX drip with butter. The words agnim We seem to me, consequently, origincally '

'

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 to

original meaning of the verb. Thus we read X, s^, 2. ya^amahai ya^;/iyan hanta devan i'/amahai i'rt'yan aVyena, '

let

whom sacrifice is due whom magnifying ;

us magnify {\d) with butter those to

let is

us sacrifice (ya^) to the gods to

V,

due.'

g\\ritd.ski\\.3.

this

14, 3.

tam

hi

j-a^vanta/^

ail

god Agni with the butter-dripping

that he

may

sruM devam

i/ate

agni'm havyaya v6//^ave, 'for

people magnify

sacrificial

spoon,

carry the sacrificial food.'

V, 28, i. devan f/ana havi'sha ghritUi, magnifying the gods with sacrificial food, (the spoon) filled with butter.' Comp. also I, 84, i« VI, 70, 4; VIII, 74, 6; X, 118, 3. Then, by a gradual development, we find the verb \d or the noun i/enya '

;

connected with such instrumentals as gira or girbhi'//, to magnify by songs,' or stomai// 'by praises,' namasa 'by adoration,' and the like. The Rig-vedic texts, however, show us very clearly that even in such phrases the '

original meaning of \d was not quite forgotten. For the word is not used indiff'erently 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 Yet, with very few exceptions, the avoided in connection with this god. The whole

Rig-veda as Indra.

word

\d

is

ninth Ma/^^T'ala contains nothing but praises of Soma Pavamana. Yet the word \d occurs, in the whole of this Mawrt'ala, in in

two passages only (5, 3 66, an Apri verse transferring ;

i)

of which one

artificially

qualifications as belong originally to Agni.

hand,

in

is

contained

Soma On the

to

such other

the invocations addressed to Agni, this verb and

its

most frequently used. We may conclude that the idea of celebration, as conveyed by these words, had a connotation which qualified them for the employment with regard to Agni, the god nourished by offerings derivatives are

of butter,

much

better than for being addressed to Indra,

the drinker of the

Soma

juice, or to the

B 2

god Soma himself.

VEDIC HYMNS. Last comes,

believe, the

I

meaning of id as contained

in

a very small number of passages such as VII, 91, 2. I'ndravayu sustuti// v^m iyana marrt'ikam i//e suvitam ka navyam, '

Indra and

Vayu

Our

!

beautiful praise, approaching you,

asks you for mercy and for tion of i^is such as

if

in

new

welfare.'

Here the construcmen magnify

English the phrase,

'

the gods for obtaining mercy,' could be expressed words men magnify the gods mercy.'

in

the

'

I

conchide by quoting the more important recent

ture referring to id: Prof.

Max

Miiller's note

litera-

on V,

60,

i

Physical Religion, p. 170; Bezzenberger, Nachrichten von der Gottinger Gesellsch. d.

(S. B. E.

vol.

xxxii, p. 354);

VVissensch. 1878, p. 264; Bechtel, Bezzenberger's Beitrage,

X, 286

ibid. XII, 91 Arische Forschungen, Indogermanische Forschungen, III, 28, note i Brugmann, Indogermanische Forschungen, I, 171 K. F. II,

78

Bartholomae,

;

;

;

;

;

Johansson, Indogermanische Forschungen, also Bartholomae, Arische Forschungen,

Joh. Schmidt, Kuhn's Zeitschrift,.

Verse

Note

1.

'

Worship

adhvara, which of which

it

is

'

is

II, 47.

21

I,

XXXII,

;

Comp.

III, 52,

and

389.

4.

a very inadequate translation of

nearly a

synonym

frequently stands.

of ya^/7a,

by the side

Possibly in the designation

was laid on the eleand adoration; in the designation as adhvara on the actual work which was chiefly done by the Adhvaryu. Prof. Max Miillcr writes: 'I accept the native of the sacrifice as ya^;7a the stress

ment

of prayer, praises,

—

explanation a-dhvara, without a flaw, perfect, whole, holy.

opus operatum hence adhvaryu, Comp. Physical Religion, p. 171. Bury's derivation of adhvara from madhu (nidhu-ara, Bezzenberger's Beitrage, VII, 339) is much more ingenious

Adhvara

is

generally an

;

the operating priest.'

than convincing.

Verse

Note

1.

which, as

7.

I

have translated doshavastar as a vocative

is

rendered very probable by the accent, was

also the opinion of the diaskeuasts of the Sa;;/hita text.

MAiVDALA

The author

of the

T,

HYMN

T

formula which is given and 6"arikh. Grihy. V, 5, 4, 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 in

Aj-val.

A'raut.

Ill,

sacrificial i2,

;

is

called

kshapam

(kshapam

is

Beitrage,

XV,

vasta,

'the illuminator of the nights'

gen. plur., not as Bartholomae, Bezzenberger's 208, takes

it,

loc. sing.).

The very

frequent

passages, however, in which case-forms -of dosha stand in

—

dawn or morning which 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, dosha vastar. See M. M._, Physical Religion, p. 173. opposition to words meaning

words

in

'

'

'

'

—

;

VEDIC HYMNS.

MATV/^ALA

ASHTAKA 1.

We

I,

HYMN

ADHYAYA

I,

1,

12.

VARGA

22-23.

choose Agni as our messenger, the

all-

possessor, as the Hot/7 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 Hotr/, worthy of being magnified ^. 4. Awaken them, the willing ones, when thou '

nroest as messenorer,

i£ods 5.

O

down

Sit

with,

the

on the Barhis.

O

whom

thou to

out, resplendent (god),

O

Acrni.

Ghr/ta oblations are poured burn against the mischievous,

Aeni, acrainst the sorcerers. 6.

By Agni Agni

is

kindled

(or,

by

fire

kindled), the sage, the master of the house, the

one, the bearer of oblations, sacrificial 7.

Be

sacrificial

is

young is

the

spoon.

Praise

whose ordinances for the the god who drives away sickness.

Agni the

sacrifice are true, 8.

whose mouth

fire

sage,

the protector,

food

O

Agni,

who worships

of a

thee,

O

master of god, as his

messenger. 9.

Be

merciful,

O

purifier,

rich in sacrificial food,

unto the

man who

and who invites Agni

is

to the

feast of the gods. 10.

Thus,

O

Agni, resplendent purifier, conduct

MAiVDALA

HYMN

I,

12.

the gods hither to us, to our sacrifice and to our food. 11. Thus praised by us with our new Gayatra hymn, bring us weakh of vahant men and food. 12. Agni with thy bright splendour be pleased,

through

all

our invocations of the gods, with

this

our praise.

NOTES. This

opening

hymn is ascribed to Medhatithi Ka;/va. It is the hymn of a collection which extends from I, 12 to

see 33 (not, as Ludwig, III, 102, believes, from I, 2 to 17 Prolegomena, p. 220). That the authorship of this ;

my

whose poetical compositions are found partly in the first and partly in the eighth Ma;/<^ala, is shown by the text of see Zeitschr. der Deutschen 14, 2-5, and by other evidence Morg. Gesellschaft, XXXVIII, 44H. The metre is Gayatri. It is possible, though I do not think it probable, that the hymn should be considered as Verse i=SV. I, 3 TS. II. 5, 8, 5 consisting of Tr/'/C'as. belongs

collection

indeed to

Ka;/va

the

family,

;

;

;

V,

5, 6, I

TB.

;

Ill, 5, 2, 3

;

MS.

IV, 10,

Verses 1-3 =

2.

140-142; AV. XX. 101, 1-3. Verse 2 = TS. IV, MS. IV, 10, I. Verse 3 = TB. Ill, 11, 6, 2. 3, 13, 8; Verses 6, 8, 9 = SV. II, 194-196. Verse 6 = TS. I,

SV.

II,

4,46,3;

III, 5, II,

IV, 10, 2

XVII,

9

Verse

(3).

TS.

;

5; V,

I, 3,

7

14, 8

;

=

SV.

5, 5, 3

Verse

Note vol.

1.

xxxii,

Studien,

Note

I,

2.

On

TB.

i;

5, 6,

I, ;

pp.

84

109;

12,

Verse

32.

IV,

MS.

6,

i,

3

RV.

I,

116,

;

3; 10 =

u/ya//,

I, 5,

i-

i

;

M. M.,

Geldner, P. G., Vedische

152.

On

MS. VS.

3.

vrzktabarhis, comp. seq.,

II, 7,

comp. the note on

uie

I,

i,

i.

VEDIC HYMNS.

8

MAA^i9ALA

ASHZAKA

I,

HYMN

ADHYAyA

I,

1,

13.

VARGA

24-25.

A

ArRi Hymn. Beingf well liohted,

\

I

the gods to the

man

O

Ao-ni

brinor us hither

rich in sacrificial food,

O

Hotri,

and perform the sacrifice. make our sacrifice rich in honey Tanunapat and convey it to-day to the gods, O sage, that they

purifier,

^

2.

may 3.

!

feast.

invoke here at

I

this sacrifice Nara6"a;;^sa ^ the

beloved one, the honey-tongued food.

sacrificial

O

preparer of the

magnified^ Agni

Conduct the gods hither Thou art the Hotri in an easy-moving chariot. instituted by Manus '\ the 5. Strew, O thoughtful men, in due order sacrificial grass, the back (or surface) of which is 4.

!

^

sprinkled with butter, on which the appearance of

immortality 6.

May

^

(is

seen).

the divine gates open, the increasers of

Rita, which do not stick together, that to-day, that

now 7.

the sacrifice I

may

invoke here at

proceed. this sacrifice

Night and Dawn,

the beautifully adorned goddesses, that they sit

down on 8.

I

with

this

our

may

sacrificial grass.

invoke these two divine Hotr/s the sages May they perform this tongues. ',

beautiful

sacrifice for us.

Nourishment'), Sarasvati, and Mahi (' the great one ') \ the three comfort-giving goddesses, they who do not fail, shall sit down on the sacrificial 9.

I/a

grass.

('

MAATDALA 10.

come

O

1 1.

1 3.

9

invoke hither the foremost, all-shaped Tva-

I

sh^rz to

HYMN

T,

hither

;

may he be

ours alone.

tree \ let the sacrificial food go,

May

the gods.

O

god, to

the giver's splendour be foremost.

Offer ye the sacrifice with the word Svaha

12.

Thereto

to Indra in the sacrificer's house.

I

invoke

the &' eods.

NOTES. The hymn it

Ill,

II, I,

Its

Verse 9

697-700.

II,

I

;

to

which

Kaz/va (see the note on the metre is Gayatri. Verses 1-4 —

Medhatithi

preceding hymn).

SV.

whole collection

ascribed, as the

is

belongs, to

TB.

= RV.

Ill, 5, 12,

The hymn belongs

I

;

V,

MS.

5, 8.

Verse 10

= TS.

IV, 13, 10.

Apri hymns, which were classed by the ancient arrangers of the Sawhita among the Agni hymns. The Apri hymns, consisting of eleven or twelve verses, were destined for the Praya^a offerings of the animal sacrifice (comp. H. O., Zeitschrift der D, Morg. Gesellschaft, XLII, 243 seq.). They were addressed, verse

by verse

in

to the class of

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 Rishi families to Tanunapat, by some to Naraj-a;«sa 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 Tanunapit, the other to Naraj-a;;zsa.

Bergaigne (Recherches sur

I'histoire

de

la

Liturgie Vedique, p. 14) conjectures that some of the7?/shi This opinion is based families had only seven Praya^as.

on the identical appearance of four verses (8-1 1) in the Apri hymns of the Viwamitras (III, 4) and of the Vasish///as (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.

;

lO

VEDIC HYMNS.

With the text

of the

Apri hymns should be compared

the corresponding Praishas of the Maitravaru;/a priest,

by which

the orders

this

pronounce the Praya^a invocations. Praishas

given Taitt. Brahm. Ill,

is

Comp. on the

character and

position of the Apri

hymns,

Literature, p. 403 seq.

;

the

directed

priest

The

i.e.

Hotrz to

text of these

6, 2.

the historical and ritual

Max

Miiller, Hist.

Roth, Nirukta, notes,

Anc. Sansc. p. lai seq.

;

Ludwig V, 315 seq. Hillebrandt, Das Altindische Neu- und Vollmondsopfer, 94 seq. Schwab, Das Altindische Thieropfer, 90 seq.; Ber-

Weber, Indische Studien, X, 89

seq.

;

;

;

gaigne, Recherches sur I'histoire de la Liturgie Vedique,

13 seq.

Verse

Note

1.

Comp.

1.

Dclbriack, Syntactische Forschungen, 1,97.

Verses

3.

2,

Note 1. Does Tanunapat, lit. son of the body,' mean, as Roth and Grassmann believed, 'son of his own self (comp. I, 12, 6. agni'na agni/i sam idhyate, by Agni Agni is kindled '), or is the meaning le propre fils' (Bergaigne, Rel. Vedique II, 100)? Narai-awsa, which is nearly identical with the Avestic Nairyosaiiha, means the song of men,' or 'praised by men (Bergaigne, 1. 1. I, 305 M. M.'s note on VII, 46, 4). In III, 29, 11 it is said of Agni: He is called Tanunapat as the foetus of the Asura he becomes Naraj-az/vsa when he is born.' Of course an expression like this is by no means sufficient to prove that the sacrificial gods Tanunapat and Nara.ya;«sa, as invoked in the Apri hymns, are nothing but forms of '

'

'

'

'

;

'

Expressions which are constantly repeated in the Apri verses show that the work of Tanunapat, and likeAgni.

wise that of Naraj^awsa, consisted '

honey' over the

in

spreading ghr/ta or

sacrifice.

Verse

4.

comp. the note on I, i, t. The third, or if both Tanunapat and Naraj-awsa are invoked, the fourth verse of the Apri hymns is regularly

Note

1.

'

Magnified'

is i/ita/^

;

addressed to Agni with this epithet

i/ita.

MA^DALA

I,

HYMN

1

II

3.

Note 2. Manurhita, instituted by Manus,' not See Bergaigne, Religion Vedique, I, 65 seq. '

Verse

Note

1.

On

2.

The

'

by men.'

5.

anushak, comp. Pischel, Vcdische Studicn,

II, 125.

Note

last

Pada

is

translated

by Grassmann, wo *

der unsterbliche sich zeigt' (comp. Bergaigne, R.V. note

1)

To me

;

by Ludwig,

'

auf

dem man

das unsterbliche

I,

194,

sieht.'

seems impossible to decide, so as to leave no doubt, whether amr/tasya is masculine or neuter. Comp. also Atharva-veda V, 4, 3 XIX, 39, 6-8, in which 28, 7 passages the phrase amr/tasya kakshauam recurs. it

;

;

Verse

8.

Note 1. The two divine Hotr/s are mentioned in the Rig-veda only in the eighth (or seventh) verse of the Aprisuktas and besides in two passages, X, 6^^, lo: 66, 13, which do not throw any light on the nature of these sacrificial gods. They are called ^atavedasa VII, 2, 7, purohitau X, 70, 7, bhisha^a Va^. Sawh. XXVIII, 7. As regards

these divine

the duality of

human Hotr/

priest, possibly the

counterparts of the

two Hotr/s' should be

'

understood as the Hotr/ and the Maitravaru;/a

was the constant companion and in

the

Vedic

animal

disches Thieropfer, 96,

14, 117,

the latter

assistant of the former

Comp. Schwab,

sacrifice. 1

;

&c.

;

H.

Altin-

O., Religion des

Veda, 391. Comp. on the two divine Hotr/s also Bergaigne, R.V. I,

233 seq.

Verse

9.

Note 1. On I/a, see H. O., Religion des Veda, pp. 72, With regard to Mahi Bergaigne (Rel. Vedique, I, 322)

326.

—

has pronounced the opinion that Bharati et Mahi, qui, tantot '

se remplacent, tantot se juxtaposent tout en paraissant ne

compter que pour une, se confondent aux yeux des r/shis.' But Pischel (Ved. Studien, II, 84 seq.) has shown that the eminent French scholar was wrong, and that really Mahi Pischd's (• the great one ') is independent of Bharati.

I

VEDIC HYMNS.

2

own

opinion that Mahi

does

not seem

reasons.

Max

— On

me

to

Miiller writes

to be local

Sarasvati,

name

to

be

Note

1.

by

estabHshed

'

sufficient

and another

To me more

it

on Nourishment as

fix

Originally those three goddesses

I/a.

I/a,

:

should not

I

:

the land or daughter of Manu, the river here called Mahi.'

Verse

translate

of the goddess Dhisha;/a,

the meaning of these three goddesses Prof.

the true meaning of

seem

a

is

11.

seems evident that the

literally,

tree,

or,

to

the lord of the forest (vanaspati)

A

Apri verse can only be the sacrificial post (yupa) to which the victim was tied before it was killed. The yupa is called vanaspati in the Rig-veda (III, 8, i. 3. 6. 11) as well as in the more modern Vedic texts (for inst., Taitt. Sa7«h. I, 3, 6, i). In the Apri hymn, IX, 5 (verse 10), the vanaspati is called sahasravaba with this should be compared III, 8, 11 (addressed to the yupa): vanaspate saiava.\sd/i vi roha sahasravaUa/^ vi vayam ruhema, O lord may we rise of the forest, rise with a hundred offshoots with a thousand offshoots ' In the Apri hymn, X, 70 (verse 10), the rope (rai^ana) is mentioned by which the vanaspati should tie the victim comp. with this expression

invoked

in this

—

:

'

;

!

—

;

the statements of the ritual texts as to the rai"ana with

which the victim

is

Brahma;
6,

yupa

tied to the

Comp.

dische Thieropfer, 81. 11, 3.

Schwab, Das Altin-

;

especially Taittiriya

also

— In the Apri hymns the vanaspati

frequently invoked to let loose the victim

therewith

mention

(j-amitr/), see II, 3,

Va^.

Sa;/^hita

is

made

10; III,

XXI,

21

;

of

4,

10

the ;

XXVIII,

kill

the victim, they loosen

therefore, can

be said to

let

it it

10.

When

butcher

if

lo,

we

explain the

they are going to

from the post loose.

connection

in

and comp. The meaning of

X, 110,

these expressions becomes clear at once,

vanaspati as the sacrificial post.

;

sacrificial

Then

;

the post,

the butcher

away. See the materials collected by Schwab, Thieropfer, p. 100 seq., and comp. also H. O., Religion des Veda, 257.

(sa.miiri) leads the victim

MAiVDALA

I,

MA7V/"/;ALA

ASHZAKA 1.

O

Clothe

I,

IIVMN 26.

ADHYAYA

(god),

2,

2G.

VARGA

thy clothing-

thyself with

sacrificial

HYMN

I,

I^

lord of

all

vigour

20-21. (of

;

light),

and then

worship for us. down, most youthful god, as our desirable Hotr/, through (our prayerful) thoughts \ O Agni, with thy word ^ that goes to heaven.

perform

this

2.

Sit

3.

The

by sacrificing procures (blessson\ the companion for the companion,

father verily

ings) for the

the elect friend for the friend. 4.

May Varu^^a,

riches

(?)

',

sit

Mitra,

Aryaman, triumphant with

down on our

grass as they

sacrificial

did on Manu's. 5.

O

ancient Hotr/, be

pleased

with

this

and hear these prayers. For whenever we sacrifice constantly^

our

friendship also, 6.

to this

or to that god, in thee alone the sacrificial food

is

offered.

May

he be dear to us, the lord of the clan, the joy-giving, elect Hotr/; may we be dear (to him), 7.

possessed of a good Agni

(i.

e.

of

good

fire).

For the gods, when possessed of a good Agni, have eiven us excellent wealth, and we think ourselves possessed of a good Agni. 8.

9.

And may

of both

there be

the mortals,

O

among

us mutual praises

immortal

one,

(and

the

immortals) \ 10.

With

all

Agnis (i.e. with all thy fires), O Agni, and this prayer, O young (son)

accept this sacrifice of strength'.

VEDTC HYMNS.

14

NOTES. This hymn, as well as the whole collection to which it is ascribed to vSuna/wepa Ao-igarti (comp. 24, 12. 13).

belongs,

The metre

is

Gayatri.

de la Sawhita,

II, 7)

Bergaigne (Recherches sur divides this

hymn

I'histoire

into TrZ-^as, with

one single verse added at the end. I cannot find sufficient the appearance in the Sama-veda evidence for this ;

967-9) of a Tn'ka. composed of the verses of our hymn is rather against Bergaigne's opinion.

(II,

10.

6.

7

"Verse 2.

Note

1.

Manmabhi//

(wise) thoughts;

'

may

possibly

mean, 'with

comp., for instance, III,

sudhita agne// a.fyama manmabhi//,

'

thy vuvani we obtain every

11, 8. pari

may

through Agni's (wise) thoughts,' or the blessings of Agni for our prayers.'

bliss all

•

may we

obtain

Va^as stands for va/^asa. See the passages by Lanman, Noun-Inflection, 562, and comp. Roth, Ueber gewisse Kiirzungen des Wortendes im Veda, 5

Note

2.

collected

;

Joh. Schmidt, Die Pluralbildungen der indogermanischen Neutra, 304 seq. Ludwig also takes va^'as as instru-

mental.

Verse

Note

1.

Agni

is

3.

the father, the mortal whose sacrifice

he performs, the son.

Verse

4.

Note 1. Can rii-adas be explained as a compound of ri (Tiefstufe of rai, as gu is the Tiefstufe of gau) and %adas, from the root sad, to be triumphant ? Prof. Auf'

recht (Bezzenberger's Beitrage,

Bezz. Beitr.

XIX,

'

XIV, 33

143) connects

ri-

;

see also Neisser,

with the Greek

epi-

our hypothesis has the advantage of not {(piKvhj'i &c.) Comp. M. M.'s note on leaving the limits of Sanskrit. V, 60, 7 Ludwig, Ueber die neuestcn Arbeiten auf dem ;

—

;

Gebiete der Rig-veda-Forschung (1893),

p. 7.

MAiVZ)ALA

I,

Verse

Note

1.

On

j-aj-vata

tana see

Verse

Note

1.

HYMN

26.

15

6.

Lanman,

480, 515, 518.

9.

The comparison

amr/ta martyanam

in

of verse 8 and the expression the second Pada of this verse seem

show that ubhayesham does not refer to two classes of mortals, the priests and their patrons, but to the mortals and the immortals. genitive amr/tanam, which would to

A

make this meaning quite clear, can easily be supphed. A Dvandva compound amr/tamartyanam, which one tempted to conjecture, would have, in my modern a character. Prof. Max Miiller writes: I should prefer amr/ta martyanam, not exactly as a compound, but as standing for amrztanam martyanam. This seems to be Ludwig's opinion too.' could

feel

—

opinion, too '

Verse

Note

1.

In

the

translation

Geldner, Kuhn's Zeitschrift, lation

is

similar.

10.

of sahasa//

XXVIII, 195

;

yaho

I

follow

Ludwig's trans-

6

VEDIC HYMNS.

1

MAA^Z:>ALA

ASHrAKA

I.

HYMN

I,

ADHYAyA

2,

27.

VARGA

22-24.

A.

With reverence

1.

worship thee who art

shall

I

long-tailed like a horse, Agni, the king of worship.

May

2.

he, our son of strength ^ proceeding

broad way, the

his

propitious,

become

on

bountiful

to us. 3.

Thus

protect us always, thou

who

hast a

full

from the mortal who seeks to do us harm ^ whether near or afar. 4. And mayest thou, O Agni, announce to the life,

gods 5.

this

our newest

Gayatra song. booty that is highest

efficient

Let us partake of

all

and that is middle (i. e. that dwells and in the middle world) help us

in

that 6.

is

O

the highest

to the wealth

;

nearest.

god with bright splendour, thou

distributor.

Thou

giver in the

wave of the

art

the

instantly flowest for the liberal river,

near at hand.

B. 7.

The

in battles,

will 8.

him, 9.

mortal,

whom

command

O

Agni,

thou protectest

in

the races \ he

constant nourishment

Whosoever he may

O conqueror (Agni) May

whom

thou speedest

!

be,

:

no one

will

His strength^

he (the man), known among

win the race with his horses

;

of his priests become a gainer.

may he

overtake glorious.

is

all

tribes

^,

with the help

:

MAiVDALA

O

HYMN

I,

27.

I

7

Accomplish this (task) for every hoiise^: a beautiful song of praise for wor10.

shipful

(9arabodha^

Rudra^

May

11.

the

he,

smoke-bannered,

May

he hear

in

immeasurable,

the

great,

rich

and

(pious) thoughts 12.

!

splendour,

incite

the

us

to

to strength. us, like the rich lord

of a clan,

the banner of the gods, on behalf of our hymns, Agfni with brio^ht

Reverence

13.

the lesser ones

okP

to the

May of my

!

not,

I

lio-ht.

to the great

Reverence

!

Let us

O

ones,

reverence to

to the young, reverence

sacrifice to the gods, if

gods,

fall

we

can.

as a victim to the curse

better^,

NOTES. The hymn is ascribed to Suna/isepa. (see note on I, The metre is Gayatri the last verse is Trish/ubh. The laws of arrangement of the Sa//^hita show that

26).

;

this

and follows after a hymn verses belonging of ten 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

hymn, which has

thirteen verses

;

the characteristics of that metre. the verses 1-6 form one

I

hymn by

two hymns of three verses each.

believe, therefore, that

themselves, or possibly

Then

follow two hymns 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

verses 7-9, 10-12.

As

to verse 13,

:

[4r;]

C

vedic hymns.

t8

we

why

was placed at 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 hardly be able to explain

shall

hymns addressed

the end of the

it

to Agni, to which

:

arrangement, as an addition to the original collection.

We may

add that the Sama-veda gives the

first

twelve

hymns: 7-9 = sv.

verses of this Sukta so as to form four independent

= SV. II, 984-6; 4. 6. 5 = SV. II, 847-9 765-7; 10-12 = SV. II, 1013-15. Besides, verse i is found in SV. I, 17. Verse 4 = SV. I, 28 TAr. IV, 11, 8. Verse 7 = VS. VI, 29 TS. I, 3, 13, 2 MS, I, 3, 1. Verse 10 = SV. I, 15. Comp. Bergaigne, Recherches sur I'histoire de la Sa;//hita, II, pp. 7-8 H. O., Prolegomena, 225-226. 1-3

;

II,

;

;

;

;

Verse

Note

1.

It requires

2.

a stronger belief in the infallibility

I possess, not to change j-avasa do not think that I, 62, 9 (sanemi sakhyam svapasyamana// sixnu/i dadhara i'avasa sudawsa/^) furnishes a sufficient argument against this conjecture.

of Vedic text tradition than into javasa//.

I

Verse

Note

1.

3.

Grassmann reads aghaayo/i

metre; Prof.

Max

for the sake of the

Mliller proposes aghay(5//.

the missing syllable should be gained

by

think that

I

disyllabic pro-

Comp.

nunciation of -at in martyat or rather martiat.

Prolegomena 185 and the quotations given there

in

my

note

i.

Verses 7-9.

Note

It is

1.

not

my

intention to enter here into a

discussion on so frequently discussed a translated

Note

2.

it

in verses 7, 9

by

'

race,' in

The expression used sa/i

j-ushmi'

as va^a.

verse 8

in verses 7

be compared especially with VII, 40, maruta/^

word

yam martyam

3. sa/i

by and it

'

I

new have

strength.' 8 should

ugra/i astu

pr/shadaj-va// avatha,

uta im agni/i sdrasvati ^unanti na tasya vaya/i paryeta

asti.

MAiVDALA Note

HYMN

I,

27.

jg

Vuva^arsha«i, a frequent epithet of Agni, here by Agni; comp. I, 64, 14 (vol. xxxii, p. 108) X, 93, 10 (vi^vai-arsha/zi srsLva/i). 3.

to the mortal hero protected

refers

;

Verse

10.

Note 1. I think that Ludwig is right in taking 6^arabodha for a proper name. Note 2. Vij-e-vij-e may possibly depend on ya^;2iyaya,

we should have

so that

to translate

' :

a beautiful song of praise to Rudra every house.'

Note

Rudra

3.

here a designation

is

next verses show.

is

The word

this task

:

worshipful for

of Agni, as

Comp. Pischel-Geldner, Verse

Note

Administer

who

I,

the

^6.

13.

occurring only here, is IV, ss, 3 X,S9, 4, sana or sanaya stands in contrast with yuvan. Shall we conjecture nama^ a sanehhya/i ? 1.

doubtful.

In III,

6

I,

as'ma., 'old,'

;

;

Note 2. The last Pada of sam a vnkshi deva/^ C May

this verse,

not,

ma £jayasa/i sam-

O

gods, neglect the praise of the greatest,' Muir, V, 12), offers some difficulty. It

may be

I

doubted whether a vr/kshi belongs to a-vH^ or

to a-vraj^.

Let us see what would be the meaning of the passage,

we were speaks

:

to

VIII, loi, 16 the cow devTm devihhya/i pari eyiishim gam a ma avrtkta

martya/^ dabhra^-eta//,

come

if

decide for a-vri^.

'

Me

the goddess, the cow,

who has

hither from the gods, the

weak-minded mortal has appropriated.' ^atapatha Brahmawa XIV, 9, 4, 3. ya evam vidvan adhopahasaw /-araty a sa stri;m;/z sukrzta;« vrmkte ^tha ya idam avidvan adhopahasa;^ /^araty asya striya//

He who knowing this, &c., approgood 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 ^-vrig: There we find the triumphant utterance sukrzta;//

vrzV/^ate,

'

priates the

C 2

—

;

VEDIC HYMNS.

20 of a wife

who

has gained superiority over her fellow-wives

a avrz'ksham anyasam var^a/z,

We may

splendour of the other wives.' these passages that our Pada,

would mean

3i-vrig,

my

of

On

:

May

'

I

:

have won for myself the

I

'

a

if

v;-zkshi

conclude from is

derived from

not draw on myself the curse

better.'

the other hand

we have

a great

number

of passages

—

they have been collected by Ludwig, IV, 249 seq. in which the verb a-vraj-/^ appears. Referring the reader for information to Ludwig,

fuller

I

content myself here with

two of these passages. Taitt. Sa;«h. II, 4, II, 4. devatabhyo va esha a vrisky^ie. yo yakshya ity uktva na ya^ate. In translating this we should remember that wdisk means to cut down ' a-vraj",^, therefore, must selecting one or

'

be

'

e.

i.

he

so that the object reaches a certain desti-

translate therefore

I

and does not

sacrifice,"

—

down

to cut

nation.'

is

' :

He who down

sacrifice, is cut

says, "

dedicated or forfeited to the deities and

destroyed (comp. a different explanation of Delbriick, Altindische

shall

I

for the deities,' is

thus

3.-yva.sk

by

Syntax, 143). In other passages is used for indicating the

not the dative but the locative

whom somebody

being to XII,

A

4, 6. 12.

is

forfeited

18.

;

see Atharva-veda

12, 6. 10.

Rig-vedic passage containing

X, 87,

is

XV,

26;

a-vrai^/'

(with the dative)

a vrisky3.nikm. aditaye dureva//,

'May

the

evil-doers be forfeited to Aditi.'

Several times

same form

we

find the first person aor.

as in our passage, a vr/kshi

med.

in

the

see, for instance, the

;

Nivid formula to the Vijve deva//, vS'ankhayana ^"rautasutra In this Nivid, the text of which as given

VIII, 21. Hillebrandt

is

not quite identical with that of Ludwig,

read according to Hillebrandt's edition

ma

vij'asayur a vr/kshi.

similar to our passage. Sa;;/hita

I,

6,

6,

i.

This

is

verse.

The same may be it is

the verb a \xd.sk which It

mi vo deva avijasa

:

... a vrz'kshi looks quite said of Taittiriya

yat te tapas tasmai

Considering such passages it

ma

by we

difficult

te

mavr/kshi.

not to believe that

we have

before us in our

must be admitted indeed that the accusative

MANDAhA

I,

HYMN

21

27.

S3.msa.m does not agree with the construction of the later

Can the accusative stand in the ancient in the same connection in which we have found the dative and the locative ? So that Vedic passages.

language of the Rig-veda

d-vrajX' (in the

mean being,

middle or passive) with the accusative would down in the direction towards another

to be cut

:

i.

e.

being forfeited to that being

translation of our passage fall

would be

?

In that case the

May

I

not,

O

gods,

as a victim to the praise (or rather, to the curse) of

explanation of the accusative

better/

If this

too bold,

we should propose

get a dative tive

' :

:

or,

which would

ma ^yayasa//

is

my

thought

to correct the text so as to suit

the metre better, a loca-

i-awsaya (or sawse) a v;7'kshi dev4//.

VEDIC HYMNS.

22

MAA^i9ALA

ASHTAKA

I,

I,

HYMN

ADHYAYA

2,

31.

VARGA

32-35.

Thou, O Agni, (who art) the first Aiigiras 7?/shi, hast become as god the kind friend of the gods. After thy law the sages, active in their wisdom \ were born, the Maruts with brilHant spears. 2. Thou, O Agni, the first, highest Arigiras, 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^. O Agni, as the first, shalt become^ 3. Thou, 1.

manifest to Matari^van, through thy high wisdom, to

The two worlds trembled Thou hast sustained Hot/'/.

Vivasvat.

at (thy) elec-

tion as

the burthen

thou,

O

;

Vasu, hast sacrificed to the great (gods) ^

Thou, O Agni, hast caused the sky to roar^ Manu, for the well-doing Pururavas, being thyself When thou art loosened by a greater well-doer. power (?)- from thy parents, they led thee hither before and afterwards again. 5. Thou, O Agni, the bull, the augmenter of prosperity, art to be praised by the sacrificer who raises the spoon, who knows all about the offering^ and (the Thou sacrifice performed with) the word VashaA 4.

for

(god) of unique vigour art the

first

to invite' the

clans. 6.

Thou,

O

Agni, leadest forward the

follows crooked wa)s', in thy fice-,

strife

O

god dwelling among

of heroes,

in

company all

at the sacri-

who in moment for

tribes,

the decisive

man who the the

UANDALA

I,

HYMN

3

23

1.

obtainment of the prized even with few companions

many

killest

foes in the battle*.

O

Thou,

Agni, keepest that mortal^

in

the

highest immortahty, in glory day by day, (thou)

who

7.

being thirsty thyself^ givest happiness to both races (gods and men), and joy to the rich.

O

Thou,

8.

Agni, praised by

singer to gain prizes.

May we

us,

help the glorious

accomplish our work

with the help of the young active (Agni). O Heaven Bless us together with the gods. and Earth !

O

Thou,

9.

among

Agni,

O

gods,

in the lap of

thy parents, a god

blameless one, always watchful, be

Thou,

the body's creator and guardian to the singer. beautiful one, pourest forth all wealth.

O

10.

Thou,

O

Agni, art our guardian, thou art our we are thy art the giver of strength

Thou

father.

;

Hundredfold, thousandfold treasures come together in thee, who art rich in heroes, the guardian of the law, O undeceivable one. kinsmen.

11.

living

Thee, as

Nahusha-. teacher of is

O

the

Agni, the gods have made for the first

living \

the

They have made men (manusha), when

clan-lord

of

the

(the goddess) I/a the

a son of

my

father

born^.

O

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

Thou,

!

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

hymn even of the poor'^ who has made that he may prosper without danger. 14.

Thou,

O

mind the offerings*,

Agni, gainest' for the widely-re-

VEDIC HYMNS.

>4

nowned worshipper and

that property which

Thou

excellent.

art called

even of the weak^

father

;

is

desirable

the guardian and

thou

the

instructest

simple, thou, the greatest sage, the quarters of the

world ^.

Thou,

15.

well-stitched

O

He who

fees.

Agni, protectest on every side like

armour the man who gives

puts sweet food (before the priests),

who makes them comfortable kills living (victims),

Forgive,

16.

sacrificial

O

(will reside)

high

in

heaven ^

Agni, this our fault (?)\ (look

graciously at) this

Thou

he

who

in his dwelling,

way which we have wandered

companion, the guardian, the father of those who offer Soma thou art the quick one^ who makes the mortals 7?zshis^ 17. As thou didst for Manus, O Agni, for Angiras,

from

afar.

art the

;

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,

beloved (host). O Agni, through this spell for thee with our skill or with knowledore. lead us forward to better And our Let us be united with thy favour, which things.

and

sacrifice to the

18. Be magnified, which we have made

bestows strength.

NOTES. The him c^[^,

Rish'i of the

hymn

is

Hira;/yastupa Aiigirasa.

tradition ascribes the authorship of the collection

probably because

in

I,

To 31-

X, 149, 5 the poet invokes Savitr/,

'as Hirawyastupa the Aiigirasa has called thee,

O

Savitr/.'

Vedic theologians of course tried to find out where this invocation of Hira/zyastupa to Savitr/ v^as preserved, and the

hymn,

I,

35,

seemed

to agree best with the conditions

MAiVZ>ALA

HYMN

I,

3

25

1.

of the case (comp. Zeitschrift der D. Morg. Ges. XLII, 330). By this and many similar cases it is made probable that at

the time

when

knowledge

belong, was

first Ma.7ida.\a.

The metre

is

6^agati

Verse

Trish/ubh.

Verse 12

I.

Anukramawi was composed,

the

whom

as to authors to

=

lost.

only the verses

;

=VS.

1

VS.

real

all

the collections of the

With verse

34, 13.

8,

Verse 8

34, 12.

18

16,

= MS.

AV.

16 comp.

are

IV, 11, Ill,

15,4-

Verse

1.

Note 1. Vidmanapasa// seems to be nom. plur., not gen. Comp. I, in, i. takshan ratham vidmanapasa//, they (the A'zbhus), active in their wisdom, have wrought

sing. '

.

.

.

the chariot.'

Verso

Note

1.

As

to

dvimata

2.

sayu/i,

comp.

Ill, ^^, 6 (sa.yu/i

parastat adha nu dvimata); Pischel, Vedische Studien,

II,

— On

Agni's two mothers and his double birth see Bergaigne, Religion Vedique, II, 52.

50.

2. By 'living' I have translated ayu. word, Bergaigne, Rel. Ved., I, 59 seq.

Note this

Verse

Note

1.

3.

Probably Bergaigne (Rel. Ved.

I,

right in conjecturing hhava/i for bhava.

should have to translate manifest to Matari^-van.'

Note devan it

;

2,

I

Thou

;

III, 7, 9 ?

See

;

first

hast

we have

16, 2

;

is

we become

to supply

Can Lanman,

48, 4, &c.

vol. xxxii, p.

307

;

'

M. M. Verse

Note

VI,

^S, note 2)

In this case

as the

believe that to maha/z

see II, ^y, 6

not be an adverb

p. 501,'

' :

See on

1.

bull of the

Comp. V, dawn.

Dyu (sky) may Dyaus

58, 6. let

V, 59, bounded) roar for our feast.

8.

4.

roar down, the

Aditi (the un-

26

VEDIC HYMNS.

Note rests

It

j'u^uve,

2.

The

translation of j-vatra

is

purely conjectural.

on the supposition that the word is related to j-avas, &c. (thus Grassmann). Boehtlingk-Roth

connect

it

with svad, which

they give the meaning

'

impossible

phonetically

is

;

schmackhaft,' and paraphrase our

passage das mit einer Lockspeise (z. B. mit einem Spahn) von den Reibholzern 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

Note

1.

With the

5.

Pada compare VI,

third

ahutim pari veda namobhi//. Note 2. Avi'vasasi cannot belong to the The accent must be changed accordingly.

Verse

Note

1.

It is

Ludwig

9.

ya//

relative clause.

6.

very curious to find here Agni as the pro-

tector of the v;7^inavartani, the

ways.

i,

tries

man who

follows crooked

to explain the passage

by under-

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.

standing the vidatha,

Note

2.

On

the

in

and meaning of vidatha

derivation

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;

my own

mediately proceed to state far I

from

claiming

certainty

for

opinion, though It

it.

will,

believe, solve the difiiculties tolerably well.

derive vidatha from vi-dha

;

I

I

am

however,

propose to

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 *bhaudhati was. changed into Sanskrit

6

;

MAA^DALA

HYMN

I,

3I.

27

bodhati. No one will doubt that the operation of this 'Hauchdissimilationsgesetz' could be annihilated by opposite forces, but it must be admitted that the forms with '

Hauchdissimilation

vi-dha means

The verb

could also remain intact.

'

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, '

;

'

'

we

read vidatheshu

ahnam

this phrase receives its explanaye dadhu// j-aradam masam at aha/^ ahoratraV/i vidadhat, X, 190, 2 masam vidhanam, X, 138,

tion

by VII,

66,

J

:

VI

I.

;

6

;

ritun

.

.

.

also to VI, 51,

vi

dadhau,

2.

veda

We may

95, 3.

ya/i tri;n vidathani

^anma, he who knows '

the gods;' VI,

I,

call attention

esham devanam

their threefold division, the birth of

pra

nii vo/^am vidatha ^atavedasa/^ proclaim the ordinances of 6^atavedas.' Within the sphere of the Vedic poets' thoughts, the most prominent

'

8,

i.

I will

example of something most sacrifice

sAvisati

(comp.

vi

artificially

ye dadhii/^

uktham ya^ate

.

.

.

vi u dha/i,

'

vi'hita

'

was the

ya^;/am, VII, 66, 11

IV,

6, 1 1

;

[the

;

moon]

bhagam devebhya/i

vi dadhati a-yan, X, 85, 19; and the following very significant passage: ya^/?asya tva vidatha

pn'kk/iam atra kati hotara/^

XXIII, '

j^itusa/i ya^anti, Va^. Sawh. Thus ya^;7a and vidatha, 'sacrifice' and became nearly synonymous (comp. Ill, 3,

57).

ordinance,'

3,

&c.).

number

would be superfluous

It

of passages which

show

this,

but

attentive reader will discern at least in traces of the original

quote the whole

to

meaning of vidatha

believe that an

I

some of them the ;

see, for instance,

—

Finally vidatha seems to mean the act 1,4; III, 28,4. of disposing of any business this meaning or the like II,

'

'

;

well-known phrase, brz'hat vadema vidathe suvfra// (comp. suvTrasa// vidatham a vadema) may we with valiant men mightily raise our appears,

I

believe, in passages like the

'

:

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 sabheya (see Boehtlingk-Roth, s. v. vidathya). Note 3. The exact meaning of paritakmya is not quite ;

28

VEDIC HYMNS. from

free

Beitrage,

Comp. Bartholomae, Bezzenberger's

doubt.

XV,

203, note

Max

i.

Thou man who has gone the wrong way in the thick battle, thou who art quick at the sacrifice thou who

Note

4.

Prof

Miiller translates this verse

'

:

savest the

of the

;

in the strife of heroes,

rounded (beset on

when the

The phrase

1.

begins as

follow attached to the words this,

'

sur-

is

&c.

all sides), killest,'

Verse

Note

prize (or the booty)

7.

a relative clause were to

if

that mortal.'

But, instead of

afterwards a relative clause follows referring to

'

thou,

Agni.'

Note 2. Roth (Ueber gewisse Kiirzungen des Wortendes, p. 4) and Bartholomae (Kuhn's Zeitschrift, XXIX, 559) think that a dative (like tatrz'shawaya) is required Agni Roth gives comfort to both thirsty races, gods and men. ;

takes tat;7'sha«a[//] for an abbreviation

of tatr/sha;/aya

;

It would be more Bartholomae conjectures tatr/shaya. 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, But why not leave 1 J. Schmidt, Pluralbildungen, 234. Agni, being thirsty himself, quenches the nominative ? ;

;

Comp.

the thirst of other beings.

J.

Schmidt, Pluralbil-

dungen, 309.

Verse

11.

Note 1. Ayum ayave. 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-

Comp. Bergaigne,

sidered as descendants of Nahus.

Vedique,

Note

II,

3.

The

last

words are very obscure.

Mamaka

occurs only in one other passage, belonging to the collection of

to '

hymns,

I,

34, 6

bestow blessings on

When

Rel.

324.

a son of

my

father

'

my is

same

there the A^vins are invoked

:

son

born

'

'

(mamakaya

sunave).

may mean When '

I

am

MAiVDALA

31.

29

'When a new issue is born within our may possibly supply the goddess

born,' or

then

HYMN

I.

— thus we

—

tribe:'

the teacher of mankind, will be the new-born child's teacher also. Another possible explanation would be to take Mamaka as a proper name. Or Prof. Max Miiller may be right,

who

writes

^ayate

refer to

putra//.

Her

'Could not

:

Agni, who,

father

pitu//

yat putra/^

in III, 29, 3,

and husband (Manu)

of mankind, therefore of the poet

son of

my

father

is

born,

who they made

was

mamakasya

called i/aya/^

also the father

is

says

I/a,

:

Whenever the

I/a (his

mother) the

teacher of man.*

Verse

12.

Note 1. Trata tokasya tanaye seems to be nothing else but trata tokasya tanayasya, which would have had one syllable too much. Verse

13.

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

474, note 4. 2; X, 103,3.

Note Note

Comp.

;

comp. H.

O., Religion des

nishahgin, Rig-veda III, 30, 15

3.

On

4.

Ratahavya/^ means either a

comp. Pischel

kiri,

god

offerings, or a

to

stands here in the

by VIII,

whom

first

is

Veda, V,S7,

loc. cit.

man who

has

made

That

offerings are made.

sense

;

it

shown with great proba-

where the khi/i rat£ihavya// man who, though poor, makes offerings and is a good sacrifices But if we are right in our translation of ratahavya/^, the verb vanoshi cannot belong to the relative clause; I propose to read vanoshi bility

svadhvara/^

is

103,

13,

described, the

without accent.

The way

the accent of vanoshi,

in

which Pischel the words

by taking

tram manasd as a parenthesis,

is

too

tries to kire/^

artificial.

explain

/('it

man-

VEDIC HYMNS.

30

Verse

Note

1.

I

14.

we should

think that

here, as

in

verse 13,

read vanoshi without accent.

Note

This must be at least the approximate meaning For adhrasya one expects radhrasya,' M. M.

2.

of adhra.

Note

'

3.

I

think that the quarters

of the

nothing to do here, but that instead of pra read (with Ludwig)

pra.disa./i.

A similar

world have

disa/i

we should

mistake regarding

the word pradii' occurs several times in the text of the Rigveda.

instructest the simple, well

ments.'

Thou command-

propose to translate the corrected text

I

Comp. vayunani

knowing the

(divine)

'

:

vidvan, dutyani vidvan, &c.

Verse

15.

Der ist des himels ebenbild (Ludwig). But Note 1. word upama is, as far as we can see, not very ancient. I take upama, with Boehtlingk-Roth, as an adverbial instruProf. Max Muller mental like dakshi;m', madhya, &c. '

'

this

translates

'

close or near to heaven.'

Verse

Note

1.

SarAm

16.

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-

Max Muller, Abweg, Fehltritt. On bhr/mi, comp. M. M.'s note on II, 34, i. 3. Comp. Ill, 43, 5. kuvi't ma ?7'shim papivawsam sutasya (supply karase), Wilt thou make me a /v/shi after I have drunk Soma ?

nackigkcit

Note Note

;

2.

'

'

MAA^DALA

MATV^Z^ALA

ASHZAKA

We

1.

I,

2^-

31

HYMN

I,

ADHYAyA

3,

36.

VARGA

8-11.

implore^ with well-spoken words the

Agni who belongs

rous-

HYMN

I,

to

many

people ^ to the

whom

clans that worship the gocls^

vi'o-o-

other people

(also) magnify.

Men

have placed Agni (on the altar) as the augmenter of strength. May we worship thee, rich in sacrificial food. Thus be thou here to-day gracious 2.

to us, a helper in

3.

We

our striving for gain,

good one

!

choose thee, the all-possessor, as our mes-

The

senger and as our Hot;/.

who

O

around

art great, spread

;

flames

of thee,

thy rays touch the

heaven.

The

4.

gods, Varu;^a,

The

thee, the ancient messenger.

who worships 5.

O

Thou

Aryaman, kindle

Mitra,

mortal,

art the cheerful

firm laws are comprised which the

In thee, the blessed one,

god,

all

thou

who

to the

7.

sacrificial

is

gods that we may be

Him, the

rich in

all

oblations

all

the

gods have made'. Agni, youngest

offered.

king, verily the

With

having overcome 8.

food

In thee

O

art gracious to us to-day

reverentially.

Agni,

Hotrz and householder,

Agni, the messenger of the clans.

6.

O

thee, gains through thee every prize.

Sacrifice

then

and afterwards \ valiant men.

adorers

men

approach Agni,

kindle

failures.

Destroying the foe\ they (victoriously) got

through Heaven and Earth and the waters; they

VEDIC HYMNS.

32

May

have made wide room for their dwelling. manly (Agni)^, after he has received the

become

the side of Ka;^va

at

brilliant

horse

.neig^h as a

;

may he

in battles.

Take thy seat thou art great. thou who most excellently repairest 9.

O O

the

oblations,

;

Shine forth, to the gods.

Agni, holy god, emit thy red, beautiful smoke, orlorious 10.

Manu

one

!

Thou whom

the gods have placed here for

O

carrier

Ka;/va and Medhyatithi,

whom

as the best performer of the sacrifice,

of oblations,

whom

Vr/shan and Upastuta^ winner of prizes.

(have

worshipped,)

the

That Agni's nourishment has shone brightly whom Medhyatithi and Ka;^va have kindled on Him do these hymns, him do we behalf of RitdK 11.

extol. 12.

Fill (us with) wealth,

for thou,

Thou

O

Agni, hast companionship with the gods.

art lord

upon us

;

thou self-dependent one,

over glorious booty.

Have mercy

thou art great.

Stand up straight for blessing us, like the god Savitr/, straight a winner of booty, when we with our worshippers and with ointments^ call thee''^ in 1

3.

emulation (with other people). 14.

from

Standing straight, protect us by thy splendour evil;

burn down every ghouls Let us stand we may walk and live. Find out our

straight that

worship15.

among

Save

us,

the gods.

O

Agni, from the sorcerer, save us

from mischief, from the niggard.

Save us from him

!

MAiVZ)ALA

who does

us

harm

I,

HYMN

or tries to

36.

kill us,

33

O youngest

god

with bright splendour

As

16.

with

a

smite the nieeards in

club^

all

and him who deceives us, O god with fiery jaws. The mortal w^ho makes (his weapons) very sharp by night, may that impostor not rule directions,

over

us.

Agni has won abundance in heroes, Agni Agni and the two Mitras (i.e. Mitra and Varu/^a) have blessed Medhyatithi, Agni (has blessed) Upastuta in the acquirement (of 1

7.

prosperity (for Kauva).

w^ealth)\

Through Agni we call hither from afar TurYadu, and Ugradeva. May Agni, our strength against the Dasyu, conduct Navavastva, B/'^hadratha, and Turviti^ 18.

vai-a,

19.

Manu

has established thee,

O

Agni, as a light

for all people.

Thou

hast shone forth with Kanva.,

born from

grown

strong, thou

7?/ta,

whom

the

human

races worship. 20.

Agni's flames are impetuous and violent

are terrible and not to be withstood.

down

;

they

Always burn

the sorcerers, and the allies of the Yatus, every

ghouls

NOTES. The to

authorship of this hymn, and of the whole collection

which

it

belongs

(I,

36-43),

is

ascribed to Ka/^va Ghaura.

Numerous passages show indeed that it was the family of the Ka;zvas, or rather, to speak more accurately, a branch of that family, among which this group of hymns has been composed. [4»S]

But

it

is

as

great a mistake in this as in

D

VEDIC HYMNS.

34 a

number of

similar cases to accept the founder of one

of the great Brahmanical families as an author of Vedic

Comp. Zeitschrift der Deutschen Morg, XLII, 215 seq.

poems. schaft,

The metre

hymn

the

Verse

i

is

alternately Brzliati and Satob/'zhati, so that

= SV.

I,

Verse 9 = VS. XI, 37

59.

20,

;

TAr. IV, 5, 2 (V, 4, 6) MS. II, 7, 3 IV, 9, 3I, SI VS. XI, 42 TS. IV, 1, 4, 2 (V, i, 5, MS. II, 7, 4. Verses 13, i4=TB. Ill, 6, i, 2 TAr. IV, I MS. IV, 13, I. Verse i9 = SV. I, 54.

3 (V,

;

two verses. TS. IV, i, 3,

consists of strophes (Pragatha) of

1,

4, 5)

;

;

;

Verse i3 = SV. 3)

Gesell-

\

;

;

;

Verse

Note

we

Literally,

1.

use of the pronoun

va//,

1.

Comp. on

entreat for you.

this

Delbrlick, Altindische Syntax, 206.

See also Neisser, Bezzenberger's Beitrage, XX, 64. Note 2. The meaning of yahva cannot be determined with

full certainty.

Note

There

3.

no

is

sufficient reason

to

change with

Ludwig (IV,

254) puruwam to Puru;/am, and thus to convert the metrically correct Pada into an irregular one. Comp.

—

Bollensen, Zeitschrift der Deutschen Morgenl. Gesellschaft,

XXII,

593-

Note

4.

On

devayatfnam, comp. Lanman,

Verse

Note

'On

1.

thee

all

5.

the eternal works are united,

depend, which the gods have wrought lightning.'

verse

2.

1.

With the It

is

third

such as sun,

i.e.

stars,

6.

Pada compare the

third

Pada of

a galita.

Verse

8.

1. The word the foe (vr/tra) alludes to the name demon conquered by Indra see H. O., Religion des

Note of the

;

M. M. Verse

Note

p. 399.

Veda, 135, note

'

'

;

2.

MAiVDALA

HYMN

T,

36.

35

The metre would become more correct by reading vrishahhi/i instead of v;7sha. Or V;-/sha«i, with V;7shan'? Comp. verse 10. Note

2.

'

Verse

10.

Note 1. Medhyatithi or Mcdhatithi is very frequently mentioned in connection with Ka;^va. Vrz'shan is taken as a proper name by Boehtlingk-Roth and by Grassmann (not by Ludw^ig) in VI, 16, 15. Possibly they are right, but in no case can Vr/shan of the sixth book, named by the side of DadhyawX' and Atharvan, be identified with any probability with the Vr/shan mentioned in our passage,

who

evidently belongs to the ancestors of

the Ka;^vas.

Upastuta Medhyatithi

inVIII,

is

mentioned again together with Ka;/va and

in verse 17 of

5, 25.

Comp.

Bergaigne, Rel. Ved.,

I,

II,

our hymn, together with

Kawva

112,15; VIII, 103, 8; X, 115,

8.

9;

448.

Verse

11.

Comp. I, 139, 2. yat ha tyat mitrivaru;^av r/tat adhi adadathe anntam svena manyuna; X, 73, 5. manNote

1.

damana//

r/tat adhi.

Verse

13.

mean 'who have salved no reason to think of the anointing of the yupa (sacrificial post), to which Saya;/a refers the Note

1.

Auoihh\/i can possibly

themselves.'

There

is

word.

Note 2. On vi-hva, comp. Pischel-Geldner, 1, must be a technical reason, unknown to me,

nection in which this verb repeatedly occurs, as in

our passage, with the noun vaghat

below); VIII,

5,

16.

purutra

>^it

manishiwa/^ vaghadbhi/^ asvin^

si

Verse

Note Note

hi

:

comp.

vam

There

144.

for the con-

the case

is

Ill,


10 (see

nara vihvayante

gatam.

14.

unknown.

1.

The exact meaning

2.

Geldner's conjectures on duvas seem rather bold

D

of atn'n

2

is

VEDIC HYMNS.

2,6

to

me

(Kuhn's

pp. 203-206

Zeitschrift,

XXVII,

Verse

Note

On

1.

On

1.

16.

17.

Medhyatithi and Upastuta, see the note on

verse 10. Aufrecht (Kuhn's Zeitschrift, that in mitrota

(X,

^'^,

is

7)

contained

This

XXVI,

he translates

;

is

' :

and Upastuta

very ingenious, but

the reason which Aufrecht gives

understood, he says,

why

should be mentioned

in a

is

612) beheves

name

an abbreviation of the

Mitratithi, Medhyatithi,

of wealth.'

vol. xxxii,

ghaneva, see Lanman, Noun-Inflection, 334.

Verse

Note

Comp.

233).

165, 14).

(I,

Mitratithi

Agni has promoted in the I

acquirement

do not think that

sufficient

it

:

cannot be

Mitra (or Mitra and Varu;za)

hymn

exclusively addressed to

—

But similar cases are quite frequent, Prof. Max M tiller writes Could mitra stand for mitra;n ? Agni has Comp. also protected his friends and also Medhyatithi.' Agni.

'

:

Lanman,

p. 342.

Vdrse

Note

18.

On

Turva^a and Yadu, comp. Muir, V, 2H6 354 seq. Zeitschr. der D. Morg. Ges. XLII, 220. There is not the slightest reason for Ludwig's statement (IV, 254) that this hymn is a gebet um sig fiir den auf einem kriegszuge befindlichen Turva^akonig.' Ugradeva is not mentioned again. On Navavastva and on Turviti, the VI, 20, 11 BrzTiadratha, comp. X, 49, 6 1.

Bergaigne,

;

II,

;

'

;

;

materials collected

by Bergaigne,

Rel. Ved.,

Verse 20.

Note

1.

See verse

14,

note

i.

II,

358

seq.

MAiVDALA

T,

MAiVi9ALA

ASHTAKA 1.

I,

HYMN

I,

44.

HYMN

ADHYAYA

3,

37

44.

VARGA

28-30.

Agni, at the rising of the dawn^ bring splendid

wealth, immortal 6"atavedas, to the worshipper, (and

bring hither) to-day the gods awakening with the

dawn. 2.

of

For thou

art the accepted messenger, the bearer

sacrificial food,

O

Agni, the charioteer of worship.

United with the two Ajrvins and with the Dawn bestow on us abundance of valiant heroes, and high glory.

We

choose to-day as our messenger Agni, the Vasu, the beloved of many, whose banner is smoke, 3.

whose ... Ms

light, at

the dawning of the day, the

beautifier of sacrifices^. 4.

I

magnify

at

the

dawning of the day Agni

G"atavedas, the best, the youngest guest, the best

welcome the gods^

receiver of offerings,

he may go to 5.

lives,

O

I

shall praise thee,

O

to pious people, that

food on which everything

immortal one', Agni, the immortal protector.

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 Lengthening Praska;^va's life, that he offerings.

may

reach old age, do homage' to the host of the

gods. 7.

The

clans kindle thee, the all-possessing Hotr/:

—

!

VEDIC HYMNS.

'^S J

conduct

therefore

hither

speedily,

much-invoked

Agni, the provident gods

Dawn, the two A^vins, Bhaga, dawning (of the day), (at the end) of The Ka;^vas, having pressed Soma, inflame

Savitr/, the

8.

Agni\

at the

night".

O

thee, the bearer of sacrificial food,

best performer

of worship.

As

9.

O

thou,

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 Thou art the after the former dawns, visible to all. guardian lono^est to 1

1.

Manus fice,

O

the hamlets, the

in

men

Agni,

did,

O

Purohita

;

thou be-

at the sacrifices \ let

down

us put thee

(on the altar) as

god, to be the performer of the sacri-

the Hotr^, 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^ 1

3.

Agni with thy attentive

ears,

hear me, together

who accompany thee. May Mitra and Aryaman sit down on the sacrificial grass, they who come to the ceremony

with the gods driven (on their chariots)^

early in the morning. 14.

May

the Maruts, they

who

tongued increasers of Rita, hear

give rain, the

my

praise.

fire-

May

whose laws are firm, drink the Soma, united with the two Ai-vins and with the Dawn Varu//a,

MAiVDALA

HYMN

T,

44.

39

NOTES. The hymn

is

ascribed to Praska;/va Kd/^va,

who

reputed author of the whole group of the hymns, that these

It is certain

hymns

name

the great Ka;/va family, for which the

Comp.

characteristic.

The metre

my

Prolegomena,

Barhata Pragatha.

is

1-2— SV. II, T130-J131. Verse 13 =SV. I, 50; VS.

Verses 12, 6.

is

the

44-50. really belong to a branch of I,

Praska;/va

is

p. 260.

Verse i Verse ii y^, 15

;

= SV. = TB.

TB.

II, 7,

I,

40.

II,

7,

12,5.

This Agni-hymn contains a number of allusions which

show that it was destined for the morning service. The same may be said of the next hymn, 1, 45, and of the whole collection of Praska/^va hymns, which are addressed exclusively to the deva// prataryava;^a/^, viz. Agni in his special character as a matutinal deity, the two Aj'vins, the Dawn, the rising Sun. From the mention of the Soma tiroahnya 45, 10 47, i, and from other circumstances, Bergaigne has very ingeniously drawn the conclusion that ;

in

an ancient Aj'vinaj'astra is Recherches sur Thistoire de la Liturgie

the Praska;/va collection

preserved

;

see

Vedique, 45.

Verse

Note

1.

I

believe that the text,

requires, but very strongly

The

tradition gives

amartya.

1.

To

ague

I

invites,

may a

perhaps not say

slight

correction.

vi'vasvat ushasa/^ kxivAm. radha//

connect vi'vasvat with radha/^ and to

make

the genitive ushasa// depend on radha// would give an is not, strictly speaking, impossible but

expression which in

Nothing, on the other hand,

every case very unusual.

more frequent than combinations of the locative of a noun derived from vi-vas with the genitive ushasa//, at the rising of the dawn' (ushasa/^ vyush/au, vyush/ishu, vyushi comp. the phrase vasto usra// treated of by Kaegi, is

'

;

Festgruss an Bohtlingk, 48

Bezzenberger's Beitrage,

;

XV,

vasto/^ usra//, 185).

I

Bartholomae,

think

that

such

VEDIC HYMNS.

40

and propose

a phrase should be restored in our verse,

to

The word vivasvan occurs vivasvabhi/^ The expression

read agne vivasvan ushasa//, &c. in

VIII, 102, 22. agni'm idhc

used here would thus be similar to that of na/z asya/z ushasa// I, 5,

vyush/au

.

.

tvam comp. IV,

III, 15, 2.

bodhi gopa/i

.

;

&c.

Verse

Note

The

The meaning

1.

3.

of bha7/-rzVika

quite uncertain.

is

accent would well agree with the explanation of the

word as a possessive compound dhumaketum bha/'-r/^ikam would then be exactly parallel whose banner is smoke, whose rigika. is light. We have then go-rz^ika as an epithet of Soma, 'he whose rig'ika. the cows are,' i.e. whose rig\kdi is milk,' and avi7/-rz^ika as an epithet of Dadhikravan (' he whose rigika. is visible '). All this taken together is clearly insufficient for giving a result, and there ;

:

'

is

scarcely

a

Bergaigne's '

fleche

better

would do

'

tempting

prospect

(Rel. Ved.,

in

for

for

etymological guesses.

206) translation

I,

but

bha7/-rz^ika,

the cases of go-rigika. and

(Zeitschrift der

D. Morg. Ges. 48,

of rigika. is

it

Roth

avi/i-rigika..

ii
translates

by

very

not

licht-

'

glanzend.'

Note

2.

Studien,

Pischels explanation of adhvaraj-ri (Vedische

I, j;^,

'

Zum

Opfer

kommend ')

does not seem con-

vincing to me.

Verse

Note

1.

4.

Ludwig's translation

As

'

dasz er die gotter her-

meaning of our passage, comp. VII, 9, 5. agne yahi dutyam devan akkha, Agni, go as a messenger ... to the gods.'

bringe

is

'

not exact.

to the

real

.

.

.

'

Verse

Note ^ana.

1.

I

vi.yvasya

regard

5.

Boehtlingk-Roth propose to read amr/tabho-

think the traditional text

bho^ana

to

similarly, as

Ushas), vi'ivasya

Amr/ta may be vocative Lanman, 339.

s.

it

hi

is is

right.

Agni

is

said in

I; 4(S,

10 (with

called

pra;/anam ^u'anam

neuter or masculine.

tve.

Comp.

1

MAiVDALA

T,

Verse

HYMN

44.

4

6.

Note 1. Benfey (Qiiantitatsverschiedenheiten, IV, and Ludwig take namasya for a first person. Verse

2,

27)

8.

Note 1. If the accusative agni'm is right, as it probably is, Agni would be invoked to conduct Agni to the sacrifice. This

is

Comp.

quite a possible idea.

the formula of the

devatanam avahanam,' agnim agna avaha, somam avaha, agnim avaha,' i. e. Agni, conduct hither Agni, conduct hither Soma, conduct hither Agni.' See Hillebrandt, Das Altindische Neu- und Vollmondsopfer, p. 84. Note 2. Lanman, 482, takes kshapa/^ as an ace. plur. I think it is gen. sing., and the accent should be kshapa/-. Comp. VIII, 19, 31 III, 49, 4, and the phrase akto/i '

'

'

;

vyush/au.

Verse

Note

human

Prof.

1.

guardian

in

Max

Muller translates:

Note '

'Thou

the hamlets, the chief-priest;

art

the

thou art the

chief-priest at the sacrifices.'

Verse

is

10.

1.

With

said that the

si'ndho/^

12.

Pada comp. IX, 50, i, where it mighty strength of Soma shows itself

the third

urme/i iva svana/^,'

i.

e.

'

like

the

roar of the

waves of the Sindhu.' Verse

Note

1.

I

13.

cannot follow the translation of Dr. Neisser,

Bezzenberger's Beitrage, XVIII, 316.

VEDIC HYMNS.

42

MAA^/^ALA

ASHTAKA

ADHYAyA

I,

O

Sacrifice here, thou,

1.

HYMN

I,

3,

45.

VARGA

31-32.

Agnl, to the Vasus, the

Rudras, and the Adityas, to the (divine) host that

good

receives

offspring of

The

2.

the

to

sacrifices

Manu

O

wise gods,

worshippers

thirty-three,

O

^,

the

Gh/Vta-sprinkhng

^.

:

Agni, are ready to listen

conduct

them

hither,

who

lord of red horses, thou

the

lovest

our praises.

As

3.

O

thou hast heard Priyamedha and Atri\

6"atavedas,

thou

as

Ahgiras, thus hear the

O

hast

heard

invocation

Virupa

and

of Praska;^va,

lord of high laws.

The

4.

Mahikerus^,

Priyamedhas

the

have

invoked for their protection the lord of worship,

Agni with 5.

O

thou to

good

out,

his bright splendour.

whom

Ghr/ta oblations are poured

(Agni), hear these praises with which the

sons of Ka;^va 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 7.

in

The

the

priests

convey the sacrificial food. have established thee, O Agni,

striving

ministrant,

attentive ears, the 8.

The

for

day\

as

their

Hotri,

the greatest acquirer of wealth,

wise

the

with

most widely extended^. pressed Soma have made

who have

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.

MAA^DALA 9.

O

HYMN

I,

45.

make

Strength-made, good (Agni),

who come

43

the morning, the divine host,

in

here to-day on our

sacrificial

grass,

O

the gods

down

sit

Vasii,

to

drink the Soma. 10.

O

Sacrifice,

Agni, with joint invocations, and

O

Drink

rain-giving gods.

is the Soma, Soma) which has

This

bring hither the divine host.

(the

been kept over nights

NOTES. The hymn

ascribed to Praska;/va.

is

addressed to Agni note on I,

96.

44.

I,

Verse 6

It

The metre VS. XV,

Anush/ubh.

is

=.

31

TS. IV,

;

evidently

is

comp. the Verse i = SV.

his matutinal character

in

4, 4,

;

3

;

MS.

II,

i3> 7-

Verse

Note Note

Comp. VIII,

1.

As

2.

5,

;^;^.

1,

akk/ia.

svadhvaram ^anam.

to the gods being considered here as off-

spring of Manu, comp. especially X, S3, 6. manu// bhava ^anaya dai'vyam ^anam, become Manu, procreate the '

See also Bergaigne, Rel.Vedique,

divine hosts.'

Verse

Note

This passage

1.

is

69.

I,

3.

one of those which show that

the Atris stood in especially friendly connection with the

Of

Kawvas.

perhaps we

the Priyamedhas the

may

branch of the Ka;/vas. questions

I

same may be

said, or

even go further and consider them as one

refer to

my

For a

fuller discussion

paper,

'

Ueber

of these

die Liedverfasser

des Rig-veda,' Zeitschr. der D. Morg. Gesellschaft, XLII,

213 seq.

Verse

Note name,

1.

it

I have translated as a proper be an adjective belonging to Priyamedha//.

Mahikerava//, which

may

Possibly

4.

is

derived from the root kar,

'

to praise

:

' '

the

VEDIC HYMNS.

44

Priyamedhas with mighty hymns/ Kuhn's Zeitschrift, XXVII, 341. Verse

Note

As

1.

go-ish/i

means

diV-ish/i

'

and

7.

the striving for cows,' thus

'

the striving for day,' or possibly

Ludwig

striving for heaven.'

genopfer,'

means

Comp. Bartholomae,

it is

true that

(III,

takes

2)''^'^)

most of the passages,

the word occurs, are addressed to matutinal

hymn

our passage belongs to a

Agni

I,

;

48, 9

is

for

it

in

'

the

mor-

'

which

Thus

deities.

addressed to the matutinal

addressed to Ushas

;

I,

139,

4

VII, 74,

;

VIII, 87, 3 to the Ajvins IV, 46, i 47, i to V^yu who was invoked in the Praiiga-j-astra belonging to the ]

;

;

Prata/^-savana, and

other deities.

the

who

;

received the

There

is,

Soma

nevertheless,

offering before

piba

76, 9. '

Drink,

O

it

indra marutsakha sutam

Indra, with the

somam

Maruts thy

one

least

at

passage which shows that Ludwig has gone too

far

:

VIII,

di'vish/ishu,

friends the

Soma

which has been pressed at the divish/is.' The Soma oblation offered to Indra Marutvat formed part of the second (midday) Savana. Note 2 Saprathastamam, the most renowned, repandu,' '

M. M. Verse

Note

1.

Comp. IV,

5,

i.

8.

katha da^ema agnaye brzliat

how may we offer great light to Agni ? seems to mean, how may we make Agni brilliant bha/^,

'

'

in

our passage the meaning seems to be

Agni and perform

:

'

— which

? '

Thus

the priests kindle

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 A^vins at the Atiratra sacrifice. Comp. Rig-veda I, 47, i III, 58, 7 VIII, '3,S, XXIV, 3, 42. KAtyayana vSVautasutra XII, 6, 10 19 There the commentary says, aj-vina^astrakayagasamban'

;

dhina/^ >tamasastha// soma/^

hnya

;

;

;

ity Uy^yante.

purvadinanishpannatvat

tiro-

MAiVDALA

MAA^i9ALA

ASHTAKA 1.

The

tired ^

HYMN

I,

HYMN

I,

ADHYAyA

I,

58.

45

58.

VARGA

4,

23-24.

strength-begotten immortal never grows

when

the

he,

Hotr/,

He

messenger of Vivasvat^. air on the best paths.

In

has passes

become

the

through the

the divine world

he

invites (the gods) with the sacrificial food. 2.

own food

Seizing his

the undecaying, greedy

(Agni) stands on the brushwood wishing to drink.

When

he has been sprinkled (with ghee), he shines Thunderinor he has his back^

like a racer with

roared like the ridge of heaven. 3.

him

As soon

as

^

Purohita, the immortal sitting

their

made down as

the Rudras, the Vasus have

Hotrt, the conqueror of wealth, pressing forward A

like a chariot

among

among

the clans,

the Ayus^,

the p^od in due course discloses desirable boons. 4.

Stirred

brushwood ladles,

wnih

O

thou,

by the wind he spreads among the by the sacrificial

lightly^ (driven forward)

his

Agni,

sickle ^ thirstily

sticks like a bulP,

loudly rushest

thy course,

O

roaring.

When

wooden never-aging god

on

the

with fiery waves, becomes blacks 5.

He who

blazes

has fiery jaws, stirred by the wind,

down on

the forest^ as a strong bull (rushes)

When

he proceeds ^ with his stream atmosphere, then what moveable and immoveable (and) the winged (birds)

on the herd.

of light to the imperishable is

are afraid. 6.

The Bhr/gus have

placed thee

w^ho art beautiful like a treasure,

who

among men, art easy to

!

!

VEDIC HYMNS.

46 invoke for people

the Hotr/,

thee

;

O

Agni, the

excellent guest, a delightful friend like Mitra to the

divine race 7.

of

I

!

worship with good cheer Agni the steward^

whom

treasures,

all

the worshippers choose as the Hotr/, the

priests),

best sacrificer at the 8.

the seven ladles- (of the

Son of

O

praises thee,

Be a

who magnify

the generous.

him who

to

praises

thee,

O

be protection, generous giver, to Agni guard him who praises thee May he who gives wealth for our ;

!

distress.

prayer,

thee.

offspring of vigour

shelter

resplendent one

from

pray for treasured

Agni with strongholds of iron him

guard from distress

9.

I

strength, great like Mitra, grant to-day

flawless protection to us

who

and

rites,

come quickly

the morning^

in

NOTES. The hymn

is

ascribed

Nodhas Gautama, who

to

considered as the 7?zshi of the whole collection,

This tradition

is

based

passages of the text:

The metre None of the

I,

I,

is

58-64.

and confirmed by, several

on,

61, 14; 62, 13

;

64,

1.

Cagati verses 1-5, Trish/ubh verses 6-9. verses of this hymn occurs in the other

is

Sa;«hitas.

Verse

Note schrift,

believe that Professor Aufrecht (Kuhn's Zeit-

XXV,

amrha./i

VI,

I

1.

37, 3

nii ;

1.

is

435)

tandate.

VII, 32,

duta/i or similarly.

8.

right

in

Comp. Agni

as

Possibly

tandate, ni tandate, though

is

reading nu to

nii

/('it

lit nu,

sa.ha/i-£-a/i I,

120, 2

;

frequently called atandra/^

we might

mi com-

read, instead of

parallel passages for the

bination of this root with ni are not known.

— Prof Max

—

;

MANDALA opinion

Miiller's

Funke

HYMN

T,

He

different.

is

schlagt oder fiingt.

Why

58.

47

writes

We

:

der

say,

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 atas^s, mentioned in verse 2

—

which he

strikes

translate

down

or

' :

The

strength-

breaks

forth

(vi)

whenever the Hotri (Agni) becomes the messenger

of the sacrificer

Note

should

I

immortal

begotten quickly,

ignites.

2.

I

(?).'

cannot follow Aufrecht

translation

his

in

zum boten des opfernden.' Comp. on Agni as the messenger of Vivasvat, Rergaigne, Rel. Vedique, I, 87 H. O., Religion des Veda, 122, 275.

'

;

Verse

Note

1.

2.

back shines

Literally, his

like a racer.

On

this

kind of comparison, see Bergaigne, Melanges Renier, 86

Vedische Studien,

Pischel,

I,

107.

Verse

Note

1.

Kra;/a

Mazdi und I,

:

3.

comp. von Bradke, Dyaus Asura, Ahura Pischel, Vedische Studien,

die Asuras, p. ^6

;

70.

Note

2.

Bergaigne, Rel. Vedique,

Verse

Note

1.

On

Note

2.

vr/tha, see Geldner, Vedische Studien,

The meaning Sr//n

is

ences are not quite

on

s;-/;/ya,

:

rare,

mit verkiirzter

I,

116

;

seq.

here as a paroxytonon

;

an oxytonon. Such differand there is no reason for taking it

account srinyk as an '

XIX, 148

with his flames which are sharp

written

is

in several other passages

this

59 seq.

4.

Neisser, Bezzenberger^s Beitrage,

like a sickle.

I,

is

instr. plur.

Endung'

fem. of the adjective

(Geldner, loc.

sickle is the sharp edge of Agni.' M. M. comp. Pischel, Vedische Studien, H, iii.

cit.).

'

His

— On ^uhubhi//,

VEDIC HYMNS.

48 Note

As

3.

Gaedicke, 74. shayase.

Note

ema

to v/7shayase with the accusative,

RV. X,

With the

4.

44,

last

4.

nrgih

skambham

Pada comp. IV,

7, 9.

.

comp. .

.

vr/-

kr/sh;/am te

ruj-ata// pura/^ bha//.

Verse

Note Note

1.

That

2.

course, this

is,

among

5.

the fuel.

—

we have here probably (though, of explanation can be avoided) an anacoluthon.

I

think that

—

The

poet began with the nominative (abhivra^an), and then he changed the construction and went on as if he had begun with the ablative, taking sthatu/^ >^aratham (comp. Lanman, 422) as the subject instead of Agni. PatatnV/a// seems to be nom. pi. comp. I, 94, 11 (see below).

—

;

Verse

7.

Note 1. The translation of arati is only approximative and conjectural. Note 2. Comp. Pischel, Ved. Studien, II, 113. Note 3. Comp. Ill, 54, 3. saparyami prayasa yami ratnam.

Verse

Note 1. The last Pada Nodhas hymns.

is

9.

the standing conclusion of the

— MAArZ)ALA

MAiV/^ALA

ASHrAKA The

1.

59.

O

ADHYAYA

Agni.

human

In thee

settlements

;

59.

VARGA

4,

Vai^vanara

themselves^

centre- of

49

HYMN

I,

other Agnis (the other

thy branches, enjoy

I,

HYMN

I,

fires)

are verily

the immortals

all

Thou

!

25.

a

like

the

art

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. Thee, a god, the gods have engendered, O Vai5vanara, to be a light for the Arya.

As

3.

in the

sun the rays are firmly

Acrni Vaii"vanara

(The

all

fixed, thus in

down^

treasures have been laid

treasures) which

dwell in the mountains, in

the herbs, the waters, and

among men

— of

all

that

thou art the king. 4.

a

As

the two great worlds to their son\ like

Hotri, like a skilful man, (we bring) praises

who is united with the sun, new (praises) to Vaii"vanara,

manifold (praises) to him to the truly strong one,

the manliest god. 5.

Thy

greatness,

O

6'atavedas, Vaii'vanara, has

exceeded even the great heaven. Thou art the king of the human tribes thou hast by fighting gained wide space for the gods. of the 6. Let me now proclaim the greatness ;

bull

whom

of enemies \

the

Piirus

Agni

Dasyu, shook the

worship as

Vaii"vanara, (aerial)

6'ambara. [46]

E

the

having

arena

and

destroyer slain

cut

the

clown

VEDIC HYMNS.

50

Agni Vabvanara, extending by

7.

over

one,

praised)

of

dominions,

all

bright

rich

among

Puru;^itha

who

be worshipped, the

to

is

loveliness,

in

awake (or, is the homestead

is

the Bharadva^as, in

with

6'atavaneya,

his greatness

his

hundredfold

blessings.

NOTES. The same Rishi

as in

I,

hymn

of the verses of this

Verse

Note ante,

'

1.

Comp. VII,

None

Metre, Trish/ubh.

58.

occurs in the other Sa;//hitas.

11, i.

1.

na

maday-

rite tvat amr/ta/z

the immortals do not enjoy themselves without thee.'

Note Note

2. 3.

Literally,

Comp.

'

Comp. Muir,

the navel.'

IV,

5,

i

(see

below),

V^,

214.

upa stabhayat

upami't na rodha/^.

Verse

Note

1.

Comp.

2.

the remark on

Verse

I,

58, 7 (note

i).

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 dhri.

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

recting and in interpreting the text.

I

—

think that after

in cor-

sunave

;

MANDALA

HYMN

I,

59.

5

rodasi clearly one syllable

possibly verse

2,

is wanted to complete the Pada read therefore sunave rodasyo/^ (comp.

we should

Pada

I

2, arati/i

:

rodasyo/^, which words form the end

Agni, as

is well known, is the son of the two worlds, the sunu// rodasyo//. In the beginning of the Pada br/hati' must either refer to the two worlds in this case we have to read hrihatyo/i (instead of br/hati' iva)

of the Pada).

:

or

brzTiati'

the (as

may

But of course the

refer, as

this adjective frequently does, to

and we shall possibly have to read hrihatUi vsi/i to va./i, comp. Delbrlick, Altindische Syntax, 206).

gi'ra/z,

all

these are mere guesses.

verb on which the accusative

bring,' or

something

like that)

Note

1.

('

we

6.

Or, as the killer of Vr/tra. 3.

E

In every case

depends

must be supplied.

Verse

des Veda, 135, note

gira/i

2

See H.

O., Religion

VEDIC HYMNS.

52

MAiVZ^ALA

ASHZAKA

I,

HYMN

I,

ADHYAYA

60.

VARGA

4,

26.

Matarijvan brought (Agni) to Bhr/gu as a gift precious like wealth, of double birth ^, the carrier, the famous, the beacon of the sacrifice -, the ready and 1.

immediately successful messenger.

Both follow his command, the Ui"i^s ^ offering sacrificial food, and the mortals. The Hotrz (Agni) has sat down before daybreak among the clans, the lord of the clans, whose leave should be asked, the 2.

performer of worship.

May

3.

our new, beautiful praise, born^ from our

heart, reach

him the honey-tongued (Agni),

whom A

the

human

priests

our settlement ^

in

the

Ayus,

enjoyment have engendered.

offering

The

Vasu has been established among men, the best Hotr/ among the 4.

the

clans,

house

Us'ig-^,

domestic^ master of the house

Agni

:

the purifier, the

has

become

the

in

treasure-lord

the of

treasures. 5.

the

Thus we, lord

of

the Gotamas, praise thee,

treasures,

with our (pious)

O

Agni,

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. Rishl and metre are the same.

No

verse occurs in the

other Sawhitas.

Verse

1.

Note 1. The celestial and the terrestrial Comp, Bergaigne, Rel. Ved., II, 52.

birth of Agni.

MAiVDALA Note note

The

2.

HYMN

I,

6o.

5'*

O

Comp.

text has vidathasya.

I,

31,

6,

2.

Verse

Note

On

1.

us{£-

mythical priests

('

the vvilh'ng one

who have

sacrificed as the

2. '),

as denoting the

Agni and have 57 seq. The be these mythical ancestors and the established

comp. Bergaigne,

first,

ubhayasa/^ seem to

first

I,

actual sacrificers.

Verse

Note

1.

stoma//

.

mantram

.

3.

I

propose to read ^ayamana.

.

h;'/da tashta/i

II, ;^^,

;

2.

Comp.

I,

171,

2.

hrtda/i a siitash/am

agne ^anami sush/utim V, 42, 13. Comp. Lanman, 356. Note 2. On the meaning of vrz'^ana, see Max Miiller, Geldner, Vedische Studien, I, vol. xxxii, pp. XX, 208, 304 gi'ram

,

.

;

VIII, 43,

2.

;

^ayamanam, &c.

.

— ;

139

seq.,

with

my

remarks, Gottinger Gelehrte Anzeigen.

1890, 410 seq.; Liidwig,

Ueber Methode

bei Interpretation

Les Principes de I'Exegese Vedique d'apres MM. Pischel et Geldner, 28 seq.; von Bradke, Zeitschrift der Deutschen Morg. Gesellschaft, des i?zg-veda, 27 seq.

XLVIII, 500

;

;

Colinet,

Bechtel, Nachrichten der Gottinger Gesell-

schaft der Wiss., 1894, 392 seq.

Verse

Note Note

4.

See verse 2, note i. Bartholomae's theory (Bezzenberger's Beitrage. XV, 194) that the stem damunas has been developed out of the

1.

2.

phrase

damu

na/i,

our house,' does not

'in

conviction.

Verse

Note

1.

See

I,

58, 9, note

i.

5.

carry

— — VEDIC HYMNS.

54

MAA^Z^ALA

ASHTAKA

I,

I,

HYMN

ADHYAYA

5,

65.

VARGA

9.

Thee who hidest thyself in secret like a thief with an animaP (which he has stolen) — who hadst \

I

harnessed

The

2.

marks ^ sat

^

adoration and carriedst adoration

wise unanimously followed by thy footAll (gods) deserving worship (reverentially)

down near

The

X.

thee.

orods followed the laws of i?/ta.

There

was an encompassing as the heaven (encompasses) the earth ^

In the lap, in the

4.

womb

of

7?/ta,

nourish the fine child with praise, him

the waters

who

is

well

born.

Like good fortune, like a broad abode,

5.

like the

\ like the refreshing stream, Like a racer urged forward in the race, like the

fertile hill 6.

rapids of the Sindhu

(He

7.

is)

e.

—who can hold him back

the kinsman of the

of his sisters. i.

^

He

rivers, as a

?

brother

eats the forests as a king (eats,

takes the wealth of) the rich \

8.

When

he has

through the

spread

forests,

driven by the wind, Agni shears the hair of the earth.

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 9.

Sitting in the waters

born from

R/ta., like

far-shining.

a young

(?)^

beast, far-extending,

— MA;Vi)ALA

I,

HYMN

65.

55

NOTES. The

authorship of the whole

collection, I,

6^-^^,

is

These hymns are addressed exclusively to Agni. The greater part of them (65-70) is composed in the Vira^ metre comp. on this metre my Prolegomena, 95 seq. I have given there my reasons for ascribed to Para^-ara vSaktya.

;

considering that each verse consists of twenty, not of forty syllables.

This section ascribed to Paraj-ara has been treated of by Zeitschrift der D. Morg. Gesellschaft, XXII,

Bollensen,

No

569 seq.

hymns composed in the metre 65-70) occurs in the other Sa/whitas.

verse of these

Dvipada Vira^

(I,

Verse

Note

1.

Professor

Max

1.

Miiller proposes the following

2 The wise (gods) together when in hiding, by means of footsteps, a thief by the animal they followed thee

translation for verses

and

i

:

followed thee (Agni) as one follows

who

;

accepts and carries adoration (to the gods).

worshipful gods sat

Note

down

All the

(reverentially) near thee.

There is no reason for reading with Earth olomae (Studien zur indogermanischen Sprachgeschichte, I, 48) paj"van (gen. plur.) na tayum. Note 3. Ludwig proposes yuvanam, which is quite unnecessary. See also Gaedicke, 173. 2.

—

Verse

2.

Note 1. We have here the well-known myth of the hidden Agni discovered by the gods. The wise ones,' *

(dhfra/^) are

no doubt the searching gods, the same who are and who are expressly

called ya^atra/z in the last Pada,

designated as dcva/i in verse

3.

Verse

Comp. Bergaigne,

I,

no.

3.

Regarding the construction, see Gaedicke, 192. Professor Max Muller's opinion on this phrase differs from

Note

1.

VEDIC HYMNS.

56

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," Ht, earth, like heaven, was reconnoitring-ground.' mine.

'

:

Verse

Note

1.

Comp. VIII,

50,

5.

2. glri/i

na bhu^ma.

that Boehtlingk-Roth, Bollensen, and in

correcting

passage

our

I

believe

Grassmann are

accordingly

;

right

ranva, pr/thv",

j"ambhu 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. glre/i iva pra rasd// ;

asya pinvire datra«i purubhq^asa/^.

Verse

Note

1.

6.

Regarding the construction, comp. Gaedicke,

252 seq. Bergaigne, Melanges Renier, 95. Joh. Schmidt (Die Pluralbildungen der indogerm. Neutra, 305) and Ludwig (V, 524J are wrong in taking kshoda// as a locative or ;

as an instrumental respectively.

Verse

Note

1.

7.

Comp. Pischel-Geldner, Vedische

Studien,

I,

p. xvi.

Verse

10.

Note 1. Can sisva be the nominative of a stem j'uvan which stands by the side of sisu as r/bhvan of ribhu ? Prof. Max Muller proposes Large like a cow with young, :

like a

pregnant cow.'

'

— MA^DALA

HYMN

I,

MAiV/^ALA

ASH^AKA

I,

I,

HYMN

ADHYAyA

Like unto excellent wealth,

1.

66.

5,

57

66.

VARGA

like

10.

unto the shine

of the sun, like unto living breath, like unto one's

own son ^

Like unto a quick takvan ^ he (Agni) holds the wood, like milk, like a milch cow '\ bright and 2.

shininof.

He

3.

holds safety, pleasant like a homestead,

conqueror of men,

like ripe barley, a

Like a

4.

among

/?/shi uttering (sacred) shouts, praised

the clans

;

like a well-cared-for race-horse

^,

Agni bestows vigour. 5. He to whose flame men do not grow accustomed \ who is like one's own mind ^, like a wife on a couch, enough for all (happiness).

When

6.

the bright (Agni) has shone forth, he

white (horse

like a

[?])^

among

people, like a chariot

with golden ornaments, impetuous

Like an army which

7.

his

vehemence,

like

is

is

in fights.

sent forward he shows

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 ^. 9 ^ 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 ^

':

VEDIC HYMNS,

58

NOTES. The same Rishi and

metre.

Verse

1.

Note 1. Comp. I, 166, 2; 185, 2; X, 39, 14. The second passage (ni'tyam na sunum pitro/^ updsthe dyava rakshatam pr/thivi 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, loi Gaedicke, ;

^53-

Verse

Note

1.

Comp. X,

101,

7.

4.

priwita asvan

Verse

hitam ^ayatha.

5.

Note L Comp. VII, 4, 3. durokam agni// ayave susoka.. Note 2. Prof. Max Muller believes that kratu here means,

'

like kartr/, a sacrificer, so that kratu//

sounds like sunu// na

But

all this is

nltya/i,

own

na nhya/i

sacrificing

son.

very obscure.'

Verse

Note

one's

6.

The second Pada

is translated by Grassmann Hausern ;' by Ludwig: fast weiss, bei den menschenstammen.' I think that there can be no doubt that the words sveta/i na contain a comparison like all the other comparisons of which these hymns are full this 1.

'wie Licht

in

*

;

Nor Grassmann right in translating sveta/i 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 comparison is

is

unduly effaced

in

Ludwig's translation.

MANDALA

HYMN

I,

substantive with which sveta.

66.

59

most frequently combined comp. I, 116, 6; 118, 9 VII, 77, 3 X, 39, 10. In V, I, 4 it is said of [119, 10] Agni sveta/i va^i' ^ayate agre ahnam, the white racer is born in the beginning of the days.' in the Rig-veda,

is

namely a^va

;

;

;

'

:

"Verse 8.

Note

1.

^anitvam.

The traditional text Ludwig translates

bewaltiger auch scarcely be

against

means

this

was

des,

yama// ha ^atd/i yama//

bewaltiger des gebornen,

erst

geboren

wird.'

Yama//

translation. .

,

leave the text unchanged,

.

.

make

yama/^ evidently

.

Now

the other twin.'

.

we cannot but

translate

one twin is he who has been born, the other twin which will be born' which sounds very strange.

we have

^atam

if

we

'

the

:

that

is

—

89, 10

will

It

necessary to state the reasons which

the one twin

' :

is '

In

I,

^anitvam IV, 18, 4. anta/^^ateshu uta ye^anitva// X, 45, 10. ut^atena bhinadat lit ^anitvai/A In all these cases ^ata and ^anitva stand parallel there is no such difference as in our passage, aditi/^

aditUi

;

;

;

according to the traditional text, between

and that

him

(masc.)

who

which will be Thus I propose to read ^anitva//, of which conjecture Ludwig has thought is

.

.

.

(neuter)

.

.

.

Agni who has

also (see his note, IV, 259): that present

been born, and that future Agni who twins. Prof Max Muller has discussed

—

Science of Language,

II,

He

630 seqq.

will

this

be born, are passage

in his

interprets the twin

who

has been born as Agni representing the morning the twin who will be born as the evening.

Note Prof.

The maidens very probably are

2.

Max

Miiller's discussion

quoted

;

the dawns (comp.

in the last note).

Are

the wives the sacrificial ladles which approach Agni, or the offerings of ghee, or the prayers

Vedique,

II,

Verse

Note

1.

?

See Bergaigne, Rel.

9 seqq.

This verse

is

9.

very obscure, and

I

am

quite aware

of the merely tentative character of the translation which

6o I

VEDIC HYMNS.

propose.

I

leave

va.h

untranslated

(comp. Delbruck,

Altindische Syntax, 206), which must be done in most of the numerous verses beginning with the words I

then read i-aratha (comp. 68,

i

;

70, 3. 7).

tam

va/^.

Vasatya seems

to be either a dative similar to the newly-discovered datives in

-a

of a-stems,

or

we possibly should read vasatyai

(vasatya in the Sa7«hita-pa///a).

— Prof.

of a correction ^arama/^ and would

(whom you know

—

va//)

Max

Miiller thinks

translate

when lighted we go

' :

To him

for our dwelling,

as the cows reach their home.'

Verse

Note Note and the Note

10.

Comp. above, 6q, 6. Or the downwards-streaming libations of like ? Comp. below, I, 73, 10 with note 4. 3. Comp. below, 69, 10. 1.

2.

Ghrz'ta

—

— MAiVDALA

MAiVZ^ALA

ASHTAKA 1.

IIY^rN

I,

ADHYAyA

I,

6

67.

HYMN

I,

1

67.

VARGA

5,

Victorious^ in the forests, a friend

he demands obedience one ^. 2. Like good peace,

like a king, the

11.

among men, undecaying

like fortunate wisdom, mayhe (Agni) be a kind Hot;V, 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. 5.

As

the goat^ (supports) the earth-, thus he

supports the earth

^

he upholds the sky by his

;

efficacious spells. 6.

O

Protect

Agni, thou

the

dear^ footsteps

who

hast a

from covert to covert 7.

He who

full

has seen him the hidden one, he

to

They who

him 9.

^

plants,

get him

off,

he then indicates

He who

cattle^.

thou hast gone

^.

has got near to the stream of Rit2i 8.

of the

life,

who

'

doing service to

RiX2.,

riches.

might within the and within the children \ and within the

grows up with

sprouting grass 10.

The

splendour

the full-lived.

a seat.

The

[?] in

sages

the home made him

of the waters \ as if building

62

VEDIC HYMNS.

NOTES. The same Rtshl and

metre.

Verse

Note

Gayuk

'

1.

^esh//^a//

:

aus ^yayu/^, wie der compar. ^yayan

But what shows that ^yayan

Ludwig.

zeigt,'

1.

is

the comparative of ^ayuZ; and that the utterly impossible

^

change of '

iiberwindend

Note

I

2.

conjectures

into '

is

'

possible

is

comp.

;

propose to read

— as

may mean

g

right

Roth

who

;

Miiller

jrush^i

is

He

desires

:

'

not aged.' 5.

mythical goat whose

the

support the worlds, comp. 82, 6

Max

done— that

Prof.

has

he translates

;'

obedient, servant

On

3.

a.£nrya./i.

Verse 1.

Ludwig's translation

?

119,

(Pet. Diet.)

a servant (or worshipper)

Note

I,

office

it

is

to

6; VIII, 41, 10; X, Veda, 72. the text has two different words,

Bergaigne, III, 21

;

I,

H.

164,

O., Religion des

Note 2. For earth ksham and prz'thivi'm. Prof. Max Miiller conjectures dyam He, Agni; supports the earth, as the buck for ksham '

:

'

'

the sky.'

Verse

Note

of priya his

Literally,

1.

may

'

6.

the dear footsteps

be compared

; '

but the meaning

to that of the

Homeric

0tAos,

own.

Note

One could be tempted to refer the word pa.su whose footsteps (padani) the wise ones follow and whom they find out in his hiding. Thus we 2.

to Agni, [6^, 2),

could translate,

'

Look

But the comparison of

at the dear footsteps of the beast.' 70, 6

the imperative ni pahi

is

makes

it

more probable that

addressed to Agni.

Grassmann is right der Heerden schiitze.^ Statten

therefore that

'

'

in translating

I '

believe

Die lieben

Ludwig's translation

is

M AND ALA similar to this.

Prof.

I,

Max

HYMN

67.

6t^

Mliller translates

' :

Observe

the footsteps of the animal (the stolen animal of the thief Agni).'

Note

With guha giiham comp.

3.

1,53,

7.

yudha yiidham,

pura puram.

Verse

7.

Note 1. Dharam r/tasya comp. V, 12, 2. r/tasya dhara/? anu tr/ndhi purvi//, 'open the many streams of iv/ta;' :

VII, 43, 4. rztasya dhara/i sudugha/i duh^na//, milking the streams of Rita, flowing with plenty.' The stream of Rita. '

seems to mean the stream of blessings (such as rain, ghee, &c.) which flows to mankind according to the eternal laws of Rita.

Verse

Note

The poet

1.

8.

passes over from the plural to the

singular.

Verse

9.

Note 1. Bollensen's conjecture pra^asu (instead of pra^a/^ seems very probable to me. Prof von Roth (Ueber

uta)

gewisse Kiirzungen des Wortendes,

p. 2)

takes a different

view.

Note

Comp.

2.

I,

10 (see below)

95,

girhha/i prasva// a vive^a,

upon the sprouting

'

Note

1.

'

Why not

home

VII,

9, 3.

apam

grass.'

Verse

pile in the

;

the son of the waters has entered

kit'i/i

10.

apam dame,

of the waters.'

M. M.

that

is,

the (burning)

•

VEDIC HYMNS.

64

MAA^/^ALA

ASHTAKA

I,

HYMN

ADHYAyA

I,

5,

68.

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

They

4.

obtained the

all

name

of divinity, of

immortality \ serving the 7?/ta in due way. 5. The instigations of 7?/ta, the thought of Riidi

they

one

all

performed the works of

[?]

^

:

the full-lived

^.

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

thee ^ 7.

He who

offspring of

down

sits

Manu

:

as the

he verily

Hot;-/

is

among

the

the master of

all

these riches. 8.

They longed

together for the seed

in

bodies \ and the wise ones were concordant each other in their minds. 9.

They took

pleasure in his

pleasure) in their father's

have 10.

listened to his

He who

of wealth ^

is

(will),

as sons (take

the quick ones

who

command.

rich in food

The householder

the sky with stars.

will,

their

among

has opened the gates (Agni) has adorned

MAiVDALA

HYMN

I,

68.

65

NOTES. The same Rishi and

metre.

Verse

Note

1.

1.

Boehtlingk-Roth are wrong

in

deriving

j-ri;/an

comp. my Prolegomena, 477) from the root j-ri. They supply an object like soH/i and translate Licht verbreitend hebt er sich zum Himmel.' (which should more correctly be written

'

:

Note

2.

Lanman,

422.

Verse

Note

1.

sri/iAn,

2.

Bollensen conjectures devanam deva// (instead

of deva/i devanam) which seems to be right (comp. below,

though this conjecture (see my Prolegomena, 97). 69, 2),

is

Verse

not absolutely necessary

4.

Note 1. Am/v'tam belongs to na'ma comp. V, 57, 5. amr/tam na'ma bhe^ire X, 1 23, 4. vidat gandharva// amr/;

;

tani na'ma.

Verse

Note

1.

With

5.

rztasya dhiti// comp.

I,

—

71, 3

;

IV, 23, 8

;

IX, 76, 4; 97, 34; III, 2. Prof. Max Muller thinks that for the righteous rita should be taken as a name of Agni '

:

(Agni) are the prayers, for the righteous the devotion.'

Note

2.

vij-vayu

is

an adverb meaning eternally ? As an epithet of Agni frequently used in the RigIs visvayu/i

'

'

veda and especially in the Paraj'ara hymns (see 67, 6. 10 68, 5 73, 4), one feels tempted to read visvsiyo/i (comp.

;

;

IV, 42,

1.

rash/ram kshatri'yasya

Verse

Note

1.

[46]

Comp.

v\svsiyo/i).

6.

Ill, 59, 2. yA/i te aditya ji'kshati vratena.

F

66

VEDIC HYMNS.

Verse

Note

1.

the hymn,

Some I,

light

72, a

thrown on

is

hymn

the Paraj-ara collection.

8.

this

obscure verse by

belonging, as our It is

hymn

does, to

shown by the second verse of

hymn (see below) that the searching ones, amura//,' are who seek Agni. It seems probable, consequently, that the 'seed' is Agni (comp. I, 164, ^^, where Soma is that

'

the gods

said to be vr/shna/i ajvasya reta//,

Of

horse').

the

'

the seed of the

same searching gods

pression sa;/4^anana7/

is

used

;

in

I,

manly

72, 5 the

comp. sam Janata

in

exour

passage.

Verse

Note

1.

10.

Kaya/i must be a genitive

dura// VI ritaguah a^anan.

comp. I, 72, 8. raya/; Probably the accent should be ;

xkykh; comp., however, Lanman, 431.

—

;

MAiViJALA

MA/V/;ALA

ASHTAKA

HYMN

I,

I,

67

HYMN

ADHYAyA

I,

69.

5,

69.

VARGA

Bright, flaming, like the lover of the

1.

he has,

the light of the sky,

like

filled

Heaven and Earth) which

(worlds of

13.

Dawn

\

the two

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

foolish,

is)

a worshipper (of the gods), never

(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 ^ sitting in the midst, the lovely one, in the

house Like a child when born, he house; like a race-horse which 5.

he has wandered across the clans 6.

When

then attain 7.

When

call

I

dwell in the

same

all

is

delightful in the

is

well cared for^,

^.

the sacrifice) the clans

(to

nest with the heroes,

who

may Agni

divine powers ^

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

VEDIC HYMNS.

68

Carrying (him) they opened by themselves

lo.

They

the doors {of heaven). aspect of the sun

shouted at the

all

'.

NOTES. The same

7?/shi

and metre. Verse

Note

1.

The

Dawn

lover of the

Vedische Studien,

Pischel,

1.

is

See

here the Sun.

31.

I,

Verse

3.

Note 1. Agni is the sweetness of food (comp. V, 7, 6. svadanam pitunam) it is not probable that sva'dma and ddha/i should depend on vi^anan, as Ludwig believes. ;

Verse

Note

1.

I

4.

adopt Boehtlingk-Roth's conjecture ahurya//. he who is to be led astray.'

Ahurya// would mean,

'

Verse

Note Note

1.

2.

See above, 66, 4. He has overcome the (hostile) '

Verse

Note takes

1.

Perhaps devatva In this case

it.

Agni by

5.

his divine

the clans of the

same

an instrumental, as Ludwig

is

to translate

attain everything.'

Mijller translates this verse

M. M.

6.

we should have

power

clans.'

' :

When

nest (the gods),

I

may

— Prof. Max my men

with

Agni

' :

call

will obtain all

divine honours.'

Verse

Note

1.

The

first

hemistich of this verse has eleven

syllables instead of ten

type. I

The same

have shown

in

and shows the regular Trish/ubh

irregularity

my

8.

occurs in

Prolegomena,

p.

70,

4.

97, this

10.

As

metrical

irregularity does not necessitate corrections of the text,

MAA^DALA

HYMN

I,

69

69.

and the comparison of X, 147, i (see next note), where it is said ahan yat vrz'tram vWe/i a.pa/i, 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 1H6, 4 we Possibly we may read, tat tii te have samine ahan. dawsa// ahan samane, 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).

Here we may correct the text with greater certainty than in the first hemistich, or to speak more Note

2.

accurately,

we

text

but that ancient grammatical commentary on

itself,

shall

have to correct not the traditional

the text which has been preserved to us in the Padapa///a.

The words viverapawsi

of the Sa;«hitapa///a are written in

Now we

the Padapa//^a vive/i rapawsi. apa;;/si

.

.

narya

.

aviveshi//,

'

read IV, 19,

10.

thou hast performed manly

In X, 147, i we have ahan yat vritram naryam here the adjective narya clearly shows that vive/i apa// works.'

:

apa/!

we must

a blunder for apa//, and

is

translate,

'

when

thou hast killed Vr/tra and performed thy manly work.' This passage shows that in X, 76, 3 also vive/i apa/z should

be corrected (v. apa/z). Thus we have three passages in which aviveshi/; or v'lve/i has the object apa//, ap^wsi, and

we may

infer

with

full

certainty

that

in

our

passage

correspond to a Padapa///a reading The same may be said vive/i rapa7;/si but vive/i apawsi. with regard to VI, 31,3 (nmshaya/z kakrim avive/z rapawsi; viverapa;;zsi does not

Sa.i/ih.

avive rapawsi).

Verse

Note

1.

Comp. above,

verse

9. i.

Verse

Note

1.

Comp. above,

66, 10.

10.

——

^

VEDIC HYMNS.

yO

MAA/"i9ALA

ASHTAKA 1.

May

thoughts

I,

HYMN

I,

ADHYAYA

70.

VARGA

5,

we, the poor^ succeed in

May Agni

2.

with

his

14.

many

(pious)

pure splendour

attain everything 2.

He who

understands the divine laws and the

human race. He who is the child

birth of the 3.

of the waters, the child

of the trees, the child of that child of that 4.

Even

which stands, and the

which moves.

in the

homage

rock (they have done

to him, in his dwelling \

(He

is)

[?])

like a protector [?]

of the clans, the immortal one, he

who

of a good

is

mind. 5.

For

he,

Agni, (shows himself as) an earth-

protecting (lord) of riches

him

^

to the

man who

satisfies

with well-spoken (prayers).

6

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

Protect,

7.

He whom many

different

moves

-

forms \

may

nights (and dawns), in their increase,

and that which stands

whom

that which

(increases), the

god

penetrated by 7?/ta 8.

That Hot77' who has

sat

down

in

the sun ^

has been successfully worshipped- (by the human sacrificers), he who truly accomplishes all his works. hast conferred 9. On the cows, on the trees thou excellence.

sun \

May

all

men

bring us tribute in the

1

MAA'DALA

I,

IIVMN JO.

7

In many places men have worshipped thee. They have brought (thee) to different places as lo.

^

sons (divide) the property of an aged father

(He

II ^

2.

greedy man- who goes (to his aim), like a mighty archer, like avenger [?] ^, impetuous in contests *.

straight

a fearful

a

like

is)

NOTES. The same

Ris\\\

and metre. Verse

Note

1.

adopt Bergaigne's opinion on the word an' II, 218 seq.). Note 2. The Padapa///a 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 VI 1, 48, 3. vuvan arya/^ vanI

1.

Vedique,

(see Religion

;

.

van, feminine in VI, 16, 27. vanvanta/^ arya// 39,

2.

.

.

VIII,

X, 133, 3. \\s\kh arataya/^ arya/;. arya/i vaniisham arati/^ (repeated

visva/i axykJi arati//.

IV, 50,

II, 5, 7.

^a^astam

II.

VII, 97, 9 I,

arati//.

cf.

;

For my translation I refer to vanema; II, 11, 12. dhi'yam vanema

29, 4).'

I,

stomam

.

.

.

;

122, 14. arya/i gira/i

;

X, 148,

3.

Verse

4.

arya/i

va

gira//-

abhi

ar/('a

vidvan.

Or

in the rock (they have done homage) (human) dwelling ? I believe we must supply a verb on which the dative asmai depends. Ludwig

Note

1.

:

even

to him, and in the

proposes

to

Note

2.

translates

read

Comp.

dwelling.' I '

er

duro//am

:

'within

the

VI, 48, 5. do not understand vij^am na ist

II,

i,

stone

is

his

i;

visva/i.

Ludwig

der menschen allgemeiner, unsterblicher

VEDIC HYMNS.

72

But

fiirsorger.'

Ludwig omits like

allgemein,' and not mean One should expect a phrase

does

visva.

na, 'like.'

'

na vispitUi, which

visam

impossible.

Is

it

of

course

is

metrically

too bold to correct visvak into vlspa/i,

texts, but formed Prof. Max others?— exactly like stipa, pa.fupa, tanupa and Miiller takes asmai as dependent on svadhi'// and visva/i as belonging at the same time to amr/ta// and to vij-am. He To him also who dwells in the rock and in the translates

a word

hitherto

found

not

the

in

'

:

house, every immortal like every one

among men

is

well

disposed.'

Verse

Note

Comp. VII,

1.

jo,

5.

5.

sa

hi

kshapavan abhavat

rayiwam.

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 See Lanman, Noun-Inflection, 353 the ending -an.

;

Bartholomae, Studien schichte,

zur

indogermanischen

48.

I,

Verse

Note

Lanman

1.

and

cusatives,

mornings

all

(p.

'

beings worship.'

we

I

that

believe

is

they are

should accentuate kshapa/^.

a regular epithet of naktoshasa,

is

kshapa/^

7.

422) takes kshapa// vi'rupa// as acWhom through many nights and

translates,

nominatives, and that vi'rupa

Sprachge-

I

As

think that

to be understood as an elliptic plural similar to

the elliptic duals ushasa or ahani (comp. Delbriick, Altindische Syntax, 102), and that it means, the nights (and '

mornings).' I'ndram,

'

— Comp. VI, 38,4. vardhan masa/i

May

sa.vada./i

dyava/?

months, years, days increase Indra's great-

ness.'

Note as

first

Of course ka ratham pointed out by Benfey. 2.

is

a mistake for /^aratham,

'

MAiVDALA

HYMN

I,

Verse

70.

8.

Note 1. On the locative svar, see Lanman, 4
in Bezzenbergei-'s Beitrage, XV, 42. Comp. X, 6[, 14. sva/^ na ye trishadhasthe nishedu//. Note 2. Comp. X, S3^ 2. aradhi hota nishada ya^^iyan.

Verse

9.

Note 1. Is it not more probable that tribute was brought Agni (comp. V, i, 10) than to the human worshippers? Possibly we should change sva// na/i (svar ;/a/; of the

to

Sawhitapa//^a) svar;/77

into

vocative

translation

have brought tribute to thee,

O

Verse

Note

a

svar;/a//,

= svar7/ara. The

would

sun-hero

of

stem

the

be, 'All

men

!

10.

1.

Comp. V,

2.

Regarding the metre, comp. above,

11, 4. agni'm nara/i vi

bharante gr/he-

grihe the.

Note

Verse

69,

8,

note

i.

11.

Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur I'Histoire de la Sawhita I,

6f.

Note Note Note

2.

On

3.

Comp.

4.

See above,

gr/dhnu, comp. Pischel, Ved. Studien, I,

32, 14. ahe/i

66, 6.

yataram.

I,

23T.

VEDIC HYMNS.

74

MAyVZ^^ALA

ASHTAKA The

1.

I,

ADHYAYA

I,

5,

71.

VARGA

15-16.

loving (women) have (amorously) excited

their lover, as wives of the

The

own husband. dark and

HYMN

in the

same nest (house)

^

their

sisters have delighted in the

red (goddess)

-,

as the

cows

in the

brightly shining dawn.

have broken even the strong fortresses by their hymns, the rock by They have opened to us the path their shouting. of the great heaven; they have obtained day and 2.

Our

fathers, the Aiiglras ^

sun and the shine of the dawn they set into motion 3. They founded the /?/ta Thus then the widely-spread the thought of it\ '^.

;

which seek to obtain (wealth), which are free from thirst *, the active, approach ^ strengthening them by the tribe of the gods (prayers)^ of the poor

^

'^,

offerinor 4.

them

delicrht.

When Matarii-van had produced him by attrition, who was brought to Then the every house.

he, the reddish, the noble one,

many

places \ has

come

to

has undertaken the messengership ^ Bhr/gu-like (for the mortal) as for a mightier king, being -

attached to him.

When

he had created sap to the great father Heaven, the knowing one stealthil)- approached the The archer fiercely shot an arrow speckled (cows). 5.

at

him.

The god

turned his

impetuous power

against his daughter ^ 6.

Augment,

O

Agni, twofold the strength of

MAA^DALA

man who worships

the

HYMN

I,

thee

^

adoration to the loving one

7

1,

in his

house, or offers

May

by day.

clay

-

75

he

whom 7.

thou incitest be united with riches ^ Every nourishment goes towards Agni

seven young-

rivers

(flow)

the

into

who knowest

therefore

8\ of

When

men

to

this,

procure

Our

ocean.

Do

strength does not shine from kinsmen ^

kindness for

as the

',

among

thou

the gods

us.

the sharp splendour ^ reached the lord

him^

incite

the bright sperm poured

down from Heaven

(or, from the god Dyaus)*, Agni produced^ and furthered the blameless, young, wellwishing host''. 9.

He who

thought, the

the

traverses

Sun alone

paths

quickly^

like

rules over wealth altogether.

(There are) the two kings Mitra and Varu/m with graceful hands ^, who watch over the beloved ambrosia^ in the cows. 10.

Do

O

not forget,

Agni,

who

art a sage pos-

Old

sessed of knowledge ^ our paternal friendship.

age impairs the appearance (of men) as a cloud the

(covers

sun

or

(attains us), think

the

Before

sky).

thou (of

this

curse

in the

Vira^

us)^.

NOTES. The same i^z'shi. Metre, Though the hymns 71-73

Trish/ubh. are not

composed

metre Hke the preceding hymns, it is shown by manifold = VS. evidence that they had the same origin. Verse (S

XXXIII,

11;

TS.

I,

3, 14,

6;

MS.

Verse

Note Note

IV, 14, 15.

1.

1.

Comp. Geldner, Vedische Studien,

2.

If

the text

is

correct, the

'

sisters

II, 134. '

may

either

:

VEDIC HYMNS.

76

be the ten fingers which generate Agni by attrition (III, 29, IV, 6, 8), or the streams of water among which Agni 13 ;

grows up, or streams of Ghrz'ta or the

Why

see below).

like (comp. II, 5, 5 said are to delight in the these sisters

;

dark and in the bright goddess, the Night and the Dawn, remains doubtful.

But

think there are reasons which strongly

I

.

.

.

arushi

ka.

the red one.'

svasarau, Is

'

not probable that

it

recommend

n

we read .ryavi ka. In III, S5> the two sisters, the dark one and

a correction of the text.

in

our passage also

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 described in our verse as amorously exciting the god Agni for it cannot well be doubted that the svasara// of the third it is

Pada are is

identical with the

said in 70, 7

—

with our Sukta Agni's greatness

in a

hymn

— that ;

usciti/i

of the

the Nights and

in other

first

:

similarly

passages Agni

Dawns augment is

represented as

beloved by the Dawn, or as suckled by Night and (Bergaigne, Religion Vedique,

II, 14. 15).

The

Dawn

'sisters'

then

are stated in our verse to delight (a^ushran), probably

Agni

:

now we

read in

it

belonging to the same collection

II, 2, 2.

m

abhi tva nakti// ushasa/^

agne vatsam na svasareshu dhenava//, 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 usati/i and the svasara/^ for the bright and dark goddesses, e. for the Dawns and

vavai'ire

'

i.

Nights.

The

correction of the text to which this inter-

pretation leads,

is

svasara// syavi/i arushi/^ a^ushran, '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 ushasam na gava// seemed to demand a parallel nominative

and a parallel accusative in the third Pada. The nominaThus tive was svasara/^, but there was no accusative. probably arose the reading syavlm arushim.

MAiVDALA

TiYMN 7 1.

I,

Verse

Note

On

1.

H.

tribes, see

Note in

the Angiras as the fathers of the priestly Religion des Veda, 278.

The phrase

2.

it

;

Boehtlingk, Beitrage,

2.

O.,

the Rig-veda.

the same

77

ushasa// ketu/? occurs several times think that ketum u&rak means exactly

been shown by Kaegi, Festgruss an and by Bartholomae, Bezzenberger's

has 49,

p.

XV,

I

185, that a genitive sing, nsrih existed.

Verse

3.

Note 1. Ludwig refers asya to the sacrificer, Bollensen to Agni, and so does Saya;/a. I believe that asya should be explained as r/tasya

the phrase r/tasya dhiti

;

used, comp. IV, 23, 8

Ludwig's note on refers r/ta to

They

'

frequently

See also

65).— Prof. Max Muller One might translate it by righteous

III, 31,

Agni.

is

IX, 76, 4; 97,34; 111,2.

;

i

(vol. v, p.

:

established the

righteous (Agni), they

moved

mind (made him attend ?).' Note 2. The substantive (of feminine gender) which

his

is

to

be supplied to didhishva//, atrzshyanti//, &c., seems to me to be gi'ra/^ or the like. Arya// stands frequently together with gi'ra/^.— Prof.

Max

Muller writes

a feminine like /^arsha;/i and

vi^-

:

'

Could not

see before,

;

I,

70,

ari i.

be

We

should then translate, and then the people emulous, widely spread, never flagging [the stones also are called atr/shita/^

X, 94, 11], and active go tov\ards the gods.' See above, 70, i, note i.

at;7sh;/a^a//,

Note Note

3.

4. Are the prayers called free from thirst because they are accompanied by libations of Ghr/ta, Soma, &c. ? '

'

Note 5. I believe that devan ^anma depends both on and on vardhayanti/^. Note 6. Devan, or rather devam, is gen. plur. see above,

3.kklidi

;

70, 6, with note

i.

Verse

4.

Note 1. The place in which vibhr/ta// stands would seem show that it is an epithet of Matarij-van, and so it is understood by Ludwig and by Bergaigne (Rel.V^ed. I, 54).

to

VEDIC HYMNS.

78 But

Agni

is

it

himself, not

quently mentioned as here, vi'bhrz'ta//

.

.

hither

and

thither, to every

So, 4;

X,

2

I,

45, 2

;

course, and that all

human

first

in this

I

way,

the

I

V,

in

men I,

to

in

fre-

read ii, 4.

carry Agni 70, 10; III,

believe the poet

kindled Agni,

Agni then was brought

dwellings.

understood

'

house;' comp.

Thus

80, 4.

;

to say that Matarijvan

said

is

it

agni'm nara/z vi bharante grzhe-grihe,

very

is

As we

or the hke.

grzhe-gr/he,

.

who

Matarij-van,

vi'bhrz'ta

one

many

means

place of

places, to

think that the text indeed can be if

we suppose

that the author, for

the sake of the metre, allowed himself a hyperbaton or synchysis.

We 148,

must not omit is

I

mataruva.

vish/a/z

If

to mention that the first

we were

This Pada

is

deficient

in I

our verse

— for the verse,

way

that

I,

by one

syllable.

would no hyperbaton

to read vibhrzta/z, as in our passage, this

lead indeed to the conclusion that there in

Pada of

nearly identical with our passage: mathit yat im

— but

that

think, however, that

I,

148,

i,

vibhrzta/z it

is

is

could not be explained refers

to

Matarijvan.

more than doubtful

that the

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. verse,

Note It

is,

148,

I,

2.

i,

really

;

The exact meaning

of Bhrz'gavizza

doubtful.

Agni is called Bhrigav^/za also in IV, Comp. Bergaigne, I, 54. Note 3. With the words a dutyam vivaya comp. IV, 9,

from vasu, taku. 4.

is

of course, derived from Bhr/gu as vasavana, takavana,

veshi

it

7,

6.

u asya dutyam.

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. Ved. II, 109 seq. Agni seems to be represented here as stimulating the desire of the father the 'sap (rasa) probably is the sperm, comp. '

;

I,

105,

2.

MAiVZ>ALA

HYMN

I,

7

79

1.

In the second Pada, Agni, having done, as

away

mischief, goes

who

say

to the

these speckled cows were

identical with those

mentioned

of the same story, X, 61,

fille,

seems, some

We

cannot

they evidently are

;

another passage treating

in

— Bergaigne

(S.

second Pada of our verse, wrongly sort furtivement de cette

it

speckled cows.'

'

in

paraphrases the

my

opinion,

de cette vache,

Agni

'

prwani'.'

The archer who shoots at Agni (third Pada) is not better known to us than the speckled cows. Bergaigne's opinion, '

que

que

cet archer n'est autre

le

pere lui-meme,'

not

is

very convincing.

Verse

Note

The

1.

for thee in his

traditional reading vibhati

house

')

pose to read vidhati.

Note

2.

I

6. ('

he who shines

gives no satisfactory sense. Cf.

I,

i

20,

i.

katha vidhati

pro-

I

apra/'eta/^.

have some doubts as to the correctness of anu dyun. Ui'at, of course, is

usSita/i (Sa;//hitapa//^a, uj-ato)

an epithet not of the days, but of Agni. Correcting the text

expect the dative. easier,

But then we

(ui-ate) is all

the

because before a following vowel the dative and the

genitive were, in the original pronunciation, identical (u^-ata^

anu

;

my

see

Prolegomena, 447 sqq.) the spellings of the anu and ui-ate anu, belong to the inven;

Sa;«hitapa///a, u.fat6 tions of Vedic

grammarians.

Note 3. Literally, May he whom thou incitest drive on Comp. such expressions as the same chariot with riches. rathi'/^ raya/^ and the like. Verse

Note sa/^ante

Note Note

1.

Comp. IV,

VII, 90,

;

2.

3.

44,

2.

7.

yuvo/i vapu// abhi pr/ksha/i

5.

Comp. I, Ludwig

auszfundig gemacht

26, 10, note :

nicht

i.

unter unsern

die kraftspeise.

ward

freundcn

Grassmann

nicht bei

:

Wilson Our Verwandten ward uns Nahrung sichtbar. Not by Griffith food is not partaken of by our kinsmen. our brethren was our food discovered. Ludwig and Grassmann translate as if the text had ^ami'shu. What the :

:

—

— VEDIC HYMNS.

8o instrumental means

IV,

shown,

is

by

believe, for instance,

I

VI surya/; rai-mibhi// /tekitana//,

2.

14,

'

the sun shining

Thus in our passage the poet seems to me have no strong kinsmen who might add lustre Agni, procure thou strength to us.' to our strength. Comp. X, 23, 7. vidma hi te pramatim deva ^amivat, 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 with his

rays.'

to say,

We

'

'

— 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,

—

II, 34-

Note

Te^as seems

2.

to

be here a synonym of

retas, as

in the later language.

Note Ishe

3.

Is

the lord of

men Agni ?

consider, with Geldner, as an infinitive.

I

Note dyai'i//

My

4.

to

is

translation rests on the supposition that

be corrected into dyoh

obtained, of which the word abhi'ke

(comp. Lanman, 433 15).

See the third Pada.

If

we

;

Collitz,

is

;

thus the ablative

is

usually accompanied

Bezzenberger's Beitrage, X,

leave the reading dyau//, this nominative will

be the subject of the verb ana/". Then tegdih must be accusative dependent on ana^, and we can scarcely avoid making nr/patim to depend on the infinitive ishe. This Geldner has followed in interpreting is the way which But I cannot consider this separation of this passage. nrzpatim from the verb anai!' very probable. Note 5. The exact meaning of ^anayat seems to be here, *he caused them to be born.' Comp. ^atapatha Brahmawa I, 7,4,4. yatha tad dev^ reta/^ pra^anayan (comp. Aitareya Brahma;/a

Note

Comp.

6.

Ill,

34 see also Rig-veda X, 61, 7). This may be the host of the seven 7?zshis. Or the Maruts are IV, I, 12 seq. (?). 31, i-s

III,

;

;

alluded to (comp. below, 72, less probable.

4),

though that seems to

me

1

MANDW.A

HYMN

I,

Verse

Note in

Literally, in

1.

Rig-vcda

the

7

1.

8

9.

one day.

But sadya// has already meaning 'immediately,

the secondary

quickly.'

Note Note

2.

Comp.

3.

See below,

Ill, 56, 7.

raVana mitra-varu;/a supa«i'.

72, 6.

Verse

Note kavi'//

Comp. VII,

1.

18,

2

:

10.

there the words abhi v\du/i

san are identical with our text.

Note

Of

the second hemistich Prof. Collitz has treated in Bezzenberger's Beitrage, X, 15, note. He paraphrases 2.

the meaning in the following

Verses

ist

:

way

' :

unsere Freundschaft mit

Der Sinn des ganzen dir, Agni, stammt aus

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. I, 179, I. minati jriyam ^arima tanunam. alter Zeit.

—

[46]

;

VEDIC HYMNS.

82

MAiV/^ALA

ASHTAKA I.

He

I,

I,

HYMN

ADHYAyA

VARGA

5,

has brought down

72.

(i.e.

17-18.

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. 2

\ All the clever immortals

when seeking

did not

find

the calf though sojourning round

The

attentive (gods), wearying themselves, follow-

about

us.

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 Ghr/ta through

three

autumns, they assumed worshipful names

the well-born shaped their 4.

Acquiring

(or,

own

exploring

bodies.

?)

for

themselves the

two great worlds, the worshipful ones brought for-

ward

their Rudra-like

(beings)

were

Agni standing 5.

Being

powers \

in discord^, in the

The

mortal,

when

perceived and found out

highest place.

like-minded

they^

reverentially

ap-

proached him on their knees. Togedier 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 eyes*. 6.

When

the worshipful

(gods) have discovered

the thrice seven secret steps ^ in thee,

(or,

places) laid

down

they concordantly guard with them immor-

MAiVZJALA

HYMN

I,

8O

72.

and that which remains steadfast- and that which moves. 7. Knowing, O Agni, the estabhshed orders^ of (human) dwelhngs, distribute in due order giftsKnowing the ways which the that they may Hve. ofods Q-o\ thou hast become the unwearied mesProtect

tality.

thou

the

cattle

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 stronor stable of the cows from which human clans receive their nourishment-. 9.

with

The Earth has spread herself far and wide 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

Then they

fair

splendour

rush down^ like streams

O

red ones have recognised,

in

him (Agni) 2.

let loose.

The

Agni, those which are

directed downwards*.

NOTES. The same Verse 3

=

Rishi and metre.

TB.

II, 4, 5, 6.

— Verse

Verses 8-9

Verse

i

==

=

TS. II, 2, 12, i. TB. II, 5, 8, 10.

1.

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

*

G

2

VEDIC HYMNS.

84 (or,

wins for himself) the praises of

And

blessings.'

— On

many

who brought

the last Pada: 'he

sasvat, see VI, 6i,

a wise worshipper.'

together

all

immortal

i; VII, i8, 18; VIII,

23, 28.

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, Saya;/a. Note 3. I follow Sayawa, Bollensen, and Ludwig in taking

Mru

as a locative.

Verse

3.

Was

not Sayawa right in taking this verse as Maruts? Cf. VI, 48, 21. sii^ata also is an epithet of the Maruts, I, 88, 3 166, 12.' M. M. Note 2. As to the subjunctive, comp. Delbriick, Syntaktische Forschungen, I, p. 6y. The Taittiriya Brahma/;a

Note

'

1.

referring to the

.

.

.

;

reads saparyan.

(II, 4, 5, 6)

Verse

Note

1.

I

worshipful Rudriyas

Note

2.

The

(i.e.

nom.

the

Note

1.

plur.

rudn'ya/^

'

:

the

Maruts) rushed forward.'

translation of

nemadhita

Verse

Comp.

But

follow the Padapa//^a which has rudn'ya.

we may have

possibly

4.

is

in

jeopardy.

5.

Probably the mortals, as Ludwig understands

it.

marta/^, verse 4.

Note Note

2.

The venerable one

3.

Possibly the text

is is

Agni. corrupt.

In IV, 24, 3

read ririkvawsa// tanva// krzV/vata tram, 'abandoning

we (i.e.

him (Indra) for their proShould svak have supplanted tram ? As the pronoun sva very

risking) their bodies they took

tector

'

(comp.

I,

100,

7).

another word, for instance, frequently stands

found belong.

its

way

in

also

apposition with into passages

to

tanii,

it

which

may have it

did

not

MAiVDALA Note

HYMN

I,

The meaning seems

4.

attention of one of the

72.

85

to be that whenever the

friends

relaxed, another

friend

watched instead of the first. See Zeitschrift der Deutschen Morgenl. Gesellschaft, XLIV, 328; Bartholomae, Stndien zur indogerm. Sprachgeschichte, I, 95.

Verse

Note

6.

Saya7/a explains the

1.

pada as the

sapta

tri7/

three times seven kinds of sacrifices, the seven Pakaya^/^as,

the seven Havirya^was, the seven Somaya^was.

But this system of the twenty-one forms of sacrifice can scarcely have existed at the time of the Rig-veda Sawhita. Three times seven is a favourite number in Rig-vedic mysticism comp. I, 191, 12. 14; IV, i, 16; VII, 87, 4 VIII, 46, 26 69, 7 96, 2 IX, 70, I X, 64, 8 86, 21 later

;

;

;

;

;

;

;

Possibly three times seven pieces of

90, 1^.

;

wood

(sami-

dha/^) are alluded to, comp. X, 90, 15, but everybody who has studied Bergaigne's Arithmetique mythologique (Rel.

Ved.

114 seq.

II,

Prof.

like this.

Max

gods found hidden in thee. ful

(Agni).'

see especially p. 122) will admit that

;

many

there are ever so

in

possible interpretations of a passage

Miiller's translation

' :

The worship-

thee the twenty-one words which are

They guard

— Instead

is

with

them the immortal I think we must

of avidan (Padapa///a)

read avidan.

Note 2. Ludwig certainly du den wandel von tier und

wrong

is

in

pflanze.'

translating

The author

'

hi.ite

of this

group of hymns is very fond of the phrase sthatu// /-aratham and the like see I, 68, i 70, 3. 7. The same phrase, in one or the other of its possible shapes, has evidently been ;

;

used by him here

also.

indeed very strange. reading

sthatu//

Lanman,

p.

The

plural masculine sthatr/n

Possibly

(Kuhn's

J.

Wackernagel

Zeitschrift,

422); the reading sthatr///

neighbourhood of pasun.

This

:

meadows).

the stabled cattle

287

comp.

;

may be due

sort of blunder

frequent in the text of the Rig-veda.

suggests

XXV,

Prof.

is

right in

is

Max

and what moves about

to the

is

M

very tiller

(in

the

VEDTC HYMNS.

86

Verse

Note 3C0.

On

1.

The

'

Note Note

3.

vayuna, comp. Pischel, Ved. Studien,

'

human

thoughts of

Sumdh

2.

7.

Which

:

Pischel,

beings.'

Ved. Studien,

lead to the gods

Verse

?'

I,

295.

M. M. I,

32. 50.

M. M.

8.

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

Verse

Note Note

1.

9.

The bird seems to be Agni. The Padapa///a gives su-apatyani.

There is no offspring.' good doubt a word as rayi, nouns This is frequently used together with such kshaya, ish it stands in several passages by the side of See I, 1 17, 19 H, 2, 12 4> 8 9, 5 III, 3, 7 pra^avat. X, 30, 12. But from this word should 1 2, 11 IV, 16 2.

su-apatya, 'blessed with

;

;

;

;

;

;

•

;

be distinguished sva-patya, derived from sva-pati (X, 44, comp. a man's own dominion,' or own rulership I, &c.), in other and some here, found is word ^aspatya. This it nara/^ svapatyani vuva passages, for instance, VII, 91, 3. kakru/i, the heroes have exercised all the powers of their ;

'

'

'

'

own dominion;' VIII, '

15,10. satra

thou hast assumed (Indra)

altogether.'

— Ludwig

all

vuva svapatyani dadhishe,

powers of thy own dominion

translates correctly,

'

alle

selbsther-

lichkeit.'

The

Taittiriya Brahma;/a reads >^akru// for tasthu/^.

on Rig-veda IV, 34, 9 for preferring however, There is no reason, Rik-text. traditional reading of our

reading evidently rests

Verse

Note

The sun and

1.

explanation like

the

will scarcely

following

the

;

This

VII, 91, this to

3.

the

10.

moon

?

This very natural

be modified on account of passages

(5atapatha

Brahma;^a

I,

6,

3,

38):

MAiVDALA '

HYMN

I,

These are the two eyes of the

Sj

72.

sacrifice, the (oblations

of

butter called) A^^yabhagas.'

Note Note

2.

Comp. below,

3.

It is

73, 4.

not necessary to change the text

;

I

believe,

however, that the conjecture adha/; ksharanti (they stream downwards) would not be quite improbable. Comp. my Prolegomena, p. 369, note ].— 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 noun as a nominative, the other as an accusative. Cannot those which are directed downwards be the libations of Gh/-/ta and the like, which the dawns see?— Prof. Max Muller '

directed downwards.'

I

take, therefore, the one

'

'

translates

' :

People recognised the red netherward mares

(of thee),

O

mares,

V, 56,

cf.

Agni.' 6.

He

supplies ^vala// or takes arushi// as

— VEDIC HYMNS.

88

MAA^Z^ALA

ASHTAKA 1.

He who

I,

HYMN

ADHYAyA

I,

5,

73.

VARGA

19-20.

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 Hotrz. 2.

He who

protects

being truthful like the god Savitrz'^

by his power of mind all settlements-, praised

by many

like

impetuous splendour",

one has become dear to be searched for^.

who

(Agni)

3\

on the earth

truthful

and worthy

possessing every refreshment dwells

like a god, like a

himself (valiant)

king

who has made who sit in

friends^ like heroes

and under shelter, by her husband front

4.

like vital breath

the

like a blameless wife

beloved

O Agni, who art constantly kindled in the men have worshipped in their firm dwellings.

Thee,

house,

They have

placed in him rich splendour^

possessed of 5.

ment,

May may

all life,

a supporter of

the liberal givers,

O

Be thou

riches'-.

Agni, attain nourish-

who bestow gifts (on us) attain life. May we win in battles the

the rich^

to a full span of 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 Rita, assigned by

Heaven, were exuberant with

their full udders.

The

rivers imploring the favour (of the gods) from afar

MAiVDALA

I,

HYMN

y

89

7^.

have broken through the midst of the rock with their floods. 7.

Imploring favour from thee,

O

Agni, the wor-

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). shipful (gods)

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 9.

air-.

May we, O Agni, guarded by thee,

our racers the racers, with our

men

conquer with

the men, with

our heroes the heroes (of our enemies).

Being

masters of the riches which their fathers^ have conquered,

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

May we be able to bridle thee, the wellharnessed wealthy acquiring the glory which the heart.

gods have assigned

us.

NOTES. The same Verse

7

=

TB.

II, 7, 12, 5.

Verse 10

Verse

Note

1.

Agni

is

compared

=

=

MS. MS. IV,

Rishi and metre.— Verse 5

IV, 14, 15. 14, I5-

1.

to

wealth acquired by the

fathers, being himself pitr/vitta, found

by the

forefathers

VEDIC HYMNS.

90

of the Brahmanic tribes. translate

Note

' :

Comp.VII,

2.

Prof.

42, 4,

and see

Verse

Note Note

Miiller proposes to

fathers.'

also VI, 16, 42.

2.

The

first Pada is identical with the fourth of There the expressions are referred to Soma. On vHgAna., comp. the quotations given above,

1.

IX, 97, 48. I,

Max

wealth inherited from the

2.

60, 3, note 2

;

of.

Note Note

4.

Comp. Comp.

Note

1.

The

3.

IX, 87,

I,

vn^anam

2.

64, 9. amati/^

II, 4,

rakshama;/a//.

na dar^ata.

(see below).

1

Verse

3.

first

three Padas are nearly identical with

to the

meaning of hitamitra, comp. X, 108,3. see also X, 132, 5, and H. O.,

111,55,21.

Note mitram

As

2.

dadhama

ena

;

Religion des Veda, 186, note

i.

Verse

Note Note

1.

Comp.

2.

I

I,

4.

72, 10 (see above).

cannot accept Pischel's translation of dharuwa/;

der Reichtum fliessen lasst' (Vedische Studien, I, Be thou, who art rich in all food, the protector of riches.' M. M. rayi;/am, 40).

—

'

'

Verse

Note

On

1.

SLiri

Arya/i

2 1 8 seq.

and

may

an',

5.

see Bergaigne, Rel. Ved.

also be

nom.

pi.

and mean

'

II,

(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.'

Verse

Note

In

1.

Perhaps the

Note X, 139,

2. 2.

the

last

8.

Pada one syllable is wanting. yan had here dissyllabic value. Pada is identical with the second of

first

ace. plur.

The

M. M.

1

MAiVDALA

I,

HYMN

Verse

Note

1.

Comp.

above, verse

Verse

Note

1.

.yakema te

9

'] T^.

9. i

,

note

j

.

10.

Comp. jakema vagina// yamam, vayam yamam devasya va^fna//.

II,

5,

1

;

III, 27, 3.

agne

As

sudhur and sudhura are epithets of horses, the poet of But Agni course could say, j-akema sudhura// yamam te. IV, 2, is not only a horse; he is also wealth (II, i, 12 The combination of the two metaphors explains 5, &c.). ;

the curious expression sudhiira// raya//.

——

-

VEDIC HYMNS.

92

MAA^Z^ALA

ASHTAKA

I,

HYMN

I,

ADHYAYA

5,

74.

VARGA

31-22.

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

or with us

He who

2.

met

tribes

foremost^ in

(in battle),

.

.

.-,

.

when the human home to the

has preserved his

worshipper. 3.

And

the people say

let

slayer of foes

wins the prize 4.

and

(or,

in

The man to

whose

in

'

Agni

born,

is

the slayer of Vr^'tra), he

every

the

who

battle.'

whose home thou

sacrificial

art a messenger,

food thou eagerly comest

whose worship thou impartest wonpower Such a man the people call a giver of good

for feasting, to

derful 5.

O

oblations,

Aiigiras, a friend of the gods,

O

son

of strength \ and a possessor of a good Barhis (or sacrificial grass), 6.

And

thou

shalt

conduct

gods\ that we may praise eagerly come,

O

them

hither,

the

they

may

them, that

resplendent one, to the

sacrificial

offerings. 7. is

No

noise' of the horses of the

moving

chariot

heard any way, when thou goest on thy messen-

O

gership, 8.

When

fearless

;

Agni.

guarded by thee the racer becomes

the worshipper,

ofains the advantao^e^

O

Agni,

over him who

who is

is

ahead.

behind,

MAA'DALA

And

9.

I,

thou winnest,

bliss in strong

HYMN

O

74.

g^

Agni,

heroes from the gods,

brilliant,

O

high

god, for the

worshipper.

NOTES. hymn opens the section ascribed to Gotama Rahuand 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 i = VS. Ill, 11; TS. I, 5, s, 1; MS. I, 5, 1 (I, 5, 5. 6). Verses 1-3 = SV. II, 729. 730. 732. Verse 3 = TS. Ill, This

ga;/a,

5,

11,4; MS. IV,

10, 3.

Verse

Note Note

1.

Or purvya/z,

2.

I

have

2.

'the old Agni,' cf IX, 96, 10

left

untranslated

the

?

(M. M.)

obscure word

It seems to be idenwith snehiti, which occurs VIII, 96, 13. apa snehiti// nnmana/i adhatta (the Sama-veda has the reading snih'). Here the verb apa adhatta (comp. VI, 20, 5; X, 164,

sni'hitishu (Saya;?a, vadhakari/nshu). tical

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. In Taittiriya Arawyaka IV, 23 the

—

word

an enumeration of the terrible substances' (ghora// tanuva//) of Agni. Comp. Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rtgveda-Forschung, p. 93. snihiti

occurs

in

'

—

Verse

Note

1.

See above,

I,

26, 10, note

Verse

Note 111.

1.

5. i.

6.

See Delbruck, Syntaktische Forschungen,

I,

20,

VEDIC HYMNS.

94

Verse

7.

Note 1. On upabdi, which Hterally means the noise produced by going, see Joh. Schmidt, Kuhn's Zeitschrift, XXV, ^^-j Hiibschmann, Das indogermanische Vocalsystem, 124. Y6/1 (comp. X, 176, 3?) seems to be a genitive of yu, the going one ;' comp. sva-yu, i-ubham-yu Lanman,

Note

2.

'

;

401.

Verse

Note

1.

syllables.

The

8.

last syllable of asthat

has the value of two

'

MANDALA

I,

MATV/^/^ALA

ASH^AKA

I,

I,

HVMN

75.

95

HYMN

ADHYAyA

5,

75.

VARGA

.'3.

1. Accept gladly our most widely-soundinospeech, the most agreeable to the gods, thou who,

in

thy mouth, ofterest the

sacrificial

food (to the

or ods).

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

3.

Who

Who

is

thy kinsman

among men,

performs worship to thee

^

?

Who

O

Agni

?

art thou,

and where dost thou rest ? Thou, O Agni, art the kinsman, the dear 4. friend (' Mitra ) of men, a friend who is to be magnified by his friends. 5. Sacrifice for us to Mitra and Varu;^a. Sacrifice to the gods,

Rita \

(a sacrifice

Sacrifice,

O

conforming

Agni, to thy

own

to)

the great

house.

NOTES. The same Rzshi and metre. — Verse i = TB. Ill, 6, 7, i MS. Ill, 10, I (IV, 13, 5). Verses ^-5 = SV. II, 885-887. Verse 5 = VS. XXXIII, 3 TB. II, 7, 12, 1.

;

;

Verse

Note

1.

Comp. VI,

Note

1.

May we

68, 9.

manma

Verse with governed

final

1.

.

.

.

saprathaZ;.

3.

not take daj-u-adhvara as a

compound

member, Hke vidadvasu, sadadyoni &c. Verse

Note

1.

5.

Comp. Gaedicke, Der Accusativ im Veda,

159.

?

VEDIC HYMNS.

96

MATV^Z^ALA

ASHrAKA What

1.

HYMN

I,

ADHYAyA

I,

supplication

to

is

5,

76.

VARGA

24.

thy mind's taste

^

?

may be, O Agni, most Or who has won for himself thy wisdom by sacrifices ? Or with what thoughts may we worship thee ? 2. Come hither, Ao-ni, sit down here as a Hotr/. Become our undeceivable leader \ May Heaven

What

(pious)

thought

agreeable to thee

?

-

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

O

sorcerers,

Agni; become a pro-

And

tector of the sacrifices against imprecations.

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 our

(to

sacrifice)

with

my mouth \

I

call

-

thee

and thou shalt sit down here with the gods. Perform the service of a Hotri and of a Potr^^ O worshipful one. Be thou a giver and a father of

hither,

"*

riches. 5.

As thou

with the

didst perform sacrifice to the

sacrificial

food of the wise

together with sages, thus,

perform thou the

O

gods

\ a sage

highly truthful Hot?'/,

sacrifice to-day,

joy-giving sacrificial ladled

Manu

O

Agni, with thy

MANDALA

HYMN

I,

y6.

97

NOTES. The same

I\ishl.

Metre, TrishAibh.

Verse

Note (comp.

1.

I,

1.

Saya;/a takes vara in the sense of 'holding back' and makes manasa/^ depend on varaya.

143, 5),

He says, 'he agne te tava manaso varaya nivara/zayasmasv avasthapanaya kopetir bhuvat kidrzVam upagamana;/^ bhaThe modern

vet.'

translators are evidently right in as-

signing to vara the meaning of

wish or the like (comp. da'j-ati), but they differ as to varaya Vir, 59, 2. taken as belonging to varaya be should whether manasa// Welches nahen des translates, Ludwig or to upeti//. ya/i

'

'

va./i

'

Grassmann, 'Welch My opinion nach deines Herzens Wunsche ? is that the tradition of the text is not quite free from suspicion. My doubts are based on VI, 21, 4. kas te geistes ist gegenstand der wal dir?'

Nahen

ist

'

yaghih manase jram varaya, 'What

(O Indra) is Here we have

sacrifice

thy wish

agreeable to thy mind, to

? '

a question addressed to the god, beginning with kas te, quite similar to the question of our poet, which begins

with ka .s-awtama.

We in

We have the word sim, as in our passage We have varaya exactly as in our passage.

te.

have,

by the

our passage.

manas as But we have the dative manase instead side of varaya, a case-form of

of the genitive manasa/z.

We may

add that there are

some other passages in which a dative of a similar meaning stands likewise by the side of varaya: thus, VHI,
All this tends [46]

to

raise

the

H

supposition

that

in

our

'

'

VEDIC HYMNS.

98

passage also we should read manase varaya, which datives

seem

depend on

to

We

j-a/z^tama.

should then translate,

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 comp. my there were five syllables before the caesura Prolegomena, 68 seq. It would be easy, however, to restore the normal metrical form, for instance, by reading tubhyam

'

What

supplication,

;

instead of

te.

Verse

Note

1.

Pura//-eta, literally,

2, '

he

who goes

before some-

body.'

Verse

Note

1.

It

4.

would be unnatural to give

be translated But,

if

so,

vahni/^ asa

it ('

in so is

he

many

very

who

passages,

difficult to

carries

'

I

medium

to the

a huve the passive sense and not to translate

it,

as

it

must

call (thee) hither.'

avoid the conclusion that

somebody with

his

mouth

;

X, 115, 3; 129, 5; VI, II, 3; 16, 9; VII, 16, 9 Agni, the refers here xxxii, not to vol. seq.) see pp. 42 divine carrier, but to the human priest, who with his

comp.

I,

;

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 Comp. on a huve and vahnik the taste of Vedic poets. asa, Neisser, Bezzenbergcr's Beitrage, XVIII, 320 seq. XX, 69, and below, I, 127,
—

;

See also Delbriick, Altindische Syntax, 473, who very rightly observes es liegt kein Grund vor, dem huve den Character einer ersten Person zu versagen. Note 2. On the accent of huve, on which Ludwig bases very bold conclusions, see Delbriick, Altindische Syntax,

p. 42.

:

41

Weber, Indische Studicn, XIII, 73. Note 3. Comp. X, 3, 3.— On the priestly functions of the ;

;

MANDALA

HYMN

I,

76.

99

Weber, Indischc Studien, X, 141, 366, 376 seq. H. O., Religion des Veda, 391. Note 4. On these vocatives, see Delbrlick, Altindisclie Fotri, see

Syntax, 106.

Verse

5.

Note 1. Manus is here a proper name comp. Bergaigne, 65 seq. On his priestly character, comp. H. O., Religion des Veda, 275. Note 2. On ^uhva, comp. Pischcl, Ved. Studien, II, 113. ;

I,

The

ladle

is

meant

for the flame of

H

2

Agni.

lOO

VEDIC HYMNS.

MATV^/^ALA

1.

ASHTAKA How shall

HYMN

ADHYAyA

I,

we

words, agreeable

I,

sacrifice

the

to

<;od,

5,

77.

VARGA Acrni

to shall

25.

What

?

be addressed

to him, the luminous one, who, being- immortal

and

righteous, the Hotr/, the best sacrificer, conveys the crods to the mortals^ 2.

?

Bring hither by adoration the Hot/V 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 3.

For he

forward the

;

wisdom^, he is manly, he is straightMitra he has become the charioteer of

is

like

Therefore the Aryan clans ^ the Qrods, address him, the wonderful

mysterious^.

loncrinsf for

one, as the 4.

sacrifice^.

first at

the sacrifices.

May that Agni,

with riches

[?]

come with help

\

our devotion, and powerful

liberal

have constantly

the manliest of men, triumphant to

our words, to

the devotion) of those most

(to

givers stirred

who bent on

the

prize ^

up our prayers ^

Thus Aoni, the ritrhteous 6atavedas, has been May he augment praised by the priestly Gotamas^ K.

their splendour

and

He the

their strength.

one gains increase according

knowing

to his desire.

NOTES. The same Rishi and

metre.

Verse

1.

Note 1. The construction is ya/i k;7';/6ti devan martyeshu. kr/wute sadhasthe Comp., for instance, X, 40, 2. ki/i vam .

.

.

MANDALA Ludwig

a.

translates

unsterbliche hotar ishkrzVzoti

.

'

The

third

instead of eleven.

Pada of

we

If

I,

'

der

Could

it

be

2.

this verse

has nine syllables

must be

we

get ten syllables, and the belong to the defective type mentioned above,

Pada may note

Note

—

read, as several times

done, martyaya for martdya,

y6,

stcrblichcn

M. M.

?

1.

dcii

schafft die gottcr.

.

Verse

Note

iqi

77.

der unter

:

.

HYMN

I,

2.

Ksi seems to

2.

times does, in the

nected by

first

me

of the

to stand here, as

members

it

several

of sentence con-

See Delbriick, Altindischc Syntax, 475. it depends on yat yat v6/i, yat ka. sa bodhati, 'Bring hither the Hot;-/ ... so that Agni may invite the gods and that he (the mortal or Agni) may be attentive, &c.' Prof.

Max

it.

Muller believes that

.

Verse

Note

Grassmann gives

1.

:

.

.

3.

to kratu here

and

in a

of other passages the meaning 'der Starke.'

number

This

is

in-

admissible; comp. Bergaigne, III, 304.

Note

Here we have again a Pada of

2.

(see

verse

Prof.

Max

2,

note

unless bhut

i),

ten syllables

has dissyllabic value.

Muller translates this Pada: 'like a friend he

is

the charioteer of enormous wealth.'

Note

3.

Comp.

I,

96, 3 (see below).

Verse

Note Note

1.

2.

On

ri.yadas,

Comp.

I,

4.

comp. above, I, 26, 4, note i. There Ushas receives the 92, 8.

epithet va^aprasuta.

Note

3.

ishayanta

Comp. VH, manma.

87, 3.

Verse

Note

1.

This

is

spasak Varuwasya

5.

again a Pada often syllables.

... ye

.

VEDIC HYMNS.

I02

MAA^i9ALA

ASHTAKA 1

O

who

thou

with (songs 3.

We

thee,

4.

(We

enemies

away

of

—we praise

(songs 5.

(or,

full of)

We

thee,

we

as

aloud

the highest

We

did.

praise thee

splendour.

the greatest destroyer hurlest the

thee, such as

thou

art,

of

Dasyus

aloud with

splendour.

the Rahuga;/as^ have

full of)

art,

Vmra), who

We

sweet speech to Agni. (songs

thee,

thee

praise

such as thou

full of)

praise)

tribes,

—we praise

exalts

riches

winner of booty, as Ahgiras aloud with (songs

among all

26.

splendour.

full of)

call

VARGA

our song

We

with his song.

78.

splendour.

full of)

Gotama^ desirous of art,

5,

dwellest

(praise) thee with

thee aloud with (songs 2.

HYMN

ADHYAyA

I,

Catavedas,

the Gotamas

I,

recited

a honey-

praise thee aloud with

splendour.

NOTES. The same

Rishl.

Metre, Gayatri.

Verse

Note

1.

Gotama.'

2.

This probably means, 'the descendant of See Zeitschrift der D. Morg. Gesellschaft; XLII,

202.

Verse

5.

Note 1. The Rahugawas seem to be a branch of the Gotamas; see A^valayana KSVautasutra XII, 11, i.

^

MAA^DALA

MAA^i9ALA

ASHTAKA

HYMN

I,

HYMN

I,

ADHYAYA

I,

7Q.

79.

VARGA

5,

27-28.

I.

The

1.

golden-haired

In

the

air)

Hke the wind

the

;

expanse^ of

the

atmosphere, the roaring^ snake,

brightly

resplendent

watcher of the dawn^, he who is like the ever active and truthful (goddesses)

By thy goings

2.

were disparaged here

(all this

^

^ ;

orlorious,

the beautifully-winged (birds)

the black bull

He

happened).

-

has roared, when

has come as

smiling (women)

the bounteous

the

hasting (through

Is

The

*,

with

if

mists

fly,

the clouds thunder. 3.

When

they have led him,

who

swells^ with the

on the straightest paths of /x'/ta, then Aryaman, MItra, and Varu;^a, he who walks round milk of the

Riidi,

earth

womb

^,

fill

the leather-bag (the cloud) in the

of the lower (atmosphere

[.'^])

\

n. 4.

Agnl,

who

art

lord

of booty, rich

young son of strength \ bestow on

us,

O

In

cows,

(7atavedas,

great glory. 5.

Being

lighted, a

Vasu, a sage, Agnl who

be magnified by (pious) words,

O

faces, shine to us so that riches

may be

6.

and

to

many

ours.

by night by thy own power, O Agnl, the break of dawn, O god with sharp teeth,

Reigning at

(god) with

Is

^

burn against the sorcerers.

VEDIC HYMNS.

I04

III.

O

Bless us,

7.

our Gayatra song

whom

to

is

brought forward

reverence

due

is

in all

O

Bring us wealth,

8.

when

Agni, with thy blessings, (to thee),

thou

our prayers.

Agni, which

may be

always conquering, excellent and invincible

in all

^

battles. ^

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

IV. 10.

bring

O Gotama \ songs

to

bring forward purified words, sharp-flaming

the

Agni, desirous

of his favour. 11.

May

or -afar,

he who fall down.

tries

Do

to

harm

whether nigh

us,

thou lead us alone to

in-

crease. 12. all

Agni, who away the Rakshas.

The thousand-eyed

tribes,

scares

worthy Hot;-/ (Agni)

is

dwells

among

The

praise-

praised ^

NOTES. The same

Rish'u

Metre, 1-3 Trish/ubh

;

4-6 Ush//ih

;

7-12 Gayatri.

What

in the traditional text is

of four independent

hymns

one hymn, consists really This is to

of three verses each.

be concluded from the well-known laws of arrangement of the Sawhita, and is confirmed by the change of metre

and by the reception of two of the four hymns into other Vedic Sawhitas the second (verses 4-6) is found in the :

Sama-veda

II,

911-913

;

Va^.

Sa;//hita

XV, 35-37

;

Taitt.

MAiVZ)ALA

Sawhita IV,

5

4, 4,

;

1-2 occur Taitt. Sa.mh. verse

;

Sawh. IV,

Maitr.

12,

79.

Maitr. Sawhita

Sama-veda

(verses 7-9) in the

Sa7;^h. IV, 12, 5

HVMX

I,

Ill, 4,

II,

II,

874-876.

i,

11,

9,

Verse

1.

13,

I,

05

8; the third

Besides, verses

4-5; verse

Sama-veda

4; verse

1

2,

Maitr.

99; verses 8, 9,

Maitr. Sa;//h. IV, 10, 6;

Taitt. Br. II, 4, 5, 3.

As to visara I think we should compare VII, sanuna 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 hghtning appears. Note

36,

1.

I. VI

:

Note

2.

On

dhuni, see vol. xxxii, p. 112

Geldner, Vedische Studien,

I,

268.

(I, 64, 5), and do not take the word

I

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 Trz/^a, as the fire of the lightning.

Note

Perhaps we have here again a Pada of ten type which occurs several times in the preceding hymns. Or possibly the text should be corrected ushasa/^ na naveda//, a knower (of sacrifices, comp. IV, 23, 4; V, 12, 3) like the dawns,' or ushasam naveda/^ (with 3.

syllables, of the

:

'

dissyllabic -am),

'

a knower of the dawns.'

— See Lanman,

P- 565-

Note

4.

The waters ?

Or

the

Verse

Note

1.

On

hita text, see

Note 83, 1

;

2.

3.

2.

the nasalization of aminantan in the Sa.in-

my

I. e.

Prolegomena,

p.

471.

Par^anya, the thundering cloud.

VII, loi,

Note

dawns ?

I

;

Comp. V,

Bergaigne, Rel. Vedique, III, 27 seq.

Regarding yadi idam, comp. IV,

the verb belonging to yadi must be supplied

5, 11. ;

in the

There 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 has bellowed here.'

be,

'

when the black

bull

;

I06

VEDIC HYMNS.

Note 4. The women may be the showers of rain. Or they could be understood as the dawns, comp. ushasa/^ naveda/i, verse

i.

Verse

Note Note

On

2.

XXV,

schrift,

XV,

propose to read pi'yanam.

I

1.

3.

27 seq.

;

pari^man, see Joh. Schmidt, Kuhn's ZeitBartholomae, Bezzenberger's Beitrage,

86

;

Bergaigne, Rel. Ved.

The word

especially X, 93, 4.

505

II,

evidently

with the verb gam, but with ksham,

and compare

;

connected not

is

the earth,' of which and^ma//. 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-

we

'

find the genitives gma/^

mann

den Schlauch beim untern Pressstein.

:

schlauch ... an des steines P'ell

mitten auf den Stein).

comp.

I,

62, 5.

ra.£-a./i

of the atmosphere

'

Ludwig den :

sie

:

legen das

propose to supply ra^asa/^ IV, i, 11. ra^asa/^ asya

I

uparam

yonau, and especially IV,

Pischel

ort.

;

17, 14,

where we

'womb

find the

(ra^asa>^ asya yonau) mentioned, quite

as in our passage, together with the leather-bag

— Bergaigne

(tva/'),

i.

e.

Ved. II, 505) translates and explains, arrose la peau dans le sejour de I'inferieur,' c'est-a-dire fait cooler les eaux du ciel pour I'Agni

the cloud.

(Rel.

'

terrestre.

Verse

Note

1.

See above,

I,

note

26, 10,

Verse

Note VIII,

1.

R%"an seems

19, 31.

4. i.

6.

to be the participle of rkg-

Now

kshapa/^ vastushu ra^asi.

it is

;

comp.

very im-

probable that of this participle a vocative should occur Lanman, 509. I believe, therefore, that we should

;

see

accentuate

raVan (comp.

Bezzenberger's Beitrage,

remarks

the

XV,

204).

Verse

Note

1.

Comp. IX, 6^,

11.

of Bartholomae,

8.

rayim

.

.

.

dush/aram.

MAiVJDALA

I,

HYMN

Verse

Note Note Note

1.

As

to su/'etuna,

2.

Comp. VI,

59,

3.

Marrt^ikam

is

epithet of rayi'm.

1.

78,

2,

Verse

Note

1.

On

159, 5.

a second object of dhehi, not an

Comp. VIII,

Comp. above,

I,

rayi'm vuvayuposhasain.

Verse

Note

IO7

9.

comp.

9.

79.

7,

30.

10.

note

1.

12.

the use of the middle of grz with passive

meaning, comp. Delbruck, Altindische Syntax, 264.

VEDIC HYMNS.

I08

MAA^Z^ALA

ASHTAKA 1.

this

HYMN

I,

ADHYAYA

I,

94.

VARGA

6,

30-32.

We

have sent forward^ with thoughtful mind song of praise Hke a chariot to the worthy

For

6^atavedas.

bHssful

Agni

companionship.

his

is

care for us in his

May we

!

no harm

suffer

in

thy friendship. 2.

He

sacrifice

whom

prospers for

he

;

untouched

dwells

abundance of heroes. overtakes him. Agni

thou performest the

he

^ ;

He is strong; May we suffer

!

acquires

no distress no harm in

thy friendship. 3.

May we

offered

we long in

be able to light thee.

The gods

prayers.

m

is

Bring thou hither the Adityas, for

thee.

for

Prosper our

eat the sacrificial food that

Agni

them.

!

May we

suffer

no harm

thy friendship.

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 4.

^

!

friendship. 5.

(He

the shepherd of the clans';

is)

by

his

nightly light the creatures walk, the two-footed and four-footed.

Thou Agni

of dawn.

art the bright, great splendour

May we

!

suffer

no harm

in

thy

friendship. 6.

the

Thou

art the

PraJast/^/',

Knowing

the

Adhvaryu and

the

duties

Potr/,

the ancient Hotr/,

the

of every

born

priest

Purohita

-.

thou givest

M AND ALA success,

O

harm

thy friendship.

in

Aorni

94.

1

May we

!

suffer

09

no

Thou who

7.

art beautiful, of Hke appearance on thou shinest forth even when afar like

sides,

all

wise one.

HYMN

I,

Thou

seest,

darkness of night.

Agni

lightning.

O

even

god,

May we

!

over

suffer

the

no harm

thy friendship.

in

May

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 8.

the chariot of

!

the

us,

malicious

ones,

And make

or afar.

When

two

ruddy,

smoke

\

near

Agni

May we

!

suffer

no

thou hast yoked to thy chariot the red

forward, and

then thou

ghouls, be they

a good path to the sacrifice of

him who praises thee. harm in thy friendship. 10.

all

horses,

whom

thy roaring

the

like

is

wind

that

drives

of a

bull,

movest the trees with thy banner of May we suffer no harm in thy Agni !

friendship.

And when

11.

scattered, the

Then

all

thy grass-consuming sparks are

winged

(birds)

goes well with

^

also fear the noise.

thee

and thy

chariots.

May we suffer no harm in thy friendship. He makes Mitra and Varu;/a 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 Agni! 12.

!

suffer 13. (i.e.

no harm

Thou friend,

in

art

thy friendship.

god of the gods, a wonderful Mitra Thou art the Vasu

of the gods) \

!!

no

VEDIC HYMNS.

May we

of the Vasus, welcome at the sacrifice.

That

14.

thy glorious

is

when

that

(nature)

be

Agni

under thy most wide-reaching protection. May we suffer no harm in thy friendship.

own house, and fed with Soma, thou awake ^ the most merciful one. Thou bestowest Agni treasures and wealth on the worshipper. May we suffer no harm in thy friendship.

kindled in thy art

15.

May we

be of those to

O

sessor of beautiful wealth,

grant sinlessness

in health

whom

O

thou,

pos-

Aditi ^ art pleased to

and wealth

'\

and

whom

thou wilt quicken with glorious strength and with

abundance of progeny.

Do

O

who knowest (how to grant) happiness, prolong our life here, O God May Mitra and Varima. grant us this, may Aditi, 16.

thou,

Agni, thou

the Sindhu, the Earth, and the

SkyM

NOTES. hymn

with the whole collection which it opens is The metre is Cagati the ascribed to Kutsa Aiigirasa. two last verses, as is frequently the case in G^agati-hymns

This

;

144 seq.), are composed in The hymn has been translated by Prof. Max Trish/ubh. Miiller, Physical Religion, p. 173.— Verse i = MS. II, 7,3; (see

SV.

H.

I,

O.,

66

;

Prolegomena,

AV. XX,

Verses

13, 3.

i, 3,

4

=

SV.

II,

414.

416.415.

Verse

Note this

1.

hymn

Prof.

Max

of praise.'

1.

Muller translates,

To me

it

'

Let us build up

rather seems

that the

reading should be, as BoehtHngk-Roth have proposed, sam-hi,

sam ahema. Comp.

I,

61, 4.

asmai

it

u

s.

v.

stomam sam

MAiVDALA

HYMN

I,

hinomi ratham na tash/i-iva, to him '

of praise as a carpenter besides, IX, 71, 5;

I,

out)

(fits

KS4, 4; II, 19,

Verse

Note

1.

Comp.

1.

vol. xxxii, p. 6^,

Parvan,

I,

I

I

send forward a song

I

a

chariot'

7

VI, 45,

;

Compare 14,

&c.

37,

note.

i

4.

seems to

'joint,'

I

2.

Verse

Note

94.

refer here, as

very

it

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 parva;2a-sacrifices). As to the temporal use of the instrumental, comp. r/tuna and ri\.\xh\\\h Delbrlick, Altindische Syntax, p. 130.

;

Verse

Note

1.

5.

Ludwig proposes the

correction of vi^am gopa/^

But

into vij-am gopa/^ (genitive).

As

cient to write asya accented.

think

I

it

will

be

to vi.yam gopa//,

suffi-

comp.

96,4.

Verse

Note

1.

The

commander,'

is

(or

Praj-astr/

the

same

6.

U pavaktr/), who

priest

is

literally,

'

the

more usually

All the priests mentioned

designated as the Maitravaruwa.

here (with the exception of the P.urohita, see next note)

belong to the ancient system of the erated, for instance, II,

Veda, 383

Note perly

2.

i,

'

seven Hotr/s,' enum-

Comp. H.

2.

O., Religion des

seq.

The Purohita

speaking,

belong

or house-priest to

the

number

officiating at a sacrifice {riiv\ga.k),

Purohita could act as a riW\g.

does not, proof

the priests

though of course the

Geldiier (Vedische Studien,

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 ritv'\g, i. e. Comp. H. O., loc. cit., 374 seq. 379, officiating priest' II, 144)

;

note

2.

I I

VEDIC HYMNS.

2

Verse

Note

1.

On

purva//,

comp.

8.

34, 10;

I,

Verse

V, 31,

11.

10.

Note 1. The regular accentuation of a determinative compound ('banner of smoke') would be dhumaketuna. But

it

is

very natural that the traditional text gives the banner is smoke')

accent of the Bahuvrihi ('he whose

which so frequently occurs. Verse

Note

1.

As

11.

comp. above,

to patatnV/a//,

Verse

I,

58, 5.

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 by Agni. Comp. I, 171, i; VI, t6, 5; VII, 58, 5; Bergaigne, Religion Vedique, quently, that scil.

we should read

Indra, see vol. xxxii, p. 292

4; VI, 66,

The

(I,

171, 6),

genitives Mitrasya Varu/^asya

the translation would be

away

the anger of Mitra

order that (men)

may

avayatahe/a/^,

and

also IV,

1,

' :

He

be understood he/a//.

In this

mysteriously turns

and Varu;/a and of the Maruts

in

get refreshing drink.'

Verse

On

may

Marutam, on

case

1.

seems, conse-

It

— On

5.

as depending, together with

Note

401.

II,

avayata.

the frequent

13.

identification

of

Agni with

Mitra, see Bergaigne, Religion Vedique, III, 134 seq.

Verse

Note

1.

On

the root ^ar used with regard to Agni, see

the remarks of Dr. Neisser

297 seq.

14.

in

Bezzenberger's Beitrage, XIII,

MAiVDALA

HYMN

I,

Verse

Note

Agni

1.

is

113

94.

15.

invoked here by the name of Aditi, with tlie goddess Aditi, as granting freedom

an evident alhision to from bonds, which

M. M., Veda,

the original meaning of Aditi.

262

;

H.

Comp.

O., Religion des

p. 204.

Note

M.

is

vol. xxxii, pp. 241, 260,

Comp.

2.

M.'s

note,

Darmesteter,

Lanman,

On

Ill, 54, 19.

vol.

xxxii, p.

Haurvata/

et

Amereta/,

a,

p.

and compare See also

80.

p. 386.

Verse

Note

sarvatat (sarvatati), see

260, note

1.

The

last

the Kutsa hymns.

[46]-

hemistich

16. is

the regular conclusion of

.

VEDIC HYMNS.

114

MAA^/^ALA

ASHTAKA Two

1

With

accordlngr to

VARGA

1-2.

its

wont

With

-.

other

the

the one (the calf)

clear, full of fine

seen

it is

7,

The one and

good aim.

suckles the calf ^

moving

ADHYAYA

95.

of different shapes wander along,

(sisters)

a

pursuino-

I,

HYMN

I,

Is

golden,

other

the

splendour.

have young women Tvash/r/\ of germ widely-spread this forth brought Him, the sharp-faced (Agnl) who is endowed with

The

2.

unwearied

ten

own splendour, around among men. 3. They celebrate

his

one

sea,

he

-

-

shining one, they* carry

his three births

heaven, one

in

region

eastern

the

^

in

one

:

the waters \

in

the

In the

commanding determines the

seasons of the dwellers on

earth

by

his

present

power ^

Who among

4.

(god)

?

you has understood this hidden The calf has by Itself given birth to

'

The germ

mothers^.

Its

great

moving by

seer,

of

his

many (mothers), the own strength, comes

forward from the lap of the active ones ^. 5\ The fair (child Agni) grows up visibly

them

in

his

own

glory, standing erect

of the down-streaming (waters).

in

in

the lap

Both (Heaven and

Earth) fled away In fear of (the son of) Tvash//'/ -,

when he was the

born, but turning back they caress

lion.

6.

like

their

They lowing

him both, like two kind women cows they have approached him In

caress

own way.

;

He

has become the lord of

all

MAiVDALA

I,

HYMN

95.

powers \ he whom they anoint with from the right side ^.

He

7.

He

Savitr/'.

both wings bright

the

(of

-

on

pressing

army).

He

from himself alone

vesture

new garments

terrible

his

15

sacrificial gifts

arms again and again

his

raises

I

ranges

up

raises

He

^.

like

his

gives

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

amono- the orods

The wide

'\

encompasses thy base, the resplendent foundation' of the buffalo. Agni Being 9.

space

!

kindled protect us with ians

who

are

all

endowed with

thy undecelvable guardtheir

own

splendour.

On

the dry ground he produces a stream \ a course, a flood. With his bright floods he reaches 10.

the earth.

He

belly.

ing grass 11.

Whatever is old he receives into his moves about within the young sprout-

^.

Thus,

O

Agni, being strengthened by fuel

shine thou to us with wealth-giving shine, for the sake of glory.

us

this,

may

May

O purifier,

Mitra and Varu;/a grant

Aditi, Sindhu, the Earth,

and the Sky!

NOTES.

—

The same Rishi. The metre is Trish/ubh. Verse VS. XXXIII, 5 TB. II, 7, 12, 2. Verse 2 = TB. II, Verse 5 = TB. II, 8, 7, 4; MS. IV, 14, 8. 7, 4. ;

Verse

Note

1.

The two

I

= 8,

1.

females are evidently Night and 2

i

Dawn

;

1

VEDIC HYMNS.

6

I

The

(comp. below, 96, 5). appearance by night

is

calf

Agni whose bright

is

with his paler

contrasted here

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

Mond

bald als

erscheinende Lichtgott,

d. h.

Sonne

als

Agni

ist,'

does

not seem convincing to me.

Note

2.

cannot follow Hillebrandt (loc

I

svadhavan an Labung

translating

Verse

cit.

^^5) in

reich.'

'

2.

Note 1. On feminine nominatives in -^sa// like atandrasa//, 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 Tvash/rz as the father of Agni, see Hillesee

brandt, Vedische Mythologie,

Ved., HI, 47 seq. Note 4. Hillebrandt

(loc.

522

I,

cit.)

seq.; Bergaigne, Rel.

takes the ten fingers as

the subject of pari nayanti, which does not seem probable.

Verse

Note his

birtli

meaning

in

the

Prof.

the rising sun and the lightning

H.

in

waters are distinguished.

not quite clear.

is

3.

Agni's birth

It is surprising that

1.

Max in

the sea and

The

poet's

Miiller thinks of

Comp.

the clouds.

Veda, 107. ought to read pradi.yam

O., Religion des

Note IX, III,

Note that she

We

2.

;

comp. IV,

29, 3

;

3.

3. '

Comp. X, is

85,

i(S,

where

it

is

said of the

born again, determining the seasons.'

is

possible that the poet understands here

in

the

moon as

light.

Comp. on

Agni

this identification

moon

Thus

it

as dwelling

Bergaigne,

But 159, and Hillebrandt, Ved. Mythologie, I, 330 seq. this interpretation of our passage is by no means certain. I,

Verse

4.

Note 1. Possibly we should correct ka/i idam va/i ni;/yam comp. VII, 56, 4; 61,5. The translation would be 'Who :

'

MAiVDALA

HYMN

I,

95.

j

7

j

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 smoke

the sky.

is

changed to clouds the clouds send forth water. Exactly the same meaning seems to be expressed in I, 164, 51. ;

Comp.

Manu

also

adityam

III,

agnau prastahuti// samyag

76.

aditya^ ^ayate

upatish//^ate,

Max

anna?// tata// pra^a//.— Prof.

vr/sh/ir

vr/sh/er

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

may be that Agni, light, makes be visible.'— Prof. Hillebrandt's

Or

birth to the night.

Dyaus and

Pr/thivi

it

to

interpretation of our verse

Mythologie,

Note

3.

is

quite different

I. e.

the

fire is

Comp.

1.

see Vedische

born from the waters.

Verse

Note Note

;

I, ^^^'^.

5.

Hillebrandt, Ved. Myth.,

I,

371, 523.

the son of Tvash/rz (see above, verse 2) considered as identical with his father. Comp. Bergaigne, III, 47,

I.e.

2.

and see also Aufrecht, Kuhn's Verse

Note

On daksha and

1.

Geldner, Vedische Studien,

Note is

The poet seems

2.

daksha,

'

from the right

I,

^^6.

6.

its

I,

Zeitschrift,

relation

to

comp.

kratu,

267.

to play

upon words

side' dakshi/zata// (i.e.

' ;

power

approach-

ing respectfully, dakshi/^ikntya).

Verse

Note Note in -a.

7.

1.

Comp. Bergaigne,

2.

Observe the dual form

Comp. Lanman,

Rel. Ved., Ill, 46. si7'au

ending

Noun-Inflection, 576.

in -au,

Prof

not

I\Iax

:

I I

M

VEDIC HYMNf^.

8

translates here:

tiller

hems of

out the

'

He

the terrible tries and stretches

This

his sleeves.'

may

meaning of s\k. Note 3. See Geldner, Vedische Studien, Verse

indeed be the

II, 189,

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, kavi'// and dhi//, can

The

scarcely be right. cleanses, as

it

subject seems to be the prayer which

were, Agni, and thus augments his splendour

VIII, 103, 7). Possibly we should read Comp., however, IX, 47, 4. svayam kavi/i vidhartari vipraya ratnam ikk/iati yadi ma.vmri£-ya.te dhi'ya//. (comp. IV, kave/;

;

budhnam.

In this is

15, 6

difficult

subject,

Note fire all

3.

verse so

much

is

gods assemble.

Verse

Note

— Prof '

1.

M., vol. xxxii, p. 383 seq. Muller proposes the following translation

effulgence goes round the firmament, the firm

seat of the strong

one

(buffalo).'

Verse 1.

9.

On dhaman, comp. M.

Max

Thy wide

Note

clear that the seer (kaviV/)

and that he is stated to purify the prayers. The meaning seems to be that at the sacrificial

Ludwig

10.

takes srota// 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, Grundriss

Kuhn's der

Zeitschrift,

vergl.

Ludwig's opinion

'

it

XXVII, 306; Brugmann,

Grammatik,

vol.

ii,

p.

611).

follows from the corresponding

In

gatum

Lirmim that srotas stands for srotasi as dhanvan for dhan-

But this is not convincing. Note 2. On Agni as inhabiting the sprouting comp. Ill, 5, 8; VII, 9, 3. 'I believe this refers

vani.'

grass,

to the

blades of grass used as tinder to catch the sparks of

M. M.

fire.'

MAiVDALA

MAA^i^ALA

ASHTAKA 1.

lo

!

I,

im

IIVMN 96.

I,

I,

HYMN

ADHYAYA

9().

VARGA

7,

3-4.

Being- born by strength^ In the ancient way, he (Agni) has assumed instantly all the qualities

of a sage.

The Waters and

furthered the friend (Mitra

the Dhisha;2a

-

The gods have

'^).

have held

Agni as the giver of wealth.

By

the ancient 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 2.

'^

giver of wealth. 3.

The Aryan

performer of

clans magnified

^

him as the

first

as receiving offerino-s as striving forward, the son of strength, the Bharata -, sacrifices,

the bestower of mighty rain

(?)

^

The gods have

held Agni as the giver of wealth.

He, Matari^van\ the lord of bountiful prosperity, has found a path for (his ?) offspring, he who 4.

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

The

young

calf ^ unitedly-.

piece of gold'' shines between

Earth.

The gods have

Heaven and

held Agni as the giver of

wealth. 6. all

(He

is)

the base of wealth, the assembler of

goods \ the beacon of

thought, the bird

-.

sacrifice,

the

fulfillcr

of

In order to guard their immor-

VEDIC HYMNS.

I20 tality the

gods have held him, Agni, as the giver

of wealth. 7.

Him who

now and who was formerly

is

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 The gods have of much that comes into being. held Acrni as the griver of wealth. 8.

May

(Agni,) the giver of wealth, present us

May

with quick wealth.

the giver of wealth (pre-

sent us with wealth) united with strong

men

\

The

giver of wealth (should grant us) food together The giver of wealth should with valiant heroes. ofrant us lonof

9

=

life.

95' II'

NOTES. The same Rhhi and 6.

Verse 5

=

metre.

—Verses

6,5,2; 7,12,3; MS.

1.

2

= MS.

I.e.

by

i,

IV, 10, 10,

4;

II, 7, «•

Verse

Note

i,

VS. XII, 3; XVII, 70; TS. IV,

1.

the attrition of the woods, as sahasa/^

putra//.

Note

2.

Two new

discussions on

dhisha;/a have been

I, 175 seq.; comp. Ueber die neuesten arbeiten auf dem gebiete der Rgveda-forschung, 85 seq.) and Pischel

given by Hillebrandt (Ved. Mythologie, the criticisms of Ludwig,

(Ved. Studien,

82

II,

Hillebrandt arrives at the

seq.).

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

conclusion

that

dhisha;/a

is

the

;

which serves as a kind of

altar for the sacrifice.

Similar

is

MAA^DALA

He

Pischel's opinion.

I,

HYMN

96.

I

2

I

believes that the singular dhisha/^a

everywhere to be interpreted as a proper name: the name of a goddess of wealth and prosperity. The dual dhisha//e means Heaven and Earth thus the oricrinal meaning of dhisha;/a must have been, as Pischel concludes, is

•

:

'

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

two distinguished scholars has is

Earth, and

this

my

is

mean

more

109,

I

cannot believe that

especially

In a

3).

preparation of dhisha;/a,

or

(dhishawaj-

at

the

Soma

Ya^us Mantra

Soma

are

The

adri

the dhishawa

referring to the sacrificial

(Vao-asaneyi

devi'/i),

at the sacri-

sacrifice.

in the lap of

more exactly the

ka.

sacrificial fire,

Originally, in

was an implement used

(Soma-stones) are said to rest (I,

But

the Earth.

the original meaning of the word.

opinion, dhisha;/a

fice,

It

possible that the singular may, at least in

is

it

passages,

me.

means Heaven and

quite true that the dual dhishawe

some

agreement of these

failed to convince

Sawhita VI, 26) the

Dhisha;/as, as goddesses

mentioned together with the

the waters, and the grava;/a/^, the stones.

a similar connection

we

find a

when the Adhvaryu began

In

Ya^us formula pronounced

to beat the

Soma

plants with the

Upa;;wusavana stone (see Weber, Indische Studien, X, 370}. There the Soma was addressed first, and then the two Dhisha;^as Do not be afraid, do not be terrified, assume Being firm show firmsap (O Soma !). O two Dhisha/^as !' ness (Va^asaneyi Sa/z/hita VI, ^j). Here the 5atapatha :

'

!

Brahmawa

(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,

But the author of the Brahma/^a himself declares that Heaven and Earth are addressed; for as to the boards 149

seq.).

VEDIC HYMNS.

122

used for pressing the Soma,

they were broken.

—

would be of no consequence if Other passages in which the dhishawa/^ it

are mentioned in connection with the preparation of the

Soma, are Rig-veda IX, 59, 2 X, 17, 2. In the last passage the lap of the Dh.' is mentioned as in I, 109, 3 (see above). The dhisha;/a was anointed, I, 102, i. The dhisha;?^ is men;

'

tioned in connection with the waters which were fetched

by in

Adhvaryus and used

the

connection with the

at the sacrifice,

X, 30,

6,

and

and

in

our

sacrificial fire, III, 2, i,

have therefore no doubt that according to the original meaning the Dhishawa 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

passage.

I

the passages collected above a

A

sort

it

of support on which

may have

similar support

will

be evident that

it

was

the pressing-stones rested.

been used for the vessel

containing the sacrificial water, and for the

This support was considered as yielding the

sacrificial fire.

Soma

to Indra,

as strengthening Indra, as inciting Indra and the gods to liberality

towards men. Thus we have a goddess Dhisha;za of a goddess of wealth. She is invoked

who wears the aspect 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

Heaven and Earth were then considered

Soma as

;

the

and two

Dhisha;^as.

Note

3.

Comp. above,

94, 13, note

Verse

Note

1.

On

the solemn

1.

2.

formulas of invocation, called

Weber, Indische Studien, IX, ^55', H. O., Religion des Veda, 387, note 2. Of course, the Nivids which vSahkhayana (5rautasutra VIII, 16-25) gives, cannot be those to which the

Nivids, see Haug's Aitareya Br^hma/m, p. 32 seq.

;

poets of the Rig-veda several times allude.

Note

2.

On Ayu

as one of the

mythical ancestors of

MAiVDALA

HYMN

I,

96.

I

23

mankind, nearly related to Manu, see Bergaigne, Religion Vedique,

Note

I,

59 seq.

3.

Bergaigne,

Ushas

is

86)

we

I,

;

called vivasvati, III, 30, 13 (cf. are justified, consequently, in trans-

lating vivasvata ^akshasa, in

But

with the irradiating look.'

'

we should

giving this translation

not forget that the

poet no doubt at the same time intended to allude to the

name

of Vivasvat, the father of

Verse

Note Note

1.

The text has

2.

Agni seems

3.

Comp. above,

i/ata.

to

Yama.

I,

i, 1,

Comp. H.

to the people of Bharatas.

O.,

Buddha,

'

Leben, seine Lehre, seine Gemeinde' (first edition), seq. More usually Agni is designated as Bharata.

Note I

Max

of Prof.

meaning with

On

Srz'pradanum.

3.

consider to be

of

the

etymology

'

rain

Miiller,

is

2.

p.

sein

414

danu, the meaning of which

or the like, comp. the discussion vol.

which

sr/pra,

Greek

'

note

be called Bharata as belonging

Xtirapos,

xxxii,

113

should

be

cannot

seq.

The exact

be

not

compared

determined.

The

a very unsafe guide in such questions, and

neither the connection with the root sr/p,

to creep,'

'

'

to

seems to lead to a satisfactory result. The passages in which sr/pra or compounds of this adjective occur, point to a meaning Thus srzprabho^as seems to fine.' like great,' mighty,' be something like purubh6^as or subhq^as Indra's arms crawl,' nor with the

'

'

noun

sarpis,

'

butter,'

'

;

(karasna) are called both srzpra (VIII, 32, 10) and prithii (VI, 19, 3); finally sr/pradanu, which is used here as an epithet of Agni, and VIII, 25, 5 of Mitra and Varu//a, does

not seem to differ very

much from Verse

Note

1.

sudanu.

4.

Matarii-van, the messenger of Vivasvat,

who

car-

was originally distinct in several passages. him with

ried the fire from heaven from Agni, but is identified See M. M., Physical Religion, p. 152; Bergaigne, Religion Vedique, I, 52 seq. H. O., Religion des Veda, 122.

to earth,

;

'

VEUIC HYMNS.

124

Verse

Note

The

Note Note

Comp. above,

1.

calf,

of course,

is

5.

i,

95,

Literally,

'

3.

The gold

is

I

6.

Pada is identical with X, 139, 3. Ludwig to take v€h as a nomina(comp. Lanman, Noun-Inflection, '^'j^ instead of a

Note Note tive

The

113, 2. ru^advatsa.

again Agni.

Verse

2.

T,

turned towards each other.'

2.

1.

and

Agni.

first

prefer with

genitive.

Verse

7.

Note 1. Compare the very obscure verse X, 31, 5. iyam sa bhuya ushasam iva ksha/^, 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

Note of

1.

sanara.

Max Mliller proposes another One expects an He writes

Prof.

between tura and sanara.

old,

i.

e.

opposition

Sanara can hardly be the same I should like to take sanara as

a variety of sana and sanatana.

and give us

translation

'

:

as viravat in the next line.

wealth,

8.

Give us

fleeting,

lasting wealth

!

i.

e.

daily

MAiVDAI.A

MAyVZ^ALA

ASHTAKA

I,

MYMN

I,

I,

—

— — —

97.

125

HYMN

ADHYAYA

7,

97.

VARGA

5.

Driving away eviP with thy hght, Agni, shine upon us with wealth driving away evil with thy 1.

—

light.

Longing

2.

for

wealth,

thy

light.

for rich fields, for a

we

sacrifice

— driving

free path,

away

and with

evil

When

he stands forth as the most glorious one among them ^, and when our liberal lords excel 3 \

— driving away 4.

When

evil with

through thee, Agni, the

and when through offspring 5.

on

6.

— driving

When

all

sides

thy light

we may

thee

away

evil

with

multiply

For thou

indeed,

evil with

with

thy light

Agni go

the rays of the mighty

— driving away

lords,

liberal

forth

thy light

(O god) whose

face

is

turned

everywhere, encompassest (the world) everywhere driving 7.

away

Do

evil with thy light,

thou carry

us, as

with a boat, across hostile

powers, (O god) whose face driving 8.

away

Do

evil

with thy

thou carry us across

across a stream with a boat

with thy

turned everywhere

is

light.

light.

^

(evil)

to welfare, as

—driving

away

evil

— 126

VEDIC HYMNS.

NOTES. The same

Metre,

T^z'shi.

addressed to Agni Suki.

TA. VI,

II, 1-2.

Verse

Note

1.

Lanman

= AV.

= TA.

VI,

10, 1.

i

(Sanskrit Reader, p. ;^6^) translates

;

sin.'

But agha

:

not

is

sin.

Verse

all

is

IV, ^^, 1-8

1.

Driving away with flames our

exactly

The hymn

i-8

Verse

'

Gayatri.

—Verses

3.

Note 1. In this verse as well as in the verses 4 and 5 commencing with the words pra yat the principal

—

As to the meaning, however, these clauses are supplied by the refrain driving away evil of course means may he drive away evil.' Among them seems to mean among the Note 2. clauses are wanting.

'

'

;

'

'

'

'

liberal lords.'

Verse

Note

1.

Cf.

Lanman,

p. 434.

8.

!

:

MAA'DALA

MA7V^/?ALA

ASHTAKA

in

vanara.

is

127

98.

VARGA

7,

6.

the favour of (Agni) Vai^a king, leading all beings

As soon

to glorlousness K

98.

HYMN

I,

ADHYAYA

I,

May we dwell He indeed

1.

HYMN

I,

as born from here he

looks over this whole world.

Vai^vanara unites

Sun Agni who has been looked and longed

with the 2.

^.

for

^

in

—

Heaven, who has been looked for on Earth he who has been looked for, has entered all herbs. May Agni Vaij-vanara, who has strongly been looked protect us from

for,

Vaii-vanara

3.

harm by day and by

May

!

wealth and liberal givers attend us

and

Varu/-!a grant us this,

the Earth, and the

night.

be true of thee

this

may

May

!

:

may Mitra

Aditi, the Sindhu,

Sky

NOTES.

—

Rtshl. Metre, Trish/ubh. Verse i = VS. TS. I, I, I. Verse 2= VS. 7; 5, 11,3; MS. IV, XVIII, 73; TS. 1,5, 11,1; IV,4, 12, 5; 7. 15, 6; TB. Ill,

The same

XXVI, II, 6,

J

MS.

4;

II, 13, 11.

Verse

Note

Comp. VI,

1.

70,

1.

bhiivananam

i.

abhijriya.

AbhijTi seems to mean, going or leading towards (abhi) gloriousness

(sri).

Prof. Pischel's opinion

Vedische Studien, I, ^^ seq. As to yatate, comp. V, 4,

on the word

is

different; see

Note

2.

rasmihhUt suryasya

;

IX, 11

J,

3.

sam

4.

yatamana//

rasmibhi/i

yatate

darj-ata/^ ratha/^.

Verse

Note for

1.

On

2.

the disappearance of

everywhere, see

IM.

Bergaigne, Rel.Vedique,

M., Physical II, yS-

Agni

wlio

is

looked

Religion, 264 scq.

— VEDIC HYMNS.

128

MAA^Z^ALA

ASHTAKA Let us press

I.

I,

I,

HYMN

ADHYAyA Soma

8,

99.

VARGA

for G^atavedas ^

burn clown the property of the niggard Agni, bring us across ties,

all

-.

7.

May he May he,

troubles, across all difficul-

as across a stream with a boat.

NOTES. The Rishi is Ka^-yapa i = TA. X, i.

Mari/?'a.

Metre, Trish/ubh.

Verse

Verse

1.

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 Soma if this verse were not composed for the regular sacrifice,

Note

but for a special occasion.

2.

Cf

Delbriick, Syntakt. Forschungen,

I,

1

1

2.

MANDALA

I,

MAiV^/^ALA

ASHTAKA

II,

HYMN

I

27.

HYMN

I,

ADHYAyA

129

]27.

VARGA

1,

12-13.

1. I deem Agni to be the munificent Hotr/, the Vasu, the Son of strength \ 6"atavedas, like a priest,

C^atavedas^

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 (the

fire).

May

2.

we, the sacrificers,

best of sacrificers^ the

first

thee hither, the

call

of the Aiigiras,

O

priest,

with our prayers, with priestly prayers, O bright one 2; thee who like the heaven encompassest the

earthy the Hotri of

whom

haired,

human

favour in order to speed him 3.

He

tribes, the

these folks— whom (to

all

our

manly flamefolks

should

sacrifice).

indeed, shining mightily with his shining

strength \ becomes the conqueror of deceitful foes ^ like an axe, the conqueror of deceitful foes 2.

—

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*^. with a conquering bow-man he proceeds".

As

Even what is firm gives way before him thus known. With hottest kindlino-sticks^ one worships him^ for winning his favour, one worships Agni for winning his favour. He who dives into many 4.

:

it is

forests as

if

even firm even what [46]

carving the

food^ with is

wood with his

his flame, destroys

strength

firm with his strencrth.

K

— he

destroys

I

VEDIC HYMNS.

30

Let US place that power' of his In our neighbourhood^ {that power) which is more visible by 5.

—

night than by day^

— (more

visible)

than by day to

Therefore his

the unremitting* (worshipper).

life is

a firm hold^, like (a father's) safe refuge to a son

grow

(the fires) that never

:

tending to blessings

old,

—

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 seizer, ate the offerings-,

on the he who

has deservedly become the banner of the

sacrifice.

of the Maruts, .

.

.^

And when he

.

.

He, the

.'

on the rich

fields,

.

.

.^

joyously and joyfully (proceeds),

followed gladly on his path

;

men (have

all

followed)

his path as for a triumphal procession. 7.

when

When

forsooth the Kistas' striving for heaven,

the

Bhr/gus have addressed him paying the Bhr/gus producing him by attrition,

reverence

—

with worship: Agni one,

who

is

is

the lord of goods, the bright

their^ supporter.

accept the wonted

coverings^;

May may

the wise one the wise one

accept them. 8.

We

invoke thee, the lord of

common master sacrifice)

:

(we

of the house of

call)

thee

who

all

all,

people, the

to enjoy (the

truly art carried

by

prayers as by a vehicle^ to enjoy (the sacrifice): the

guest of

men

a father's strength,

in

(face),

whose presence (they live) as before and all those immortals (attain) to

and the

offerings

among

the gods (attain)

to strength.

the mightiest by 9. Thou, O Agni, art born, mighty for the divine world, the strongest one, like For thy delight is wealth for the divine world. most strong, and thy power is most brilliant. And

MANDALX they walk around thee-,

HYMN

O

(god)

obedient (servants),

like

old,

I,

I

2 7.

131

who never growest (god) who never

O

grrowest old.

Let your praise go fordi to the great Agni, mighty in his might, who awakens at dawn, a winner of cattle^ let it go forth to Agni.

10.

who like

is

—

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

of the dawns ^ Thus being seen by

(?),

the Uotri

(in front) 11.

O

us, bring

Agni, graciously united with

near to us,

the gods, benig-

nantly, great wealth benignantly.

Make

great (bliss of valiant offspring^),

O

that

we may

obtain such enjoyment.

O

bliss of valiant offspring, is

produced) by

mightiest one,

Produce great

bountiful Lord, (as

who

attrition, for those

hero

like a strong

us behold

fire

praise thee,

thy might.

in

NOTES. The Rzshi (verse

6

Verse

i

MS.

ParU/^Mepa Daivodasi, the metre Atyash/i Verses 1-3 = SV. II, 1 163-1 165. VS. XV, 47 TS. IV, 4, 4, 8 SV. I, 465 is

Atidhrzti).

=

II, 13, 8

—

;

;

;

;

AV. XX,

6y, 3.

Verse

1.

There is no doubt that the reading of the Rig-veda text vasum is correct the Sama-veda has va.so/i. 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

Note

1.

;

'

;

has six syllables instead of text,

five before the caesura.

however, seems to be correct.

K

2

The

VEDIC HYMNS.

132

Verse

2.

Note 1. The first Pada is Trish/ubh instead of 6'agati. 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 H. O., Prolegomena, p. 117. Note 2. Comp. VIII, 60, 3. vi'prebhi// ^ukra manmabhi//. Note 3. If the explanation of pari^man which we have It

adopted (see above,

I,

79, 3, note a) is correct,

it

will

be

impossible, of course, to accept Bergaigne's opinion (Rel.

Ved.,

II,

dyam

is

governed

second Pada one syllable

is

wanting.

505, note i) that the accusative

by pari^manam. Verse

Note

The

In the

1.

3.

text seems to be correct, and the irregularity apparently

the typical one described by H. O., Prolegomena, the Pada has the tetrasyllable beginning (before 68 seq. p. the caesura), and it goes on as if the beginning had been Several Padas of the same irregular pentasyllable. is

:

hymn, thus

structure occur in our

tuam) agne 11

11

sahasa sahantama//

sahasa sahasvate

Note

2.

The comparison

verse 10

;

usha/^-budhe

;

in verse 9

11

paj-u-se

paraju// na,

'

:

tvam (read

:

mahe

pra va/^

na agnaye.

like

an axe,'

raises

doubts as to the correctness of druham-tara/^. VRvasuk seems to point to a compound containing the element dru,

'wood;' comp. below,

member

used with the

Thus

130, 4; VII, 104, 21.

compound would be han, which meaning of cutting wood (II, 14,

of the

The second frequently

is

2

;

X, 89,

7).

the reading would be dru-hantara/^ (comp. vrz'tra-

hantama//), 'a mighty wood-cutter.'

As

to this use of the

comparative, see Delbrlick, Altindische Syntax,

Note Note

3.

Comp. V,

4.

Prof.

Max

believes that the

shaking.

7, 2.

To me

196.

Thought, p. 325) occurs here in the sense of

Mliller (Science of

root it

p.

yasya samrztau.

sru

seems that

this jruvat is a misspelling

IIANDALA

The

for sruvat.

Studien,

Note

5.

I

2 7.

1

33

opinion of Pischel and Geldncr (Vedische

p. vi) is different.

I,

indicated

HYMN

1,

The meaning of the comparison which I have by the words in parentheses, becomes clear from

VIII, 40,

I.

vana-iva vate

it.

Wote 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 But then auslautenden a in na " wie " und na " nicht." instead of yamate a substantive meaning something like hero would be required. And also instead of the instrumental dhanva-saha one should expect to find a nomicomp. Benfey, Vedica und Linguistica, p. 180. native 1. Prof. Max Muller translates: 'Holding out (or note holding his resisting) he stands firm, he does not budge '

'

'

'

;

—

;

bow he

does not budge.'

Verse

Note

1.

The words

4.

te^ish///abhi// ara;Hbhi// are repeated,

probably by the same poet, below, 129, 5. Note 2. It may be observed that several times in the ParuH'/^epa hymns the parallelism between two subsequent Padas has corrupted the text, the reading of the one P^da 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 Possibly our Pada, which in its traditional form 135, 4. metrically abnormal (comp., however, M. M.'s Hymns to the Maruts, ist ed., p. cxii), has suffered damage in the I,

is

same way.

The comparison

conjecture

te^ish///abhi// ara;nbhi//

ships

him

:

in

order that he

of

may

I,

129, 5

would lead us

na avase.

'

to

One wor-

grant his favour as if (he One worships

were to help us) with hottest kindling-sticks. Agni in order that he may grant his favour.'

Comp. IV, 7, 10. sthira >^it anna dayate ^ambhai//. The food is the wood which Agni consumes. Note

3.

vi

VEDIC HYMNS.

134

Verse

5.

von Roth's translation of this verse, On Zeitschrift der D. Morg. Gesellschaft, XLVIII, 117. Vedische pr/ksham, comp. M. M., vol. xxxii, p. 302 Pischel, The translation of such a word can Studien, I, p. 96 seq.

Note

1.

See

Prof,

;

only be tentative. Note 2. To uparasu something like vikshu (IV, 37, 3)

seems to be supplied. Note 3. Comp. the Latin expression, verius.'

seq.; Delbriick, Altindische Syntax,

Note

'

argutius

quam

Pischel, Gottinger Gelehrte Anzeigen, 1884, p.

we have

instead of aprayu, unless

anomalous formation,

to be an

Aprayus seems

4.

516

p. 196.

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

5, 6 and X, 4,

be seen from

etymologically related

Note

to,

Grabhawavat

5.

89, i compared with III, meaning with, and evidently

I,

identical in

7, is

aprayu/^Mant. the contrary of agrabha;/a,

is

I,

116,5.

Note

6.

Comp.

1.

Ludwig

Ill, 30,

abhaktam

7.

Verse

Note

' :

in

Z-it

bha^ate.

6.

den bebauten

fluren zu verehren,

auf den wusten flachen zu verehren.' Prof. Max Muller it stani/;, or ish + stani/^ observes with regard to ish/aniZ; P'or artana he proposes the (ish-karta), much thundering.' '

:

translation,

'

ploughed

field.'

I

have

left

both words un-

translated.

Note 2. Adat words (adat and

is

imperfect of ad

there

is

a play upon

a-dadi'/;).

Verse

Who

;

7.

Lanman,

p. 346) are is not seem, however, either to be identical with the Bhrzgus or to be another ancient and probably mythical

Note known.

1.

the Kistas

(cf.

They

family of priests like them.

VI, 67, 10.

They

are mentioned also in

MAiVDALA Note Note

2.

'

3,

covered

Their

The

'

refers to

I,

'

IIVMN

I

I35

2 7.

goods.'

and libations with which Agni

fuel

is

?

Verse

8.

compounds, such as stomavahas, Note 1. Vahas and ukthavahas, gi'rvahas, have been treated of by Dr. Neisser in his ingenious article on vahni, Bezzenbcrger's Beitrage, XVIII, 301 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 its

'

'

—

— a person that drives '

in a chariot

'),

there existed a second

substantive vahni connected with the Greek evx^(TOai, and meaning both 'erhaben' and erhebend,' i.e. praising the '

With this second vahni he connects gods One of the principal arguments compounds. vahas and its quite correctly stated by him fact of Dr. Neisser is the (loc. cit, p. 314).

301), that 'the

(p.

associates

word vahni very frequently

does not with the comitself to the term hotrz, while pounds havyavah and havyavahana.' This fact, indeed, points to the conclusion that 'those compounds belong it

But another sphere of ideas than vahni' (p. 302). that Dr. Neisser seems to me to go too far in concluding vahni, standing as an epithet of Agni, is not derived from

to

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

and

himself with his chariot

in

coming

his horses.

to that sacrifice

Nor do

the words

stomavahas or ukthavahas, if derived from vah = vehere, such necessarily presuppose the admissibility of expressions ^kk/iTX devan 303), vipra//! (p. as uktham (stomam) vahati but those compounds may also rest on an idea conveyed '

'

by expressions such ya^;7am,' which idea

as is

'

uktham

(stoma//) vahati devan

quite Vedic.

upa

Thus stomavahas

in

my opinion means, as an epithet of the god, carried by esha stoma// the stoma as by a vehicle' (comp. VII, 24, 5mahe ugraya vahe dhun'-iva atya// na va^^ayan adhayi). or, '

as an epithet of the

human

worshippers, 'fitting out the

'

VEDIC HYMNS.

136 stoma as a

vehicle.'

believe that the words in question

I

can thus be explained

in

conformity with the whole range

of Vedic thought, and the artificial distinction of two differ-

For special which are furnished by the passages which contain the words here ent substantives vahni, &c., will be avoided. indications

pointing

treated

I

of,

direction,

Bergaigne, Religion Vedique,

to

refer

and to the

2(S6 seq.,

same

the

in

II,

article of Dr. Neisser himself, p. 321

seq.

Verse

Note note

1.

On

9.

the metrical irregularity, see above, verse

Note

Te seems

2.

to stand

the accusative, comp.

for

Pischel, Zeitschrift der D. Morgenl. Gesellschaft,

Delbriick, Altindische Syntax,

714

seq.;

the

meaning be

thee

.

.

.

' :

Note

1.

On

2.

XXXV, Or may

?

10.

the metre, see above, verse

Mliller translates,

Note

205.

and thy (worshippers) walk around

like obedient (servants)

Verse

Max

3,

I.

'

hunter for

like a

3,

note

Prof.

i.

cattle.'

The phrase vuvasu kshasu ^oguve

occurs also,

V, 64, 2. The same hymn contains the word su-ztetuna, which is found in the eleventh verse of our hymn. Note 3. Literally, on all earths.' Comp. X, 2, 6. nnVati/^ '

anu

ksha//.

Note 'he

4.

(karate,

mean

'he wakes,' at the same time can

and 'he

sings,'

is

Comp.

praised.'

Neisser, Bezzen-

berger's Beitrage, XIII, 298.

Note it

5.

gives a

The

translation

good meaning

'

dawn

'

is

in all the

conjectural only.

But

passages which contain

the word rz'shuwam (besides our passage, V, 25,

i

;

VIII,

X, 6, i). Prof. Max Miiller translates the last two he sings like Rebha at the head of all singers, Padas Comp. Lanman, like a clever Hotri among the singers.^ 71, 15

;

:

'

—

p. 424.

Verse

Note

1.

I

supply suvi'ryam

;

11.

see the last

Pdda but

one.

MAiVZ)ALA

MAA^Z^ALA

ASHTAKA 1.

He was

II,

HYMN

I,

in

28.

HYMN

I,

ADHYAyA

born

1

1,

1

128.

VARGA

Manu's firm

37

14-15.

law', the Hot?^,

the best sacrlficer, accordino^ to the will of the U/iiTs-,

Agni, according to his to to

him who wishes him who aspires

sat

down

veloped 2.

^

in

to

own be

Always

will.

listening

his friend, like a treasure

to renown, the unbeguiled

Hotrz

the abode of food (on the altar)

;

en-

(he sat clown) in the abode of food.

We

render him attentive \ the promoter of

by adoration with offerings, in the divine world, by (adoration) with In brin^ino^ us vio^our he never becomes offerings ". worn out with this body of his he whom Matari^van (has brought) to Manu from afar, the god sacrifice,

on the path of

7?/ta,

:

whom 3.

he has brought from afar. way he moves

In his (own)

round the

terrestrial

(space),

one moment the sudden devourer in

(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.

This highly wise Purohita, Agni watches sacrifice and service' house by house; by (the power By (the of) his mind he is intent upon sacrifice. power of) his mind helpful to him who desires food^, he looks on all creatures, since he has been born, the 4.

guest adorned with ghee, (since) the helpful carrier (of the gods)^

has been born.

^

VEDIC HYMNS.

138

When

5.

grow

in

through his (Agni's) power the bounties as with strength, with the roar of Agni ^

of the

that

Maruts-

man

vigorous

— Hke

bounties

offered

then he by his greatness

:

to

stirs

a

up

May

he protect us from misforthe tune and injury, from evil spell and injury. 6. The far-reaching^ steward ^ has taken all goods gift

of goods.

in his right

them them loose.

hand, and strongly advancing does not

loose

let

;

desirous of glory he does not let

For every supplicant* thou hast carried For every righteous the oblations to the gods^ one he procures a treasure Agni opens both folds ;

of the door

He

7.

one

(for him).

in

has been established as the most blissful the enclosures of men, Agni, at the sacrifices,

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 \ like a

:

May

he protect us from harm that comes from Varu;m, from harm ^ that comes from the great god. 8. They magnify Agni the Hotr/, the dispenser They have roused the beloved, the most of goods. shining steward^ (of sacrifice) they have roused the The gods desirous of goods carrier of oblations. ;

(have roused) him sesses

all

in

whom

all life

dwells,

who

pos-

wealth, the Hotri, 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

Rz'shl

and metre.

— Verse 6 = TB.

II, 5, 4, 4-

'

MANDALA

HYMN

I,

Verse

Note

1.

As

to dharima//i,

said that the streams of

Bergaigne, III, 319.

Note

2.

'

comp. IX,

Domain,

I,

Note

3.

the

1.

2.

where

4,

above,

I,

60,

it

dharima;/i

'

precinct, sanctuary?

'

note

2,

is ;

M. M. i)

are

they are considered as the worshippers of Agni. See Ber-

first

;

57 seq.

Enveloped

in fuel

and

Verse

Note Note


flow forward,

The Usi^Rs (comp.

first sacrificers,

1^9

1.

Soma

closely related to the Bhr/gus

gaigne,

T28.

libations.

2.

Comp. M. M.'s note, vol Comp. Lanman, pp. 516, Verse

xxxii, p. 437. 518.

3.

Prof. Max Miiller translates the second and third again and again shouting, bellowing forth his sperm, yea, placing his sperm with bellowing.'

Note

Padas

1.

'

:

Note

2.

Of course

the fuel

is

alluded to.

Verse

Note

1.

4.

Ya^/7asya adhvarasya, 'sacrifice and service;' I, 1,4, note i.

comp. above,

Note ishuy

is

2.

The

translation

derived from

I'shu,

is

doubtful.

If the

denominative

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 vedha// and looks on all creatures for him who flies like an arrow,' or for him who shoots arrows.' We should '

'

rather have to write ishuyate without accent, so that the

would be 'By (the power of) his mind helpful an arrow he looks on all creatures' (comp. where it is said that Agni shoots arrows). But

translation

(Agni) VI,

:

flies like

3, 5,

;

possibly ishuy, which

of ishudhy, see verse ish,

influenced

is 6.

found only here, It

may

may be

a

synonym

be a denominative from

by the type of verbs

like

;'4'-uy,

kratuy,

VEDIC HYMNS.

140

Then

vasuy, &c. desires food

Note

can be retained, and the

the accent

would be as given

translation

vahni, comp. above,

Verse

Note

The

1.

the text ('to

him who

').

On

3.

in

I,

127, 8, note

i.

5.

cerebral n in ave;^a clearly points to the cor-

rection of the text agne// rave;/a.

Note

The Maruts

2.

bho^an,

the

praise

'

are called bho^a//, V, 53, 16 (stuhi Here we have the ones ').

liberal

corresponding abstract noun.

Verse

Note

6.

Vihayas (comp. Bergaigne, Religion Vedique,

1.

III,

287) seems to be formed like vi'mahas, vi'/^etas, vi'manas. The The meaning then will be 'of extended hayas.' substantive hayas, which ately,

may

something to

like

connect

vihayas,

'

is

be derived from '

At

energy.'

this

not found in the texts separ-

^I'hite or

adjective

from

events

all

vi'hayas

it

hinoti, and mean seems impossible

with the substantive

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 vuva vi'-haya/^ arati/^ vasu dadhe haste dakshiwe. Comp. IX, 18, 4. a ya/^ vuvani varya vasuni hastayo// dadhe. Note 4. Comp. Pischel, Vedische Studien,

Note

5.

Comp. VIII,

19,

1.

devatra

Verse

Note Note

1.

2.

1.

191. ohire.

7.

seems to be identical with ishkrz'ta. Regarding the metre, comp. Lanman, p. 383.

I/a krz'ta

Verse

Note

I,

havyam

Comp.

I,

58,

7,

note

8. i.

MAiVDALA

I,

MAiV/^ALA

ASHTAKA

II,

HYMN

I,

I40.

HYMN

ADHYAYA

2,

I4I

140.

VARGA

5-7.

For him who sits on the Vedi (i.e. on the bed), whose foundations are pleasant, for the brilliant Agni bring forward^ a receptacle ^, which is to him like a drink. Clothe^ the brio;ht 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 1.

sacrificial

;

;

(Agni) wipes off the trees

Both

*.

mothers^ dwelling together, immersed 3. in darkness, and affrighted, proceed towards the young child who stretches forward his tongue, who sparkling moves about thirstily, whom men should his

attach to themselves, increaser of his father 4.

Thy

who

agitates (the world), the

^.

speedy (teams)' that strive to break loose

for the benefit of the

man who

swift ones, drawing black furrows

acts as

men

— thy quick

do, the

(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 sights 6.

When

like a

busy

he bends down over the brown (plants)^ (servant), he roars and approaches his

— VEDIC HYMNS.

142

Displaying his power he adorns

like a bull.

wives

his bodies with

beauty

;

like a terrible beast, difficult

to seize, he shakes his horns.

He

7.

together and have been laid out\

know

while they lover) attain

have been

clasps (the plants, &c.) that

laid

Knowing them, own (friend or

him, and being their

he lies on them. They grow again and 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) Delivering (or, for him the Ayu). them of old age he proceeds roaring, procreating the living one

an indestructible life. 9. Licking everywhere the upper garment of the mother^ he spreads himself over the space with his

another

vital spirit,

mightily devouring

warriors,

giving

and reddish white one- follows her ways^ everything that has 10. Shine,

O

feet, licking

Agni,

among our

thou art a mightily breathing house.

bull,

strength licking.

to

The

liberal lords, for

a friend of the

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 for 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 12.

liberal

Grant

lords

us.

and our people, and which may be

a shelter for us.

;

MAiVDALA

O

Approve,

13.

IIVMN I40.

I,

hymn

Agni, our

Heaven and Earth and their own nature \ going

1

alone.

43

May

the Rivers, delightful by their way-, (choose for us)

cows and crops, long days may the red (Dawns) choose food for us as a choice boon.

bliss

in

;

NOTES. The Rishi

is

Dirghatamas Au/l-athya, the metre Cagati

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 (Jagati or Trish/ubh, begins with

which

followed

is

by

one Cagati Pada

three Padas in Trish/ubh.

— No verse

occurs in the other Sawhitas.

Verse

Note vasaya)

1.

1.

Pra bhara (Padap. pra bhara) and vasaya (Padap. be ist person.

may

Note 2. Possibly the womb or receptacle (yoni) here means ghr/ta or the like, for it is said of Agni that his womb is ghr/ta' (II, 3, 11), and he is called ghrztayoni//. This receptacle is to him like a drink,' because he consumes the ghrita. by which he is surrounded. '

'

'

'

'

'

Verse

Note

1.

Bergaigne,

The I,

terrestrial

2.

and the

celestial birth.

Note fois '

Comp.

28 seq.

s'elance trois 2. Bergaigne (I, 29) translates sur la nourriture,' which he explains as referring to '

:

.

.

.

the three sacrifices of the morning, the midday, and the

evening.'

an adverb.

But

tri-vr/t clearly

The explanation

the threefold food (purof^aj-a),

Note

3.

as

and Soma,

On

is

sacrificial

may

an epithet of annam, not who understands

of Siyawa,

butter, sacrificial

cakes

be correct.

the locative sa;;/vatsar6, comp. Dclbriick,

Altindische Syntax, p. 117.

'

VEDIC HYMNS.

144

The

words evidently refer to Agni's tongue, But it it were the firewood. Saya/^a is not clear what the tongue of the other one is. thinks of the sacrificial spoon conceived as the tongue of the officiating priest which is very artificial, but perhaps

Note

i.e.

4.

last

his flames, wiping off as

:

not too

artificial for

a verse like

Verse

Note

1.

The

'

two mothers

worlds (comp. Bergaigne,

I,

3.

'

2.

who has

Agni

Or

the father

and

fire

1.

I,

something lines

;

may

thus be considered as

;

I,

164, 51.

Verse

Note

to be remarked.

Comp. vSatapatha Brahma/^a XII, 5, 2, 15. may be Heaven on Agni as imparting

strength to Heaven, see

(comp.

is

increases the wealth of the worshipper

lighted the

Agni's father.

Agni may be the two

of

238) or the two kindling-sticks.

— Ubha (masc.) instead of ubhe Note

this.

4.

The

verse begins with feminines

134,

1),

literally

like the niyuta// of

the horses of

Agni

the gxxvdih

;

the quick ones, seem

Agni.

Then

to

be

follow mascu-

are male (comp. Bergaigne,

I,

143)-

Verse

Note

1.

Comp. bhuri

varpa/z karikrat, III, 58,

Verse

Note plants.

The brown ones, according to They are called brown (babhru)

Are they the dry M. M.

Note

1.

Max

Prof.

2.

The

is

caught

i. ?

7.

Miiller translates sa;«stira// vish/ira//,

(the flames) that are together

Note

Saya7/a, are the also in X, 97,

leaves in which the spark

Verse

9.

6.

1.

'

'

5.

and

apart.'

parents seem to be Heaven and Earth, as

Saya//a explains.

— Possibly

pitro/^

depends on

sa/'a

(comp.

MANDALA saH, II, ij, 7; parents they produce a

IV,

pitro/^

translates

'

:

HYMN

1,

They produce

10),

5,

new

I45

I4O.

shape.'

'being Prof.

with

Max

their

Muller

together a different shape of

their parents.'

Verse

Note '

I

Should not the plants again be referred to ? hidden

1.

think

8.

refers to the ^valas, the flames that are

it

under the ashes and are lighted

Verse

Note

The mother

1.

again.'

M. M.

9.

the Earth whose surface Agni

is

licks.

Note

2.

I

Dawn

believe the

is

alluded to

whom

the

Vedic poets represent now as preceding Agni, now as See Bergaigne, II, pp. 14, 15. following him. Note 3. For vartani'r aha of the Sa;;/hitapa///a the Padacomp. Rig-veda Prati.fakhya, pa///a has vartani// aha Comp. X, course is correct. of Vartani'/^ Sutra 259. ;

172,

gava/i say^anta vartanim.

I.

Verse 10.

Note

The mothers

1.

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

Verse

down

as

it

were.

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 comparison.

dangers,

ship that carries the worshippers across all the protection and help which Agni grants, or

The is

the sacrifice which he helps to perform. [46]

L

VEDIC HYMNS.

146

Verse

Note Note

1.

13.

Comp. Geldner, Vedische Studien,

I,

275.

seems to be corrupt one or two syllables are wanting. Something like yatayanta/^ (IX, 39, 2) or vardhayanta//, or, as Prof. Max Muller proposes, He translates May Heaven and vyanta/^ would do. Earth and the Rivers accepting (vyanta/^) sacrifices of milk and corn choose for us, and may the Dawns choose for us food as a boon for many days.' Cf. Lanman, 2.

Yanta/^

;

'

:

.

.

.

—

PP- 510, 539-

— MA;vZ»ALA

MA^Z>ALA ASHTAKA 1.

HYMN

I,

HYMN

I,

ADHYAyA

II,

141.

147

141.

VARGA

2,

8-9.

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

They have

him 2.

to

led

forward the flowing streams of 7?zta. 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

The

mothers".

ten

young

females'^

have brought

the third (form) of this bull forth, him the guardian, in order to milk him. 3.

When by

forth

buffalo's

him power out of the depth, out of the shape ^, when from of old- at the purificathe rulers, the liberal lords brought

their

tion of the sweet drink*'' Matari^van produces the

hidden one 4.

When

(i.e.

Agni) by

he

led

is

father \ he climbs up the in their

?)

attrition'

forward from .

.

.^,

the

highest

the plants in his

(or,

When^both (Heaven and Earth

houses.

or the two Ara?zis

?) 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

who from

former (mothers)

to the

of old incite (him)^, he runs

younger, later

6^ Then him Hotri.

(or,

if

in

the

nearer) ones.

in the strivings for the

As

down

to swell their

L

2

day

^

they choose

good fortune they

VEUIC HYMNS.

148

him ^, when praised by many he moves everywhere with wisdom and power to the gods and to the praise of mortals ^ for (bringing them) refreshStrive towards

ing drink.

When

7.

he has scattered himself, the worshipful .\ with the sound

one, driven by the wind, like

(which he produces)

he

(?),

who

birth

it

is

on the

:

not possible of the

flight

speeds on his black way, whose

who

bright,

is

.

whom

to drive to a place (like cattle)

burning one

.

strays

everywhere

to

the

.^ atmosphere 8. Like a chariot that goes forward, he goes to Heaven with his ruddy limbs, adorned with his .

.

Then

locks of flames^

O

burning one

The

his black (clouds of smoke),

the

(?),

ones

liberal

(?)

(appear) 2.

birds flee as before the fierceness of a hero^

Through thee

9.

indeed,

O

Agni, Varu;^a whose

laws are firm, Mitra and Aryaman, the givers of rain, are glorious, when thou the mighty one

good

been

hast

wisdom

born,

everywhere

encompassing

spokes of a wheel. 10. Thou, O Agni, youngest

(god),

furtherest

treasures and (the friendship of) the gods for

who

with

beings), as the felly encompasses the

(all

who

Soma. thee the young one, O young

performs worship,

thus establish

presses

him

May we (son) of

strength, possessor of great treasures, like the winner in

a race \ 11.

Make

STOod fortune^

swell for us like well-

to the house, and like which can hold both races ^ (fortune)

employed wealth belonging firm abilitylike reins

of) Ritdi,

reward).

:

—

and being

(fill

our)

full

of good-will

in (the

sphere

praise of the gods (with

rich

MAA^DALA

And may

12.

HYMN

I,

I4I.

1

49

the brilliant, joyful Hot;/ with quick

May

horses, with a shining chariot hear us.

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 broucrht 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 metre is None Trish/ubh.

The same Rishl verses asrain are

—

C'agati

of

its

the two last

;

verses occurs in

the other Sa;;/hitas.

Verse

Note

1.

The meaning seems

willing to officiate at the

reaches

its

1.

to be that

sacrifice,

if

Agni be un-

the prayer nevertheless

aim and induces him to do

his

duty as the

divine Hotrz.

Note

2.

The verb sadh

is

very frequently connected with

Comp.

substantives such as dhi'ya// or the like.

tinam

ka.

sadhanam, X,

also

ma-

26, 4.

Verse

2.

seems probable that prtksha/i is the nominaComp. tive of przksha, and not the genitive of przksh. vr/sh;/a/^ VI, 8, 1, where it is said of Agni pr/kshasya On the meaning of pr/ksha, see above, I, 127, arushasya.'

Note

1.

It

'

5,

note

I.

Note 2. The poet seems and third form of Agni's

clearly to describe the second

existence, his dwelling

waters and his birth from the fire-sticks. explicit with regard to the first form.

But he

The

in

the

is

less

epithet pitu-

VEDIC

150

man would seem

IIVMiXS.

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

by the

ten fingers,

Max

attrition of the kindling-sticks.

me

Miiller differs from

— Prof.

words da.yapramatim ^anayanta y6sha;/a/^, 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 (vidyudrupa Agni in the clouds) the third is for milking the powerful one (Agni as the sun, adityarupa) the ten maidens (the fingers) have brought forth the guardian.' Note 3. Grassmann no doubt is right in proposing to in referring the

;

;

—

read sapta

Of course

j-ivasu.

the waters are alluded to.

Note 4. Read dai^a pramatim (Boehtlingk-Roth). Agni as the son of the ten fingers, comp. Bergaigne, II, Verse

On 7.

3.

Note 1. The buff'aio Agni was hidden in the depth. Comp. X, 8, 1, apam upa-sthe mahisha// vavardha I, 95, 9. budhnam vi-r6-('amanam mahishasya dhama. Note 2. The preposition anu seems to stand here with ;

an ablative

Note

(pra-di'va//).

The

literal meaning of madhva// a-dhave is by passages such as I, IC9, 4. a dhavatam maIX, 11, 5. madhav a dhavata madhu. Comp. also 3.

indicated

dhun^

;

^dhavaniya.

On

cally designated

the washing of the

Gelehrte Anzeigen, 1890,

Mythologie, at

I,

which Agni

a 16, is

Soma which

by the verb a-dhav, p.

— The

426 seq.

;

see

H.

is

techni-

O., Gottinger

Hillebrandt, Vedische

purification of the sweet drink,

produced, was probably achieved by the

tempest.

Verse

Note Note

1.

2.

4.

The highest father is Heaven. The meaning of pr/kshudhaZ; is unknown.

MAiVDALA

I,

HYMN

I4I.

151

Note 3. Yat is repeated twice, as yasya in X, 121, 2. yasya vuve upa-asate pra-Ji'sham yasya deva//!. Note 4. On gh/vV/a, comp. Lanman, Noun-Inflection, ^2^. Verse

Note Note

5.

The mothers are the Waters. The reading, very probably, ought

1.

2.

to be vi-

vavn'dhe.

Note

Boehtlingk-Roth believe that the reading ought

3.

to be sanayuvaZ; or sana-^ura//. pitara, IV,

there

Waters

Sana-^ura//

me

quite

(cf.

sana-^ura

possible, although

no positive necessity

is

reading.

3) seems to

^^6,

—The

'

former

the mothers

;

Max

for abandoning the traditional mothers may be the heavenly

'

in

whom Agni

runs

down

are the

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.' Prof.

rivers.

Miiller

'

Verse

Note Note Note in

On

1.

Studien,

2.

the whole verse, compare Pischel, Vedische

217.

I,

3.

6.

Comp. above, I, 45, The second Pada is

note

7,

i.

by Pischel Wie wenn sie (Trank)opfer shows that bhagam depends on translated

'

:

einen Konig drangen sie in ihn,

darbringen.'

But verse

1 1

papr/^anasa//.

Note

4.

Comp.

Ill,

16, 4. a

deveshu ... a jawse uta

nrinsim.

Verse

7.

Note 1. The translation of hvara// is quite The same must be said of the rest of this Pada. Note 2. The sentence is incomplete. Verse

Note

1.

xxxii, p. translation

On

uncertain.

8.

comp. M. M.'s note, vol. Hubschmann, Vocalsystem, p. 186. The

j-ikvan (or jikvas),

318; is only tentative.

— Two

syllables are wanting

;

VEDIC HYMNS.

152

we may propose

a reading like sikvahhUi parishkr/ta/z

(comp. H. O., Prolegomena, 76, note

Note of the

2.

3).

The first words The 'black dark clouds of smoke that surround

This passage

is

Pada are the same

most obscure.

as above, 140,

5.

ones probably are the Agni. But it is very strange that these clouds should be '

designated as suraya/^,

*

liberal ones.'

And

dakshi (Padapa/'/^a dhakshi), instead of least expect daksho or dakshin, text seems thoroughly corrupt. Note 3. See Lanman, p. ^^j.

Verse

Note

1.

1.

2.

3.

no

(?)

at

less strange.

The

10.

Comp. Geldner, Vedische Studien, Verse

Note Note Note

is

the vocative

which we should

I,

121.

11.

Comp. above, verse 6, Pada 2. Comp. VIII, 24, 14. daksham pr/«^antam. 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

13.

Note 1. The translation of ji'mivadbhi/^ is only tentative. Slmi (I, 151, i) cannot be identical with sami. Note 2. Ni7^ tatanyu/z (ni'sh /atanyu//, Sawhitapd///a) of course is derived from tan, not from stan. Comp. I, 105, IV, 5, 13. sura/i var;/ena tatanan 12. satyam tatana surya/^ ;

ushasa/z, &c.

'

MAA'Z)ALA

I,

MAA^Z^ALA

ASH7AKA

HYMN

I,

HYMN

ADHYAyA

II,

I42.

2,

I

53

142.

VARGA

10 11.

A

Apr! Hymn. Being inflamed, Agni, bring hither to-day the

1.

gods

to

ladle.

man who

the

holds forth the

Spin out the ancient thread (of who has prepared Soma.

(sacrificial)

sacrifice)^

for the sacrificer 2.

Measure

ghee, rich in

who 3.

out,

O Tanunapat \ the sacrifice rich

in

honey, of a priest like me, of a sacrificer

has toiled hard.

The

brilliant, purifying,

wonderful Nara^awsa

mixes the sacrifice with honey three times a day, the god worthy of worship among the gods.

by us, bring hither the For this my prayer is brioht, beloved addressed ^ to thee whose tongue is good. 4.

Agni,

magnified^

Indra.

5.

hold

(Priests)

forth

the

(sacrificial)

ladle,

strewino- the sacrificial grass at the decorous service

—

trim^ (the sacrificial grass) which best receives the gods wath its wide extent, a big

of the sacrifice;

I

^

shelter for Indra.

the divine doors open themselves, the increasers of i^z'ta, the never sticking, large ones, the purifying, much-desired (doors), that the gods

6\ May

may come

forth.

Night and Dawn, of glorious appearance, 7. the two neighbouring (goddesses), wearing beautiful ornaments \ the young ^ mothers of Rit^, sit down

May

together on the

sacrificial

grass ^

the two divine Hot;Vs, eager in praising (the gods), the sages with lovely tongues, perform 8.

May

— VEDIC HYMNS.

154

for US to-day this successful sacrifice

to

which attains

Heaven.

The brilhant (goddess) placed among the gods, among the Maruts \ Hotra Bharati I /a, Sarasvati, may these worshipful (goddesses) sit and Mahi down on the sacrificial grass. 9.

-,

^

May

10.

:

Tvash/rz, inclined towards

us,

pour forth

for us, in our navel ^ that wonderful seed with

many

plentiful by itself, and wealth ^. 11. Letting go (the sacrificial food to the gods) May ^ sacrifice by thyself to the gods, O tree \ Agni make the offerings ready ^, the god among the

treasures

for the sake of pros-

-,

perity

gods, the wise one. 12. For Him who is accompanied by Piishan and by the Maruts, by the Viwe deva/^, (by) Vayu\ who is moved by the Gayatra song, for Indra pronounce the Svaha over the offering.

Come

13.

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 Aprisukta. The same Rish'i. Metre, Anush/ubh. The whole hymn is closely related to I, 13. Verse 10: cf VS. XXVII, 20; TS. IV, i, 8, 3; MS. II, 12, 6.

Verse

Note VIII,

1.

The

third

Pada of

1.

this verse

13, 14.

Verse

Note

1.

Comp.

I,

13, 2,

note

2. i.

is

identical with

;

MAiVZlALA

HYMN

I,

Verse

Note

Comp.

1.

I,

i.

Verse

Note

The

'Magnified'

1.

verse

Note

2.

is

The

Comp.

name

the

mana

is

found

I,

i,

i.

.

.

To me

vaiyite.

.

there

this is the passive of va/', not of

of the priest a/t^/mvaka, and the

phrase a/^Moktibhi/^ matinam, passive of V3.k

comp, the note on

;

Iddih.

text has Akkhsi

seems to be no doubt that vank.

4.

i/ita//

addressed to the

is

155

3.

note

13, 2,

42.

1

I,

61, 3

III, 39, i.

(then follows kkkha

manasa va/^yamana//.

.

.

—

^igati)

.

The same

184, 2.

;

mati'// hridd/i

X,

;

a va/Cya-

47, 7 (stoma/^)

may

be observed that in and X, 47, 7, the forms va/^yate, va^^yamana, va>^yamana// are preceded by a vowel .

.

.

our passage as well as in

and we may

It

III, 39,

i

infer that the poet did not

say u/^yate, &c.,

in

order to avoid the hiatus.

Verse

Note .

.

.

'

lay

The poet begins as if he intended to say, 'Priests down the sacrificial grass,' But he continues, Dr. Neisser (Bezzenberger's Beitrage,

lay down.'

I

60) I

1,

to

tries

5,

explain the difficulty in

way

a

in

XX,

which

cannot follow him.

Note barhi'//,

On

2.

see

compare

the verb

wig

technically connected with

Geldner, Vedische Studien,

vol. xxxii,

I,

i,

38,

note 2

Verse

Note

1,

With the whole

verse

Verse

Note that

1,

pej-a//

;

I,

64,

I,

i,

152

seq.,

note

2.

and

6,

compare

I,

13, 6,

7.

Pischel's opinion (Vedische Studien, II, 113 seq.)

means

'

Gestalt,' 'Form,'

'

Farbe,'

'

rupa,'

does

not convince me. Note 2. See Geldner, Kuhn's Zeitschrift, XXVIII, 195.

I

VEDIC HYMNS.

Z.6

Note

3.

Comp. VIII,

a barhiV^ sidatam sumat.

87, 4.

Geldner (Vedische Studien,

190) translates: 'das schone

II,

Opfergras.'

Verse

9.

'Should we read marteshu for mariitsu?' 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

Note

1.

Comp.

simply Bharati.

I,

Veda, 243, note II,

85)

is

Note

Note

2.

10;

22,

Bergaigne, Religion Vedique,

I,

II,

322

;

i,

H.

11; III, 63, 3; O., Religion des

Pischel's opinion (Vedische Studien,

different.

3.

1.

See above,

On

I,

13, 9,

note

Verse

10.

i.

the navel as the symbol of the connection

between father and son, see Bergaigne, I, $S, 36, and comp. the well-known name Nabhanedish///a. Note 2. For purii varam very probably puruvaram should be read (Grassmann). See II, 40, 4. puruvaram .

.

.

rayas posham vi sjatam nabhim asme. 3. With the last Pada compare II, 40, 4, quoted in II, 3, 9. pra^am Tvash/a vi syatu nabhim asme and 2, Tvash/n is genesee also Taittiriya Sa;;/hita IV, i, 8, 3.

Note

note

;

rally considered as giving sons;

see H. O., Religion des

Veda, 234.

Verse

Note Note Note

11.

2.

Comp. I, 13, 11, note i. The second hemistich recurs

3.

See Neisser, Zur Vedischen Verballehre,

1.

Verse

I,

105, 14. 22.

12.

Note 1. The text has 'for V^yu,' not 'for (the god) accompanied by Vayu.' But there is no doubt that puto Indra, and that Vayu merely as a companion of Indra.

shawvate, &c., refers

is

named

MAiVDALA

IIVMN

I,

MATV^Z^ALA

ASH7AKA 1.

new

(pious) thought

words

^

HYMN

I,

ADHYAyA

II,

bring forward

I

of the Waters

-,

14a. 12.

my

(i.e.

most powerful, entirely hymn), the prayer of my

the beloved one,

down on

;

he

who

is

the child

together with

the Earth as a Hot;-/

observing the appointed time

(for sacrificing).

heaven Afjni became o By the power of his mind,

Beinoo o born in the hiohest

visible to Matari^van.

by

157

VARGA

2,

to Agni, the son of strength

the Vasus has sat

2.

I43.

his

greatness

when

kindled,

flame

his

filled

Heaven and Earth with light. 3^ His flames are fierce; never ageing are the flames of him who is beautiful to behold, whose face The splendour is beautiful. is beautiful, whose never sleeping, never ageing (rays) of Agni whose is light, roll forward like streams across the

power

nights 4.

(?)

^

Him

the all-wealthy,

whom

the Bhr/gus have

work on the navel of the earth, with the stir up that Agni by whole power of the world set

to

^

thy prayers

in

his

—

own house

— (him)

who

alone

rules over oroods like Varu;^a.

not to be kept back like the roar of the Maruts, like an army ^ that is sent forward, like Agni eats with his sharp the thunderbolt of heaven jaws, he chews, he throws down the forests as 5.

He who

is

—

a warrior throws

down

his foes.

Would Agni eagerly come Would He the Vasu together with 6.

our desire

?

Will He, the driver,

to

our

hymn

the Vasus stir

?

fulfil

our prayers

—

!

VEDIC HYMNS.

158

I

may be

they

that

praise

successful

Him whose

face

?

(Thus thinking)

bright, with

is

this

my

prayer.

He who

7.

Agni

has kindled him

towards Mitra

towards

strives^

towards a friend) (to Agni) whose face shines with ghee, the charioteer of Ri\.2i. May he who when kindled becomes a as

(or,

racer ^ shining at the sacrifices ^

up our

lift

bright-

coloured prayer.

Preserve

8 ^

O

us,

Agni, never failing with thy

and mighty guardians protect around with those undeceived, undis-

never-failing, kind

our people

all

;

mayed, never slumbering (guardians), wish

O

thou our

-

NOTES. The same Ri^\\. Metre, G^agati the last verse Trish/ubh. The hymn has been translated by Kaegi, Siebenzig Lieder des Rigveda, p. 100. Verse 7 = TB. I, 2, i, 12. ;

—

Verse

Note Note

1.

2.

1.

Comp. VIII, 59, 6. va/&a/^ matim. Agni who is considered as born from the Waters,

is

identified several times with a

in

my

('

Child of the Waters

II,

god who,

like Matarij-van,

opinion had an independent origin, with

17 seq.

;

H.

').

Comp, Bergaigne,

O,, Religion des

Verse

Note

1.

There

is

no

Apam

napat

Rel. Vedique,

Veda, 118 seq. 3.

sufficient

reason for transposing

verses 3 and 4 (Kaegi).

Note

2.

4; 5. ati eti

Probably we should read aktun.

ati

aktun

;

comp. VI,

— See Bergaigne, Melanges Renier,

p. 96.

'

UANDALA

I,

IIVMN I43.

Verse

Note

4.

5.

Pischel (Vedische Studien,

I,

to be right in denying that sena ever

and

;

82, 5.

Verse 1.

59

Bhuvanasya seems to depend on ma^^rnana bhuvanasya ma^man^.

1.

comp. VII,

Note

1

in translating

sena snsh/a

231) seems to

means

'

opinion of Prof, von Bradke and Prof. Bloomfield ferent; see Zeitschrift der

The

exercitus effusus.'

'

me

Geschoss,'

is

dif-

Deutschen Morgenl. Gesellschaft,

XLVI,456; XLVIII,549Verse

Note (comp.

The

1.

7.

text adds the dativus ethicus

Syntax,

Altindische

Delbriick,

for you which can

va//,

206),

'

scarcely be translated.

Note that

Geldner (Vedische Studien,

2.

akra very probably means

frequently compared to a horse. die

neuesten Arbeiten auf

P'orschung,

XLVIII, Note

p.

54

;

— Comp.

dem

Note

168) has

Agni

shown is

very

Ludvvig, Ueber

Gebiete der Rigveda.-

118.

3.

See above,

I,

31, 6, note 2.

1.

With Padas C

D

8.

compare the verse VI,

adabdhebhi// tava gopabhi/^ ish/e

dhastha

I,

horse.'

Roth, Zeitschrift der D. Morg. Ges.,

Verse

Note

'

asmakam

pahi

8, 7.

trisha-

suri'n.

2.

'

our sacrifice

What ?

'

is

M. M.

ish/e

?

Is

it

thou our wish, or thou

vedic hymns.

t6o

MAtV/^ALA

ASH^AKA 1.

II,

ADHYAyA

The Hotrz^ goes

duty by

HYMN

I,

forward^

VARGA

2,

(in

144.

order to

his wonderful power, directing

13.

fulfil)

his

upwards the

adorned prayer. He steps towards the (sacrificial) ladles which are turned to the right ^,

brightly

and which 2.

y?/ta

first

kiss his foundation

*.

They have

greeted with shouts the streams of which were hidden at the birthplace of the

^

god, at his seat.

When He

dwelt dispersed in the

by (the

lap of the waters, he drank the draughts

power 3.

which he moves

of)

Two

(beings) of the

'-.

same age

^

try to

draw

shape (Agni) towards themselves, turns towards a common aim -. to be proclaimed by us like a winner^

that wonderful

progressing

Then he (in

as

is

in

a contest). if

The

charioteer

^

(governs

all

things)

pulling in the reins of a draught-horse.

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 4.

many generations of men. The prayers, the ten fingers

through 5.

We,

the mortals, call him,

tection.

From

the

^

stir

him

up.

the god, for his pro-

dry land

he

hastens

to

the

With those who approached him he declivities-. has established new rules ^ 6. Thou indeed, O Agni, reignest by thy own nature over the heavenl)- and over the terrestrial

MAiVDALA

world

1

161

44.

shepherd (takes care of

a

as

HYMN

I,

his

cattle).

These two variegated, great (goddesses)

striving for

who move

crookedly \

gloriousness, the golden ones

have approached thy sacrificial grass, Be gratified and accept graciously 7. Agni !

O

prayer,

the J^ita, good-willed one,

in

who

joy-giver, independent one,

towards us from

all

sides,

whose

face

art

this

born

turned

is

conspicuous one, gay

thy aspect, like a dwelling-place rich in food

in

'.

NOTES. The same

Metre, Cagati.

Tt/shi.

— No

verse occurs in

the other Sa;//hitas.

Verse

Note Note in

Comp.

2.

purastat eti,

The Hotrz

1.

eti

is

Agni.

Ill,

mayaya.

1.

27,

7,

where

— The poet

says

Agni: and not pra

said of

it

is

eti

pra,

order to avoid the hiatus.

Note Note

3.

4.

vessels are

Comp. below, III, 6, 1. dakshi//a-vaV. Which first, i. e. at the time when the sacrificial put down, kiss his dhaman (foundation), e. the

'

i.

place of Agni.'

Saya;/a.

Verse

2.

im r/tasya dohana// dohana pra ya^wasya anushata, and VIII, 12, 32. nabha noun abstract adhvare. I take dohan^// as ace. plur. of an possibly it dohana formed like^arawa, bhandana, &c. But might be the nom. plur. either of the same noun or of

Note

a

1.

nomen

Comp. IX,

agentis dohana

75,

' :

3.

abhi

the streams of Rita, (the liba-

tions?) or the milkers of Rita, hidden at the birthplace

of the

god, have greeted him with shouts.'

[46]

M

It

would

I

VEDIC HYMNS.

62

be

why

say

however, to

difficult,

(i.e.

milkers

the

of Rildi

the priests?) are called 'hidden at the birthplace of Prof.

the god.' Ritd.'

Max

He

(nom.) to the water,

reading pari-

thinks of a

Mliller

surrounding Agni.'

'

v/-/ta/^,

cf.

the

refers

'

streams of

105, 1%. r/tam arshanti

I,

si'ndhava//.

Note

Svadha// adhayat yabhi//

2.

svadha means

'

the inherent power,'

I'yate. '

In

my

opinion

the power of moving

and then the drink which confers this power on a being, especially on the dead Comp. MM., vol. xxxii, p. 32 seq. H. O., ancestors.

according to one's

own

will,'

—

;

Religion des Veda,

S?)^^

note

2.

Verse

Note

According to Saya;/a the two beings spoken of the next verse are the Hotr/ and the Adhvaryu. See I, 130, 5. ayu;/^ata sam^nam artham akshi-

1.

here and

3.

in

Note 2. tam III, 61,3. samanam artham /^arawiyamanA. Note 3. On bhaga/^ na havya//, see Geldner, Vedische ;

Studien,

Note

I,

121.

The

4.

charioteer

is

Agni.

Verse

Note Note

3, note i. Der Accusativ, Gaedicke, Comp.

See verse

1.

2.

translates

4.

' :

bei

Tage noch

bei

Verse

Note

1.

VriV (aTraf

p.

175.

He

Nacht ergrauend.' 5.

Aeyd/xei'oy) is

ranged

in the Nigha;//us

among the angulinamani and explained by Saya;/a accordingly. The word seems indeed to mean finger.' Compare '

with our passage IX,


4;

15, 8

;

93,

1

;

97, S7-

Note 2. Comp. I, ^'^, 4. dhano/^ adhi vishu«ak te vi iyan, and especially X, 4, 3. dhano// adhi pravata yasi haryan. I

cannot follow Pischel (Vedische Studien, II, 69 seq.) in Over the heavenly expanse he

explaining these passages.

hastens

down towards

us.'

'

M. M.

'

MAA^DALA Note Pischel

3. I

HYMN

I,

1

16 J

44.

See Pischel, Vcclische Studicn, I, 300. Like do not know who they who approached Agni '

Possibly the worshippers or priests are alluded to. received new praises with (or from) those who

are.

'He

approached him.' M. M.

Verse

Note

1.

Saya;^a explains the two female beings here

question as

ment

'

6.

Heaven and Earth.

refer to the daily revolution of the

Verse

Note

1.

The

last

Pada

7.

recurs X, 64, 11.

iM

2

in

Does the crooked move'

sky

?

VEDIC HYMNS.

164

MAA^Z^ALA

ASHTAKA 1.

Ask ye

II,

ADHYAyA He

him.

HYMN

I,

way)

He

dwell. 2.

is

14.

He knows. He He moves along

has come.

moves forward In him all commands,

\

(?)

VARGA

2,

the intelHgent one (his

145.

;

all

wishes

the lord of strength, of mighty power.

They ask

him.

He

himself^ does not ask in

turn wliat he, the wise one, has grasped

by

his

own

He does not forget the first nor another word. Unconfused he adheres to his own power of mind. mind alone

3.

the

word

^.

To him go

the sacrificial

ladles, to

him go

He alone may hear all my words. pronounces many praishas -, the conqueror,

racers \

He who

whose blessings are assumed vigour. 4. When he has come together^ (with his comAs soon as panions 2), he goes to greet them ^. born he steals upon (his prey) together with his to give him He strokes the companions. the accomplisher of sacrifices flawless, the

young

child has

"*

.

delight and joy,

when the on them ^.

.

.

loving ones

^

approach

him who stands 5. He, the animal living in the water and walking in the forest \ has been placed on the highest skin^ (sky for

?).

He

has proclaimed his rules to the mortals

Agni, the knowing one,

(Right) and

is

is

intent

upon

:

7?/ta

true.

NOTES. The same Trish/ubh.

i^/shi.

Metre,

— No verse occurs

G"agati

;

in the other

the last verse

Sawhitas.

is

MA.YCALA

I,

HYMN

Verse

Note s'Xh nu sanu

The Sawhlta

1.

(=

65

314.

I

propose to read

sa ami) iyate. 2.

1.

See Geldner, Ved. Studien,

2.

Possibly

we should

The

1.

3.

text (arvati//) implies that these race-horses

Sayawa explains, the prayers See on the prayers compared

Probably, as

are mares.

II, p. 188.

read svena eva.

Verse

Note

1

text has sa nv iyate, the Pacla text,

Verse

Note Note

45.

1.

Comp. Prati^akhya

iyate.

1

(stutaya/^) are alluded to.

with horses, Bergaigne, II, 284 seq. Note 2. Praisha is the technical designation of the

commands

sacrificial

of one priest (or more especially, of

the Maitravaruwa) to another priest

Altindische Thieropfer,

90

p.

;

H.

;

comp. Schwab, Das Veda,

O., Religion des

39°-

Verse

Note

4.

Samarata may be the third person of singular or

1.

of plural.

Note

2.

I

supply

'

Pada

of the second

with his companions (yu^yebhi//).

who Agni's companions

It

'

is

in

consideration

difficult to

say

are (the flames? the officiating

priests?).

Ludwig's conjecture, lipa stayam ^arati, is very He stealthily approaches them.'— On upaingenious. sthayam, comp. also Bollensen, Zeitschrift der Deutschen

Note

3.

'

Morgenl. Gesellschaft, XLVII, 586. Note 4. The meaning of jvantam, which occurs here and upamatim in the obscure passage X, 61, 21 (adha gava/^ \y\xh), is unknown. something like means which

kanaya/^ anu ^vantasya kasya kit para Possibly '

it is

powerful

'

or

related to ^vatra, '

prosperous.'

VEDIC HYMNS,

66

I

Note Note 'he

5.

The prayers?

6.

Api-sthitam

who

stands on

whom somebody

The

oblations?

may have active or passive

somebody

meaning,

or something,' and 'he on

or something stands.'

Verse

5.

first Pada (and probably also the fourth) type described by H. O., Prolemetrical the belong to first part, before the caesura, the 68 seq. gomena, p.

Note

1.

The

:

consists of four syllables it

;

and then the Pada goes on as

had the pentasyllable opening. Note 2. After Agni's abode in the Waters and

wood has been mentioned

'

upama

highest skin

it

'

the

first

the

Pada, the second

heavenly abode to which the Thus the ('highest') seems to point.

refers to his

Pada possibly adjective

in

in

if

would be the sky. may possibly be

to the Vedi,

But Sayawa, who refers His explanation

right.

would very well agree with the second hemistich.

MAA^DALA

MAA^/^ALA

ASHTAKA 1.

I

praise

II,

I,

1

46.

HYMN

ADHYAYA

2,

1

67

14G.

VARGA

15.

Agni who has three heads and seven

rays (or reins) ^

who

lap of his parents'-

who has

IIVMN

T,

is

(with

filled

without flaw, sitting

and of whatever moves or his

light)

all

the

the

in

firm,

is

of

lights

Heaven. 2.

The

big bull has grown up to them^

ageless one

who from

the

;

here (from this world)

dis-

tall has stood up erect. on the surface of the wide (Earth) his red ones- lick the udder (the cloud?). 3. Walking towards their common calf the two w^ell-established^ milch-cows^ walk about in different directions. They measure interminable paths they have invested themselves with all great desires.

tributes his blessings, the

He

puts

down

his feet

;

;

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 the 5.

men\

He

is

worthy

to

in his race-courses, the

be looked noble

who

is

round about

for,

to

be magnified \

the great one 2, in order that the small he, the all-visible

liberal lord,

genitor for those germs in

many

may

live,

as

has become a proplaces.

NOTES. The same Rhhi.

The metre

occurs in the other Sawhitds.

is

Trish/ubh.

— No

verse

1

VEDIC HYMNS.

68

Verse

Note

Sayawa

1.

1.

refers the three

heads of Agni to the

three Savanas, or the three worlds, or the three sacrificial The last explanation seems to be most probable. fires. reins (rays) are, according to Saya//a, the seven

The seven

The

metres or the seven flames of Agni. is

recommended by

explanation

last

But

III, 6, 2 (see below).

it is

also to think of the seven priests (sapta hotara/^). (see below),

II, 5, 3

Ludwig

passage gihvsi/i

and

Taitt.

The

2.

I,

5, 3, 2 (to

parents are

dhama

priya/n, &c.

Heaven and Earth.

Verse

2.

Note 1. The text has the dual feminine Heaven and Earth are meant. Note 2. The horses or flames of Agni. Verse

Note in

On

1.

Note meke,

The cows seem

2. I,

I,

95,

113,

i

;

96,

5.

1.

no doubt

article of Prof.

Windisch

p. 114.

comp. to be Night and Dawn Night and Dawn are called su;

3.

Verse

Note Note

;

3.

su-meka, comp. the

Festgruss an Bohtlingk,

above,

which

sapta te agne sami'dha/^ sapta

refers):

sapta r/shaya/^ sapta

Note

Sawhita

possible

— Comp.

The

4.

priests.

have translated padam nayanti in the way indicated by Atharva-veda XI, 3, 13. viddhasya padani/iProf. Max MLiller iva; comp. also Manu VIII, 44. 2.

translates,

I

'Wise poets lead (Agni)

keeping

many

Agni to Note

his place (the sacrifice).' 3.

things in their heart

They have

tried

to the ageless place,

—

to find

or,

lead the ageless

Agni

in

his proper

dwelling, in the water.

Note Note

4. 5.

The Sun

On

is

here identified with Agni.

the form win. standing for different cases,

;

MAiVDALA

Lanman,

compare

Religion Vedique, I,

42,

I,

HYMN

I,

1

46.

Noun-Inflection, 136, note

and Gottingcr

i

;

69

Bergaigne, 430 Vedische Studien, ;

Pischel,

Gel. Anzeigen,

1

1890,

p.

541 seq.

Hillebrandt, Zeitschrift der Deutschen Morgcnl. GescUschaft,

XLVIII,

420.

Here

it

seems most natural to take

nr/n,

as Pischel has proposed, as standing for the dative plural.

Bartholomae (Studien zur indogermanischcn Sprachgeschichte, I, 18, comp. p. 48), referring to III, 14, 4, believes that win (or, more correctly, *nr/m), both here and there is genitive plural, and that Agni is called 'the sun of men' 1

because it

men

are able to light this sun themselves.

seems very doubtful that

the verse III, 14, accusative plural

out

men

4, :

I

this

is

believe that

Agni

is

To me

a Vedic idea, and as to

nmi

called there,

there '

a regular

is

a sun that spreads

over their dwellings.'

Verse

5.

Note 1. t/enya/i. Comp. I, i, r, note 2. Note 2. Agni may be called maha/^, 'the great one.' But it seems more natural to read mahe, the ancient pronunciation of which word before a word commencing with a vowel (maha') coincided, or nearly coincided, with The translation then would be 'he who that of maha/i. :

is

to be magnified in order that the great

may

live.'

and the small

\

;

!

1

70

VEDIC HYMNS.

MAA^i9ALA

ASHTAKA 1.

How,

O

II,

I,

HYMN

ADHYAYA

2,

147.

VARGA

16.

Agni, have the resplendent ones wor-

shipped thee, aspiring through the powers of the

Ayu^ whenHhe races ^ J^ita.

gods, obtaining kith and kin of both

(human and divine

2. Give heed to youngest one, which

O

this is

self-dependent one

other praises thee

O

?),

rejoiced in the song of

(or Right) 4?

Agni

:

I

!

my

proffered

most

hymn,

O

rich in Hberal gifts

The one

abuses thee, the

thy reverer revere thy body,

2

O Agni, who saw and saved Mamata from distress^ he the possessor of all wealth has saved them who have done good deeds-. The impostors, trying to deceive, 3.

Thy

guardians,

—

the blind son of

have not deceived. 4.

who

The

niggard,

O

Agni, the harmful and malicious

by falsehood may the heavy spell 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. injures us

recoil

:

;

:

!

NOTES. The same Rishi and metre. — Verse 2 = VS. XII, 42 TS. IV, 2, 3, 4 MS. II, 7, 10. Verse 3 = RV. IV, 4, 13 TS. I, 2, 14,5; MS. IV, 11,5. ;

;

JNIATVJDAL.V

T,

HYMN

Verse

Note

The Ayu seems

1.

T47.

171

1.

be Agni himself.

to

Or

is

it

admissible to interpret ayo/^ as standing- victri causd for ayava/^ ? Then the hemistich would refer to the mythical sacerdotal tribe of the Ayus, the ancient worshippers of

Comp.,

Agni.

would

be,

'

O

Agni, have the resplendent

shipped thee, aspiring with their powers

Note Note

The

for instance, X,'j,^\ 46, 8.

How,

translation

Ayus wor-

'

?

M. M. Comp. VIII, 103, 7. ubhe toke tanaye dasma vii"pate parshi radha// magh6nam. Note 4. As to r/tasya saman, comp. Va^. Sawh. XXII, 2, and r/tasya j-loka/^, Rig-veda IV, 23, 8. Our Pada recurs ^V;

7} 7

2.

'Because.'

3.

with the reading rz'tasya dhaman.

Verse

Note

1.

With

va/?'asa/^

2.

ma7//hish///asya

compare ma whish-

tkkhhlh matibhi//, VIII, 23, 23. Note 2. Cf. Aufrecht, Kuhn's Zeitschrift, III, 200.

Verse

Note

1.

3.

Dirghatamas the son of Mamata

is

the reputed

which belongs from him. descent indeed to a family of priests claiming The story of the blindness of Dirghatamas and of the distress into which he fell is told in the Mahabharata author of this section of the

first

Ma;^(^ala

4i79seq., ed. Calc; comp. also Geldner, Vedische Studien, n, 145. 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 I,

it is

rather strange that

Agni

is

represented here as saving

whom he has saved should expect to one which Mamateya. The meaning he has saved Agni, as find expressed, is rather that Mamateya by his guardians, has saved also, and will save, This meaning may be established all pious worshippers.

those very guardians by the aid of

I

VEDIC HYMNS.

72

if

we

consider the construction of the verse as similar, for

instance, to that of

I,

37, 12 (vol. xxxii, p. 64): maruta//

yat ha va/z balam ^an^n a/^U/^yavitana,

such strength as yours, you have caused

Thus we may,

I

believe, translate here,

guardians as thine of

Mamata from

(i.e.

who have

(III,

O

Maruts, with

men

Agni

to tremble.'

!

With such

seen and saved the blind son

distress, he, the possessor of all

wealth

who have done good

deeds.'

Agni), has saved

Bergaigne

'

'

all

those

191) understands the verse

in

the

same

way.

Verse

Note

1.

The Vedic

4.

idea of the evil deeds recoiling on

the evil-doer himself has been treated of by Bergaigne, III,

190 seq.

— MANDALA

MAiVZ^ALA

ASHTAKA 1.

When

Matarl-yvan

they have

.

.

.

.-

might show

.

his beautiful)

1

48.

HYMN 2,

I

7

148.

VARGA

17.

^ had produced by

who

belonors to

among

established

shining like the

clans,

I,

ADHYAyA

II,

tion the Hotri, the

whom

HYMN

I,

the

sun, resplendent

attri-

all orods.

hunian

that

(he

shape

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 (in the works) of the singer who brought his^ works 2.

;

—

praise. 3.

Whom own

in his

the worshipful (gods)^ took and placed

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

many things with Then^ the resplendent one shines in the Then the wind blows after his flame day by after the arrow of an archer, after a weapon marvellous one destroys

his jaws. forest.

day as

that has been shot.

Him whom

no impostors, no harmful foes\ no harm-doers may harm when he dwells in (his 5.

womb, him the blind ones bereft of sight His own did not damage by looking at him-.

mother's)

friends

have protected him.

I

VEDIC HYMNS.

74

NOTES. The same Rtshi and

metre.

— Verse

Verse

Note

The

1.

Pada

first

is

= MS.

i

IV, 14, 15.

1.

Pada of word

identical with the first

71, 4 (see our note there) with the exception of the

I,

instead of wliich

vish/a//,

reading vi-hhnta/i.

that parallel passage has the

seems impossible to explain

It

vish/a//,

and the concurrence of the metrical irregularity in the same part of the Pada though metrical irregularities are not

—

infrequent in this

hymn — invites

If vi-bhr/ta/^

text.

in

to Matarijvan, which

I,

yi,

to a correction of the

note

4 (sec

there)

refers

would be easy to find for our passage an equivalent of that word little differing from the traditional vish/a//, namely, vi-

sthitaZ;

had

when

' :

consider as doubtful,

I

Matarij-van, standing in different

produced him by

Of

attrition.'

adopts a conjecture like standing

it

this,

course

places,

whoever

can scarcely avoid under-

I, 71, 4 as an epithet of Matarii'van, Another way to correct our passage would the text a form derived from the root vish,

yi-hhrzta./i in

not of Agni.

be to put into to accomplish a work,'

*

trisyllabic)

' :

when

for instance, vish/ya (to

Matarij-van

by

be read as

his effort,' Sec.

Grass-

mann's vi-sita/^ is quite improbable. Note 2. Vij'va-apsum (Sa;//hita text, vii-vapsum), evidently an epithet of Agni the Hotr/, seems corrupt. Shall we read vi.yva-psum ('endowed with all food') comp. VIII, 22,

havam

12.

vij'vapusham,

(Sa;//h.; ('

doing

of

It

vij-vapsura vii-vavaryam

all

works

')

?

'

all-nourishing

— or

')

Also vij-va-psnyam

—

vii-va-piisham

or

impossible, of course, to arrive at

is

vij'va-apasam

may

be thought

any

certain

conclusion.

Verse

Note

He

2.

seems to be Agni. Sayawa, however, This id agnaye kurva/^ram eva mim. lead would to a translation like this (The enemies) did explains

1. :

'

'

daddnam

'

:

'

MAA'DALA

IIVMN

I,

not deceive (me, the worshipper)

I48.

I

who had addressed

75

hymn

a

(to Agni).'

Note 2. On 'his' Saya;/a remarks, 'ya^amanasya mama.' But the word may refer to Agni. Verse

3.

Note 1. There is no reason for abandoning here the usual meaning of ya^;7iya. On the gods seeking after Agni, comp. Bergaigne, I, no. Note 2. It is very probable, to say the least, that they '

are again the gods.

Verse

Note Pada is

1.

4.

Is the first at dissyllabic

by one

deficient

Verse

Note the

first

Note

1.

Two

?

More probably

syllables are

5.

wanting before the caesura of

Pada. 2.

Was

there a belief that a blind

man by

his blind eyes

on somebody could do him harm

we might have

to translate:

of sight did not

'

Him

Could

it

be

:

Even

Possibly

(his foes) blind

and bereft though

in the

—

Prof.

at

him

Max

(i.e.

Mliller writes:

the blind saw, but did not injure

(andha// apaj-yan na dabhan)

no longer

turning

?

damage though looking

turning their blind eyes on him).' '

the

syllable.

womb?'

;

him

abhikhya, when he was seen,

— VEDIC HYMNS.

176

MAtVZ^ALA

ASHTAKA

II,

HYMN

I,

ADHYAYA

2,

149.

VARGA

18.

i^ Towards great wealth this lord of the house ^ advances^, the strong one in the abode of strong

Let the stones honour him as he speeds

wealth.

forward.

He

the manly (bull) as of men so of the two whose stream is drunk by living beings^ consequence of his renown he who running

2.

worlds, in

—

forward has ripened in (his mother's) 3.

He who

up the

lighted

racer, the sage, like a

sun, 4.

.

.

.

He who

.^

stronghold, the

horse, shining like the

.^

endowed with hundredfold

restrial),

.

womb

life.

has a twofold birth

(celestial

and

ter-

the flaming one has approached the three-

fold light, all spaces of the atmosphere, the Hotri,

the best sacrificer, in the abode of the Waters. 5.

This

the Hotri having a twofold birth ^

is

has bestowed

all

the best

gifts,

who

out of desire of glory,

on the quick mortal who worships him.

NOTES. The same 1

Metre, Virag-.

Rish'i.

— Verses

^-j

=

SV.

II,

124-1 126.

Verse

Note Pischel,

Note

1.

My

translation of this verse differs

Ved. Studien, 2.

On

1.

II,

from that of

100.

pAtUi dan, comp. Hiibschmann, Vocalsystem,

142; Bartholomae,ArischeForschungen,1, 70; Joh. Schmidt, Kuhn's Zeitschrift, XXVII, 309 Pischel; Vedische Studien, ;

MAA^DALA

HYMN

I,

1

49.

I

77

Bartholomae, Indogcrmanischc Forschungcn, 93 seq. 100 seq.

II,

;

III,

Note

3.

Comp. X,

93, 6. maha/^ sa raya/^ a ishate.

Verse

Note

Comp.

1.

I,

80, 4,

2.

and similar passages,

the waters are called ^iva-dhanya//,

'

in

which

the prize (of contests)

which living beings have gained.' Verse

3.

Note 1. We do not know what narmiwi is. Possibly in word two words, na armi;/i, 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 this

'

:

armiwi

(?)

like a stronghold.'

Note 2. I place no confidence in the attempts to find the meaning of a word like nabhanya/^ with the aid of etymology only. The same word occurs in I, 173, 1 as an epithet of the Saman which the priest, who is compared to a bird, sings (gayat sama nabhanyam yatha vek). It occurs also in VII, 42, i. pra krandanuZ; 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, i, quite as in our pas:

'

This epithet may refer either motion of the horse and of the Saman ascending to the gods, or more probably to the gay voice of the horse, the loud noise of the Saman. sage, an epithet of a horse. to the swift

Verse

Note

1.

[46]

Two

5.

syllables are wanting in the

N

first

Pada.

VEDIC HYMNS.

178

MAiVZ^ALA

ASHTAKA 1.

O

I

II,

HYMN

I,

ADHYAyA

2,

150.

VARGA much

thy indigent^ worshipper say

Agnl, dwelHng in thy protection as

(in

19.

to thee,

the pro-

tection) of a great impeller-.

Away

2. is

feeble,

even from the libation of a rich man who is a niggard, who never comes forward

who

and does not care 3.

The

brilliant,

we,

O

for the grods.

mortal (who worships thee

most powerful

great,

in

O

?),

priest, is

May

heaven.

Agni, addicted to thee, be always foremost.

NOTES. The same Rishl

Metre, Ush;/ih.

Verse

Note Note

1.

2.

On

an',

— Verse

i

= SV.

I,

1.

see Bergaigne, Religion Vediqiie,

II,

Or, 'of the great impeller '—the Sun-god

impels or stimulates his horses

?

97.

Comp. VI,

6,

6

?

218.

who

!

!

MAiVZ)ALA

MAA/^Z^ALA

ASHT^AKA

IIVMN

I,

HYMN

I,

ADHYAYA

II,

l88.

5,

I

79

188.

VARGA

8-9.

Apr! Hymn. Being kindled thou reignest to-day, a god with As the gods, O conqueror of thousandfold (wealth) 1.

!

messenger, as a sage, carry the oblations (to the gods). 2.

O

For him who walks

Tanunapat!

eousness the sacrifice

is

in right-

May

anointed with honey.

he^ o-rant thousandfold food.

Receiving libations, worthy of being magnified ^

3.

bring hither to

Thou 4.

winner of thousandfold (bliss). They have spread with might the eastwardart a

turned

sacrificial

a thousand

O

Agni

worshipful gods.

us the

men \

blessing (our

grass,

(at the place)

tribe)

where you

with reign,

Adityas

mighty ones, the eminent ones\ the (Divine) Doors, which are many and more than many, have sent forth streams 5.

The

Prince, the Sovereign, the

of ghee. 6.

Adorned with

gold, wearing beautiful

verily reign high^ in your splendour.

you

ornaments Sit

down

two Dawns ^. the two fine-voiced divine Hotr/s, the 7. sages, perform as the first this sacrifice for us. All ye (goddesses) Sarasvati I /a! 8. Bharati!

here, ye

May

!

whom

I

invoke, promote us to splendour.

Tvash/r/ indeed, the eminent (god) has shaped Do thou by sacrifice produce forms, all cattle.

9. all

their increase.

N

2

— VEDIC HYMNS.

l8o 10.

Yield up by thyself,

O tree, (the sacrificial food) May Agni make

abode of the gods\

to the

the

offerings relishable. 11.

Agni going

in front of the

gods

is

anointed

he shines when Svaha pronounced (over the oblations).

with this Gayatra song

is

;

NOTES. The Rishl

hymn

This Apri X, no, the author of

Agastya, the metre Gayatri.

is

closely related to

is

hymn

which no doubt knew and imitated our hymn. occur

in

— No verses

the other Saw^hitas.

Verse

2.

have taken dadhat as a third person, the subBut it may be a participle referring ject being Tanunapat. the sacrifice which procures thousandfold food to y2ignk]i

Note

1.

I

'

:

is

anointed with honey.'

Verse

Note

1.

Note

1.

The

text has

Verse

Ten

'

This

is

4.

the Dai-avira sacrifice of the vSaktyas.

valiant sons are born to those

v'wisdi

Brahma/^a

XXV,

Note

1.

to the

Note

it.'

Pa/7/^a-

5.

These are evidently names of the divine doors nominative

dura//, see

Verse 1.

who perform

7, 4.

Verse

As

3.

idy3./i.

On

adhi-vi-ra^,

Lanman,

p.

.

486.

6.

comp. IX,

75, 3.

adhi tripr/sh///a//

ushasa// vi ra^ati.

Note

Dawn and

2.

I.e.

1.

Literally

Evening.

Verse

Note

' :

10.

to the abode, for the gods,'

Comp.

hymn

X, 110,

the corresponding verse (10) of the Apri

devanam

pa'tha//.

!

MAA^JDALA

MAiV/^ALA

ASHTAKA

II,

HYMN

I,

tSq.

HYMN

I,

ADHYAyA

5,

i8i

189.

VARGA

10-11.

Lead us to wealth on a good path, Agni god who knowest all rules. Drive aw^ay from us 1.

O sin

!

We

which leads us astray.

thee

will offer to

the fullest praise. 2.

Agni

across

Thou who

!

Be

difficulties.

all

art

young, help us safely for us a broad,

large,

wide stronghold, for our kith and kin, with luck and weaP. Drive away from us all plagues. (Then) 3. Agni they shall plague^ peoples who do not stand under (Give) us back again the earth, Agni's protection. !

O

god, together with

one, that 4.

thou

may go

it

all

the immortals,

O worshipful

well with us.

Protect us, Agni, with thy unwearied guardians,

who

flamest in thy

beloved

seat.

May

no

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,

danger,

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 the

to

one who 6.

May

will

a

hurt

us.

(god) like thee,

O

Agni,

who

art

born

being praised spread out a shelter for the body (of the worshipper that protects) from according to

every one thou,

O

7?/ta,

who

tries to

harm

or to revile him.

For

god, art a descrier^ of everything that leads

us astray.

;

1

VEDIC HYMNS.

82

O

7^ Thou,

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

become governable

(the time of) rest thou hast

to the

man

(or, to

Manu

thou art to be praised

or,

;

by men^); thou art to be smoothed down like a horse ^ by the Ui-i^s. 8. We have pronounced our invocations, I the son of Mana \ before this mighty Agni. May we. obtain

(our wishes)

May we

through a thousand

find a food-giving

.

.

.

rich

in

7?/shis.

quickening

rain^.

NOTES. The same 0^6

2,

VII, 43

;

3

TS.

TA.

;

I, 1,

14,3.

I,

7?/shi.

Metre, Trish/ubh.

XL, i6 TS. I, MS. 1, 1, 13 8, 8 ;

;

14, 4

i,

;

;

TB.

II, 8, 2,

5

4, 43> i

TA. X,

;

1.

'

For health and

i^VS. ;

14, 3.

2, i

Verse 3 = TB. 11,8,2,4; MS. IV,

Verse

Note

—Verse

;

IV, 10, 2

;

;

14, 3

MS.

;

TB.

V,

II,

Verse

2

IV, 10,

cS,

= i

14, 3-

2.

wealth,'

M. M.

;

see vol. xxxii,

P- ^93-

Verse

Note

1.

3.

If the accent is correct

(Sawh. abhyamanta, Pad.

abhi amanta), the clause, though containing no subordinating word, must be understood as standing in logical

—

dependence on the following, or which in our case seems Examples of more probable on the preceding clause. this kind have been collected by Delbriick, Altindische

—

MAiVDALA

I,

IIVMN

I

89.

1

83

— That

"krishiVi should be nominative is verycomp. Lanman, Noun-Inflection, 393. See also Leo Meyer, Kuhn's Zeitschrift, XVI, 9.

Syntax,

p. 43.

improbable

;

Verse

6.

Note 1. Prof. Max Miiller (vol. xxxii, p. 229) translates, 'For thou, god, art the deliverer from all assaults;' he derives vishpa/ from vi and spa^-, to bind.' '

Verse

Note

1.

7.

This verse has been treated of by Geldner,

Vedische Studien, II, 156, 158. Note 2. Geldner (loc. cit., 156) proposes two explanations It may refer either to the pious and the for ubhayan. impious spoken of in the preceding verses, or to prapitvam and abhipitvam, which words Geldner believes to be masI do not attach such weight to the Avestic frapiculine. thwo (Vend. Ill, 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 ubhayan to the pious and

impious, or as

we may express

in

it

conformity with Vedic

ideas, to 'men' (comp. manusha/^ P^da 2, manave Pada IX, 92, 98, 6 i. e. Aryans, and Dasyus (see VIII, 50, 8 ;

Then ubhayan

vi

;

3),

5).

vidvan would have exactly the same in I, 51, 8. vi ^anihi ary^n ye k3.

meaning as the words dasyava/^

Note

3.

On

prapitva

we have

the two ingenious discus-

sions of Geldner, Vedische Studien, II, 155 seq.,

Bloomfield in the interpretation

fifth

of the Veda, p.

Bloomfield has not succeeded

ending

and of

series of his Contributions to the

In my opinion 24 seq. proving that the words

in

in -pitva (prapitva, abhipitva, sapitva, &c.)

contain

the stem pitii, sap, drink, nourishment,' and that prapitva means the morning-pressure of Soma, which is usually '

designated as prata/^savana, abhipitva, the evening-pressure I do not think it necessary, howor the t77tiya-savana.

'

VEDIC HYMNS.

184

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

ever, to

:

'

Zeit des Rastens,'

'

Feierabend,'

'

'Abend

;'

'

prapitva

(p. 178),

on the other hand, means 'Vorlauf,' 'das aufs Ziel Zugehen,' '

die vorgeriickte Tageszeit.'

Note sible '

4.

Sa.sya./i,

'

governable,' does not give an impos-

But should we not have

meaning.

thou art to be praised by

Note above,

On

5. I,

143,

akra//,

men

comp. Vedische Studien,

Mana

1.

I,

168,

and

7.

Verse

Note

to correct sAinsya/i

?

is

8.

name

another

See Zeit-

of Agastya.

Deutschen Morg. Gesellschaft, XLII, 221. 2. Note 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, Bezzenberger's

schrift der

— —

Beitrage,

XV,

212.

do not think

I

it

very probable that

6"atapatha

name of an autumn month, as found in the Brahma«a and others of the more modern Vedic

texts

me

isha

is

;

here the

to

a prayer for the

among

it

would seem rather strange that such of that month should have formed,

fertility

the Agastyas, the standing conclusion of their sacri-

But the names of the two months isha and ficial hymns. ur^a seem to point to the existence of two adjectives meaning 'giving food' and giving sap.' Then follows vr/^ana, used as a masculine. Geldner (Vedische Studien, I, 151) indicates the following passages, in which he believes that V, 44, 1 VI, 35, 5 VII, 32, this masculine vrz^ana occurs concluding Pada of the Agastya and the X, 27 27, 4 hymns. Of these passages the two first seem to be open

—

'

:

;

;

;

;

to doubt as to the correctness of the text.

the true reading

comp. verse

3,

may be

vr/sha

In V, 44,

prati>^inam vr/sha;/am dohase

sisu/i,

and

I,

173, 6,

i ;

where possibly

v;-/sha7/am should be read instead of vr4'"anam (Gottinger

UANDALA

I,

IIVMN

189.

185

Gelehrte Anzeigen, i8yo, 417). In VI, c^s, 5 I propose to read vr^;/a^am (Gott. Gel. Anzeigen, loc. cit., 416). In VII, 32, 37 and X, 37, 4 v;7>ana (Padap. v;'?Vana// the letter ;

follows)

and v;'?Vaneshu seem to be masculine, though

d

it is

not absolutely impossible to see in these forms the nom. and loc. plur. of the neuter vr/Vana. But I believe that any attempts to derive conclusions from these three

plur.

passages hopeless.

on the meaning of the masculine vr/Vana are

1

86

VEDIC HYMNS.

MA;\^/)ALA

ASHT^AKA

II,

HYMN

II,

ADHYAYA

5,

1.

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 -K ;

;

To

2 ^

thee,

O Agni,

belongs the Hotrz's and the

Fotri's office exercised at the appointed season

;

to

thee belongs the office of the Nesh/r/; thou art the

Agrnidh

for the

^

To

rio^hteous.

office of the Frasastrz

;

thee belono;s the

thou actest as an Adhvaryu,

and thou art the Brahman and the master of the house in our house ^. 3 \ Thou, O Agni, art Indra, a bull among (all) beings. Thou art the wide-ruling Vish;ai, worthy of adoration. Thou art the Brahman, a gainer of wealth, O Brahma;^aspati ^. Thou, O Vidhartr/ (i.

e.

who keepest asunder

things), art united with

all

Pura;;alhi (or the Liberality of the gods) 4.

Thou,

are firm

;

O

Agni, art the king Varuua. whose laws

thou becomest Mitra, the wondrous one,

worthy of being magnified. the lord of beings,

O

^.

god, art Ains2i

^,

whom

I

Thou art Aryaman, may enjoy \ Thou,

desirous of distributing (goods)

assembly ^ 5. Thou, O Agni, being Tvash/rz", (grantest) to thy worshipper abundance in heroes. To thee,

in the

who

art

accompanied by the

(divine) wives \

art great like Mitra, belongs relationship^.

who

Thou,

.

MAA^DALA quick

the

givest

inciter ^

Thou, rich 6. Thou,

HYMN

II,

1

I.

abundance

87

horses.

in

men

in

weakh,

O

Agni, art Rudra, the Asura of the

high Heaven^

art the host of

^.

thou, being the host of the Maruts,

;

Thou

rulest over nourishment.

goest along with

the flame-coloured Winds, bringing happiness to our

Thou, being Pushan, protectest thy worshippers by thy own might. 7. Thou, O Agni, art a giver of wealth to him thou art the god Savitr?', who does service to thee a bestower of treasures. Thou, being Bhaga, O lord Thou art a protector of men, rulest over wealth. in his house to him who has worshipped thee-.

home.

^

8.

Towards

clan,

O

thee, in the house, the

Agni, the clans

bounteous possessest

strive,

Thou with Thou art

kine. all

;

things.

lord of the

towards thee, the the

beautiful

face

equal to thousands,

to hundreds, to ten (of others). 9.

Thee,

O

their sacrifices

men (make) their thee who shinest with

Agni, ^

;

by thy body

father

brotherhood by their (sacrificial) becomest a son to him who has

they (invite) to

Thou

work.

As

Avorshipped thee.

a kind friend thou protectest

aeainst attack. 10.

near.

Thou,

O

Agni, art 7?/bhu, to be adored when rulest over strength ^ over wealth rich

Thou Thou

in food.

thou burnest for the sake Thou art a hewer ^ an expander

shinest

of giving (wealth).

-,

of sacrifice.

Thou, Agni, O god, art Aditi to the worshipper. Thou, being Hotra Bharati^, growest strong by Thou art Ida, living a hundred winters, prayer. Thou, the killer of for (the increase of) ability. 1 1

Vmra, O Lord

of wealth, art Sarasvati

-.

1

88

VEDIC HYMNS.

O

Thou,

12.

Agni, well kept, art the highest vital

In thy lovely colour and in thy appearance

power. (dwell carries

all)

beauties.

us

forward.

extending on

all

Thou art great strength that Thou art abundant wealth,

sides.

A

The Adityas have made

13.

mouth

ones

the bright

;

tongue,

O

The

Sage.

O

thee,

Agni, their

have made thee their gods (i.e. the 'boun-

Rati-sa/i'

teous' gods) accompany thee at the sacrifices.

thee the gods eat the offering which

In

offered to

is

them. In thee,

14.

guileless

O

Agni, with (thy) mouth

^

all

the

immortal gods eat the offering which

^

offered to them.

Through thee the mortals

Thou

their drink.

is

taste

hast been born, the bright one,

as the child of the plants.

Thou

15 ^

them

art

in strength,

passest them,

here in

its

united with

O

them and equal

to

well-born Agni, nay, thou sur-

O god, when

greatness over

thy power

has expanded

^

Heaven and

Earth, over

both worlds. 16.

The

liberal lords

who pour

O

out,

Agni, over

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.

thy praisers

:

NOTES. The Rishi

is

Grztsamada, the metre

TS. IV, Verse 2 = RV. X, 91,

VS. XI,

27

Ill, II, 2,

;

1.

I, 2,

5

;

TA. X,

6'agati.

76,

10. Verse 6 = TS. Verse i3 = TB. II, 7, 12, 6.

i

I,

;

— Verse = 1

MS. 3, 14,

II, 7, 2. i

;

TB.

M.AiVDALA

HYMN

TI,

Verse

I.

1

89

1.

Among

the numerous texts which treat of the Agni (see Bergaigne, I, 20 seq.), especially the following two verses may be compared with this passage VI, 48, 5. yam apa// adraya/^ vana garbham rz'tasya

Note

1.

difterent origins of

:

piprati

sahasa ya/^ mathita/^ ^ayate

n;-/bhi//

pr/thivya//

X, 45, i. diva/^ pari prathamam g^gne. agni'/^ asmat dvitiyam pari ^ataveda// tr/ti'yam apsu nr/mana/^ adhi sanavi

;

a^asram I'ndh^na enam^arate svadhi/^. Note 2. The text (dyubhi// tvam aj-ui-uksha«i/^) 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, dyiibhya// a ^uj'uksha/a//.

Note

3.

With the

words of

last

this verse,

comp. the con-

clusion of verse 14.

Verse

Note Note

1.

This whole verse

my

is

2.

repeated,

X,

91, 10.

no doubt that instead of the traditional reading, agni't, the correct form is agnTt. The word is a compound of agni and idh and means the Cf. M.M., Hist, of A. S. L., 1859, inflamer of the fire.' 2,

In

opinion there

is

'

PP- 45O' 469-

Note priests,'

3.

by the

the house'

which

in

This

is

is

the

side of

most ancient

whom

of the 'seven

the gr/ha-pati or

mentioned as the eighth.

Adhvaryu names the

the

list

'

master of

Comp. the formula officiating

priests,

and see the remarks of Weber, Indische Studien, X, 141, 376, and my own exposition, Religion des Veda, 383 seq., 396. The 'Brahman' men-

Katyayana IX,

8, 8 seq.,

tioned in our verse ritual.

IV,

is

the Brahma«aHV^a7;^sin of the later

Comp. Katyayana IX,

11

;

5atapatha Brahma//a

6, 6, 5.

Verse

Note p.

8,

1.

52 seq.

On

verses

-^-6,

see

3.

von Bradke, Dyaus Asura,

VEDIC HYMNS.

190 Note

among

Br/haspati or Brahma;/aspati

2.

But

the gods.

Brahman

in this

it

is

is

the

Brahman

doubtful whether the

Comp. H.

superintend the whole sacrifice.

;

comp. VII,

known

2.

41,

bhagam huvema

the

has to

O., Religion

des Veda, 396, note i. Note 3. Vidhartr/ seems to be here another

Bhaga

in

who

later technical sense of the word, as the Riiv\g

of

title

connection should be understood

.

.

name .

of

ya/^ vi-

god is so frequently mentioned The passages in connection with Purawdhi as Bhaga. have been collected by Grassmann in his Dictionary, s. v.

dharta).

It

is

that no

pura;;/-dhi.

Verse

Note

1.

Prof,

that the text

may have

is

4.

von Bradke (Dyaus Asura, 53) believes corrupt

;

he thinks that the fourth Pada

occupied the place of a

lost continuation of the

I cannot but share relative clause, yasya sam-bhii^am. 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 y^si (instead of yasya) sam-bhu^am, thou goest Comp. VI, 71,6, where the to the enjoyment (of goods) ? traditional text has vamasya hi kshayasya deva bhure//, and kshayasya doubtless should be changed into kshayasi. Note 2. On A;/wa, as one of the Adityas, comp. Ber'

'

gaigne, III, 39, 99.

Note

3.

Vidathe:

comp. the note on

I,

31,

6,

It

is

tempting to conjecture vidhate (comp. verse 5)) but there is no necessity for such a conjecture. Comp., for instance, VI, 24, 2. vidathe diti va^am.

Verse

5.

Note 1. Gnava// should be read without accent, as Grassmann, Prof. Weber, and M. Henry (Revue Critique, Jan. 13, Cf. Lanman, 518, 519. 1891, p. 23) have seen. Note 2. The meaning probably is, Thou art related to the other gods and to men,' or Thou art related to us.' '

'

Comp. VIII,

27, 10; 73, 12.

MAiVZ)ALA

Note napat,

Agni seems

3.

who

frequently

disch, Festgruss

Note

4.

HYMN

II,

to be identified here witli called ai-u-heman.

is

of course, are the Maruts, as

use of i-ardha/;

Verse 1.

1.

(cf. vol.

Comp. von Bradke, Dylus Asura, ^^

As

to ara;;zkr/te,

shown

seq.

7.

VIII, 67,

cf.

is

xxxii, p. 67 seq.).

6.

Verse

Note Note

Apam

Comp. Win-

an Roth, 143 seq.

The men,

by the well-known

Note

I9I

I.

3,

him who has worAmong the various ways for

Or, thou art a protector to

2.

shipped thee

in his house.

—

explaining or removing the metrical deficiency of the

Pada the correction dame a verse

dame)

(for

last

recommended by

8.

Verse

Note

1.

Ish/ibhi/^,

9.

standing by the side of simya, seems

Thus

to be derived from the root ya^.

the side of 18,

is

.yai-ame, jraj-amana.

—

i^e,

i^ana stand by

Cf. ish/ibhi// mati'bhi/^, II,

I.

Verse

10.

The names of the three Ribhus are Ribhu, Va^a, Vibhvan. The word va^a used here evidently alludes to Note

1.

the second of these names.

Bergaigne (Religion Ved., II, 406) no doubt is right in believing that the verb vi bhasi ('thou shinest ') Comp. X, 91, i. vibhuZ; alludes to the name Vibhvan.

Note

2.

vibhava.

Note

3.

Vi-.jikshu// again

the A'/bhu myth.

When

seems

convey an allusion

to

four cups, the 7?/bhus say, sakhe vi j-iksha (IV, 35,

This

VI j-iksha

to

dividing the cup of Tvash/;-/ into

and the corresponding adjective

should be derived from the root

Verse

i-as,

'

3).

vi-J'ikshu

to cut to pieces.'

11.

Note 1. Here we have the three goddesses of the Apri Of the goddess hymns, Bh^rati, Ida, and Sarasvati.

VEDIC HYMNS.

192 Bharati the

full

name

is

Note

2.

Comp. VI, 61,

7,

Hotra Bharati,

given,

Comp. Bergaigne,

Offering of the Bharatas.'

where Sarasvati

is

I,

i.e.

322

'the

seq.

called vr/tra-

ghnf.

Verse

Note Note

1.

2.

14.

Or 'through (thee who art their) mouth.' Comp. 1, 19, 3. vuve devasa// adriiha/^ vol. ;

xxxii,

PP- 53^ 55-

Verse

Note I,

1.

On

this verse,

15.

compare

Vedische Studien,

Pischel,

97-

Note

2.

On

prz'ksha//, see

above,

Verse

Note

I,

127, 5, note

16.

1.

On

2.

Vidathe: comp. the note on

go-agra,

compare

Vedische Studien,

Pischel,

1,51.

Note

i.

I,

31, 6.

^

nANDALX

MAA^i9ALA

ASHTAKA

II,

IIVMN

II,

2.

HYMN

II,

ADHYAYA

5,

1

93

2.

VARGA

20-21.

1. Increase 6^atavedas by your sacrifice^, worship Agni for ever with }oiir offering and your prayer him who has been kindled, the receiver of good

—

heavenly Hot/Y, the

offerings, the solar hero, the

charioteer

in

our settlements 1

For thee Nights and Dawns have been lowing,

2.

O A

^

Agni, as milch-cows steward

the

2,

human

as

in the folds for their calf^

were, of Heaven, thou shinest on

it

tribes,

O

bountiful one, on continuous

niofhts ^

The gods have

3.

set

him

to work, as a steward^

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

:

^,

of praise like Mitra

(or, like

a friend) in (human)

dwellings.

They have

4. air,

in his house, the serpent

dour lights

like gold

up

-,

who grows

established him ^

the winged (son

?)

of P;7i-ni

with his eyes both tribes (of

men), like a guardian of the

in the

with beautiful splen-

way

(?)

^

who

gods and of

^

5. May he, the Hotrz, encompass the whole sacrifice. Men strive towards him with offerings and (Agni) with golden jaws \ hurrying around prayer. in the growing (plants) -, lighted up the two worlds

Sky with the stars. Thus mayst thou, being

like the 6.

brightly kindled for

our welfare or being exhausted (?) ^ shine upon Carry hither to us the two us with thy wealth. o [46]

^

VJiDIC

194 worlds the

man

may

(or,

Give

7.

eagerly partake

^

god,

of the offering of

of Manus).

Agni, mighty, give us thousandfold

us,

Open

(gifts).

O

the sake of happiness, Agni,

for

that they

HYMNS.

strength for us like a door

^

for the

Make Heaven and Earth inclined Make the Dawns through (our) spell.

sake of glory.

towards us

shine like the brilliant Sun.

Being kindled

8.

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

of Manus) \ the king of the clans, and the

(or,

welcome guest of Ayu. Thus,

9.

O

human prayer immortals who dwell in cow' when milked, yield

Agni, ancient one, our

among

has prospered

the

May the

the great heaven.

freely to the singer in our settlements hundredfold

(wealth) of 10.

all

May

kinds.

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

hio^h like the

sun over the fivefold dwell-

ings (of the five peoples).

O

mighty one, worthy of praise among us, (thou) from whom the well-born, liberal (lords) have sought nourishment \ unto whom the 11.

Be

thou,

strong ones, in thy 12.

the

liberal

Help us is

O

Agni, go for

abode among May we both, to

(lords),

sacrifice,

(the worshipper's)

O be

who shinest own kith.

6"atavedas, the praisers and in

thy protection,

O

Agni.

good, resplendent, abundant wealth which

accompanied by 13 = H, I, 16.

offspring,

by good progeny.

MA2VDALA

HYMN

IT,

2.

195

NOTES. The same MS. IV, 12,

Ri'sh'i

and metre.

— Verse

Verse

Note

= TS.

II, 2, 12, 6

;

1.

In this Pada one syllable

1.

7

2.

is

wanting.

may

It

thought that the first word should be pronounced ia^wena. For supplying the missing syllable by conjecture

be

there would, however, be

many

Hymnen

p. 79.

Note Note

des Rig-veda,

Tana

2.

gira

:

I,

comp.

Comp.

H.

also

O.,

38, 13 (vol. xxxii, p. 82).

I.

The exact meaning

Dhu//-sadam.

3.

ways.

'

is,

who

occupies a decisive position.'

Note

Vr4^aneshu

4.

:

comp. Verse

Note

Comp. VIII,

1.

dhenava// I'ndram

Note Note

88,

i.

3.

1.

See

2.

Cf.

I,

58, 7, note

VIII, 84,

1.

1.

I

p.

89.

'

During

3.

4.

follow the conjecture of Bohtlingk-Roth,

Comp. Atharva-veda IV,

(A.yvalayana ^rautasutra IV, 7).

Gaedicke,

ratham na vedyam.

propose to read hvaram.

9,

;

i.

Verse

V,

abhi vatsam na svasareshu

2.

Verse

Note

2.

navamahe.

girbhi'/^

See I, 58, 7, note 1. See Lanman, p. 482 continuous nights.' M. M.

Note Note

60, 3, note 2.

I,

suru/^am hvaram.

who i,

2

5ankhayana 5rautasutra 3 The meaning of the word is

6,

;

comp. I, 141, 7, note i. If we read hvare, the translation could be brilliant like gold, in a hidden place.' (M. M.) Note 2. Comp. Pischel, Vedische Studien, I, 52. conjectural

;

'

o

2

VEDIC HYMNS.

196 Note

Or, the

3.

winged

(bird)

passages which make Agni the son are known to me. Note 4. The accent of pathas

No

other

(or the bird) of

Pmni

of Frzsni?

dependent on payum, of a word which from pathas. for pathas, but

a genitive,

points to is,

however, different

Grassmann thinks that pathas is a lengthening Lanman (Noun- Inflection, 470) is quite right

is hard to beheve in the first syllable of Should w^e not correct the text and read pathaZ; The reading patha/^ (gen. sing, governed by payum)? neighbourhood of of the influence the to may be due

in observing that this

a Pada.

p^yum. "Verse

Note Note

5.

vol. xxxii, p. 301.

1.

See

2.

Comp. X,

92, i.j-ushkasu hariwishu ^arbhurat.

Verse

6.

zum heile sam-dadasvan Grassmann, oder seist erloschen [dich selber] aufreibend Griffith, Gaedicke (p. 89), und wenn du verloschest du Note

1.

Ludwig

translates ;

'

:

'

'

;

;

'

'

'

'

a liberal giver

;

'

XIX,

Neisser (Bezzenberger's Beitr.

286),

deine Kunst zusammennehmend.' Sayawa says, sawdadasvan samyak praya/^Man.' Prof. Max Mliller suggests, '

'

being a liberal benefactor.' Note 2. There was no reason for correcting deva-vitaye He has himself abandoned this as Ludwig once proposed.

'

conjecture.

Verse

7.

Note 1. As to this metaphor ('opening' strength or the apa dvaralike), comp. VIII, 5, 2t. uta na/^ divya/i isha/i Hirzel, Dr. collected by passages iva varshatha/^ and the (Leipzig, Rig-veda. 1890), Gleichnisse und Metaphern im .

.

.

103.

Verse

Note

1.

The

third

Pdda

is

8.

repeated in X, 11,

5.

MAA'DALA

HYMN

II,

Verse

Note Note

1.

The milch-cow

2.

seems

Isha//i

be an

(Delbriick,

ncsha;n tarisha/n

come from

the root ish,

peculiarities

of

'

to

these

is

97

the prayer.

hke parsha/n Verbum, 227

infinitive

Altindischcs

Neisser, Bezzenberger's Beitrage,

tical

1

9.

of course to

2.

XX,

incite.'

43).

As

infinitives,

;

I

believe

it

to

to the syntac-

comp. Dclbriick,

Altindische Syntax, 416.

Verse

Note

1.

Ishay

derived from

ur^-

is

11.

a denominative from

I'sh,

as ur^ay

(comp. A.fvalayana 6"rautasutra V,

7, 3).

is

— 1

VEDIC HVMNS.

98

MAA^/mLA II, HYMN 3. AUHYAYA VARGA ASHTAKA 5,

II,

22-23.

A

ApRt Hymn.

Agni being kindled, set down on the stood up with his face towards all worlds.

earth, has

Hotr/, the purifier, the ancient, wise one,

may god

1.

Agni

sacrifice

being the 2.

fice),

gods, he

to the

who

is

May

the

worthy (of

sacrificer).

Nara5-a;;«a, anointing the

abodes

(of the sacri-

equal by his greatness to the three heavens,

endowed with beautiful light, moistening the offering, his mind being intent on scattering ghma may he anoint the gods on the summit of sacrifice. 3.

Being magnified

^

in

our mind, Agni, sacrifice

for us to-day to the gods before the human (sacrificer) -, thou who art worthy (of being the Conduct hither the unshakable host of sacrificer). Sacrifice, O men, to Indra who sits on the Maruts.

the Barhis. 4.

O

divine Barhis!

On

this (Barhis)

which

is

men, which has been spread on Vedi (or sacrificial altar) rich in gain, ready for wealth, which is anointed with gh/Vta, sit down, O Vasus, O Viive devas, O Adityas ^ worthy of

large, rich in valiant

this

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

MAA'DALA

two birds

old, joyful like

for us

HYMN

II,

3.

1

99

\ (do) their work well

(?)

— they who weave, turned towards each other,

the stretched-out warp, the ornamented form of the sacrifice

two goddesses) flowing with plenty,

(the

",

rich in milk.

May

two divine Hotr/s, the first ones, very knowing, very marvellous, perform the sacrifice 7.

the

rightly with their (sacrificial) verse.

the gods they anoint (them)

',

Sacrificing to

observing the right

on the navel of the Earth, over the three

time,

ridges (of the three worlds).

May

8.

may

Sarasvati, the accomplisher of our prayer,

the goddess

I

Bharati

all-victorious

/a,

—may

the three goddesses, according to their wont,

down on

Barhis and protect

this

sit

the faultless

it,

shelter.

Through

9.

a manly son

is

hearing

(the

god's)

born

(to us),

(our

May Tvash/r/

gain, bringing vigour, loving the gods.

deliver for us a son, the navel

generations together), and

prayer)

tawny-coloured, rich in

(I.e.

the

may he

tie

that binds

then go to the

abode of the gods. 10 ^

May

the tree

(i.e.

May Agni make

gods).

the sacrificial post) stand

loose (the offering which goes to the

by, letting

the

consequence of our prayers. divine

butcher carry the

ready

offering

May

In

prescient

the

thrice-anointed

offering

to the gods. II.

the

He^

altar)

abode to thy

is

is is

joined with ghrzta^.

ghma.

wont

!

rests

womb

on ghma.

(on

His

Carry hither (the gods) according

Rejoice

over which the gods).

He

ghr/ta.

His

' !

Carry,

O bull,

the offering,

Svaha has been spoken, (to the

— VEDIC HYMNS.

200

NOTES. The same Rhhi.

Metre, Trish/iibh

verse 7

;

9 = TS.

Ill, 1,11,2; TB. II, 8, 7, 4 Verse Verse ii=VS. XVII, 88; TA. X, 10, 2.

Verse

Note note

1.

The

has

text

;

:

Cagati.

MS.

IV, 14,

8.

3.

Comp. above,

i/ita//.

i,

I,

1,

2.

Note

2.

Comp. X,

ni hi satsat (scil. agni'//) antara/^

i.

^^,

puYva/i asmat.

Verse

Note

1.

It is

4.

very probable that the poet intends to dis-

tinguish the Vasus, the Vi^-ve devas, and the Adityas as

But then we should expect the

three categories of gods.

Comp. VII,

accent aditya//.

vasubhi/; Z'arami

aham

51, 3. aditya// visve maruta/^

X,

ka visve deva/i ka visve;

Verse

Note

1.

Mekhala, of which

is

it

said

'

1.

The meaning Possibly

it

is

of

to the

var;/am pavitram punati na/i

&c.

6.

vayya (comp. IX,

derived from

vi,

68, 8)

is

Ac-

'the bird.'

weavers (vanaku.yale it would mean Vayyeva may be vayye iva (dual feminine), in spite

cording to Saya;/a iva).

rudrebhi/^

5.

II, 2, i,

Verse

Note

aham

Comp. the Grihya Mantra addressed

agat/ 5ahkhayana Grzhya

uncertain.

i.

125,

adityai/^ uta vij-vadevai/^.

of the

'

theory of

artificial

H. Lanman, p. 361 Or it may be vayya nine (comp. VII,

Note

2.

iva,

Pragr/hya

Hymnen

O.,

;

the

'

vowels

des Rig-veda,

see

456.

dual masculine or singular femi-

2, 6).

Comp. VII,

;

I,

42,

i.

adhvarasya

pesa/i.

M AND ALA

II,

Verse

Note

1.

Comp. VIII,

39,

1.

Verse

Note 4,

1.

With the

first

HYMN

2OI

3.

7.

agni/i

dcvan anaktu

na//.

10.

hemistich compare especially, III,

10 (see below).

Verse

11.

Note 1. He of course is Aeni. Note 2. Differing from M. M., vol. xxxii, ghr/tam as an accusative. Note 3. Comp. Ill, 6, 9 (see below). '

'

p. 185, I

take

202

VEDIC HYMNS.

MAiVi^ALA

ASHTAKA 1.

for

call

I

II,

II,

HYMN

ADHYAYA

5,

4.

VARGA

24-25.

you Agnl, shining with beautiful

shine, praised with beautiful praise \ the guest of

the

the

clans,

desirable

receiver

Mitra

like

of fine like

(or,

offerings,

an

ally),

among godly people. The Bhr/gus worshipping him

who

is

6"atavedas

the god, 2.

the waters

in the

abode of

have verily established him among the Let him surpass all worlds, Agni, the ^

^

clans of Ayn.

steward of the gods^, the possessor of quick horses.

The gods have established beloved Agni among the human clans as (people) going to settle 3.

May

Mitra \

(establish)

that are longing (for

he illuminate the nights him), he who should be treated

kindly by the liberal (worshipper) in his house. 4.

His prosperity

delightful

is

his

is

delightful as

good pasture

(?)

^ ;

appearance when the burning one who quickly shaking his tongue

is

driven forward, he

among

the plants waves

-

his

tail

to

me

mightily like a

chariot-horse. 5.

When

they praised

^

might of the eater of the forests (shining) colour

-,

the

monstrous

he produced his

as (he has done) for the U^i^'s

^.

With shining splendour he has shone joyously, he who having grown old has suddenly become young (again). 6.

He who

thirsty,

shines on the forests"" as

who resounded

like

water on

(the rattle of the wheels) of a chariot

its -

if

he were

path, like

— he whose

MAiVDALA path

laughing

He who

7.

wide

down

sky with

moves about

The

keeper.

a

its

clouds.

has spread himself burning over the

(earth),

without

it

like the

^^

4.

the hot, the joyous one has shone,

black,

is

HYMN

II,

an animal,

like

free,

Agni, burning

flaming

the brushwood, with a black

trail

\ has, as

were, tasted the earth.

Now

8.

remembrance of thy former

in the

bless-

ings this prayer has been recited to thee at the

Give

third sacrifice ^

to us, Agni,

mighty strength

with a succession of valiant men, with plenty of food

{give us) wealth with

;

O

Give,

9.

good progeny

such vigour to

Agni,

-.

thy

praiser

together with his liberal (lords), that the Grz'tsa-

men, victorious over hostile plots, attaining (their aim) in secret, may overcome through thee (their rivals) who get behind ^ madas,

in valiant

rich

NOTES. The

No

Rt'shi

is

Somahuti Bhargava, the metre Trish/ubh.—

verse occurs in the other Sa7;^hitas.

Verse

1.

Note 1. To me there seems to be no doubt that the meaning of suvrikti is something Hke 'beautiful prayer,' beautiful song/ and then a god who is invoked with beautiful songs.' Thus suvr/ktaya/^ or other cases of the same gi'ra//, VIII, 8, 22 word stand by the side of stoma// '

'

.

of

gi'ra/z, I,

VII, 31, 61, 2

;

64,

II

of

;

I

97, 9

ratham havamahe X, I.

;

10,

.

.

;

comp. X,

of stomai//, VII, 96,

;

i

64, 4; of ;

brahma,

of dhiti'bhi//, VI,

and so on. Comp. havamahe vam vrzshawa suvr/ktibhi/; X, suvr/ktibhi// vayam vyush/a ushasa//

aZ'/^//oktibhi//

also VII, 83, 9. 41,

VIII, 96,

;

matinam,

I,

61, 3,

;

.

.

.

80, 7.

avo/'ama suvWkti'm.

'

VEDIC HYMNS.

204

This being the meaning of the word, I cannot think it and herein I differ from the opinion pronounced

probable

by

—

Max

Prof.

Miiller, vol, xxxii, p.

to the Barhis.

Studien,

I,

my

In

wig

109

— that

it

stands in

well-known use referring opinion (comp. also Geldner, Vedische

connection with the verb

in its

may

151) suvn'kti

be connected with another

use of vrig^ with the meaning of this verb

to

'

draw a god

him

from other sacrificers (materials regarding this use of vrig have been collected by Geldner, loc. cit., 144). Or possibly the word may be

towards

averting

himself,

derived, as Prof,

derived from

von Roth

i).

It

is

believes,

from rik (comp. suvita

true that the substantive r/kti does

by itself: but, as Prof, Max ]\Iiiller remarks (loc. 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 suvr/kti from namovrzkti and svavr/kti.

not occur cit.),

this

Verse

Note Note

1.

Comp. X,

2.

Literally,

of the waters and

46, '

2.

imam

doubly.'

among

3,

Devanam

1.

apam

In two places,

arati'/^

;

in

sadhasthe. the abode

Com-

M. M.

last note).

comp.

Verse

Note

vidhanta// '

the clans of man.'

pare, however, X, 46, 2 (see

Note

2.

The meaning seems

I, ,58, 7,

note

1.

3.

to be that people going to

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.,

settle

;

Religion des Veda, 186, note

i.

— Mitra

is

kshetrasadhas,

VIII, 31, 14.

Verse

4.

Note 1. Svasya-iva seems to be corrupt. Possibly we might read suyavasa-iva push/i7/. In X, 11, 5 we read, sada asi ra;^va//, yavasa-iva pushyate. IV, 16, 15. oka// na rawva sudmi-iva pu.sh/i7/. The translation of the traditional

—

MAiVDALA reading would be,

IIVMN

II,

His prosperity

'

a person belonging to

is

205

4,

delightful, like that of

us.'

Note 2. Bharibhrat seems to be a participle dodhaviti must be accented (dodhaviti). Verse

Note I,

On

1.

:

but then

5.

the verb pan, comp. Pischel,Vedische Studicn,

199 seq.

Note 2. Vanad seems to be, as Grassmann has seen, compound of van, the forest (comp. the genitive vanam, the locative vawsu), and of ad. Of Agni is said several a

'

times

'

vanani

Note Usi£-a.s,

atti.'

On

3.

'

the mythical ancestors designated as the

see Bergaigne,

I,

57 seq.

Verse

Note Note

6.

The forests, of course, are the fuel. To rathya-iva probably kakra. (nom.

1.

2.

plur.) is

to

be supplied.

Note 3, The laughing of the sky is the lightning (Benfey, 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, ;

XLVIII,

107.

Verse

Note note

1.

The Does

2).

8.

text has tr/tiye vidathe (comp. this

mean

at the trztiya-savana

I, ?

31,

6,

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, 6y.

Verse

Note

1.

'

May

neighbours lying

in

prevail,

9.

destroying

ambush.' M. M.

be connected with vanvanta/^.

through

To me

thee

the

giiha seems to

206

VEDIC HYMNS.

MAiV/>ALA

ASHTAKA 1.

The

II,

brilliant

2.

be able

He

HYMxN

ADHYAYA

5.

VARGA

5,

Hotr/^ has been born

to protect the fathers

May we

II,

^,

-,

26.

the father

aspiring after noble wealth.

to bridle the strong (horse)

^.

the leader of the sacrifice towards

whom

the seven reins (or rays) are stretched, the Fotri

promotes, as (he has done) for Manu, the divine eighth (rein) all those (reins he promotes) \ ;

3.

Or when he has run

along, and has recited the

sacred words ^, 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 bright Pra^astrz,

(A man) who knows mounts up on them as on the branches

with bright power of mind. his firm laws, (of a tree) ^ 5.

The

lively

milch-cows were attached to

Was

the Nesh^ris, (bright) colour ^ the wish of the

to

there 6.

-

three sisters

(coming) from the mother the sister has

approached, bringing ghr/ta

coming as corn

May He

8.

O

Adhvaryu

rejoices

and the

^

make

the

And may

sacrifice

^

;

we

it.

In order that

readily serve

the

own refreshment

readily gain the praise

have offered

^,

(rejoices) at rain.

the Ritv\g (priest) himself

Ritv'ig (serve) for his

we

according

who have gone

?

When

at their7.

it

his,

all

Agni, which

He

the knowing one (Agni)

may

the worshipful (gods), this sacrifice,

we have performed,

rests in thee.

MANDAhA

HYMN

IT,

207

5.

NOTES. The same 94; TS.

Metre, Anush/ubh.

Rishi.

Ill, 3, 3, 3

;

MS.

II,

Verse

Note

As

1.

the Hotri

— Verse 3 = SV.

I,

13,5. 1.

mentioned here, the foUowinof

is

verses contain each the names of the other priests as given in

II,

Only the Agnidh

1,2.

words

svaya

sva/i

is

dhayase

out;

left

krinutam

(verse 7) contain an allusion to this priest,

termed the RiXv\g belonging

Note

2.

With the

induh pavish/a

64, 10.

Note

3.

first

Agni and

to

P^da of our

possibly the

rztvi^am

r/tvi'k

who may

well be

refreshing him.

verse,

compare IX,

/('etana//.

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

Comp. Ill, construction {yaginah yamam), course,

is

Agni.

On the 27, 3 (see below). see Delbriick, Altindische Syntax, p. 417. Verse

Note note

the seven rays or reins of Agni, see

is

spoken of (X, 114,

iuram khnh)

146,

i,

9.

II,

1.

Vo^at brahma/d

Brahman

Note

2.

Zeitschrift,

1.

ash/amam

Comp. Bergaigne, Religion

:

Ve/^

is

XXV,

3.

this

priest (see verse

i,

seems to be an allusion to note

i).

See Joh. Schmidt, Kuhn's

third singular. 91.

Verse

Note

/-/tvi^am

144.

Verse

Note

kam

thus Agni has a mysterious eighth rajmi

;

(ray or rein) besides the seven.

Vedique,

the

I,

Besides the seven priests a mysterious eighth Ritv\g

I.

priest

On

1.

2.

Comp. VIII,

4.

13, 6. vaya7/-iva

anu rohate.

Prof.

VEDIC HYMNS.

208

Max

Mijller (vol. xxxii, p. 207) translates,

young

'

springs up like

sprouts.'

Verse

Note

It is the

1.

5.

Nesh/rz's office to lead the wife of the

sacrificer to the place

where the

sacrifice

Thus Agni, the divine Nesh/rz, panied by female beings, by the

'

is

being performed.

represented as accom-

is

meaning the

milch-cows,'

oblations of ghrz'ta, &c., or possibly the dawns.

Note II,

Are the 'three

2.

sisters'

(comp. Bergaigne, 1,321

107) identical with the milch-cows spoken of in the

Ludwig

hemistich?

(vol.

iv,

;

first

166) very appropriately

p.

cows were milked at and the new moon. Comp. Hillebrandt, Altindisches Neu- und Vollmondsopfer, p. 12 seq. Three dawns are mentioned in VIII, 41, 3.

calls attention to the fact that three

the sacrifice of the

full

Verse

Note ficial

cow? Note (cf.

1.

The

spoon.

2.

sister

Is the

Does

6.

bringing ghr/ta seems to be the sacrimother the milk-vessel or possibly the

'their' refer to the

mother and the

Or

Delbriick, Altindische Syntax, p. 102)?

three sisters

who have gone

there

Verse

'

referred to

sister

are 'the

?

7.

Note 1. The one Ritv'ig is Agni the other possibly the Agnidh who refreshes the Riivlg Agni. See verse ;

note

is

1,

I.

Note

2.

After at

we should

expect, instead of aram,

another accusative, possibly r/Z^am (see VII, 66, 11) we master the praise, the sacrifice, and the verse.'

may have

found

its

way

into the text

from verse

8.

may Aram '

:

MAiVDALA

MAiV/^ALA

ASHTAKA 1.

this

O

Accept,

my

sitting

IIVMX

II.

my

Agni, this

down

with this (piece of

wood

?)

G.

YARGA

27.

wood and and hear these

piece of

Agni, child of vigour,

thee,

O winner of horses-, O well-born one.

\

with this well-spoken (hymn),

May we

5,

(reverentially) \

words of mine. 2. Let us worship

>09

HYMN

II,

ADHYAyA

II,

6.

thus as

thy devoted servants pay devotion by our words to thee who acceptest words 3.

(of prayer),

to

who

thee

aspirest after wealth,

O

giver of w^ealth. 4.

Thus be thou

O

of goods,

from 5.

a liberal, bountiful lord,

giver of goods.

O

lord

Drive hatred away

us.

Thus

(give) us

^

rain

us unattainable strength

;

from the sky; thus (give) thus (give) us thousandfold

food. 6.

help,

To him who

O

magnifies thee, who desires thy youngest messenger, (invoked) by our word,

best sacrificing Hot/'/, 7.

For

thou, Agni,

come

O

near.

sage,

who knowest both

races (of gods and of men), passest (to and fro)

between them,

like a

messenger belonging

own people belonging to thy 8. Thus gladden (the gods) sacrifice,

down on

[46]

O

intelligent one,

this Barhls.

to thy

allies.

',

^

in

knowing one; due order, and sit

as the

2

VEDIC HYMNS.

TO

NOTES. The same 43

;

— Verse 4 = VS. XII, — The hymn has been

Metre, Gayatri.

7?/shi.

TS. IV, 2, 3, 4 MS. II, 7, 10. by M. M., Selected Essays, ;

translated

Verse

Note

1.

II, p.

143.

1.

does not seem probable that upasad

It

translated here according to

its

meaning

is

to be

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

Note

1.

Aya may be

2.

used adverbially: comp. Ill,

12, 2

;

But it is more probable 15; IX, ^^, 2; ic6, 14. that sami'dha or gira should be supplied from verse t.

VI,

17,

Comp.

II, 24, 1.

aya vidhema gira; IV,

4, 15.

aya sami'dha

vidhema.

Note

2.

Comp. VIII,

61,

7.

dj-vam-ish/aye.

Verse

5.

Note 1. The conjecture sana//, proposed by BohtlingkRoth and Grassmann, is not necessary. The ^erb is to be supplied comp. the passages collected by Pischel, Vedische ;

Studien,

I,

19.

Vei'se

Note

1.

6^anyeva seems to be^anya//

duta-iva havya

awhasa/^

^anya purutra

;

Note /'a

;

IV, 5^,

iv^a,

5.

comp. 11,39,

i-

pat pati//^anyat

na./i.

Verse

yat

7.

1.

Comp. VII,

VIII, 39,

9.

ij, 4.

yakshat

8.

yakshat devan am;-/tan pipra/'a

piprayat ka

na/i.

MAiVDALA

MATV^Z^ALA

ASH^AKA 1.

Bring

II,

IIVMX

II,

2II

7.

HYMN

II,

ADHYAYA

5,

7.

VARGA

28.

O

youngest god, Bharata^ Agni, the much-desired wealth, O Vasu^! no malign power of a god or of a mortal us,

best, resplendent, 2.

May

overcome 3.

Help us across such

us.

And may we

hostile power.

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 ghrzta. ^ 5.

O

Thou,

by us with

The

!

hast been worshipped

offerings of heifers, of bulls, of eight-

footed (cows) 6.

Bharata ^ Agni ^.

old excellent

and drinks

butter,

he

Hot/V who feeds on wood wonderful

the

is

son

of

strength.

NOTES. The same MS. IV, II,

— Verse

and metre. Verse 4=rTS.

iv/shi 4.

XI, 70; TS. IV, 1,9, 2;

MS.

1.

Note

2.

14, 5-

I, 3,

14, 3

;

Verse^6:=VS.

1.

Agni as the protector of the that tribe. by invoked

Agni Bharata

Bliarata tribe or as

=TS.

II, 7! 7-

Vei'se

Note

I, 3,

1

is

With the beginning of

be compared. P 2

this verse,

I,

44,

4 should

VEDIC HYMNS.

2 12

Verse

Note

1.

Comp. VIII,

19, 22. agni/i ghrz'tebhi// ahuta/^.

Verse

Note Note 7'Ighhi/i is

1.

See verse

2.

Roth

;

i,

4.

note

5.

i.

(Petersb. Dictionary) supplies vagbhi// or

comp. VIII,

76, 12.

va7'am ash/apadim.

ukshan, has the same meaning as a

But there

no doubt that ash/apadi, standing by the side of vaj-a and

cow with

calf.

in

the later ritual, viz.

— MAiVDALA

MA.VZ^'ALA

ASHTAKA 1.

As one who

ADHYAYA

runs a race

213

8.

HYMN

II,

the yoking of

praise thou sacrifice), 2.

II,

IIVMN

II,

5,

8.

VARGA

29.

(praises) his chariots,

^

Agni

(to

the chariot of

of the most glorious, bountiful (god)

Who

is

the best leader for his worshipper,

who

undecaying makes the malign decay', the cheerfulfaced 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

Sun with his splendour, with his undecaying (flames) \ he who is anointed (with ghr/ta). 5. The hymns have strengthened Agni the deHe vourer^ along (the extent of) his own ro}alty^. has assumed every beauty. 6. May we unharmed stand under the protection of Agni, Indra, Soma, of the gods; may we overcome our foes. the

NOTES. The Rhh'i

is

G/7tsamada

verse being Anush/ubh, as

hymns

(see

H.

O.,

;

is

the metre

is

Gayatri, the last

frequently the case in Gayatri

Hymnen

des Rig-veda,

I,

146).

— No

verse occurs in the other Sa;//hitas.

Verse

Note '

he

1.

Va^ayati means

incites to quickness.'

in the traditional text.

'

1.

he strives for va^a,' va^ayati accent is n jt always correct

The

VEDIC HYMNS.

214

Verse

Note

Comp.

1.

II, i6, i.

2.

indram a^uryam^arayantam.

Verse

Note Ill,

As

1.

to a^arai/^,

'

the undecaying (flames),' comp.

18,2; VI, 5,4; 6,2; VII,

Verse

Note

atri

the poet

in

name 2.

II,

3; X, 87, 20.

5.

identified here with the

468)

is

very improbable.

means simply the eater (from calling him so may have intended

Possibly

Note

3,

That Agni should be

1.

Rishi Atri (see Bergaigne,

the

4.

'

'

ad),

though

to allude to

of the Rishi.

Comp.

I,

80,

i

seq. ari'an

10 seq. vasvi// anu svara^yam.

anu svaraf}^am

;

84,

MAA^DAT.A

TI,

MAA^Z^ALA

ASHTAKA 1.

II,

TIYMN

II,

HYMN

ADPIYAyA

The Hot;7 who

is

2

9.

6,

1

:)

9.

VARGA

1.

found on the Hot?^/'s seat

has sat clown (there), the

fierce,

dexterous one, the protector of

the resplendent, the (his

own)

infallible

laws \ the highest Vasu, he who brings thousandfold (gain), the pure-tongued Agni. 2.

Be thou our messenger, be our protector

and wide

;

be

thou,

O

ofreater wealth.

O

Aoni

bull, !

a

far

towards

leader

for the continuation of

our children and of ourselves be thou an unremitting, brilliant protector. 3.

May we

(-place),

in

O

worship thee at thy highest birth

Agni

;

may we worship

thy lower abode.

thou hast sprung.

I

honour the

When

they have offered offerings 4.

thee with praises

womb

from which

thou hast been kindled, in thee.

Agni, being the best sacrificer perform thou

the sacrifice with the oblation. to hear (us) hail our gift,

For thou

With thy

readiness

we

the wealth (which

art the treasure-lord of treasures

;

offer).

thou art

the deviser of brilliant speech.

wealth of both kinds ^ never fails, when thou art born (kindled) day by day, O wonderful one, make him ]\Take thy singer, O Agni, rich in food 5.

Thy

;

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 sacriwith happiness, as an undeceivable guardian and far-reaching protector, shine among us, O Agni, fices

with light and wealth.

1

VEDIC HYMNS.

2l6

NOTES. Metre, Trish/ubh.— According to an

The same Rishl

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

the suspicion

Hymnen

des

raised that the

Rigveda,

hymns

I,

and 10

9

203 should each be divided into two Trika.s. Verse i=VS. XI, 36; TS. 111,5, 11,2; IV, 1,3,3; MS. 11,7,3- Verses = TS. Ill, 5, 11, 2 MS. IV, 10, 4. Verse 3 = VS. XVII, = TS. IV,3, 13, 75; TS. IV, 6,5,4; MS. 11, 0,6. Verse6 seq.),

is

—

;

2;

MS.

IV, 10,5.

Verse

1.

1. The long compound looks suspicious should be read adabdhavrata// pramati//.

Note it

Verse

Note ubhaya

1. ;

5.

Vasu and dhana frequently see VI, 19, 10

;

possibly

;

VII, 82, 4

;

receive the epithet

«3' 5

;

X,

84, 7.

doubt celestial and terrestrial goods are referred 14,11; V, 68,3; VI, 59,9; VII, 97, 10; IX, 19,

No

to,

see II,

I

100,3.

;

MANDALA

II,

MA.Vi9ALA

ASHZAKA Agni

1.

is

II,

HYMN

HYMN

II,

ADHYAYA

6,

be Invoked as the

to

21 7

lO.

10.

VARGA

first like

when he has been inflamed by Manus ^

When

of l^'\

2.

a father,

in the

abode

he has invested himself with beauty,

the wise immortal, he, the glorious strong (horse) to

is

be smoothed (by the worshippers as by grooms). Agni with bright splendour, mayest thou hear

2.

my

with

call

all

The two tawny

my

prayers, thou a wise immortal.

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 ^. Ao;ni became a orerm in (horses)

Even

the manifoldly-adorned (wuves)^. the

wise one

dwells

by night

in the

uncovered

.

.

.^

his

in

powers ^ 4.

besprinkle

I

with

my

Agni who abides turned towards widely extends throughout,

who shows

vigour,

with

offering,

who

all is

Ghr/ta,

beings,

mighty

who

in his

himself most capacious by the

food (which he consumes), and robust \ 5.

from

I

besprinkle

all

sides

;

nevolent mind.

who has

Him who

may he Agni,

is

turned towards (us)

gladly accept that with his be-

who

is

like a beautiful )outh,

the appearance of one eagerly striving,

is

not

he hurries around with his body.

be touched, when Mayst thou know the portion (belonging to With thee thee), being strong through thy desire. as our messenger may we speak like Manu. Gaining

to

6.

I

VEDIC HYMNS.

8

wealth

^

1

my

invoke with

(sacrificial) ladle,

who mixes

eloquence, the faultless Agni

with

my

the honey-

drink.

NOTES. The same

hymn

in

note on 4.

5

;

II, 9.

MS.

On

and metre.

7?z*shi

the collection and

the position of this

division into Tr//tas, see the

its

— Verses 4-5=: VS.

XI, 23-24; TS. IV,

i, 2,

II, 7, 2.

Verse

1.

Note 1. Comp. VII, 2, 3. Manuna samiddham. Note 2. id is a synonym of u/a iid/i pade means the same as iVaya// pade. ;

Verse

2.

Note 1. I cannot accept Prof Lanman's scansion of this Pada (Noun-Inflection, 342), uta arushaha /(-akre vi'bhr/tra//. In

my

opinion the only reading

of Vedic poets

is

Comp.

1.

kindling-stick

Note P-

2.

is

conformity with the use

utarusha aha, &c.

Verse

Note

in

3.

29, 3 (see below).

Ill,

alluded

The wives

Of

course the

to.

are

the plants.

— Comp.

Lanman,

548.

Note

The meaning of .5-i'ri;/a The Indian explanation

3.

known.

a guess, but this guess

Note

4.

may be

'Uncovered by the

cf vol. xxxii,

unis

right. night,'

Verse 1.

See vol. xxxii,

Note

1.

There

M. M. On mahobhi/z,

is

no reason

Comp. X,

4.

p. 212.

Verse

imahe.

is

('night') of course

p. 197.

Note

(Ludwig).

{a-na^ keyoijievor)

6j, 10.

6.

for conjecturing

indriyam

somam

dhanasam

dhanasa// u

MAiVDALA

III,

MAA^Z^ALA

ASHTAKA I.

Thou

(master) of

have me,

Soma

^

:

Sending

HYMN 8,

O

1.

VARGA

?)

13-16.

Agni, as a strong

made me

to perform worship at the

my thoughts

the (press) stone ready* pleasure in thy

21 9

I.

therefore thou hast

the carrier (of the gods sacrifice^.

III,

ADHYAYA

II,

wilt

HYMN

;

I

to the

O

toil,

gods^

Agni

:

I

make

find thou

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 sacrificial

ordinances of the sages of

he (Agni) a

way 3.

pure

is

clever

Heaven

Though

^

and strong, they have sought

for him.

He ^

has conceived freshness \ the wise one of powers, he who is by his birth well allied with

Heaven and Earth.

The gods have found Agni

conspicuous one in the waters, in the work

^

the

of the

sisters.

The seven young (wives) made the blessed one grow who had been born white, ruddy in his They ran up to him like mares to a newgrowth. born foal. The gods wondered at Agni at his birth. ^

4.

-

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 5.

creates mighty, perfect beauty. 6.

He

has gone to (the waters)

who do not

eat,

young (daughters) of Heaven who are not clothed and (yet) are not naked.

the

undeceived

ones,

the

;

2

20

VEDIC HYMNS.

Here the former young (women) having the same have conceived one germ. His compact masses assuming every shape are

origin, the 7.

spread

in

seven sounds

womb

the

^

of ghee, in the streaming of

There the swelhng milch-cows have

honey.

sta-

Great are the parents of the wonderfully mighty (Agni) who are turned towards tioned themselves.

each other\ 8.

Having been

shone

forth,

O

carried (in the waters) ^hou hast

son of strength, assuming wonderful

and fierce. The streams of honey 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^. Walkinof ^ hidden to his dear friends he has not been hidden to the young (daughters) of Heaven*. shapes

brilliant

and ghee

drip,

^

10.

He

of the

bore

father

(in his womb) the germ of the who begat him^ He, being

sire,

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 spaced

The Waters

many

glorious ones

(grow)

gether

:

^.

for

He

lay in the

(god) Agni, in the 12.

work

womb '

o(

(have made) Agni ^

(have come)

J^ita.,

to-

the domestic

of the uterine sisters.

Like a horse that carries (the

prize), in the

of the great (waters)^ visible to his son

^, assembly 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 :

M AND ALA

IIT,

HYMN

22

I.

1

honoured him who had been born the most wonderful and strong". 14. Mighty rays of Hght Hke brilHant lightnings,

their mind,

milking (the sap of) immortality

in

the boundless

accompanied Agni whose ... is light \ who had grown up in his own house, as it w'ere in secret.

stable,

magnify thee, worshipping thee with offermagnify (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. 15.

ings

;

16.

I

I

As

thy followers,

O

Agni, best leader, winning

precious (treasures), pressing onward with fertile

all

glory,

may we overcome

combat 1

7.

the godless

who seek

us.

Thou

hast been here as the banner of the

gods, Agni, joy-giving, knowing

all

wisdom.

domestic (god) thou hast harboured

As

to

As

the

the mortals.

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,

knowing 19'.

all

Come

to

us with thy gracious

friendship,

speeding, great, with thy great blessings.

on us

Agni

wisdom.

plentiful victorious wealth

;

Bestow

make our share

glorious and adorned with fine speech.

These old births of thine, O Agni, and the I have told forth to thee the ancient one. These great libations (of Soma) have been prepared for the manly one generation by genera20.

recent ones

;

tion (S'atavedas has 21.

been placed (on the

6"atavedas, placed (on

altar).

the altar) generation

— VEDIC HYMNS.

22 2 after generation,

kindled by the Vi^'vamitras, the

is

May we

indefatigable (or everlasting).

grace of him the worshipful, yea,

dwell in the his blissful

in

kindness.

on

O strong

Bring thou,

2 2.

to the gods,

O

us,

sacrificing

O

Hotri, abundant food

mighty wealth

O

Procure,

23.

one, this sacrifice of ours

Bestow

wise one, as a liberal giver.

Agni, obtain by

;

for us.

who

Agni, for ever, to him

im-

plores thee, (the gift of) nourishment \ the wonderful

May

acquiring of the cow. that continues our race.

thine abide with us

a son be ours, offspring

Agni,

may

favour of

this

!

NOTES. The Verse Verse

Rishl i

23- SV.

II, 7, II

;

IV,

Comp. on seq.,

III,

Vi^vamitra Gathina, the metre Trish/ubh.

is

= MS.

IV, 11, I,

76

II, I

;

;

2.

;

MS. IV,

TS. IV,

2,

4,

14,

3

;

15.

MS.

12, 3.

hymn

Geldner, Vedische Studien, I, 157 and the article of Regnaud, Etudes Vediques, I'liymne I du Rig- Veda. this

Verse

Note vail;

=

Verse 19

VS. XII, 51

1.

Vakshi, which

is

1.

very frequent as 2nd person of

occurs also as belonging to vas (see VII, 98,

asya vakshi), and

in this sense

stood in our passage.

— Ludwig

no doubt

it is

2.

pitim

it

to be under-

and Geldner take tavasam

vakshi ague as a parenthesis.

G. translates

—

' :

Du

hast

mich zu deinem Somaschenken denn dich geliistet nach deni starkcn, o Agni bestellt, dass ich vor den Weisen opfern soli.' 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

—

;

;

MAiVDALA

HYMN

III,

22^ '- o

I.

Stands, the clause being considered, even without a sub-

ordinating word, as a dependent one.

Syntax,

indische

42

See Delbriick, AltA. Mayr, Sitzungsbcrichte der

;

Classe der Kais.

phil. hist.

Vol.

p.

LXVIII

Akadcmie der Wissenschaften, we were to con-

(Vienna, 1871), 248, 259.— If

sider vakshi as a locative infinitive (see Bartholomae's theory

on such

Indogermanische Forschungen, II, 271 the translation would be Thou hast made me,

seqq.),

O

infinitives,

'

:

Soma

Agni, a strong carrier of

oblations),' &c.

at the carrying (of the

do not think, however,

I

of vakshi very probable, nor

this interpretation

as far as

I can see, favoured by any passage which contains the word. For somasya tavasam, Prof. Max Muller suggests the translation is

it,

—

'

strong of Soma,'

Note Note

i.

e. full

of

Soma.

The text has vidathe. The traditional text has

2. 3.

iikkhz. dfdyat,

which

The verb

means, shining towards or as

far as

di with

two other passages of

'

occurs

dikk/iB.

Mai-^^^ala, in 15,

the '

still

5 and ^^,

in

3.

In the

seems to be correct

text

the gods.'

first

devan

:

B.kkhdi

di'dyanaZr,

shining as far as the gods.' In the second passage

we ought

this

of these passages

I

believe

didhye purvya/n, I think of the ancient things,' or more exactly, I send my thoughts to In the same way it seems to me very the ancient things.' probable that in our verse di'dhyat would be the correct that

to read kkkJfA.

'

'

reading, for the participle refers to the priest himself,

make

I

'

the stone ready

;

and

'

who

this priest

says of

does not

send his light (dWyat) but his thoughts (di'dhyat) to the gods. Comp. I, 132, 5 = 139, I. devan Akk/ia. na dhitaya//

and numerous passages which represent the mati,

III, 4, 3,

the

gira//, &c.,

as going towards {3.kkhdi) the gods, such as

X, 43, i 47, 6.— Morg. Ges., XLVIII, 108) speaks of the hiiufige Verwechslungcn von Formen der dhi wahrnehmen. denbeiden Wurzeln 2 di scheinen und ken.' The reading di'dyat in our verse, and didye III, ^^, 3, may rest on the influence of III, 15, 5. devan iikkhii III, 39,

Prof,

I

;

42, 3

von Roth

;

VII,

10, 3

;

^6, 9;

(Zeitschrift der D. '

i

dTdyana//.

;

VEDIC HYMNS.

224 Note

On

4.

the accent of yufi^-e the

same may be

said as

above (note i) regarding the accent of vakshi. Note 5. I. e. cause the fire to flare up.

Verse

Note

The

1.

verses

2, 3,

2.

and 4 have been translated by

Bergaigne, Reh'gion Vedique,

109.

I,

Note 2. Many sacrificial rites are performed from west to comp. with regard to the Barhis, I, icScS, 4 X, 110, east ;

;

4; with regard to the sacrificial ladle, III, to the Havirdhdnas, Va^as. Sawhita V,

whole

sacrifice

is

spoken of as proceeding

;

X,

ya^/}am pra;7/^am

Note

1

;

V, 28,

1

.

.

.

an eastward

in

j-adhi yagfiQ

;

pra naya.

Comp. Mahabharata XIV,

3.

;

Thus the

17.

see X, 66, 12. pra.?Ika.m na/i ya^'-z^am pra nayata

direction 87, 9.

6,

280. tasmat svaya;;/

vidhanam. Vidatha indeed

is

here an equivalent

of vidhana.

Verse

Note

The meaning seems

1.

3.

to be that

Agni won vigour

(maya//) by dwelling in the waters (see Pada 3) comp. the well-known words apa// hi stha maya/z-bhuva/^ (X, 9, i), ;

'

for you,

Note Note

O

2.

3.

suspicious.

waters, give vigour.'

More exactly, of purified faculties. The accent apasi, instead of apasi, looks very It

is

easy, but perhaps too

apasi, as possibly in III, 6,

(In

a

I,

31,

neutral

conjecture

7.

easy, to correct

apa// should be read for apa//.

8; 151, 4 Grassmann is wrong To stem apas- die Arbeit.') '

the

upasi (in

lap

of the sisters,

Upasi occurs

waters) seems excellent.

in

me

in

V,

assuming Ludwig's of the

i.e.

43, 7

;

X, 27,

Thus upasi svasr/z/am 13 in the meaning of upasthe. would be the same as apam upasthe; comp. I, 144, 2; VI, 8, 4; IX, 86, 25; X, 45, 3; 46, 1. 2, &c.— Comp. below, ver.se 11, note

4.

Verse

Note waters.

1.

Of course

the

4.

seven wives are the rivers or

MAiVDALA Note

2.

I

HYMN

III,

225

I.

cannot adopt Prof. Weber's conjecture asva//! His translation is: 'Die

(Altiranische Sternnamen, 10).

dem wundersamen Agni

Gotter liefen zu

bei seiner

Geburt

Madchen zu einem neu-

(neugierig) hinzu, wie die jungen

geborncn Kinde.' Verse

Note 11;

For kratum punana//,

1.

i3>

;

2.

I

VIII,

31, 16;

take pari as belonging to vasana//

ayu// are objects. sa//

cf. Ill,

12,

53,6.

I

Note

5.

Comp. X,

16, 5.

sok'xli

;

ayu// vasana/^

;

and

X, $^,

3.

ayu/^ a agat surabhi'/^ vasana//.

Verse

Note

1.

The number

6.

of the seven sounds (comp. Sten

Konow, Das Samavidhana-brahma;/a,

p. 33, note 3) seems to be connected with the seven i?zshis, see IX, 103, 3. \d,n\Ji

r/shiwam sapta (comp. IX, 62, 17). The seven sounds to be identified with the seven rivers also in III, 7, i

seem

(see below).

H,

Comp. Bergaigne, Religion Vedique,

O., Religion

des Veda, 117, note

Verse

Note

1.

1.

2.

3.

7.

9.

Comp. Bergaigne, Religion Vedique, II, 99. See volume xxxii, 441 seq. (I, 2, 3, note i). Here I believe we have an anacoluthon. The

poet seems to have intended to say, the daughters of this hemistich

Heaven '

:

He

saw.'

'

Him who walked

.

.

found him (the father) moving along

was not hidden.' Note 4. Agni was hidden

to the

gods but not

— he

to the

waters.

Verse

Note

1.

The

verse X,

10.

though very obscure, seems Should the meaning be that

3, 2,

contain a similar idea. [4''^]

.

— Prof. Max Muller translates

with dear friends, with the young maidens of Heaven

to

;

Heaven and Earth. Verse

Note Note Note

132

II,

i.

Q

2

VEDIC HYMNS.

26

Agni bears in his womb the Dawn, the daughter of Heaven ? Note 2. The waters. Note 3. This phrase, which I have translated as Hterally as possible, is very obscure. The two wives seem to be wives of Agni. Are they Night and Dawn (the two sabardughe, III, ^^^, I2?), whose designation as 'belonging to men seems not to be impossible ? Or the two kindlingsticks (comp. V, 47, 5)? Or the two Darvis (V, 6, 9)? '

Verse

Note Note Note X, 46,

1.

Comp. V,

42, 17. urau dev^// anibadhc syama.

2.

This

3.

The phrase

10.

It

11.

feminine.

is

y3.sdsa./i

may have

sam

hi

purvi'//

occurs also

been, as Geldner believes, a pro-

most natural to meaning may have been Many superior (wives) are wont to assemble,' i. e. where one such wife is, there will be many. This is But the verb which

verbial locution.

supply, seems to be

gam

(i,

it is

ya), so that the

'

:

applied here to the waters, utaya/i or the like.

isha/i,

X, 46, 10 to such beings as That ya^yas may be meant for in

is shown by VII, ;^6, 6, where the ya.sa^a/i 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 (upasi). Comp. above,

the waters vavajana//,

—

'

'

verse

3,

note

3.

Verse

12.

Note 1. With regard to akra/i I adopt the translation proposed by Geldner (Ved. Studien, I, i6(S). On the accent of mahi'nam, see Lanman, p. 398.

—

Note 2. This seems to be the human worshipper. I cannot follow Prof von Roth, Zeitschrift der D. Morg. Gesellschaft,

XLVIII,

1

18,

person of the verb

Note

3.

who

explains sunave as a corrupt third

su.

See above,

I,

44, 3, note i.

MAiVDALA Note Note

4. 5.

The dawns. Comp. above,

I, ;^6,

i,

Verse

Wote

1.

Vana

:

the

1.

See verse

Note

1.

The

wood considered

12,

note

1.

14.

18.

19.

Comp. Kuhn, Kuhn's Verse

Note

as a wife.

text has vidathani.

Verse 1.

2.

3.

Verse

Note

note

227

1.

13.

Verse

Wote

HYMN

III,

I/am. which

substance of the cow.

Zeitschrift,

I,

p.

445.

23.

more especially means the nourishing 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.'

Q 2

2

VEDIC HYMNS.

28

MA7Vi9ALA

ASHTAKA

HYMN

III,

ADHYAYA

II,

8,

2.

VARGA

17-19.

To Agni Vaisvanara. For Val^vanara, the increaser of

1.

we produce verily plish)

by

'

^

a Dhisha;/a

-

7?/ta, for

like purified ghee.

dieir prayer die invoking

him, the

Agni

men

And

(accom-

Hot/7, as the axe accomplishes a

chariot. 2.

By

he has given splendour to both

his birth

worlds (Heaven and Earth). He became the praiseworthy son of his parents, Agni, the carrier of oblations,

never ageing, with satisfied mind, unde-

ceivable, the guest of 3.

men,

rich in light.

Through the power of

their mind, within the

sphere of their superior strength procreated Agni by

winning the prize his splendour,

^

who

I

is

their

the

thoughts.

address

Him who

gods have Desirous of shines with

great in his light, as (one

who

desires to win the prize addresses his) race-horse.

Desirous of winning the choice, glorious, and praiseworthy prize (which is the gift) of the joy-giver, 4.

choose the boon of the Bhr/gus \ the \Js\g'\ who has the mind of a sage, Agni, who reigns with his w^e

heavenly

light.

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 5.

renowned with

all

for strength, with great splendour, united

the

gods,

the

Rudra of

sacrifices \

who

accomplishes the oblations of active (worshippers). 6.

O

(Agni) whose flame

is

purifying,

around thy

MAA'ZJALA

dwellinof,

O

Hotr/, the

IIVMN

III,

2 29

2.

men who

at the sacrifices

have spread the sacrificial grass, O Agni, seeking (how to do) honour (to thee), and (desiring) thy bestow friendship, surround thee (reverentially) ;

thou wealth on them

He

7.

has

filled

—

!

the two worlds

(Heaven and

when the active ones him fast who had been born.

Earth) and the great Sun, (i.e.

the priests) held

He

the sage

led round for the performance of

is

worship, like a racer for the winning of the prize \

with satisfied mind. 8.

Adore ye him, the giver of

honour ye him the domestic Agni, the charioteer of the mighty

performer of worship 6^atavedas.

offerings, the best

;

he who dwells among manifold

7?/ta,

has

tribes,

become the Purohita of the gods. 9. The immortal U-ri^^'-s have purified three logs for the vigorous ^ Aeni " who wanders round the earth

^

:

of these they have placed one

mortals for their enjoyment the sister world 10.

The

;

among

the

two have passed into

^.

food offered by

men has sharpened

him,

the saee of the tribes, the lord of the tribes, as an axe. Busily he goes to the heights and to the

He has held fast the germ He the generator, the strong

depths. 11.

in these worlds.

one, stirs in the

resplendent bellies like a roaring lion, Vaii-vanara with his broad stream of light, the immortal, dis-

and treasures to his worshipper. 12. Vai^vanara has mounted the firmament, the back of heaven, as of old, glorified by those who are tributing 20ods

rich in

creatures as of old, course.

He, creating wealth for the goes watchful round the common

good thoughts.

— VEDIC HYMNS.

230

The

13.

righteous, worshipful priest deserving of

the dweller in heaven

praise,

has established (on earth)

way

:

^

whom

Matari^van

him we approach whose

bright and hair golden, the resplendent Agni,

is

for the sake of ever

new

welfare.

on his way, the quick one, of sun-like aspect, the banner of 1

Like the flaming one (the sun

4.

who

heaven,

?)

who wakes

dawn heaven, the unrepressed, him we

dwells in light,

Agni the head of

at

approach with adoration, the strong one mightily. 15.

The

joy-giving, bright Hot/'/, in

whom

falsehood, the domestic, praiseworthy dweller all

tribes, like a splendid chariot,

by Manus

established

hold,

:

no

is

among

wonderful to be-

him we constantly

approach for the sake of wealth.

NOTES. The same i'^/shi. The metre XXXIII, 75. Verse 9 = MS. I, Verse

Note Note

1.

Literally,

2.

On

—Verse

in its

7=: VS.

1.

generate.'

Sanskrit form,

I

I

refer to

may I,

96,

be 1,

2.

Note note

we

Gagati.

3, 35.

the meaning of this word, which

allowed to leave note

'

is

3.

Literally, 'doubly.'

Comp. below.

III,

17, 5,

I.

Verse

Note

1.

3.

Va^a;// sanishyan refers to the worshipper

who

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.

desires to obtain va^^-a (quick strength,

1

MAiVJDALA

III,

Verse

HYMN

23

2.

4.

Note Note

2.

Comp. I, 60, 1 (see above). Comp. Bergaigne, Religion Vedique,

Note

1.

Comp. von Bradke, Dyaus Asura,

1.

Verse

Verse

Note

Again, as

1.

reference to the race,

with reference to

in '

verse

for the

sacrifice,

I,

57 seq.

5.

p. 54.

7. 3, va^asataye means, with winning of the prize,' and

'for the

obtainment of quick

strength, of booty, &c.'

Verse

9.

Note 1. See above, I, ^6, 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, :

239 Bergaigne, Religion Vedique, I, 22. With regard to the three forms of Agni, compare also H. O., Religion dcs ;

Veda, ic6 seq.

Note Note

3.

On

4.

Into the celestial world.

pari^man, comp. above,

Verse

Note

1.

SS, note).

I

I,

79, 3, note

2.

13.

read divikshayam (Bergaigne, Rel. Vedique, I, The blunder has been caused by X, 6^, 5.

dadhire divi kshayam.

VEDIC HYMNS.

232

MAA^Z^ALA

ASH7AKA

II,

HYMN

III,

ADHYAYA

To Agni

VARGA

20-21.

Vai^vanara.

They have worshipped

1.

8,

3.

Vaii"vanara with his

broad stream of h'ght with prayers ^ and treasures For in order that he may walk on firm ground. 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 Hotri who has He takes care of sat down, the Purohita of Manus. his wide dwelling day by day, Agni who, incited by the gods, gives wealth for our prayers.

The

3.

priests

have exalted with their thoughts

Aeni. the banner of

From him

fice\

their (sacrificial)

in

sacrifices,

whom

works and

the achiever of sacri-

they have put together

their prayers, the sacrificer

desires blessings.

The father of sacrifices, the miraculous lord of those who know prayers (?)\ Agni, is the measure 4.

and

he has entered the two the sage beloved by many

rule^ of the sacrificers

manifold-shaped worlds 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

who

is

golden \ Vaii"vanara

who

dwells in the waters,

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

— MAiVDALA

III,

HYMN

233

3.

with the people of Manus, goes as a charioteer to and fro with (gods and men) who accompHsh the sacrifice,

the quick, domestic (god), the dispeller of

curses.

which may be blessed with offspring; swell with sap; shine upon Stir up vigour and the great us (plenty of) food. Thou art the U^i^ (or ones, O watchful (god). 7.

Agni, be wakeful

^

our

in

life

good-minded

willing one) of the gods, the

(lord)

of

prayers. 8.

The

lord of the tribe, the vigorous^ guest, the

guider of prayers, the U^i^^ (or willing one) of those who invoke him, 6^atavedas, the light of worship

him men constantly

with

praise

with

adoration,

solicitations for their welfare. 9.

The

resplendent, joyous

god,

Agni on

his

chariot, has with his might encompassed the dwellMay we honour in our house with beautiful ings.

prayers

his

^

commands who

is

rich

in

manifold

prosperity. 10.

O

Vai^vanara,

I

love thy statutes by which

thou hast found the sun,

born thou hast Agni,

thou

filled

O

far-seeing one.

When

the worlds, heaven and earth

encompassest

all

these

(beings)

;

by

thyself.

For Valivanara'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. 11.

NOTES. The same Rishi and Verse 11

=

TS.

I,

metre.

5, 11, i.

— Verse 10 = MS.

IV,

11, i.

VEDIC HYMNS.

2 34

Verse

Note

1.

itself for

A

meaning like prayer seems to recommend most of the passages in which the substantive vi'p '

'

occurs, for instance, V, 68,

vipa gira

;

IX,

pavasva dharaya

means

a

'

pra va// mitraya gayata varu;/aya vipa

;

IX, 65, III, 10,

12.

may

nouns vipra,

vlpsLskit,

As

5 (see below), &c.

designate

Comp. vepate

.

.

aya khti/i vipa anaya

to be in trembling agitation,' the

substantive

prayers.

i.

22, 3. ete putsi/i v[pa.s/cka./i somasa//

VI anasu/i dhiya/i;

vip

1.

vipodha.

We

;

X,

hari/z

the verb

same word

as

thoughts

or

enthusiastic

matf, IX, 71, 3

.

11, 6,

and the

need not enter here

upon the question, whether some concrete trembling or shaking objects also were designated as vipa//, and whether Bergaigne (Religion Vedique, I, p. vii) vi'p aya//-agra, with which Trita

the

(X, 99,

6),

as a

'

priere a pointe de

fer

Journ. R. Asiatic Society, 1893, p. 431

our verse vipa// I

may

have translated

it

is

right in taking

killed

the

boar

(comp. Macdonell,

'

1895, p. 185).

;

— In

be either nominative or accusative.

as an accusative; in the case of the

nominative the translation would be

' :

The

prayers have

worshipped Vaij'vanara with treasures.'

Verse

Note

1.

The

text has vidathasya.

Verse

Note

1.

3.

Asura// vipa//-/'i'tam.

4.

On

the meaning of asura,

which implies the possession of secret, supernatural power, Comp. von Bradke, see H. 0.5 Religion des Veda, 163 seq. Dyaus Asura, pp. 64-65. Note 2. Richtschnur und Weg der Opferer,' Pischel, Vedische Studien, I^ 306.

—

'

Verse

Note ing

is

1.

Literally,

'

whose

5.

rules are yellow.'

The mean-

that Agni's whole sphere of activity bears the golden

yellow '

MANDALA

III,

IIVMN

Siyana.

gives

the

colour.

haritva-^-am

iti

3.

235

interesting

remark

.rakhantaram,' but no doubt harivratam

is

right.

Verse

Note

1.

Comp.

7.

Neisser, Bezzenberger's Beitrage, XIII,

297.

Verse

Note

1.

Comp.

I,

^6,

i,

note

Verse

Note

1.

Comp.

II, 4, 1,

note

Verse

Note

1.

Prof.

Max

forth his great song,' like br/"hat

8. 2.

9. i.

11.

Miiller proposes to translate,

and observes,

sama, a name of a

'

hymn ?

'

has sent

Might not br/hat be '

VEDIC HVMNS.

2 ^^6

MAA^/^ALA

ASH7AKA

II,

HYMN

III,

ADHYAYA

8,

4.

VARGA

22-23.

ApRi Hymn.

Log by

1.

by

log

be kind towards

^

O

hither,

Sacrifice,

god,

O

that

we may

day, Tanunapat,

having

its

sacrifice.

the gods, Varu;^a, Mitra, Agni,

every day bring hither by

thrice

Bring

-.

Agni, as a kind friend to thy friends.

Thou whom

2.

gods

the

Flash

us.

flash grant us thy, the Vasu's, favour

make

abode

this

our

ghee \

in

sacrifice

honey-sweet,

sacrifice (this

day by which

sacrifice)

worships (the gods).

(Our adoring) thought

3.

forward for worshipping as the the sacred food

(i/),

boons goes the Hotr/ of

rich in all first

for saluting the strong bull with

May

adoration and homage.

he, the best sacrificer,

incited (by our prayers) sacrifice to the

gods

Upwards your^ course has been

4.

^.

directed at

the worship; upwards (your) flames- are gone; ready (for receiving

sat

down

sacrificial

you)

Or

the air^

is

at heaven's navel.

We

the Hot;-/ has

spread out the

orass which receives the (rods.

mind the sevenfold work of the Hotrzs'^, enlivening everything (the gods) came hither in the right way. (The divine doors ^) with 5^.

Choosing

in their

men

as their ornaments^, born have come hither and thither to

at

the sacrifices^,

this sacrifice,

many

of them. 6.

Hither

(shall

come) the

neighbourly (goddesses)

two

of glorious

Dawns \

the

appearance-.

;

MAiV^DAI.A

III,

HYMN

4.

237

Of different forms, they both smile. (They shall come) that Mitra and Varu/^ja may be satisfied with us, and Indra accompanied by the Maruts with their powers ^. catch hold of the two divine Hotr/s

I

7.

The seven

Teaching the

wont.

first.

strong ones' rejoice according to their right,

they proclaim the right,

the guardians of law, contemplating the law.

May

S\ I

/a

Bharati, in concord with

(beings) belonging to

all

the Bharatis,

with the gods, Agni with men, Sarasvati with

may

the three goddesses

Sarasvati (come) hither sit

down on

this sacrificial

grass.

O

9.

divine Tvash/r/, grant us and send forth

this our seed which which a manly son

sets to 10.

work the

O

to thrive

is

:

from

(the seed)

born able and

is

skilful,

who

press-stones, loving the gods.

tree \ send (the offering) forth to the gods.

May Agni the slaughterer make the offering ready. May the same, the very true Hotrz, sacrifice according as he 11.

knows the

o-enerations of the ofods.

being kindled, come hither, on one

Agni,

chariot with Indra, with the quick gods.

May Aditi,

sit down on our sacrificial With Svaha may the immortal gods rejoice.

the mother of noble sons, grass.

NOTES. The same II,

I,

21

TS. IV,

;

7?/shi.

MS.

i;

Ill,

],

Metre, Trish/ubh.

IV, i^,

8,3;

MS.

10.

II,

—Verse

Verse 10

12,6.

9

=

TS.

=VS. XXVII,

VEDIC HYMNS.

238

Verse

1.

Note 1. Agni is invoked as personified in each log of which is put on the sacrificial fire. Note 2. Comp. VII, 39, i. sumati'm vasva//. Verse

Note

Comp.

1.

II, $, i\.

2.

ghr/tam asya

Verse

Note (cf.

Comp. X, no, no, 9).

1.

fuel

yoni//.

3.

enan yakshi

3. si/i

ishita//

ya^iyan

also X,

Verse

4.

Note 1. The text has the dual vam. But who are the two beings addressed? According to Saya/za, Agni and The the Barhis, which does not seem very probable. structure of the phrase gives the impression

impression to gatu,

is

is

be supplied to soMmsh'i

to

— though

this

by no means certain— that vam, which belongs

in this supposition, are

If

also.

not the two beings

in

we

are right

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 M

proposes to change

tiller

vam

into va.

According to him the meaning may be Either the road 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. urdhva joHwshi devayuni :

has been

asthu//.

Note

Possibly the words urdhvA' sokijushl prasthita

3.

may

rai,'"^wsi

form one clause,

gone towards the

sky.'

M.

Verse

Note II,

1.

On

this verse,

'

upwards (your) flames are

jM.

5.

comp. Pischel, Vedische Studien,

115 seq.

Note sacrifice,

2.

On

the

comp. H.

seven

priests

O., Religion des

of the ancient

Veda,

;^H^ seq.

Soma

MAiVDALA Note

3.

That

HYMN

III,

this subject

is

239

4.

to be supph'ed,

is

the regular composition of the Apri hymns. firmed by the word purvi/i, which the divine doors

Note Note

4. 5.

;

comp.

188, 5

I,

1.

2. 3.

Note

1. I,

VII,

2, 5.

In

I. e.

Comp. above, 96)

6.

Night and Dawn.

Comp. above, Comp. M. M.,

142,

I,

may

7.

vol. xxxii, p.

Verse

Studien,

con-

human form.' M. M. The text has vidatheshu.

'

Verse

Note Note Note

is

evidently an epithet of

is ;

shown by It

I,

7.

127, 5, note

be right

in

196 seq.

i.

Pischel (Vedische

taking the seven p/7lvshasa/^

as the Aiigiras, the sapta viprk/i.

Verse

Note

1.

The

verses 8-11 are repeated in VII,

Verse

Note

1.

The

8.

tree

is

10.

the sacrificial post (yupa).

2,

8-1

1.

VEDTC HYMNS.

!40

MA/Vi9ALA

ASHTAKA

II,

III,

HYMN

ADHYAYA

5.

VARGA

8,

24-25.

has awoke over ag^ainst the 1. Shininof Afjni Dawns, the priest who traces the footsteps of the sages ^. With his broad stream of hght 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 Loving many aspects of 7?/ta the messenger one. has shone up at the bursting forth of the Dawn. 3. Agni has been estabhshed among the tribes of men, the son of the waters, Mitra^ acting in the

The

way.

right

reached the top

;

dehghtful,

worshipful

one

has

become one who

the priest has

should be invoked by prayers. 4. Agni becomes Mitra\ when he has been kindled

he the Hot?'/ (Agni becomes)

;

6"atavedas,

(becomes) Varu;/a.

The

Mitra;

he,

quick Adh-

varyu, the domestic (god, Agni, becomes) Mitra, the Mitra

(i.e.

and of the

friend or ally) of the rivers

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

navel the seven-headed (song?)^;

tall

at

his

(?)

(Agni) ob-

serves the enjoyment of the gods. 6.

The AVbhu^ has

name worthy knows

all

of being magnified, he, the god

laws.

The

footstep^ rich in ghee failinfT.

created for himself a good

:

who

skin of the herbs", the bird's

Agni watches

(all) that,

never

1

MAiVDALA

HYMN

III,

Agni has approached the place

7.

24

5.

^

rich In

ghee

(the altar), with broad passages, (the place) long-

He

ing (for him), longing (himself).

made

bright, tall purifier has

the resplendent,

two parents

his

^

new

again and again.

As soon

8.

when

as born he has

grown by the grass \ strengthen him

the sprouting (grass-)blades

Like waters beautiful on their precipitous

with ghee.

path, Agni, being

the lap of his parents, has

in

escaped into wide space.

Receiving praise the vigorous one

9.

with his

forth

fuel,

May

earth's navel.

has shone on heaven's summit, on the Agni worthy of being magnified, ^

and Matari^^van, the messenger, carry hither the gods that they may receive our sacrifice. 10. The tall one has, by (receiving) fuel, upheld the firmament, Aoni becomingf the highest of lights, (being) Mitra

when

Matarii'van

for

sake

the

of

the

Bh?'/gus^

who dwelt

kindled the carrier of oblations, (Agni) in secret.

=

II

111,

23.

I,

NOTES. The same

7?/shi

and metre.

— No

verse occurs in the

othzr Sa;«hitas.

Verse

Note I,

1.

On

pada-vi',

comp. Pischel, Vedische Studien,

299.

Verse

Note is

1.

the

1.

Mitra has here and

name

of the

3.

in verse

god Mitra, with

(Bergaigne, Religion Vedique, III, 134 also

*

friend

186, note [46]

'

i).

4 two meanings

whom Agni seq.),

is

and

:

it

identified it

means

(comp. H. O., Religion des Veda, See von Bradke, Dyaus Asura, p. 1^.

or

'

ally

'

R

'

VEDIC HYMNS.

242

Verse

Note

See verse

1.

3,

note

i.

Verse

Note

1.

sage, IV,

All this

we

5, 8,

;

side, the

In the parallel pas-

very enigmatical.

is

(agre rupa/^) and

aroham)

5.

have, instead of ripa// agram, the reading

which

rupa/z agram,

hymn

is

4.

confirmed by verse 7 of the same 13, 3 {paiil^a padani rupA/i anu

by X,

support of the reading ripa/z, on the other X, 79, 3 (ripa/z upasthe anta/z), may be

in

verse,

The meaning of riip is unknown rip means and 'deceiver:' but what is the summit of the

quoted.

;

'deceit'

Bergaigne (Religion V6dique,

deceiver?

tried to solve the riddle, but

is

it

II,

77 seq.) has

really hopeless.

— The

not quite so

meaning of the following words, pada/zz v6k, there is at least some probability that the bird is

obscure

;

Agni himself

(cf.

below. III,

latter explanation

writes ripa/z

' :

May

agram

I

it

is

7, 7),

or possibly the sun.

advocated by Prof.

Max

Miiller,

not be a description of sunrise

do not understand

place of the bird, as in

I,

;

but

padam

is

The who

priyam

?

ve/i is

the

na garbham, the nest

130, 3. ve/i

This nest is covered by a stone, is in fact the vra^a, which has to be opened to let out the Ripa/z It is also the yoni or the altar. light of day. agram may possibly be the summit of the Pa;/i or of Vr/tra, of the bird or of the sun.

79, 3'

X,

Note 2. See above, I, 36, 1, note 2. Note 3. Sapta-i-irshan (' seven-headed ') occurs again in two other passages of the Rig-veda (VIII, 51, 4, and X, 67, i) in both it is an epithet of words which signify hymn Possibly a similar word should be (arka, dhi). prayer or But why are the prayers called sevensupplied here. ?' Does this refer to unknown technicalities of the headed Vedic liturgy ? Does it stand in connection with the seven '

;

'

'

'

tones of the scale, with the expression sapta dhitaya/z, with

the

number

est sans

of the seven Hotrz's?

'

Celui qui a sept tetcs

doute un personnage equivalent a

lui

seul

au

MANDAhX groupe des sept

liVMN

III,

Bergaigne

prctres,' says

243

5.

(II, 145),

which

is

very ingenious, but should not be given as a doubtless fact. Prof. Max Miiller observes that sapta^-irshan may be,

—

like saptasya, the

vra^a of Pa«i, opened by Agni, IV, 51, 4, is called saptasya, IV, 50, 4, and

and that Brzhaspati saptagu, X, 47,

6.

Verse

Note

Agni

1.

6.

Rthhu

here called

is

his

in

quality as

See Bergaigne, Religion Vedique, II, 408. Note 2. There seems to be no doubt that sasa (comp. the sasya) means herb or possibly grain in X, 79, 3 comp. I, 66, 2. yava/i na text there has sasam na pakvam a

skilful artisan.

'

'

'

;

'

;

The same meaning

pakva/i.

quite admissible in

is

I,

51, 3

;

VIII, 72, 3 though these passages are too uncer21, 4 I cannot find any reason for tain for deciding anything.

V,

;

;

believing that

we have

here and in IV,

5, 7

;

7, 7

(see below),

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'

another word derived from the root

sas,

'

'

'

(Bergaigne,

Note

78

II,

seq.).

See verse

3.

5,

note

i.

Verse

Note Note

7.

Yonim,

1.

2.

literally 'womb.' Probably Heaven and Earth.

Verse

Note

1.

Prof.

Max

8.

Miiller refers this to the grass of the

which the spark

barhis, or the tender blades in

and kept

alive

Verse

Note

1.

is

caught

by ghee.

Comp. above,

I,

^6,

9. 1,

Verse

note

2.

10.

Note

1. I have adopted, though I do not believe it cerGrassmann's opinion on the meaning of pari in this connection. Comp. H. O., Religion des Veda, 123, note 4.

tain,

R

2

^

VEDIC HYMNS.

244

MAtVZ^ALA

ASHTAKA 1.

II,

HYMN

ADHYAYA

singers,

your thoughts\ (the ladle) which Carr)

the gods. to right-

it

6.

VARGA

8,

pious

ye

forward,

Bring-

III,

is

26-27.

stirred

in

turned towards

ing (the sacrificial butter)

from

left

turns eastward, rich in strength, bringing

the offering to Agni,

full

of ghee.

When

born thou hast filled the two worlds, nay thou hast even exceeded them, O friend of May, O Agni, thy seven-tongued horses^ sacrifices^ 2.

by the greatness of heaven and earth ^. 3. Heaven and Earth the worshipfuP establish thee as Hotrz for the house, whenever the pious

move

along,

human

tribes offering food

magnify the bright

light.

(Thou art) seated, the great one, in a firm place \ between the two mighty Heavens 2, thou who (between) the two united^ neverart longed for ageing, inviolable wives, the two juice-yielding milchcows* 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 Thou hast become a messenger out the two worlds. 4.

—

at thy birth, thou, 6.

Or

O

bull,

the leader of the tribes.

bind to the pole by means of thy

(art of)

harnessing the two long-maned, red (horses) of that

swim

ghee\ and carry

in

hither,

O

Rita.,

god,

all

perform splendid worship, O (S'atavedas 7\ Even from heaven thy shining lights have thy splendour follows many resplendent shone dawns, when the gods, O Agni, praised the cheerful

gods

!

;

;

Hotrz's work

-

who

eagerly burns in the forests

— MAA^DALA

HYMN

III,

6.

245

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, or whether the horses of thy and worshipful 8.

Whether

it

;

chariot, 9.

O

Agni, have turned themselves hither

Come

or on

hither with them,

many

O

Agni, on one chariot

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).

He

10.

the Hot;/ whose sacrifice even the two

is

wide worlds salute over and over again for the sake Turned to the east\ the two wellof prosperity. established- {goddesses,

Heaven and

Earth),

the

true ones stand as at the sacrifice'^ of

righteous,

(Agni) the right-born. 1 1

= ni.

22.

I.

NOTES. The same Rish'i and metre. — Verse i=TB. MS. IV, 14, 3. Verse 9 = AV. XX, 13, 4. Verse

Note

1.

The

translation of

based only on the etymology. manana/^ agrzhh/zata, IX, 70, '

Does not X,

47, 7.

II, 8, 2,

5

;

1.

manana is conjectural, and The passage at ft ra^anam 3,

does not help us much.

stoma// h^-idispr/sa/i

manasa

va/^ya-

mana//, indicate the original reading, manasa va-^yamanam?'

M. M. Note

2.

The

sruka/i are called dakshiz/avr/ta//,

By

I,

144,

i.

the word dakshi/^ava/ the poet probabl}' intended to designate the ladle also as procuring a Dakshi;/a (sacrificial fee) to the priest.

— ;

VEDIC HYMNS.

246

Verse

Note Pischel,

1.

On

2.

praya^yu, see M. M.,

Ved. Studien,

I,

vol. xxxii, p. ^^^^,

and

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 ya^;7iyasa//, though it is a plural, to Heaven and Earth. Comp. Delbriick, Altindische Syntax, 103.

Verse

Note

1.

The

Padapa///a has dhruva/^.

be dhruve, comp. H, 41, IX, 40, 2. dhruve sadasi

Note Note Kuhn's Note

2. 3.

5.

I

think

dhruve sadasi uttame

should

it .

.

.

asate

sidati.

I.e. Heaven and Earth. Askra seems derived from

a-sa/?r

(Joh. Schmidt,

Or the two milch-cows which

instantly give

Zeitschrift, 4.

4.

XXV,

71).

'

Greek acf)ap comp. Bartholomae, Bezzenberger's Beitrage, XV, 17. Note 5. Vish//u is not the only god who is called urugaya, and there is no reason therefore why the epithet milk,'

if

sabar-

is

to be connected with the

;

should not be referred here to Agni.

Verse

6.

Note 1. Comp. Lanman, Noun-Inflection, pp. 402,413. See below, IV, 2, 3. Verse

Note Note note

;

2.

See Geldner, Vedische Studien, I, 114 seq. Should the accent be apa/^? Comp. Ill, 1,3,

3.

Note 3

1.

7.

VII.

genitive

3.

very probable that Ui-adhak (comp. Ill, 34, an epithet of Agni. We should expect the u.yadhak, which violates the construction, seems It is

7, 2) is ;

MAiVKALA

Or

metri causa.

to Stand

III,

HYMN

247

6.

luadhak an accusative sintranslation would be 'When

is

gular neuter, so that the literal the gods praised the work, burning in the forests, of the :

Hotrz"?

Verse

Note

1.

Pischel, Vedische Studien,

On uma, comp.

Verse

Note Note

1.

Comp. above,

2.

See VVindisch

8.

223.

I,

10.

II, 2, 7.

in

the Festgruss an Boehtlingk,

p. 114.

Note 3. There is one syllable above the number the metre and meaning would be all right if we were to read (the two goddesses) stand at the adhvare (for adhvareva) ;

:

sacrifice,'

like

two

&c.

Prof.

Max

sacrifices, like

'

Mliller explains

two

' :

Adhvara-iva,

sacrificial altars, barhis.'

VEDIC HYMNS.

>48

MAT^Z^ALA

ASHTAKA

III,

HYMN

ADHYAYA

They who have

1.

III,

1,

7.

VARGA

1-2.

risen out of the drhik of the

white-backed one, have entered the two parents,

The

the seven sounds.

come together

;

(all-)encompassing parents

they go forth to aspire after long

Hfei. 2. The milch-cows dwelling in heaven^ are the mares of the manly one. He has bestridden the Thee who goddesses who carry the sweet (food)^. Hvest in peace in the abode of 7?/ta, the one cow^ circumambulates, making her way.

He

3.

has mounted the

(mares)

^

that

became

well-manageable, the wise lord, the finder of riches.

He

with the dark blue back, with

made them depart from

many

faces,

has

the drink of the brush-

wood^. 4.

Giving mighty vigour to the never-ageing son

of Tvash/r^'^ the streams^ carry

Him

the firmly

in his abode with his limbs upon the he has entered two worlds as if they were

fixed one.

Flashing

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

mighty 6.

I

/a

belongs, the

praise.

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'.

MAiVZ)ALA

With the

7.

watch the

made^

HYMN

III,

Adhvaryus the seven

five

beloved footstep

which

Turned forwards the

rejoice

for

:

the

priests

bird

never-aoeino^

has

bulls^

have followed the

being gods,

they,

249

7.

laws of the gods. 8 9.

= 111,4,7The many

mighty reins

(mares) are

easily direct

Thou who

art

of desire for the

full

For the manly, bright one, the

stallion.

horses)^

(the

Divine

Hotr/!

a great joy-giver and wise, bring

hither the great gods and the two worlds^.

The dawns, O

10.

wealth-giver, the mighty sacrispoken and bright have shone with

well

ficers\

And by

wealth.

the earth's greatness",

forgive us even committed sin^, that

O

Agni,

we may be

great. ii

=

III,

I,

23.

NOTES. The same Rishl and

metre.

— No

verse of this

hymn

occurs in the other Sawhitas.

Verse

Note

1.

On

meaning of

the

jectures only can be given.

be Agni.

If this

Agni's drink,' .

.

.

may

1.

is

right,

'

difficult verse

this

con-

The white-backed one may they who have risen out of

be Agni's rays or flames (ye rasmaya/i

prakarshe;;odga/&/^/^anti, Saya/^a)

upon the two mothers,

i.e.

;

these flames enter

Heaven and Earth, and upon

the seven sounds, the sacrificial songs which are identified

with the terrestrial and celestial seven rivers (com p. above, III,

I, 6).

tional text

All this rests on the supposition that the tradiis

correct.

Now Ludwig

remarks with reference

:

VEDIC HYMNS.

250 to the

pronoun ye

archaistische

:

'

Warscheinlicher

ist,

anwendung der form auf

haben,' and Griffith says that ye

is

dass wir hier eine

e fur fern, vor uns

'apparently used for

I do not believe in this possibility, but for ye (ya) the true reading may be ya(/^). In this case the They who have risen out of seven va;/is would be subject the drink of the white-backed one, the seven sounds have The meaning of this may be entered the two parents.' rising as it were out of the offering sacrificial songs, The made to Agni, and in the same way the streams of water

the feminine.'

'

:

which, in the shape of clouds of smoke rise out of the offering (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. parikshi'ta pitara .

dyavaprzthivi'.

X, 65

It

may

.

.

be observed that the author of

(see especially the verses 6-8) evidently imitated the

expressions of the hymn, HI,

'

7.

The coming

Heaven and Earth marks the beginning the year.' M. M. Verse

of the

together of

day and of

2.

Note 1. On divakshas, comp. Joh. Schmidt, Pluralbildungen 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 (Va^, according to Saya;/a) the Dawn which Or the butter offered to daily returns in her due way? Agni ? In our verse and in the parallel passage, X, 6^, 6, it may be observed the vartani of the cow is mentioned to in X, 172, i. 4. referred is Ushas that the vartani of And Ushas is represented in I, 123, 9 as coming to the nishkr/ta comp. X, 6^, 6. ya gau// vartani'm pari-eti m/i;

:

k/-/tam.

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.,

MAiVDALA

IIVMN

III,

25

7.

I

Agni, when burning or drinking destroys this dwelling of the brushwood, as it were, the Waters he makes the Waters depart from the wood. Religion des Veda, 113).

;

Verse

Note

On Agni

1.

4.

as the son of Tvash/rz, see Hillebrandt,

Vedische Mythologie,

Note

I, 522 seq. 'Could vahata/^ be the suyama/^ of verse 3?'

2.

M. M. Verse

Note

Or,

1.

'

6.

when the singer's bull own law'? The bull; .

Verse

Note Note

1.

See above,

2.

The

Note

Raj-maya//,

1.

the rays

is

Agni.

7.

'

the

?

9.

reins,'

same time means

at the

Suyama// being an apposition to tempted to derive it from the root yam, may contain the word yama, the way,'

(of Agni).

'

rasmAya/i, one '

has grown strong

of course,

5, 5. 6.

flames of Agni

Verse

'

.

.

according to his

to direct,' but

is it

'

and mean 'having a good way.'— It

difficult to believe

is

a second subject of vr/shayante, in which case the translation would be: 'The many (mares)

that rasmiya/i suyama//

is

are desirous of the mighty stallion, the

.

.

.

reins (or rays)

of the manly, bright one.'

Note M. M.

2.

'

Bring hither to the two worlds the great gods.'

Verse

pr/ksha-praya^a/^, comp.

M.

M., vol. xxxii,

335 Pischel, Vedische Studien, I, 98. Note 2. The meaning seems to be:

By

thy greatness

Note p.

10.

1.

On

;

which

is

Note also

I,

equal to that of the earth. 3.

Comp. X,

24,9; VI, 51,

8.

63,

8.

krMt

akr/tat enasa//.

See

VEDIC HYMNS.

252

UANVALA ASHTAKA

III,

HYMN

III,

ADHYAYA

1,

8.

VARGA

3-4.

worshippers of the gods anoint thee at the sacrifice, O lord of the forest ^ with heavenly When standing upright bestow wealth honey 2. 1.

The

(on us) here, or 2.

when abiding

mother's lap I

in this

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 lack of thoughts \ rise up- for the sake of great prosperity. 3.

Rise up,

O

lord of the forest,

Erected by

of the earth.

skilful

on the summit erection bestow

on (the worshipper) who

splendour

fits

out

the

sacrifice as a vehicle \ 4.

A

He becomes more sages

come when born \

well-clothed youth dressed has excellent

hither.

Wise

of pious thoughts, longing for the gods in

full

their mind, bring

He who

him

forth.

been born is born^ in 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 5.

has

;

raises his voice ^ 6.

fastened

down

fashioned,

posts

the worshippers of the gods have (in the earth), or whom the axe has

You whom

^

O

lord of the forest

:

may

those divine

standing (here) take care to bestow on us

treasures with offspring.

(The posts) which have been hewn on the earth and fastened down, and to which the sacrificial 7.

MAiVZ)ALA

ladles

our

have been raised

fields

among

^

:

may

253

8.

they, giving bliss to

precious goods for

seek

eagerly

^,

HYMN

III,

us

the gods. A

May

8.

the Adityas, the Rudras, the Vasus, the

Heaven and

Earth, the Earth ^ and unanimously bless this the Air may the gods may they raise up the banner of the sacrifice sacrifice (the Yupa). 9. Like swans ranging themselves in rows, array-

good

leaders,

— ;

ing

themselves

have come

to

in us.

brightness the sacrificial posts

Led up by

the sages they go

forward as gods to the abode of the gods. 10. Like horns of horned animals the posts with their head-pieces

Hearing

(us) in the

(priests)

may

sacrificial

are seen on the earth.

^

emulating

call

they protect us

in

of the invoking racings

the

of

battles. 11.

O

branches

lord of the ;

(offspring)

may we

forest,

rise

—thou whom

rise

with a hundred

with a thousand branches this

sharpened axe has led

forward to great prosperity.

NOTES. The

samei?/shi.

The metre

is

Trish/ubh (verses 3 and

7

Anush/ubh). This Sukta

is

a collection of liturgical verses that refer

and anointing of the sacrificial post, and to the winding of a rope about it. See Aitareya Brihma//a

to the erecting

II, 2

;

Aj-valayana 5rautasutra III,

^rautasutra V, opfer, 68 seq.

;

Liturgie Vedique, 16. sacrificial

i,

8 seq.

;

vS^iikhayana

Schwab, Das Altindische ThierBergaigne, Recherches s'ur I'Histoire de la

15, 2 seq.

;

On

the ritual acts referring to the

post which seem to be connected with ancient

2

VEDIC HYMNS.

54

tree-worship, comp. also H. O., Religion des Veda, 90 seq.,

256.— Verses 1-5 =TB. Ill, 6, i, i. 3; MS. IV, 13, 1. Verse 3 = MS. I, 2, 11. Verse 4=:TA. I, 27, 2. Verse 10 = TB. II, 4, 7, II. Verse ii=TS. I, 3, 5= i VI, 3, 3, 3. ;

Verse

Note Note

1,

2.

1.

The tree of which the sacrificial post is made. The post is anointed with butter, see Schwab,

This butter is spoken of as honey also in the Ya^us, which refers to this rite, May the god Savitrz

1.

c, 69.

'

anoint thee with honey,' Taittiriya Sawhita

Note

3.

I, 3, 6,

i.

In the lap of the mother Earth.

Verse

2.

it is to do with the verb am See Rig-veda IV, 11, 6. amatim a;;/ha/^ du//matim X, ;^;^, 2, and such passages of the younger Vedic Sawhitas as Va^. Sa7«h. XVII, 54 (apa

Note

Amati has nothing

1.

;

the contrary of mati. .

.

.

The same

amatim du/^mati'm badhamana//). of Geldner (Ved. Studien,

II,

The

post

Note

2.

1.

sacrificial

is

Comp. below,

1.

The

p.

the opinion

addressed.

III, 24, i.

sacrificial post,

(Schwab, Thieropfer,

is

3.

Verse

Note

.

184, note 4).

Verse

Note

.

;

.

49)

is

4.

round which a rope of grass tied, is

compared here with

This seems to contain an allusion to the Upanayana ceremony, at which the youth was invested with the sacred girdle, and which was considered a well-dressed youth.

Pada B He becomes more There is no doubt that this excellent when born'). rite is as old and older than the Rig-veda see H. O., as a second birth (comp.

'

:

;

Religion des Veda, 466 seq.

It

may be

noted that several

Grz'hya-sutras prescribe the use of our verse at the

yana (A^yvalayana

I,

20, 9, &c.).

Upana-

MAiVDALA

III,

Verse

Note

1.

Does

HYMN

8.

255

5.

this expression refer again to the

second

birth (see the preceding note)?

Note Note

The text has vidathe. Comp. V, 76, i. ut viprawam The conjecture devayam easily

2.

3.

asthu//.

but

it is

itself,

va./ca./i

suggests

itself,

not necessary.

Verse

Note

devaya/i

1.

6.

In the Rig-veda, svaru

not, as

in

means the

sacrificial

post

the later ritual texts (Schwab, Thieropfer,

pp. II, 74), that splinter of the wood of the sacrificial post (yiipaj-akala), with regard to which Katyayana (VI, 3, 1

7)

prescribes

avaguhati.' sacrificial

'

' :

He

post

in

Yupaj-akalam asy^m

(scil.

hides

the splinter of the

the

rope (tied round the

raj-anayam)

wood

of the

post).'

— See

Weber, Indische Studien, IX, 232. Verse

Note Note

1.

2.

Comp, below, IV, 6, 3. Comp. VIII, 71, 12. kshaitraya sadhase. Verse

Note

1.

7.

The Earth

with the Heaven,

in

8.

mentioned twice,

is

the

firstly

together

compound Dyava-Kshama, and

then separately as Pr/thivi.

Verse

Note

1.

On

(y^ashala), see

the

10.

wooden head-piece

of the sacrificial post

Schwab, Das Thieropfer,

p. 9.

!

VEDIC HYMNS.

256

MAA^i9ALA

ASHTAKA

III,

III,

HYMN

ADHYAyA

1,

9.

VARGA

5-6.

thy friends \ have chosen thee for our protection, (we) the mortals (thee) the god, the

We,

1.

offspring of the Waters, the blessed one with fine

splendour

2,

who

gloriously advances, the

unmenaced

one.

When

2.

thou, finding pleasure in the wood, hast

thy mothers, the Waters, that return of

gone

to

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 ^. passed beyond (all) failures, 4. He who has ;

beyond all hindrances \ the guileless, watchful oneshave 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, Him MataAo-ni, who thus dwelt in concealment ;

—

ri^van brought hither from afar, from the gods,

he had been produced by

when

attrition (of the woods).

have taken thee up, O carrier of sacrificial food towards the gods \ because thou, O (god) belonging to Manus, protectest all sacrifices by the power of thy mind, O youngest 6.

(And

thus) the mortals

one herein thy something glorious the simple, to itself even shows w^onderful power that the cattle lie down round about thee when 7

^ This

is

;

MAA^DALA

thou hast been kindled,

HYMN

III,

O

257

9.

Agni, at the approach of

darkness ^ 8.

Make your

offerings in (Agni), the best per-

former of worship, the sharp one who purifies with

Serve ye obediently the god, the quick

his flames ^

messenger, the

the adorable.

agile, the old,

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 Hot;V. 9 \

:

NOTES. The same

Tv/shi.

Trish/ubh.

is

The metre

— Verse

= SV.

i

Verse 9 = VS. XXXIIl,

7

;

1.

Note

2.

For

this expression,

Comp. VIII,

19, 4.

Br/hati

62.

TB.

Verse

Note

is

I,

the last verse I,

53.

II, 7, 13, 2.

1.

compare

I,

subhagam

Verse

;

Verse 2 = SV.

30, 7; VIII, 21,

sudi'ditim.

3.

Note 1. Comp. I, 8r, 5. ati vi'^vam vavakshltha idam vi'j-vam bhuvanam vavakshitha. Note 2. The different officiating priests seem

;

102,

8.

ati

alluded

Verse

Note

1.

Comp.

parsbat na/^

Note

2.

1,42,

be

1.

[46]

4.

7. ati na./i sa.skata./i

ati saskAta/i

;

naya

;

VII, 97,4.

Lanman, Noun-Inflection.

The gods who searched Verse

Note

to

to.

for

467.

Agni.

6.

For devebhya/^ havyavahana, comp. X, 118, 5; s

.

VEDTC HYMNS.

258

Verse

7.

Note 1. Comp. Prof, von Schroeder's translation of this verse, Kuhn's Zeitschrift, XXIX, 205. Note 2. Regarding apii-arvare, comp. VIIT, 1, 29; Geldner, Vedische Studien,

II, 178.

I

cannot adopt the conclusions

of Prof. Bloomfield, Contributions to the Interpretation of

Wild animals run away tame animals are attracted by it.'

the Veda, Fifth Series, p. 36.

from the

fire at

night,

'

M. M. Verse

Note 21,

1.

For

this

8.

Pada, comp. VIII, 43, 31

;

I.

Verse

Note

1.

This verse

is

9.

identical with

X,

52, 6.

102, 11

;

X,

MANDALA

III,

MAA^/^ALA

ASHTAKA I

\ Thee,

III,

O

tribes, the god,

HYMN

III,

lO.

HYMN

ADHYAyA

1,

259

10.

VARGA

7-8.

Agni, the highest king of human thoughtful mortals kindle at their

worship.

Thee, O Agni, the 7?/tvig, the Hot;-/, they magnify at the sacrifices. Shine as the guardian of J^ita. in thy own house ^ 2.

3. He indeed who may worship thee, the Gatavedas, with fuel, acquires abundance in valiant men,

O

Agni

;

he

will prosper.

May He,

4.

come

the banner of the sacrifices, Agni, hither with the gods, anointed by the seven

Hotr/s

^

for the sake of the

man who

offers sacrificial

food.

Bring ye forward an ancient, mighty speech to Agni, the Hotre, who is like a worshipper bearing the lights of prayers \ 6. May our prayers increase Agni, since he is born deserving of praises, the cous^dTcuous one, for 5.

the sake of great strength and wealth. 7 \

May Agni,

as the best sacrificer at the worship

(of men), perform the sacrifice to the

man devoted

As

to the gods.

reignest (passing)

beyond

gods for the Hotr/ thou

a joyous

(all) failures.

Thus, O purifier, shine on us glorious abundance in heroes. Be the nearest (friend) to those 8.

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

2 6o

VEDIC HYMNS.

NOTES. The 98

;

The metre

sameT^/shi.

TB.

Ill, 2, II, I.

Verse

= SV.

Verse

Note

1.

The

Pada

first

1.

Comp. above,

2.

1,8.

Verse

Note

Soma

1.

The most

4.

ancient Hst of officiating priests at the

sacrifice contained

seven priests.

Hence Agni

des Veda, 383 seq.

I,

identical with VIII, 44, 19.

is

I,

— Verse5 = SV. ico.

I,

1.

Verse

Note

Ush;/ih.

is

7

is

See H,

O.,

Reh'gion

called saptahota,

cf.

Ill,

29, 14.

Verse

Note

1.

On

vi'p,

see the note on III,

'lights' of the vipas,

comp.

in

the Rig-veda

—

— and

Bergaigne, Religion Vedique,

1.

i.

The second Pada

is

though

this

As

to the

VII, loi,

word

is

the materials collected I,

Verse

Note

3,

va'/^a/^^yoti/^-agraZ',

the expression ^yoti//sh/oma

known

5.

285.

7.

identical with

I,

15, 12.

i,

not

by

MAJVZ)ALA

MAA^Z^ALA

ASHTAKA Agni

1.

HI,

HYMN

III,

III,

261

II.

HYMN

ADHYAYA

11.

VARGA

1,

9-10.

the Hotr/, the Purohita of our worship,

is

he who dwells among many

tribes,

He knows

the

of

oblations,

the

sacrifice in clue order.

He, the immortal

2.

motion

^

Agni takes heed

^

sets himself in

praying men 3.

prayer

one

;

4.

?),

carrier

messenger, with satisfied mind,

U^i^^ the

(incited)

Agni

by the thought

(of

?).

(of us)

by the thought

(the

the banner of the sacrifice, the ancient

purpose triumphs ^. gods have made Agni, the old-renowned

for his

The

son of strength, the 6^atavedas, their carrier

wards the

(to-

sacrifice) ^

Agni the undeceivable one who goes before the human tribes, he is the quick chariot \ ever new. He, the uninjured 6. Overcoming all attacks, Agni, is most mightily gods, the mind (power) of 5.

renowned. 7.

Through the

vehicle

towards the delights (of

^

(which carries the gods) the worshipping

sacrifice),

mortal attains the dwelling-place

^

of (Agni)

whose

flames are purifying. 8.

May

we, the priests, by our prayers obtain

the blissful gifts of 9.

Agni

(the

trials

established

!

Agni 6^atavedas.

May we of)

win

strength.

them ^

all

all

In

the

best things in

thee the gods have

VEDIC HYMNS.

262

NOTES.

—

The same i?/shi. The metre is Gayatri. Verse 2 = VS. XXII, 16; TS. IV, I, 11,4; MS. IV, 10, 1. Verses5, 7, 6 = SV. 11,906-908. Verse 5 = TB. 11,4, 8, i. Verse

2.

Note 1. Comp. Bergaigne, Religion Vedique^ I, 57 seq. Note 2. Oil the intransitive use of rinvAti, comp. Gaedicke, Der Accusativ im Veda, p. ^^. Verse

3.

1. The meaning seems to be that Agni is intent on purpose (artham, Pada 3); comp. I, 10, 2. tat indra/i artham ^etati. Note 2. Comp. Neisscr, Bezzenberger's Beitrage, XX, 42.

Note

his

Verse

Note

1.

See the note on

I,

127, 8.

Verse

Note

1.

On Agni

Religion Vedique,

I,

1.

2.

144.

Comp. I, 127, 8, note Comp. above, III, 2, Verse

Note

1.

tve vasuni

I.e. all

... a

5.

considered as a chariot, see Bergaigne,

Verse

Note Note

4.

7. i.

6.

9.

the best things (Pada i) irire ya^'';7iyasa/^.

;

comp. VI,

5, 2.

!

MAiVDALA

MAA^/^ALA

ASHTAKA

Indra-Agni,

come

26^

12.

HYMN 1,

12.

VARGA

11-12.

Indra-AgnJ. our prayers

consequence of

in

hither to the pressed (Soma), to the precious

clouds Drink of our prayers). 2.

III,

ADHYAYA

in,

To 1.

HYMN

III,

Indra-Agni,

it

incited

the

by our thoughts

brilhant^

by

him

of

sacrifice

who praises you goes forward together Soma hbations, the praises, &c.). Thus

(i.e.

(with the

drink this

pressed (Soma)

By this stirring sacrifice I choose Indra and may they Agni who show themselves as sages 3.

^

;

here satiate themselves with Soma. 4.

I

united

call

the bounteous \ the killers of foes

conquerors,

unconquered,

'-,

Indra-Agni,

the the

greatest winners of booty. 5.

ways I

The (of

praisers rich in

hymns, knowing

the

laud

sacrifice),

all

the

Indra-Agni,

you.

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 along the paths of

(of sacrifice)

7t/ta.

8. Indra and Agni, yours are powerful abodes and delisfhts. You cross the waters this is the deed which belongs to you ^ 9. Indra and Agni, you display the lights of that mighty heaven in your deeds of strength deed of yours has been known far and wide. :

;

VEDIC HYMNS.

264

NOTES. The same

The hymn

and metre.

i^zshi

addressed to

is

—

Verses 1-3 = SV. II, J9-21. the couple Indra and Agni. MS. I, 3, 17. I, 4, TS. Verse i-VS. VII, 31; 15,

M

Verses 4-6 = SV.

Verses 5-8 = SV.

925Verse 53=MS. IV, 11, i. Verse 6 = TS. I, 1, 14, 1 MS. IV, 10,5. Verses9, 7,8 = SV. 11,1044-1045. Verse 9 -TS. IV, 2, II, I 3. 13, 8; TB. Ill, 5, 7, 3 MS. IV, 10, II,

1052-J054.

II,

928.

;

;

;

4;

II,

I-

Verse

Note

Cloud,' of course,

'

1.

In the

the cloud.

1.

means that which comes from

Soma hymns

of the ninth

Ma./ida.\a.,

the

word nabha// seems frequently to refer to the water with which the Soma is mixed (see IX, 69, 5 71, i. 3 74, 4 ;

83, 5

;

86, 14; 97, 21

passages

;

Prof. Hillebrandt's opinion

different, see his

is

Perhaps we

should go too far

the poet invited the gods to

Vedische Mythologie, in

;

;

on these I,

212).

believing that in our verse

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 ketsma/i, Prof Max Miiller remarks, perhaps which appeals to you ... so that they take note of it.' '

Verse

Note

Max that

1.

may

be doubts about kaviHV^ada. Prof. I think is it, wishing for sages?' translation is recommended by X, 81, i. pratha-

There

Miiller remarks,

my

3.

'

UANDALA

III,

HYMN

Verse

Note

Comp.

1.

I,

tojasa rathayavana Zeitschrift,

Note

XXIV,

.

Studien,

.

.

indragni,

and Brugmann

in

2.

Kuhn's

24.

Or, the killers of Vr/tra.

2.

1.

4.

169, 5. raya/i tosAtama/i; VIII, 38,

Verse

Note

26'

12.

On I,

aptiir

122

8.

and apturya, comp. Pischel, Vedische and H, O., Gottingische Gelehrtc

seq.,

Anzeigen, 1889, 4 seq.

!

VEDTC HYMNS.

266

MAiVi9ALA

ASHTAKA

III,

HYMN

III,

ADHYAYA

1,

13.

VARGA

13.

To this god Agni I sing^ for you most powerfully. May he come to us with the gods may he, 1.

;

the best sacrificer, 2.

The

sit

riehteous

down on

the sacrificial grass.

one to whose

worlds (Heaven and Earth) and

— Him the men who

(all)

skill

rich in offerings magnify.

long for gain, that they

may

the

two

blessings cling

Him

those

obtain his blessing.

3. He, the priest, is the guide 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 Hotri, the lord

of the tribes, the

brilliant,

the wonderful, with his

excellent thoughts ^ 6.

And mayst

help us in our us,

Agni

whom

thou, the best invoker of the gods,

spell, in

our hymns.

Shine

bliss

on

the Maruts strengthen \ the greatest

winner of thousandfold (wealth). Now bestow on us thousandfold wealth with 7. offspring and prosperity, splendid, most powerful,

and undecaying abundance

in

heroes,

O

Agni

M AND ALA

HVMN

III,

267

1 3.

NOTES. The

iv/shi

Rishahha Vaij-vamitra.

is

— Verses

Anush/ubh.

6,

7

= MS.

hymn, Aitareya Brahmawa

cerning this

Verse

Note Comp.,

stomam .

.

.

Ar/C'a

1.

(ar/^a)

for instance, .

ar>^a

ar/^a

.

.

IV, 11,

VI,

gaya

(Sawhitap.

ka.

may

The metre is Comp. con-

—

II, 40.

1.

be

]6, 22.

or second

first

pra

vedhase

arksi)

2.

;

X,

person.

sakhiya/^ agnaye

va/i

50,

1.

pra va/i

vij-vanaraya vij'vabhuve,

Benfey, Die Quantitatsverschiedenheiten

in

den

mahe

and see

Sa//^hit^-

—

und Pada-Texten der Veden, III, p. 8. On the metre of the second Pada, comp. my Prolegomena, p. i8cS. Verse

Note

3.

Perhaps we should supply, on account of the

1.

preceding nominative,

vi'pra/^

('

Verse

priest

')

:

of these (priests).

4.

seems to me to be co-ordinated The locative with divi and apsu a; comp. X, 89, 11. kshitishu would not have suited the metre as well as the

Note

dative.

he

Kshiti'bhya//

1.

Prof.

Max

may shower

Muller proposes to translate

' :

Whence

wealth on our dwelling, whether he be

in

the sky or in the waters.'

Verse

Note

1.

Comp. X,

172,

2.

5.

a yahi vasvya dhiya.

Verse

6.

Note 1. Comp. ^"ahkhayana 6"rautasutra VIII, 16. indra// marutstotra/^ marudgawa// marudvrz'dha/^ marutvan .

marutsakha.

.

.

!

!

VEDIC HYMNS.

268

MAiVi9ALA ASHT^AKA 1.

The

ADHYAyA

III,

joy-giving'

the sacrifices \

He

HYMN

III,

1,

the son of strength,

Hotr/ has taken

has been offered to thee

the adoring speech

O

14.

his place at

Agni whose chariot is lightning, whose hair is flame, has spread

forth his light over the earth. It^

VARGA

the true, the sacrificer, the highest

sage, the worshipper.

2.

14.

^

— to thee who

righteous, strong one.

wise, the wise (gods).

grass in the middle (of

is

observant of

Bring hither thou Sit

it)

—be pleased with

down on

for bliss,

O

who

it,

art

the sacrificial

worshipful one

!

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 chariot3.

To

thee, Agni,

seat^. 4.

Mitra and Varu;^a,

Maruts

shall sing to

O

strong Agni, and

thee a pleasant song,

all

the

when

O son of strength, standest with thy flames, spreading out men^ over the (terrestrial) sun a thou,

dwellings. 5.

We

have given thee thy desire to-day,

sitting

thee adoringly with outstretched hands': thou to the gods as a priest with thy mind sacrifice most skilled in sacrifice, with unerring thoughts,

down near

O

Agni 6.

From

manifold

thee indeed,

divine

O

blessings

son of strength, proceed

and gainst

Give us

thousandfold true wealth according to thy guileless

word,

O

Agni

!

MAiVZlALA

7.

HYMN

III,

What we have done we

sacrifice,

take thou notice of chariot^

make

;

O

mortals,

here

skilful

all that,

O

1

269

4.

for

thee

at

this

and thoughtful god, (god) with the good

all this (sacrificial

food) here savoury,

immortal Agni

NOTES. The same VS. XVIII,

The metre

Rishi.

On

1.

vidatha, comp.

I,

Verse

Note

The

1.

Trish/ubh.— Verse 5 =

75-

"Verse

Note

is

1.

31, 6, note

2.

2.

subject to be supplied seems to be nama//-

uktUi.

Note

2.

thesis, as

The words nama//-uktim ^shasva form Ludwig has seen.

a paren-

Verse, 3.

Note

1.

It is possible that here, as in several

other pas-

sages, a confusion between the two verbs va^ayati and va^ayati has taken place. If the reading were va^ayanti, we should have to translate, Night and Dawn who are '

running a race against each other The ancient one is Agni.

striving together (as

Note Note Note

2. 3.

4.

if

?).'

The two goddesses. Night and Dawn. The Padapa//^a has vandhura-iva, which may be

the dual of vandhur

(1,

34, 9).

But more probably

it

should

be vandhure-iva (nom. dual, neuter or loc. sing.), comp. I, I, 139, 4. adhi vam tasthau 64, 9. a vandhiireshu .

sthama vandhure 6,

10.

adhvareva.

H.

O.,

Die

;

.

On

;

and see III, vowels, see Pragr/hya contracted

111,43,

Hymnen

.

i.

vandhuresh/Z/a//,

des Rig-veda,

I,

p.

456.

VEDIC HYMNS.

270

Verse

Note

1.

On

nrin and the

this word, see above,

I,

4.

dififerent theories

146, 4,

note

Verse

Note

1.

Comp. X,

1.

For

this hemistich,

1.

The

5.

6.

comp. VI,

Verse

Note

5.

79, 2. uttanahasta//.

Verse

Note

traditional text has

who

13,

i

;

34>

i-

7.

thasya bodhi, which can only mean,

every one

proposed for

tvam '

vi'j-vasya

sura-

take thou notice of

has a good chariot'

— which

Bergaigne

(Ouelques observations sur les figures de rhetorique dans Le char en question est la le Rig-veda, p. 15) explains '

:

priere qui

text

is

amene

corrupt

read surathasya

le

dicu au sacrifice.'

instead of surathasya

;

(

= suratha

asya).

I I

believe that the

think

we should

1

MAiS'DALA

MAA^Z^ALA

ASHZAKA

III,

HYMN

III,

III,

27

5.

1

HYMN

ADHYAYA

15.

VARGA

1,

Flaming with thy broad stream of

1.

away

sorcerers,

fiends,

plagues.

!!

May

I

15.

light beat

dwell in

the protection of the great, well-protecting (god),

under the guidance of Agni who readily our

call.

Be thou our

2.

protector

be thou (our protector) O Agni, well-born

forth,

Cherish,

mine as his

own

3.

O

listens to

man

(a

when when in

dawn

this

shines

the sun has risen.

body, this praise of

rejoices) in the birth (of a son), in

offspring^

Beholding men, shine thou after many (dawns) \ O Vasu Agni, red in the dark (nights).

bull,

!

Lead us and bring us across anguish.

Help

us,

the U^^s^, to wealth^, thou youngest (of the gods) 4.

Shine,

O

hast conquered leader of the

O

Agni, thou the invincible all

first,

strongholds and

all

bull,

who

delights, the

the protecting^ mighty sacrifice,

6^atavedas, best guide. 5.

O

who

singer, thou

art wise, brightly shining

many

towards the gods^ bring to us thy

perfect

and gain like a victorious car^ Agni, (carry) thou (hither) towards us the two well-established^ shelters,

;

worlds (Heaven and Earth).

O

and rouse our gains. Agni (Increase) for us the two worlds (Heaven and Earth) rich in milk, O god together with the gods, shining 6.

bull, increase

with beautiful shine enclose us. 7

=

111,

I,

23.

!

May

a mortal's hatred never

— VEDIC HYMNS.

272

NOTES. The Rzshi Verse III,

metre Trish/ubh.

Utkila Katya, the

is

- VS.

i

XI, 49; TS. IV,

i,

5,

i

Verse

Note

Comp. VII,

1.

i,

yam na sunum tanayam .

.

tanaye nitye

21.

.

.

Note

7,

5;

X, 39,

.

.

.

.

;

14. ni't-

II, 26, 3.

Hirzel, Gleich-

3.

For this expression, compare IV, 19, 8 IX, 71, VI, 39, 4. 7, and especially III, 6, 7 The poet compares himself and his friends with

1.

;

X, 31,

Note

;

dadhana//, and besides

Verse

:

II,

2.

putrai'/^ .^anmana visa. ^anena nisse und Metaphern im Rig-veda, 77.

7

MS.

;

I. 6.

;

2.

the mythical priestly tribe of the U^i^s (Bergaigne, Religion Vedique, I, 57 seq.), using, as it seems, at the same time the word usi^a/i in

Note

The

3.

VIII, 26,

13.

its

adjective sense

Padapa///a

jubhe

Is

1.

the text correct

mighty

first

;

comp.

4.

think that payo/i should

I

?

be corrected into payo or payu// of the

the willing ones.'

/^akrate.

Verse

Note

'

right in giving raye

is

' :

the leader and protector

The mistake may have been

sacrifice.'

caused by the genitives which surround the word.

Verse

Note

1.

5.

Geldner (Vedische Studien,

hemistich: 'Die vielen

I,

160) translates this

sicheren Zufluchtsorte

(

= Opfer-

platze)bis zu den Gottern erleuchtend als Weiser, o Sanger.' I '

do not believe that sarma Zufluchtsorte

Saya;^a.

vakshi

;

Note

I

is

= Opferplatze

'

the object of didyana// is

too

much

in

and

;

the style of

take aHV/idra .yarma as depending on abhi

comp. I, 34, 6. tridhatu savma vahatam. For abhi vakshi va^am, comp. Ill, 30, 11

2.

;

VI,

21, 12.

Note

3.

On sumeka, comp.

Boehtlingk, 114.

Windisch, Festgruss an

MAA^DALA

MAA^/^ALA

ASHTAKA

III,

III,

HYMN

III,

1

HYMN

ADHYAyA

1,

273

6.

16.

VARGA

16.

Agni rules over abundance in valiant 1. This 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^

possesses joy-furthering boons

—

overcome ill-minded deceived the enemy* day by day.

in

battles

3.

As

such,

and wealth one,

O bounteous

in valiant

may be most

who

who^ who have

(the Maruts) (foes),

Agni, prepare^ us riches^

men, which,

O

highly glorious

exalted, rich in offspring, free from

plagues, and powerful,

The maker who victoriously (stands) over all 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 4.

beings,

:

men.

Give us not up, Agni, to want of thought^ nor to want of heroes nor to want of cows, O son of Drive away hostile strength, nor to the scoffer. 5.

powers^. 6.

Help us

at this sacrifice,

O

blessed one, with

mighty gain which is accompanied by offspring, O Let us be united with greater, gladdening, Agni !

glorious wealth,

[46]

O

thou of mighty splendour!

2

VEDIC HYMNS.

74

NOTES. The same

The metre

Rish'i.

is

Pragatha, each Pragatha

composed of one Br/liati and one SatobnTiati. The position of the Sukta 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. distich being

—

Verse

Note

Comp. VII,

1.

18, 35.

2.

imam

nara/^ maruta/^ sa^-

^'ata anu.

Note 2. The passages which Grassmann gives for the meaning of vr/dh, starkend, erquickend,' I, 167, 4; X, 89, Probably we should have to alter 10, are quite doubtful. the accent and read vrzdham. Note 3. The relative clause seems to refer to the Maruts, not to the goods (raya//). Note 4. Comp. VI, 46, 10. ye jatrum adabhii//. '

.

Verse

Note Note

.

.

3.

Literally, 'sharpen.'

1.

The

2.

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. pi'ba sutasya, drink of the pressed '

:

'

Soma,' &c.

Verse

Note

On

1.

VIII, 31,

>^akri//

deveshu a duva//, comp. IV,

9-

Verse

Note Note

4.

1.

On

2.

Comp. VI,

5.

amati, comp. above, III, 59,

8.

8, 2,

note.

apa dveshawsi a k/7'tam.

2,

9

;

MAiVZ)ALA

MA7Vi9ALA

ASHTAKA He who

1.

nances,

is

treasures, is

he

HYMN

III,

17.

VARGA

],

17.

inflamed after the primitive ordi-

anointed with ointments \ the giver of

he whose

hair

whose

flame,

is

may As thou

all

stately robe

ghee, the purifier, skilled in sacrifice, Agni

— that

sacrifice to the gods.

hast performed,

2.

O

Agni, the Hotr/'s

duty for the Earth, as thou hast done

O

275

7.

I

ADHYAyA

III,

is

HYMN

III,

Catavedas,

sacrifice

of intelligence, in

full

with

offering

this

Thou

hast three

births from the

for

Prosper

gods.

the

thou hast done for Manus.

this sacrifice to-day as 3.

to

Heaven, the same way

it

O

lives,

DawnS O

6atavedas, and three

Being wise,

Agni!

sacrifice

with these to the favour of the gods, and

bring

luck and welfare to the sacrificer. 4.

Praising

we adore

Agni

O

thee,

Thee

mao-nified.

full

of splendour,

6'atavedas,

the gods have

full

of beauty,

deserving

made

to

their

be

mes-

senger, their steward \ and carrier of offerings, the

navel of immortality. 5.

O

Agni, the Hotr^

who

excellent sacrificer,

luck by himself-

O

and

before thee was an

verily^ sat

sacrifice

:

intellieent one,

who

set

down and brought

according to his rules,

down our

sacrifice at the

ofods. feast of the t>

NOTES. The Verse

Rish'i i

=

is

TB.

Kata

Vaij-vamitra, the metre

I,

i,

2,

Verse 3

10.

T

2

=

TB.

Trish/ubh.— Ill, 2,

11,2;

VEDIC HYMNS.

276

MS.

IV, 11,

1

;

12, 5.

=

Verse 4

TB.

Ill, 6, 9,

1

;

MS. IV,

13. 5-

Verse

1.

Note 1. Possibly the poet intended to allude also to the other meaning of aktubhi//, which means both ointments' and nights.' The nights render Agni conspicuous and I do not believe anoint (a//^) him as it were with beauty. that the existence of a Vedic word aktu, ointment,' should '

'

'

be denied; Wiss.

cf.

i
Bechtel, Nachrichten d. Gottinger Ges. d.

398.

Verse

3.

See Bergaigne, Religion Vedique, II, 14. Prof. Three lives are thine, the dawns are thy three birthplaces, or three dawns are thy birthplaces.

Note

Max

1.

Miiller translates

:

Verse

Note

1.

See above,

I,

58,

7,

4.

note

Verse

i.

5.

Grassmann is right in obsei"ving that the Vedic poets show a certain predilection for the word dvita when speaking of Agni's being estabProf. Max lished and doing his work at the sacrifice. Miiller thinks of Agni's two homes, earth and heaven. Note 2. On the Hotr/ more ancient than Agni, comp. Note

1.

Literally,

'

doubly.'

Bergaigne, Religion Vedique, refers to the

Agni or the

fire

1,

109.

Probably

used at former

this

simply

sacrifices.

MAiVZJALA

MAA^Z^ALA

ASH7AKA Be

1.

kind,

III,

O

HYMN

III,

III,

277

l8.

HYMN

ADHYAYA

1,

18.

VARGA

when we approach

Agiii,

18.

thee, as

a friend, as parents^ a straight leader. burn thou deceit are the tribes of men of For against (all) malign powers so that they turn back. 2. Burn, O Agni, the nearer enemies, burn the a friend full

of

curse

:

evil-doer.

distant

the

O

Burn,

Vasu,

May thy never-ageing, seeing the unseen ones. never-tiring flames^ spread out. Wishing for (thy blessings), O Agni, by fuel and ghee I offer this sacrificial food for (the attainment of) advancing power and of strength worshipping thee with my spell as far as I have power 3.

;

offer)

(I

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 toil

for thee, bright luck and welfare,

the Vi^vamitras

!

We

O

who

Agni, on

have cleaned thy body many

times. 5.

Give us

treasures,

O

best gainer of riches

Agni, when thou

:

hast been

such Indeed art thou, In the blessed praiser's house thou hast

kindled.

placed, together with wealth, thy mighty (?)

arms^

thy marvellous shapes.

NOTES. The same Rish'i and metre. = AV. Ill, 15,3.

Verse 3

—Verse

2

=

TA.

IV,

5, 5.

VEDIC HYMNS.

278

Verse

1.

Note 1. It is rather strange that Agni is compared with the two parents. Generally it is the two A^yvins, or Heaven and Earth, or the pair of Indra and Varu//a, &c.. who are compared with father and mother (see Hirzel, Gleichnisse No doubt in our und Metaphern im Rigveda, 71 seq.). of the metre. account on I do chosen was verse the dual and Occident, und (Orient 11,473) Bollensen not think that

—

Kirste (Bezzenberger's Beitrage, XVI, 297) are right in believing that a dative of p'ltri is found here, and in translating

' :

as a

good

(son) to his father.'

Verse

Note

1.

Brugmann

The meaning in

vol. xxxii, p.

2.

of ayasa//

is

doubtful

XXIV,

;

comp.

M. M., 24 seq. an Festgruss Bradke, von (VI, 66, 371 5); Kuhn's

Zeitschrift,

;

Roth, 124.

Verse

Note

1.

On

sr/pra, see

mean something doubtful.

like

'

I,

arm,'

5.

Karasna must 3, note 3. though the exact meaning is

96,

In VIII, 32, 10 the

compound srzprakarasna

Prof. Max Muller writes: 'Thou hast brightly occurs. assumed a body with soft arms or with stretched-out arms, if we do not read sr/prakarasna.'

MAiVKALA

III,

MA7VZ7ALA

ASHTAKA 1.

I

III,

HYMN

1

279

9.

HYMN

III,

ADHYAYA

choose Agni as Hotr/ at

1,

19.

VARGA

19.

this sacrificial meal,

the clever sage all-knowing and not foolish.

amid the boons

he, the excellent sacrificer, sacrifice for us

host of the gods

To

obtain

liberal

sake of wealth and strength.

(for us) for the 2.

may he

;

May-

O

thee,

Agni,

I

stretch forth

the (ladle)

rich in sacrificial food, splendid, full of gifts, full of

From

ghee.

"gods

',

goods 3.

left to right,

choosing the host of the

he has established the

Whoever

is

with the sharpest

O

offspring,

god

by thee, is blessed Favour him with good

favoured spirit.

rich in favours

rich in perfect praise of thee, the

put

On

O

thee indeed,

many

5.

!

may

we,

Vasu.

Agni, sacrificing

faces of (thee) the

then the host of the gods,

thou wilt

Agni,

^

the copiousness of manliest wealth, be

(dwelling) in

4.

with gifts and

sacrifice

-.

O

god

\

men have

Bring hither

youngest one, when

sacrifice to-day to the divine host^.

When

the gods will anoint thee as the Hotri

at the sacrificial

meal making thee

sacrifice, be thou here, O bestow glory on our bodies.

sit

down

for the

Agni, our furtherer, and

NOTES. The Rishi Verse 3

=

is

TS.

Gathin Kaiuika, the metre Trish/ubh.—

I, 3,

14, 6

;

MS.

IV, 14, i5-

VEDIC HYMNS.

28o

Verse

Note

1.

Comp. below, IV,

6,

2.

This parallel passage

3.

shows that pradakshi//it belongs to wx^nkh, not

Agni

represented as choosing,

is

i.e.

to a^ret.

inviting the host of

by moving around the sacrificial food from left to See concerning the Paryagnikara/za, which seems to be alluded to, Hillebrandt, Neu- und Vollmondsopfer,

the gods right.

42 seq.

Note

2.

Or,

'

with the (divine) givers and with the

Vasus.'

Verse

Note

1.

3.

Boehtlingk-Roth seem to be right in reading i-i'ksho j-i'kshasi 52, H. yasmai tvam

Comp. VIII,

jiksho.

.

.

.

daj'iishe.

Verse

Note

1.

They have inflamed many

a face of the

Note briick,

2.

4. fires,

each of which

is

god Agni.

Or,

'

that thou mayest sacrifice,' &c.

Syntaktische Forschungen,

I,

148.

See Del-

1

MAiVDALA

III,

MAA^i9ALA

ASHTAKA

III,

HYMN

HYMN

III,

28

20.

ADHYAYA

20.

VARGA

1,

20.

by his hymns Agni, Ushas (dawn), the two A^vins, Dadhikra- at

The

1.

carrier (of the gods)

May

daybreak.

longing for our

the gods rich in light, unanimously

hear

sacrifice,

Agni, threefold

2.

calls

^

is

us.

thy strength

;

three are thy

abodes three are thy many tongues, O thou who And three, O Agni, are thy art born in 7?/ta ;

!

With

bodies beloved by the gods.

these protect

our prayers unremittingly.

Agni

3 ^

Many

!

are the names,

O

of thee the immortal one,

And are,

!

whatever the secret powers of the powerful thou all-enlivener, in thee they have placed

relations 4.

C'atavedas,

^

together (those)

many

men ask

Agni

May

righteous.

(powers),

O

(god) after

whose

^

the divine leader of the divine tribes

is

Bhaga, the

like

O

self-dependent god

guardian

of

He, the

killer

ancient one, the possessor of

the

seasons \ of Vr/tra

the

all

the

'-,

wealth, bring the

singfer across all troubles.

Dadhikra^ Agni, and the goddess Ushas, Br/haspati and the god Savitr/, the A^vins, Mitra and Varu;^a and Bhaga, the 5.

I

invite

hither^

Vasus, Rudras, and Adityas.

NOTES. The same 2;

III, 2,

II, 6.

i^zshi

II,

i;

and metre.

MS.

II,

—Verse

4, 4.

2

=

Verse 3

TS. II, = TS.

4,

Ill,

it, i,

VEDIC HYMNS.

282

Verse

Note

The

1.

above,

127,

I,

'

carrier

8,

note

Dr. Neisser quoted pp. 40-43

Note

'

1.

of the gods 1,

there.

is

On Dadhikra

2.

wig, vol.

iv,

p.

H.

79;

Miiller writes,

generally in

'

It

O., Religion des

4,

1.

company with matutinal

The

reader

;

Lud-

Veda, 71. Prof. form of Agni

3.

who compares

passage with

this

19,

resemblance pointing to the

:

same author.

comp. concerning the idea of

Note 2. Maya// mayi'nam maya, H. O., Religion des Veda, 3.

124

gods.'

conclusion that both verses belong to the

Note

I,

me some

seems to

observe a general

will

of

xxxii,

vol.

or Dadhikravan, the deified horse

Verse

Note

article

(I, 6, 5).

of Trasadasyu, see Pischel, Vedische Studien,

Max

See

the Hotrz.

and compare the See also M. M.,

163, 294.

With pr/sh/abandhu, comp. bandhupr/M, ban-

dhvesha.

Verse

Note pa/i

' :

1.

Perhaps rztu-pa// should be changed into

who

the god

Note

2.

4.

Or

'

the killer of

foes.'

Verse

Note

1.

Possibly

we have

5.

to read, on account of the

metre, iha hve.

Note

2.

r/ta-

protects the Rita., the righteous.'

See above, verse

i,

note

i.

!

MAiVDALA

MAiVZ^ALA

ASHTAKA Take

1.

accept

O O

our

this

Agni,

To

1,

to

offerings,

21.

VARGA

21.

the

immortals;

O

6"atavedas.

partake of the drops of fat and ghee,

down

thee,

O

as the

first.

the drops of fat mixed

purifier,

with ghee drip down.

own

283

2 1.

HYMN

sacrifice

these

Hotrz, having sat 2.

III,

ADHYAyA

III,

graciously

HYMN

III,

!

O

who

(god)

followest thy

ordinances, give us the best boon for this feast

to which the gods come eagerly. the drops 3. To thee, the priest, O Agni, (belong) kindled art Thou one good ghee, O dripping with Be a furtherer of our sacrifice as the best i?zshi. !

O

one \ full of power, the Praised drops of fat and ghee drip down, O Agni mighty with hither come hast by the sages thou 4.

For

thee,

liberal

!

Accept graciously the

light. 5.

For

offerings,

O

wise one

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 orods.

NOTES. The same 3

7?/shi.

Verses

i

and 4 are Trish/ubh, verses

and 3 Anush/ubh, verse 5 Vira^Mpa Satobr/hati.

The hymn belongs

to the ritual of the animal sacrifice.

has to be recited, according to the prescription of the later Vedic texts, while the vapa (omentum) of the It

sacrificial

from

it.

is roasted and the drops of fat drip down See Schwab, Das Altindische Thicropfer, p. 114

animal

VEDIC HYMNS.

284

and the Sutra texts quoted by him (for instance, Aivalayana 5rautasutra 111,4, i). Bergaigne (Recherches sur I'Histoire de la Liturgie Vedique, 18) seems to be right

seq.,

in

observing:

'

Bien

d'une piece dans

le

(rhymne

qu'il

III, 21) soit recite tout

paj-ubandha, pendant la cuisson de la

vap^, pour les gouttes de graisse qui tombent dans sa complexite metrique

.

.

.

le trahit et

nous y

le feu,

fait voir

une

It may be observed, seem to form a distich of an irregular Prag^tha type; comp. H. O., Die Hymnen des Rigveda, vol. i, p. 118.— Verses 1-5 = TB. Ill, 6, 7, i. 2

simple collection de vers liturgiques.'

however, that the two

last verses

;

MS.

IV, 13,

5-

Verse

Note

1.

On

4.

the word adhrigu,

cf.

Bloomfield, American

Or. Soc. Proceedings, March, 1894, p. cxxiii.

Verse

Note

1.

Vapakhyaw

evidently correct. killed,

out of

havi//, Sayaz/a.

After the

the omentum, which its

Veda, 360

body and seq.

5.

is

offered.

This explanation is animal has been

sacrificial

very rich

in fat, is first

drawn

See H. O., Die Religion des

!

MATVDALA

MATV^i^ALA

ASHTAKA

HYMN

III,

HYMN

III,

ADHYAYA

III,

285

22.

1,

22.

VARGA

22.

This is that Agni with whom the desiring Indra took the pressed Soma into his body. Having^ obtained thousandfold strencjth Hke a horse, a racer \ thou art praised, O (9atavedas I.

2

Thy

^

O

splendour,

Agni, which

dwells

in

heaven and on earth, in the plants, O worshipful one, and in the waters, wherewith thou hast spread throuorh the wide air that lioht of thine is fierce, ^, man-beholding. waving

—

Agni,

3.

thou goest to the floods of heaven. hast spoken to the gods who are liberal (?) \

Thou (Thou in

goest) to the waters which (dwell) on high

the ether of the sun, and to those which approach

below.

May

4.

the

fires

of the

soil

united with those on

the hill-sides ^ without guile graciously accept our sacrifice 5

=

and

111,

I,

plentiful food free

from

plague.

all

23.

NOTES. The metre is Trish/ubh, except in Anush/ubh. A conjecture on the ritual which the hymn has been composed, see in the note

The same

7?/shi.

verse 4 which

use for

on verse 2.

3;

hymn

4.

—

is

—Verses

MS.

II,

7,

found in

is

1-5 II.

=

—A

VS. XII, 47-51 TS. IV, sort of commentary on ;

VI I,

the 5atapatha Brahma/^a

2,

4,

this 1,

i,

22 seq.

Verse

Note

1.

In

1.

the traditional text the words,

a racer,' are accusatives.

But

it

is

the atya

a

horse,

who

attains

'

;

VEDIC HYMNS.

2 86

the va^a and

(san)

vol, xxxii, pp. I,

130, 6; III,

who

2,

7

;

38,

called

is

and on

116, 442,

(comp. M. M.,

va^i'n

(V, 30, 14; IX, 93,

I

102): see

sapti, ibid. p. 1

96, 15,

;

IX, 43, 5 «2, 2 85, 5 86, 3 96, 20 VII, 24, 5 X, 96, 10 (I, 52, I, and III, 2, 3 do not contradict this). Pischel (Vedische Studien, I, 105) believes that atyam na But stands for atya/i na, which seems impossible to me. &c.)

I

na

think that sapti//.

;

;

;

;

;

;

we should correct the text and read atya/i The preceding accusatives have caused the

blunder.

Verse

Note Note

1.

2.

Comp. Grassmann, Kuhn's Zeitschrift, XVI, Comp. ketu/i arnava/i suryasya, VII, 63, 2. Verse

Note

2.

3.

In the translation of dhi'shwya

1.

165.

have followed

I

Vedische Studien, II, 87, though this translation is the gods who Should the meaning be uncertain. quite altars ? dhish//ya dwell on the Pischel,

'

:

'

Verse

4.

Agni purishya, e. the fire dwelling in the soil (comp. Roth in Kuhn's Zeitschrift, XXVI, 64), is mentioned very frequently in the Mantras belonging to the AgniAgni is e. to the construction of the brick altar. /^ayana, Note

1.

i.

i.

considered as residing

in

the soil used at that

the Ya^us texts the whole of our

hymn

Now

rite.

occurs

among

in

the

Sawh. IV, 2, comp. also Ai"valayana ^Srautasutra IV, 8, 20).

texts to be recited at the Agni/^ayana (Taitt. 4, 2,

&c.

;

Perhaps we rite in its

period,

simplest form was

and that our

pravawa fires

may conjecture,

fires (fires

therefore, that the Agni/^ayana

known already

hymn was

the Rig-veda

destined

dwelling on the hill-sides)

dwelling in the rivers which run

descents.

in

down

for

it.

may

—The be the

the pravawas or

MAiVDALA

MAA^Z^ALA ASHT^AKA

III,

Produced by

1.

HYMN

III,

287

23.

HYMN

III,

ADHYAyA

1,

23.

VARGA

23.

well preserved in his

attrition,

abode, the young sage, the leader of worship, Agni

ever young

the forests^ that

in

grow

has here assumed immortality

in

old

— 6^atavedas,

^.

2. The two Bharatas \ Deva^ravas and Devavata, the midst of wealth have produced by attrition

Agni the

Agni,

(god).

skilful

look

forth

with

mighty wealth, and then be for us a guide of food day by day. 3 \ The ten fingers have brought him to the birth, the ancient, beloved (Agni), well born in his ''^

mothers

Praise,

^.

Devavata who 4. I have laid ^

the earth

^,

Manus

^,

^

thee

the

Deva-s-ravas,

^

in the place

O

of days.

O

Agni

of

should be the lord of people.

down of

I

/a

in the best (place) of '',

Agni, as the god

in

the auspiciousness

who has belonged

to

shine with wealth on the Dr/shadvati, on

A

the Apaya, on the Sarasvati. 5

=

111,

1,

23.

NOTES. The rata

Devajravas Bharata and Devavata Bhathe metre is Trish/ubh (verse 5 2) No verse occurs in the other Sawhitas.

7?/shis are

(see

verse

Satobr/hati).

—

;

Verse

Note

mean

:

1.

The

'

forests

Never consumed

'

1.

Does the poet fuel. consumed wood or forests,

are the

in the

'

—

;

VEDIC HYMNS.

288 i.

the

e.

burns and

fire

is

kept alive while the wood

is

burnt

M. M. ? Note 2. Or, he has received the drink of immortality which may refer to the ghee offered in the fire.

up

'

'

Verse

Note

On

1.

'

2.

the tribe of the Bharatas having their seats, as

verse 4 seems to show, on the borders of the Sarasvati and

Buddha

of the Dr/shadvati, see H. O.,

(first

edition),

413

seq.

Note

This

2.

is

an imperative

in

-tat,

signifying,

as

Delbrlick has shown (Syntaktische Forschungen, III, 2 seq.

Altindische Syntax, 363), an injunction to be carried out after something else has been done or has happened. Agni is

about

to look

first

pajya),

(vi

(bhavatat) a guide of food,

i.

to the worshipper's house.

isham

neta,

'

Should

1.

shall

then become

— Prof.

Max

Miiller

translates

a guide to food.'

Verse

Note

and

he shall lead plenty of food

e.

3.

this SatobrzTiati, standing alone

among

Trish/ubh verses, be considered as forming a distich together with verse 2 veda, vol.

Note Note

Note

i,

p. 102,

Comp. H.

?

note

The woods.

3.

Agni, not Devavata,

Or, 'he has

Hymnen

des Rig-

7.

2.

1.

O., Die

is

referred to.

Verse

4.

laid.'

The form may be

first

or

third person, present or perfect.

Note Note (i.

e.

2. 3.

Agni

The

is

addressed.

best place of the earth, the place of I/a

of the nourishment

offered

into

Agni)

is

coming from the cow, of the ghee the sacrificial ground or more

especially the spot on which the sacrificial

fire is

estab-

lished.

Note

4.

Or

'

to men.'

The

Padapa//^a has manushe, but

manusha/^ seems more probable.

.

MANDAhX

III,

MAtVZ^ALA

ASH^AKA

III,

HYMN

HYMN

III,

ADHYAyA

24.

VARGA

1,

Agni, be victorious in battles

1.

289

24.

thrust

;

24.

away the

overcome, overcoming malign powers, bestow splendour on (the worshipper) who plotters.

Difficult to

out the sacrifice as a vehicle ^

fits

Aeni, thou art kindled with nourishment \ the

2.

immortal offerer of a feast

Accept

(to the gods).

graciously our worship.

Agni, wakeful one, son of strength, into whom offerings are poured, sit down with thy splendour 3.

this sacrificial Q^rass of mine.

on

Agni, together with

4.

Agnis,

all

who

exalt our prayers and those

w^ith

the gods

are respectful at

the sacrifices.

Agni, give wealth

5.

dance

in valiant

men;

the worshipper, abun-

to

further us

^

that

we maybe

rich In sons.

NOTES. The verse

Rish'i

is

On

Anush/ubh.

ning Anush/Libh

Die

Vij-vamitra. the metre Gayatri, the

Hymnen

IX, 37. [46]

with

this

=

TS.

of

first

begin-

a

Gayatris following, comp. H. O.,

des Rig-veda, vol.

Verse 5

combination

I,

II, 2, 12,

U

p.

6

;

148.— Verse MS. IV, 12,

=

i

2

;

VS.

14, 6.

VEDIC HYMNS.

290

Verse

Note 8,

note

1.

I

;

See above,

III, 8, 3,

1.

and on ya^^avahas,

Bergaigne, Religion Vedique,

Verse

II, 287,

I,

note

127, 2.

2.

Note 1. I/a: especially designating the nourishment coming from the cow (personified as I/a), such as ghee. Verse

Note

1.

Literally,

'

sharpen

5.

us.'

1

MAA^DALA

MAiVZ^ALA

ASH7AKA 1.

III,

HYMN

III,

HYMN

III,

ADHYAYA

29

25.

1,

25.

VARGA

Agni, thou art for ever the wise son of

and of the Earth, the all-wealthy one. peculiar way^ sacrifice here to the gods, o;ent one

25.

Heaven In

O

thy

intelli-

!

Agni, the knowing, obtains (for his worshipper) heroic powers he obtains (for him) strength, being 2.

;

busy gods 3.

for the sake of immortality.

O

hither,

Bring then the

(Agni), rich in food.

Agni, the wise, shines on Heaven and Earth,

two immortal goddesses who encompass all people he who rules through his strength, and who the

—

is full

4.

of lioht throuo^h adoration.

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.

Agni, thou art kindled in the house of the waters, (our) own (god), O son of strength, 6^atavedas, 5.

who

exaltest the abodes (in which thou dvvellest)

by

thy blessing.

NOTES. The same

Rzshi. Metre, Vira^.— Verse

Verse

Note

1.

On

4= MS.

IV, 12,6.

1.

r/dhak, see Pischel, Vedische Studien,

U

2

II, 45-

VEDIC HYMNS.

292

MAiVi^ALA ASHT^AKA 1.

III,

HYMN

III,

ADHYAyA

26.

VARGA

1,

offerings revering in our

With our

26-27.

mind Agni

Vai^vanara, the follower of truth, the finder of the

sun

— we, the Ku^-ikas \ desirous

our prayers the god

who

of goods, call with

gives rain, the charioteer,

the cheerful. 2.

We

call that beautiful

the

nara, Matarii^van

Br/haspati

(call)

host, the priest

-

Agni

to help us,Vaijva-

praiseworthy^

;

we

the

men

for (the worship) of the divine

who

hears

us,

the guest

who

swiftly

o-lides along-. 3.

V^ai.fvanara, neighing like a horse, is

kindled

by the women this Agni give us abundance in valiant men and in horses and treasures, he who wakes among ^ by the Ku^ikas, from age to age

;

may

the immortals.

4.

May

the Va^as

powers.

their

^

come

forward, the Agnis with

United^ they have harnessed the

spotted deer for their triumphal procession ^

Maruts, mightily growing, the all-wealthy,

make

The the

mountains tremble, the unbeguiled ones. 5. The Maruts who possess the beauty of Agni \ belong to all races of men. We implore their fierce, strong

help.

Rudra, clothed

They

are

tumultuous,

the

sons of

in rain, hot-spirited like lions ^ givers

of rain.

We

implore with our best praises eVery host, every troop (of the Maruts) ^ the splendour of Agni, 6.

!

MAiVDALA

HYMN

111,

the power of the Maruts.

26.

293

With

the spotted deer as with gifts that cannot be taken away, they go to the sacrifice wise in the (sacrificial) ordinances ^.

horses

7.

eye

;

",

Agni am

by birth 6'atavedas. Ghee is my immortaHty is in my mouth. The

I,

(the drink of)

threefold song^ traversing the aerial space, the im-

perishable Gharma-, the sacrificial food 8.

With three

am I by name.

purifying strainers he (Agni) puri-

fied the sono", with his heart the thought, discoverincr

The

the light.

mightiest treasure he produced

the powers of his

own

nature,

by and then he looked

over heaven and earth. 9. Carry him who is the inexhaustible spring with a hundred rills, w^ho 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

NOTES. Vijvamitra

is

the 7?/shi of this Sukta with the exception

of the seventh verse of which the i^z'shi.

The metre

7-9.— Verse 5

=

is

TB.

II,

7,

66; MS. IV, 12,5. The position of this Sukta is

Atman

Brahman

or

is

the

6'agati verses 1-6, Trish/ubh verses 12, 3.

Verse

7

=

shows that hymns. This

in the collection

to be divided into three independent

VS. XVIII, it

is

confirmed by the metre, the first and second of these three hymns being in Cagati, the third in Trish/\ibh, and also by the contents nara, the

the third

:

the

first

hymn

second to Agni

is

addressed to Agni Vai^va-

accompanied by the Maruts, contains mystical speculations about the nature

and the deeds of Agni.

VEDIC HYMNS.

294

Verse

Note

Kuj-ikas are identical with the Vi^vamitras,

The

1.

1.

or possibly the latter form one branch of the Kujrikas

H.

O.,

XLII,

sellschaft,

Note

On

1.

96, 4, note

Note As-ni,

see

209.

Verse

I,

;

Zeitschrift der Deutschen Morgenlandischen Ge-

is

the relation of Matari^van to Agni, see above, I.

Brzhaspati, though in his origin distinct from

2.

here identified with him, like Matariwan.

Verse

-

Note

2.

By

1.

3.

Comp. above,

the ten fingers.

Verse

I,

71, i.

4.

adopt the interpretation of Bergaigne (Religion 405, note i) and Pischel (Vedische Studien, I, seems to be the proper name synonym with Va>a/^ 46). Maruts may be called Yagkh as they are the Ktbhiva/i

Note

I

1.

Vedique,

II,

;

But

called several times i^^/bhuksha/za/^

we should have to translate simply, comp. below, 27, i. strength,' &c.

'

it is

May

possible that

the powers of

;

Note

2.

Possibly

we have

to supply,

'

united with their

spotted deer, with their beauty,' &c. see II, ^6, 2. yagua.{k sammij-la/^ pr/shatibhi// ris\\tMnh\ VII, S^, 6. snya. sammxsWi. Or the meaning may be, the Maruts united with ;

'

Agni

or with the

Agnis

; '

comp.

I,

166, 11. sammijla//

I'ndre.

Note

3.

On

j-ubhe, see

M. M.,

I,

87, 3, note 2 (vol. xxxii,

p. 162).

Verse

Note Note

1.

5.

Or, they receive their beauty through Agni.

Of heshakratu the probable explanation has by Pischel, Vedische Studien, I, 48. See also von Bradke, Kuhn's Zeitschrift, XXVIII, 297. 2.

been given

MAiVDALA

HYMN

III,

Verse

Note Note Note

1.

2.

3.

1.

Comp. VIII,

tridhatum uttame pade. it is

295

6.

Comp. V, ^^, 11, vol. xxxii, p. 320. Comp. II, 34, 4, vol. xxxii, p. 302, note The text has vidatheshu. Verse

Note

26.

7.

arkam saptaj-irsha/mm

51, 4. Is the

5.

.

.

.

song called tridhatu because

sung by the three Udgatr/s

(singers)

Or because

?

it

generally comprises three verses (see H. O., Zeitschrift der

Deutschen

Morgenlandischen

XXXVIII,

Gesellschaft,

453)?

Note 2. The Gharma is the offering of hot milk brought Awins. On the probable meaning of this offering, see H. O., Religion des Veda, 447 seq.

to the

Verse

Note

1.

The

translation

Atharva-veda XI, conjectural.

7,

5

;

9.

of me/i

Taitt.

(comp.

Sawh. V,

7,

IV, 8,

i)

7, is

11

;

quite

VEDTC HVMNR.

!96

MA/VZ>ALA

ASHTAKA

III,

III,

HYMN

ADHYAYA

1,

27.

VARGA

28-30.

strength tending heavenward, rich in offerings, with the (ladle) full of ghee. To the gods goes (the worshipper) desirous of their 1.

Forward

(goes) your

^

favour. 2.

of prayers

ledo-e

who been 3.

macynify^ with prayer

I

laid

strono-

4.

and down.

hears

O

(?),

us,

Agni,

god

^

;

in

Agni who has know-

the accomplisher of sacrifice,

whom

(manifold wealth) has

may we be able may we overcome

Agni, inflamed at the

to bridle thee the

sacrifice,

should be magnified, whose hair

hostile powers.

(all)

is

the purifier

flame

who we

— him

approach (with prayers). of light the immortal 5. With his broad stream Agni, clothed in ghee, well served with oblations, is the carrier of offerings at the sacrifice.

Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither ^ for help. 6.

7.

The

Hot/'/, the

immortal god goes

in

front

with his secret power \ instigating the sacrifices^. 8. The strong (horse, i.e. Agni) is set at the races.

He

is

forth

led

accomplisher of 9.

lent

He one.

at the

sacrifices,

by prayer, the excelhave established- him, the germ of

has been produced I

the priest, the

sacrifice.

beings, for ever the father of

^

Daksha

^

.

MANDA-LX

III,

HYMN

297

2'J.

have laid thee down \ the excellent one, with the nourishment- of Daksha, O thou who art produced by power, O Agni, thee the resplendent 10.

one,

I

O

U^i^^ I

eager to set to work the 7?/ta ^ kindle with quick strength Agni the governor-, him who crosses the waters ^. 12. I magnify^ the child of vigour at this sacrifice, who shines under the heaven, the thoughtful 1 1

The

priests,

Aorni.

should be magnified and adored, who visible through the darkness, Agni, the manly, is 13.

is

He who

kindled \

Agni, the manly,

14.

is

hither the gods like a horse. in offerings 1

5.

(god),

We O

kindled, he

The

who draws

(worshippers) rich

magnify him.

the manly ones will kindle thee the manly

manly Agni who shinest mightily.

NOTES. The same of the

hymn

into Tr//^as,

Rishl.

and

this

is

of these Tr/Z'as

several

is Gayatri.— The position shows that it is to be divided

The metre

in the collection

confirmed by the ritual use of Recherches sur

(see Bergaigne,

dela Liturgie Vedique, 19, note i). Some of the Tr//^as at least, however, do not seem to form independent hymns verse 10 very probably stands in connection with verse 9, and the same seems to be the case with verses 12 and 13. Ludwig (IV, 30.5) and Bergaigne (loc. cit.) consider the whole Sukta as a collection of Samidhenis or verses to be recited for each piece of wood thrown into the fire. Comp. Hillebrandt, Neu- und VoUmondsopfer, 77. Verse i I'Histoire

;

—

— ; ;

VEDIC HYMNS.

298

=

TS.

=

3

7-9

=

TB.

=

3

2,

TS.

6, I,

TB.

II, 5, 7, 2;

Verses

TB.

II, 5, 8, 6

MS. IV,

;

SV.

;

Ill, 5, 2, I

II, 4, 2, 4.

TB.

10,

(verse 5

I

Ill, 5, 2, 2

;

1.

Of

AV. XX,

1.

text has

1.

Comp. above,

II,

Ill,

Verses

888-890

1, ?

2.

3.

II, 5, i.

Verse

Comp. IV,

1.

TB.

i'/e.

— Note

=

11, 2).

SV.

14, 3-

Verse 4

102, 1-3.

Verse

Note

=

IV,

;

Verses $-6

the priests and sacrificers

The

i

6,

11, 2.

MS. IV,

Verses 13-15

Verse

Note

;

=

Verse

Note

MS. I, MS. IV,

Ill, 5, 2, 3.

827-829.

II,

5

;

6.

vayam

18.

17,

a te kakrimA

hi

sabadha/i!.

Verse

Note

7.

1.

Mayaya: comp. H. C, ReHgion des Veda^

2.

Vidathani

163,

294.

Note

:

comp.

31, 6, note 2.

I,

Verse

Note Note

9.

This seems to mean, he has been set to work.' dadhe must be first person (comp. ni dadhe, verse 10) for the bhutanam garbha/^ is Agni.

Note

'

1.

2.

A

3.

Or, the father of inteUigence.

personified

intelligence.

Comp.

vol.

Daksha

is

the

xxxii, p. 245 seq.

Bergaigne, Religion Vedique, III, 93 seq.

Verse

Note Note Prof. I

1.

See above,

2.

The

Max

10.

III, 23, 4.

text has

the

i/a,

Miiller observes,

'

same word

Could

it

as in 24,

be, ni tva

dadhe

2. i/a,

have placed thee on the altar with nutriment, son of the

strength of

Note

3.

Daksha Or,

'

'

?

the willing one.'

;

nANDALA

HYMN

III,

Verse

Note

'

1.

299

27.

11.

Setting to work the Right {Rha)

'performing the

The

sacrifice.'

a sphere especially pervaded

sacrifice

by the power

is

'

means here

considered as

of Rita.

Comp.

H. O., Religion des Veda, 197. Note 2. Yanturam (comp. VIII, 19, 2- agni'm i/ishva yanturam Lanman, 486) must be the same as yantaram (comp. ixdpTvp? [M. M.] See de Saussure, Memoire sur le ;

Systeme

Primitif des Voyelles,

p.

207;

but comp. also

To me it p. 447)Kretschmer, Kuhn's Zeitschrift, facilitated apturam, seems to be an accommodation to probably by the influence of the genitive yantur. See

XXXI,

Lanman, Noun-Inflection

in

nagel in Kuhn's Zeitschrift,

the Veda, p. 486

XXV,

287.

Note 3. See Pischel, Vedische Studien, H. O., Gottingische Gelehrte Anzeigen, 1889, Verse

Note

1.

The

text has

i/e.

Wacker-

;

I,

p.

I22 seq.

4

seq.

12.

In the same

way

i/enya//

verse 13, i/ate verse 14.

Verse

Note

1.

13.

Observe sam idhyate here and verse 14, sam The verses 13-15 form one Trika..

idhimahi verse 15.

v")

VEDIC HYMNS.

OO

MAA^/^ALA

ASHTAKA 1.

ing,

O

Agni

the

III.

HYMN

III,

ADHYAyA

28.

VARGA

1,

31.

(S"atavedas, accept graciously our offer-

morninor libation,

cake at the

sacrificial

O god who givest wealth for our prayers. 2. The sacrificial cake, O Agni, has been baked accept it graciously, O or made ready for thee :

youngest (god). 3.

Agni, accept eagerly the

sacrificial

cake which

has been offered, which has stood overnight.

Thou

art the son of strengdi, established at the sacrifice. 4.

At

the

midday

graciously the

libation, 6^atavedas, accept

sacrificial

O

cake,

sage.

wise ones do not diminish at the

here

Agni, the

sacrificial distri-

the portion which belongs to thee, the butions vieorous one ^. 5. Agni, at the third libation take jo)fully the sacrificial cake, O son of strength, which has been ^

offered.

And

sacrifice,

blessed with treasures, before the immortal

in thy

admirable

way

place our wakeful

gods. 6.

Agni, grown

strong,

O

6^atavedas,

accept

graciously our offering, the sacrificial cake which has

stood overnight..

NOTES. The same

Rtsh'i.

Ush;nh in verse verse

5.

3,

The metre Trish/ubh

— No verse occurs

in

is

in

Gayatri verse

4,

in verses i, 2,6,

and

the other Sa/z/hitas.

(j'agati

in

MAiV/)ALA

HYMN

III,

3OI

28.

This Sukta 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.

contains verses

destined

for

The

2(Sth

hymn

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

The

additions, refers to sacrificial cakes offered to Indra.

oblation of such cakes to Indra at each Savana also in the later

Vedic

is

found

(comp. Katyayana IX,

ritual

9,

Weber, Indische Studien, X, 369, 376), and several verses of III, 52 are indicated there as Puronuvakya verses see A^valayana ^rautasutra V, 4, for those very offerings 2 seq.

;

;

2.

3.

After

each

Svish/akr/t-oblation

cake-offering to

Agni

Indra

to

and

:

for

follows

these

the

oblations

and 5 Savanas. three of the order of our hymn, according to the From the text of the hymn it seems to be evident that

Aj-valayana

(loc. cit.

verses 1-3 have been

6) prescribes verses i, 4,

Sutra

composed

for the

first,

verse 4 for the

With this second, and verses 5-6 for the third Savana. distribution the change of the metres evidently stands in In accordance with the theories of the later connection. Vedic theologians, we have here the Gayatri as the characteristic metre of the first, the Trish/ubh of the second, the G^agati of the third Savana.

and the very ingenious observations of hazardous but at the same time somewhat Bergaigne, Recherches sur I'Histoire de la Liturgie Vedique,

Comp.

also Ai'valayana VI, 5, 25,

16 seq.

Verse

Note Note

1.

2.

The

4.

text has vidatheshu.

Comp.

I,

36,

1,

note

2.

;

VEDIC HYMNS.

'?02

MA^VZ^ALA

ASHTAKA This

^

I

is

producing the

III,

HYMN

III,

ADHYAyA

29.

VARGA

1,

32-34.

the support on which the rubbing (for fire) is

performed

^

the creative organ ^

;

Bring hither the house-wife

has been prepared.

"*

us produce Agni by rubbing in the old way.

let

In the two fire-sticks dwells 6^atavedas, as the

2.

germ

safe

(lies)

should be magnified

who bring

women

^

— Agni

who day by day by wakeful men

pregnant

in

offerings.

3. Place It^ skilfully into her who lies extended^. Having conceived she has quickly given birth to the

He

manly one. splendour

way 4.

we

whose summit

— the son of

I/a has

is

red

— bright

been born

is

his

the (due)

in

^.

In the place of

will lay

I /a,

on the navel of the earth

thee down, 6^atavedas, that thou,

mayst carry the offerings ye men, the 5. Rub,

(to

O Agni,

the gods). sage,

truthful

the immortal, the fair-faced.

Bring

Agni, the banner of

the

sacrifice,

the

forth,

first in

wise,

ye men,

the front,

the edacious one. 6.

When

they produce him by rubbing with their

arms, he shines forth flaming

in

the

wood

like a

red

Like the bright one on the path of the the unrestrained (Agni) spares the stones,

race-horse.

A^vins

^

burning the grass ^. Agni, when born, shines forth resplendent, the racer, the priest, praised by the sages, the giver of 7.

rain,

whom

the gods placed in the sacrifices, to be

MANDALA

III,

HYMN

3O3

29.

magnified, as the omniscient carrier of the sacrificial offerings.

Sit

8.

down,

O

Hotr/, in the space which

as the knowing one.

of good works

gods

the

for

thou

Agni,

offerings.

thine,

Place the sacrifice in the abode

on the

(i.e.

is

shalt

bestow

altar).

Eagerly longing

worship the gods by mighty vigour on the

sacrificer.

Produce a mighty^ smoke, ye friends. Without fail o-Q 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. 9.

;

He

called Tanunapat as the Asura's germ. he becomes when he is born, Matari^van when he has been shaped in the mother ^ And he has become the rush of the wind in his swift course-. 11.

is

Narai'a;;/sa

12.

by

Rubbed

forth

by

rubbing, established

skilful

skilful establishing, as a sage,

O

Agni, perform

Sacrifice to the gods for him devoted to the o-ods^ 13. The mortals have generated the Immortal .^, advancing one with strong jaws. one, the The

excellent sacrifices.

who

is

.

.

unwedded sisters - united take care of the man when he has been born. 14. He the god of the seven Hotrz's shone forth from of old, when he flamed up in his mother's lap, Day by day the joyous one never at her udder. closes his eyes, when he has been born from the

ten

(Agni)

Asura's 15.

(i.e.

The

of the Heaven's onsets of (Agni)

?)

belly\

when he

enemies, are like those of the Maruts.

attacks

his

(He

the

is)

— VEDIC HYMNS.

304

They know every

first-born (son) of the sacred spell.

The Kiuikas have

(fire)^.

spell

raised

their

brilliant

they have kindled Agni, every one

;

in

his

house.

After

16.

we had chosen

O

thee here to-day,

was going

Hot/'/, while this sacrifice

wise

on, thou hast

Come

and firmly laboured. Soma, expert and knowing

firmly sacrificed

to this

!

NOTES. The same Verses

The

/?/shi.

prevalent metre

12 are Anush/ubh

4, 10,

i,

;

is

verses

Trish/ubh. 6,

11,

14, 15,

G'agati.

The

Sukta, 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

The

of the two fire-sticks.

attrition

order in which the

verses stand does not always agree with the natural order

= SV. I, 79. Verse 3 = Verse 4 = VS. XXXIV, 15 TS. Ill, 5, MS. I, 6, 2. 7; IV, 10,4; II, I. Verse 8 = VS. XI, 11,1 TS. Ill, 5, 11,2; IV, 1,3,3; MS.II, 7, 3; IV, 10, 435; Verse 10 = VS. Ill, 14 XII, 52 XV, 56 TS. I, 5,5, 3 of the

VS.

acts.— Verse 2

ritual

XXXIV,

14.

;

;

5,

I

2, ;

3

4, 6,

I

Verse 16

AV.

;

=

i3> 5

7,

;

AV.

;

TB.

Ill, 20,

I,

;

1.

The

verses 1-3

a,

Original Sanskrit Texts, V,

Note

2.

On

16

TS.

I,

;

II, 5, 8, 8

;

=

4, 44, 2

TB. ;

I,

MS.

;

2, I,

MS. i,

3,

I,

19.

38

;

I.

Verse

Note

I,

2,

Verse 13

i.

VS. VIII, 20

VII, 97,

;

;

;

IV,

1.

b have been translated by Muir, p. 209.

the adhimanthana^-akala, the piece of

on which the lower

fire-stick

is

laid, see

wood

5atapatha Brah-

UANDALA. ma;/a III,

4, 1, 20.

HYMN

Ill,

Note

p.

Schwab, Das Altin-

78 seq.

Pra^anana seems to be used

3.

305

so^dhimanthana;;/ j-akalam adatte agner

^anitram asity atra hy agnir^ayate. dische Thieropfer,

29.

As

sense as the male organ.

in

the concrete

may have

such, the poet

considered the so-called pramantha in the generation of

Agni, which

is

organ (Schwab,

described as having the shape of the male

78

loc. cit.,

see also Roth, Zeitschrift der

;

Deutschen Morgenl. Gesellschaft, XLIII, 591). It does not seem very probable that the darbhapi;7^ula of which Saya;/a thinks should be meant. Note 4. Saya;/a explains this as meaning the Ara«i (firestick), i.e. the lower Ara;n,the receptacle of the upper firestick. In the Taittiriya Brahma;/a I, 2, 1, 13 the two Ara;/is are addressed as mahi vi^-patni. Verse

Note

1.

The

text has idya//.

Verse

Note

1.

2.

The upper

3.

fire-stick

or,

more

accurately, the

pramantha.

Note alluded

2.

to,

larly as the

Note

3.

Comp. above, which

is

nymph

II,

The lower Ara/n

10, 3.

is

considered as a wife and more particuUrva.yi

Prof. Pischel

(Katyayana V,

i,

(Vedische Studien,

the genitive l7aya/^ as dependent on vayune

30, &c.). I, :

'

301) takes wurde der

Sohn geboren am Orte (VVege) der Opferspende.'

To me

seems unnatural not to connect iVaya// with putra//, which words are connected also by the Sandhi (the Sawhita text it

has iVayas putro, not

iVaya// putro).

Verse

6.

Note 1. For yaman, cf. I, 37, 3 III, 2, 14 VI, 15, 5. Should not the bright one on the path of theAj-vins be the sun ? Saya«a thinks of the chariot of the Aj-vins, which also may be right. ;

[46]

X

;

VEDIC HYMNS.

306

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 (wSatapatha III, 4, I, 21 Katyayana IV, 8, i6, &c.) ?

Br. II,

i,

i,

H

;

;

Verse

Note

1.

manly, strong, or bull-like smoke.

Literally, a

Verse

Note

1.

This

mita matari,

Note Heerde

'

is

he has been shaped in the mother'). Asura, p. 51) des Windes

Von Bradke (Dyaus

(?)

wird

er,

wenn

This Pada

:

er dahingleitet.

Verse 1.

11.

a play upon words (Matarij-va and ami-

2.

Note

9.

12.

identical

is

with

I,

It

15, 12.

is

a galita.

Verse

Note

1.

The meaning

vatsa// [i.e.

Note

2.

of asreman (comp. X,

Agni] j-fmivan

The

aravit)

1.

is

8, 2.

asrema

unknown.

ten fingers.

Verse

Note

13.

Comp. von Bradke, Verse

14. loc. cit., 50.

15.

Or prathama^am brahmawa/^ visve it v'ldu/i 'all know him the first-born (son) of the sacred spell '? Comp. I, 34, 2. somasya venam anu visve it vidu//. Prof. Note

1.

:

(people)

—

Max It

Miiller writes

might here

sing prayers

;

' :

Prathama^a/^

refer to the

they

know

all

is

the wind, X, 168,

who are often said about Brahman (prayer).'

Maruts,

3.

to

!

MAiVDALA

MAiVZ^ALA

ASHTAKA

HYMN

TV,

IV,

HYMN

ADHYAyA

III,

307

I.

1.

VARGA

4,

12-15.

O

Agnl, the gods concordantly have ever set to work as their divine steward with this They have intention ^ they have set thee to work. 1.

Thee,

;

generated

-

O

thee,

worshipful one

-,

the immortal

the mortals, the wise, god-loving

among

god

;

they

'\

have generated every wise, god-loving (Agni) 2. Do thou, [O Agni \] turn to brother Varu/^a, towards the gods

who

accepts the the

accepts

-

with thy kindness ^ to (Varu^m) to the eldest (god) who

sacrifice,

supports the (human) the (human) tribes. 3.

O

turn

friend,

a wheel of a chariot

tribes, the

we may propagate

press

onward Mayst thou,

4.

bless us,

O

(Varu;^a),

as

the swift

wonderful one, rapidly. us) with Varu;/a, with the

that

;

supports

O

Bless

Maruts.

Aditya who

who

rapidly (follows)

^

Agni, find mercy (for

all-brilliant

king

thy friend

to

(horse), for our sake,

O

righteous

the

sacrifice,

O

(us),

O

flaming one,

ourselves, that

we may

wonderful one

Agni,

who knowest

Varu/^a,

Being the best deprecate for us the god's anger. sacrificer, the best carrier (of the gods), flaming,

remove from us

all

hatred.

O

Agni, be for us the lowest ^ (god) with thy help, our nearest (friend) while this dawn Being liberal (towards us), cause, by shines forth. 5.

As

such,

sacrificing,

mercy

;

Varu;^a to

readily hear our

go away from call.

X

2

us.

Love

VEDIC HYMNS.

308

His, the fortunate god's, appearance

6.

and most

brilliant

among

heated butter of the

god

excellent,

Like the bright,

(the appearance) of the

lovely, like the bountifulness of a milch-cow.

Is

Three

7.

mortals.

cow

is

^

are

those

highest,

and lovely

true,

god Agni. Being enveloped in the he has come hither, the bright, brilliant,

births of this infinite

^

shining Aryan.

He, the messenger, longs for all seats, the Hotri with the golden chariot, with the lovely 8.

tongue, with the red horses, of marvellous appearance,

always

brilliant,

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 ing

dwells in his (the mortal's) dwelling, accomplish(his

The god

task).

has obtained the com-

panionship of the mortal. 10.

May

this

the god-given

That

Agni, the knowing one, lead us to treasure

which

(treasure)

which all

him \ immortals have

belongs

the

to

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) \ in the womb of this air

footless, headless, hiding

'\

drawing towards himself

(his

limbs

both his ends, ?),

in

the nest

of the bull \ 12.

the

The

womb

host

of

^

came

Rita., in

forth wonderfully at

the nest of the bull

first, ^,

in

lovely

and young, of marvellous appearance, and brilliant ^ Seven friends* were born for the bull. 13. Here our human fathers have sat down ^,

MAiVDALA

IV,

IIYMN

309

I.

J^ita.^. Invoking the dawns have driven out the milch-cows which dwelt

aspiring after

',

they

in the

rock-stable, in the prison.

Having

14.

rent the rock they cleaned themselves.

Others around told forth

that

(deed)

of

theirs.

Taking ... as an instrument

They

andy-.

(?) ^ they sang triumphfound the light; they chanted their

prayers, 15. Longing for the cows in their mind, those men, the Us'igs \ have opened with godly words the fast-holding, closed rock, which enclosed and encompassed the cows, the firm stable full of cows.

They have devised

16.

milch-cow

the first name of the they have found the three times seven

;

The

highest (names or essences) of the mother ^

understanding

hosts

",

one

became

2

visible

this,

acclaimed.

through the

The

red

brilliant (milk ?)

^

of the cow.

The confused

darkness disappeared the appeared in splendour the shine of the goddess Dawn rose up. The Sun ascended to the wide plains, beholding right and wrong deeds 1

7.

^

;

sky

;

among

the mortals.

Then, afterwards, being awoke they looked around then they took that treasure given by Heaven, all the gods in all the houses. O Mitra, 18.

;

may

O

true

Varu7^a 19.

I

(fulfilment)

belong

to

will

prayer,

address flaming Agni, the Hotr?, the

supporter of everything \ the best

has perforated, as cows, (and has

poured sap of 20.

(our)

!

it

He

were, the pure udder of the

made flow the milk) the Soma shoots.

He, the Aditi

sacrificer.

(i. e.

purified like the

the freedom) of

all

the

VEDIC HYMNS. worshipful gods, the guest

^

of

all

ing (for us) the protection of

men, Agni, choos-

all

gods

— may

he,

6^atavedas, be merciful.

NOTES. The

Rt'shl

is

Vamadeva, the metre Trish/ubh, except

in

verses 1-3, the metres of which are Ash/i, Ati^agati, and

Bhriti respectively.— Verses 4-5 = VS. XXI, 3-4; TS. II, 5,12,3; IV,2,ii,3; TB. III,7,iJ,3; 12,6; TA.II,4,4;

IV, 20, 3; MS. IV, 10,4; 14,17. Verse2o = VS. XXXIII, 16; TB. II, 7, 12, 5. The hymn has been translated and

—

commented upon by Bergaigne, Ouarante Hymnes du Rig-veda,

p. 1

1

seq.

This Sukta 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 His reason was that verses 1-3 are a second hymn.

composed composed

in in

metres similar to Atyash^i, while the rest are I think that he was on the right Trish/ubh.

way, but his opinion should be slightly modified. In Agni is invoked to appease the anger of Varu7/a while, on the other hand, no allusion to Varu;/a occurs in

verses 1-5

verses

;

6-20.

I

therefore,

believe,

that

the

hymn

first

should be considered as consisting of verses

is it 1-5 Atyash/i class with composed in the metres of the (1-3) two concluding Trish/ubh verses (4, 5). The second hymn

comprises the verses 6-20.

The

;

arrangers of the Sa;;/hita,

however, considered these two hymns as one, as is shown by the position which they have assigned to it, before the

second Sukta, which has the same number of verses (20) Comp. my Prolegomena, p. 141. as this first Sukta.

Verse

Note

1.

I.e.

1.

with the intention that he should act as the

steward of the gods.

As

to

I'ti

kratva, comp.

I,

138,

3.

I'ti

.

MAiVDALA kratva bubhu^rir^.

paraphrases

Note

3

1

I I

Delbrlick, Altindische Syntax, p. 530, mit Entschluss so sei es.'

kratva

I'ti

HYMN

IV,

'

:

whom

Ludvvig follows, seems to be right in explaining ya^ata as a vocative (' ya^aniya '), and Janata as 3rd plural (' a^anayan '). Bergaigne takes both forms Saya;/a,

2.

as 2nd plural imperative:

mortels

Note

engendrez

;

3.

'honorez I'immortel chez

Dieu qui honore

le

cannot believe that Bergaigne

I

adevam,

lating vij-vam

'

celui qui

les

Dieux.'

les

is

right in trans-

honore tous

les Dieux.'

His theory is that 'vf^yvam depend de a, qui logiquement gouverne le terme deva a I'accusatif.' .

Verse

Note

The metre

1.

wandtes,

note

p. 19,

i)

.

.

2.

shows, as Benfey (Vedica und Verhas pointed out, that this vocative

agne is a spurious addition. Note 2. Should we not read devam ? Turn to brother Varuwa with thy kindness, towards the god who accepts '

the

sacrifice.'

Note

3.

Or

'

for the sake of his kindness,'

his favour (for the mortals)

Lanman,

p.

382

Grammatik,

II,

'

'

for

winning

Sumatf may be dative

?

;

see

Brugmann, Grundriss der vergleichenden Comp. I, 186, 10. ikk/ia. sumnaya p. 602. ;

vavrz'tiya devan,

'

may

I

turn to the gods for the sake of

their favour.'

Verse

Note

1.

I

3,

believe that rathyeva (Padapa//;a rathya-iva)

stands for rathyam-iva,

Comp. Lanman,

Roth, p. 331 Morgenlandischen Zeitschrift der Deutschen Gesellschaft,

XLVIII,

p.

681 seq.

two horses friend, as two

to

;

Prof.

Max

he translates

:

'

O

Verse 1.

I. e.

Miiller refers rathya-iva friend, bring hither

thy

swift chariot-horses bring rapidly a swift

wheel.'

Note

;

5.

the nearest to men.

;

VEDIC HYMNS.

^12

Verse

Note correct

Literally

1.

('three

tri'

III, ^6, 5. '

tri'

').

think that

we should to occur in

Note

Comp. 2.

But

I

sadhastha sindhava/^

Three are your abodes,

sages.'

7.

The same blunder seems

thrice.'

*

O

rivers

also III, ^6, 8

tri7^

(read

trf)

I,

116, 4.

This seems to mean,

in

the infinite sky.

Verse

9.

;

kavinam,

three (are those) of the

;

Manusha/^ seems to be ace. plur. comp. VII, 86, 7. a/^etayat aX'i'ta/^, he has enlightened the unenlightened Bergaigne takes manusha/^ as a genitive depending ones.'

Note

1.

;

'

on ya^;zabandhu//, fils du sacrifice de Manus.' Note 2. Bergaigne compares IX, 87, i, where '

that they lead

Soma

ropes (aHV/a barhi/^ ra^'anabhiZ' stutirupaya ra^^va,

is

it

said

to the sacrificial grass like a horse

'

by

nayanti).

a rope which has

by

Saya/^a says, the

shape of

praises.'

Verse

Note Note

1.

Comp. below,

verse 18.

2.

I.e. anointed,

adorned.

Verse

Note budhne II, 2, 3

10.

1. ;

;

'

Poured down.' M. M.

11.

Maha/^ budhne seems to mean, maha// comp. ra^asa// budhnam, I, 52, 6 budhne ;

maha// ra^asa//,

I,

6,

10

;

ra^asa/^ maha//,

ra^asa/; ra^asa/^,

I,

168, 6

mahf ra^asi, IX, 68, 3. Note 2. With the second Pada, compare IV, 17, 14. tva/^a// budhne ra^asa/^ asya yonau. Note 3. The bull seems to be Agni himself. Comp. verse 12.

Verse

in

12.

Note 1. The word j-ardha (or j-ardha// ? see note 3), which 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 Ahgiras or seven Rishis, alluded to in the fourth

MAA^DALA

The seven

Pada.

HYMN

IV,

313

I.

Rishis, 'our fathers' (verse 13), have,

with the aid of Agni, rent the mountain and deh'vered the

Comp.

IV, 2, 15 scq.). cows or dawns (verses 13 seqq. H. O., Religion des Veda, p. 145 seq. Note 2. The bull again seems to be Agni. ;

verse

note

1 1,

Note

3.

Do

3.

Comp.

these epithets (comp. verse

to the j-ardha (host)

we would have

Or

?

Pada

(S,

3) refer

are they applied to Agni, so that

to translate

Lovely was the young one and brilliant'? In this

'

:

(Agni), of marvellous appearance,

way Bergaigne is

interprets the passage.

right, sardha/i

may

Pada could be

If this translation

be considered as neuter, and the

translated

The

:

first

came

host

first

forth

wonderfully.

Note gaigne

Evidently the seven i^/shis (see note

4.

Les sept

:

prieres

ou

?

les sept rivieres

Verse

Note

The

1.

seven

i^z'shis

i).

Ber-

?

13.

sat

down

chanting and

for

sacrificing, by which they have opened the mountain-prison

of the cows.

Note 2. The mention of Rita 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 ;

Comp. M.

representation of the dawns.

Language,

II, p.

584; H.

O., Religion des

M., Science of

Veda, pp. 147,

149 seq.

Verse

Note

14.

Pajvayantra (comp. j-lokayantra, IX, 73, 6) is Does there exist a stem paj'va, meaning

1.

quite doubtful. possibly,

'

the herd of cattle

'

they who had their (battering-

And

?

can

we

translate,

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 Mijller suggests the translation, 'the

cattle-drivers,'

and

writes,

'

Does

it

stand for pa^-u-yantra-

'

VEDIC HYMNS.

314 O sdih ? cf.

X,

Yantra seems the same as yoktra, or something Hke it, Paj-uyantra would be they who hold the 94, 7, H.

who

ropes of the cattle, translation,

'

drive

them away.'

Bergaigne's

n'ayant rien (d'autre) pour conduire

Roth

(paj-u-ay antra), and that of

('

le betail

die der Sperre ledigen

Thiere [pa^va// ayantr^sa//] erhoben ein Freudengeschrei,' Zeitschr. der

D. Morg. Gesellschaft, XLVIII, 678), do not

carry conviction, nor does a conjecture like paj-va yantara/^ ('the leaders of the cattle together with the cattle itself

shouted triumphantly'), seem to furnish a satisfying solution of the difficulty.

Note

See Geldner, Vedische Studien,

2.

Verse

Note

On

1.

Vedique,

the U^i^s, compare Bergaigne's Religion

57 seq.

I,

1.

Dawn

considered as the mother of the cows

(mata gavam, IV, 52, of the Ris\v\s (IV,

tioned also in

VII, 87,

Note

2.

I,

3

2, 15).

The

^anati' gat.

16.

again to be the cow, or more

The mother seems

exactly the

mata

120.

15.

Verse

Note

I,

;

VII, 77, 2), and as the mother Comp. V, 45, 2. a urvat gavam

seven names of the cow are men-

164, 3,

three times seven names, in

its

4. 2.

Bergaigne (Quarante Hymnes,

(Ved. Studien,

II,

121 seq.) give to

p. 14)

and Pischel

the word

vra

the

meaning 'woman' (Bergaigne: femme,' particulierement femme en rut,' femme amoureuse '). I prefer to follow '

'

'

the opinion of Bechtel, Nachrichten der Gottinger Gesellphilolog.-historische

der Wissenschaften,

schaft

1894, p. 393 seq. the Rishxs,.

Note Note

3.

4.

Klasse,

The hosts seem to be the assembly of

The dawn. Comp. IX,

81,

i

(H. O., Religion des Veda,

gavam, When Somas) have been drawn, together with the brilHant curds of the cow.' The brilliant milk of the cow which the

p. 147,

(the

note

i).

dadhna yat im

unnita/^ ya^asa

'

U AND ALA

IV,

HYMN

315

I.

have obtained, seems to be considered as a magical men the aspect of the brilh'ant Hght of the dawn. Comp. H. O., Religion des Veda, p. 450. i^z'shis

means

for procuring to

Verse

9,

17.

Note 1. On dudhitam, comp. Geldner, Vcd. Studien, and see Rig-veda II, 17, 4; IV, 16, 4. Verse

Note

1.

Comp.

vol. xxxii, p.

11,

19.

330 (V, 54,

10,

note

1).

Verse 20.

Note

1.

atithi/z) is

'

Guest

'

is atithi/z

untranslatable.

;

the play on words

(aditi/z

and

6

t

VEDIC HYMNS.

1

MAiVi9ALA

ASHTAKA He who

1.

among among

III,

HYMN

IV,

ADHYAYA

4,

2.

VARGA

16-19.

has been established as the steward

the mortals, the immortal, righteous one, and the gods, being a

god

himself, the Hot?'/, 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

men and

the two races (of

O

tall 3.

gods), having harnessed,

one, thy puissant, manly, brilliant (stallions) ^

Harnessing the two mighty, red steeds that

—

swim in ghee (the are most swift with thou goest

and the

steeds) of ^zta, their

mind^

think, that

I

the ruddy ones,

messenger) between you, the gods,

(as a

tribes of

men

'\

O

Agni, with thy good horses, and thy good chariot, rich in bounties, bring hither from among 4.

Aryaman, Varu;/a, and Mitra, Indra and Vish/^u, the Maruts and the Ai^vins, to him who offers good oblations. sacrifice, O Agni, is rich in cows^ in 5. This sheep and horses, in manly friends it is never to

them

(the

gods)

^

;

be despised lord-,

rich

;

in

it

is

broad-based, with

6\ Be a

who

in the

rich in nourishment,

offspring;

it

is

(brilliant)

O

assemblies.

self-strong protector,

O

Agni, of the

sweat of his brow brings

fuel to thee

heats his head desirous to worship thee.

him from every harmful man.

wonderful

long-lasting wealth,

man -,

or

Deliver

MAiVDALA

The man who

7.

man who

the godly

his dwelling

him may belong

to

who

art

stirs up^ the cheerful guest

and rouses him, :

317

2.

brings food to thee

who

desirous of food, he

HYMN

IV,

kindles thee in

and generous

lasting

wealth.

The

8.

and

who

praises thee in the evening

the morning and gratifies thee

in

man

sacrificer

thou shouldst bring across

:

that liberal like

distress,

all

a well-impelled horse \ (dwelling) in his house. 9. The man who worships thee, the immortal one,

O

Agni, and ladle

ficial

—

deprived of

who honours thee, holding the sacrimay he, the toiling (sacrificer), not be may no distress that comes wealth ;

from a harmful

surround him.

(foe),

That mortal whose well-ordered

10.

as the god, acceptest,

O

sacrifice thou,

Agni, as a liberal giver,

worship ^ be welcome, O youngest god, (the Hotrz's work performed) for a worshipper whose

may

his

helpers

we may

be.

knowing one, distinguish wisdom and folly of mortals \ like straight and crooked backs And for the sake of wealth and noble (of horses)^. offspring, O god, grant us Diti and keep off Aditi^ 1 1.

May

12.

The undeceived

he, the

(Agni), setting

him down

Hence mayst thou

the

sage

the dwellings of

Ayu\

sages in

behold,

O

instructed

Agni, with thy eyes^

these beings visible and secret (that move) on the

Arya's ways

^.

Bring thou,

13.

O

Agni, youngest (god),

who

art

guide, a plentiful, brilliant treasure to the

a good worshipper toils,

who

presses

to help him,

O

Soma, who serves thee and

brisk one,

who

fillest

the dwell-

O

Agni, out

ings of peoples,

14^

And

whatsoever we have done,

!

VEDIC HYMNS.

oI8

of devotion for thee, with our feet

with our bodies

:

have held up the

who manage arms

(in

with our hands,

2,

those deeds of ours) the wise it, hke those by means of the two pole-

i^/ta, aspiring after

a chariot

(?)^

And may we

15.

be born from the Dawn, the

mother, as the seven priests \ as the

worshippers

be the Aiigiras, the sons of we flaming break the rock which

May

Heaven.

first

May we

among men ^.

contains the prize of the contest ^ 1

And as

6.

aspiring after

our

chanting their

ancient fathers,

first,

7?z'ta^

—they attained

O

Agni, were

to pure devotion",

Cleaving the earth they

litanies.

disclosed the red (cows).

The

17.

pious men, well performing the acts (of

worship), resplendent, melting^ the generations of

the orods

He

18.

a

like

ore

kindlinof Agni, strenoftheninof

^,

went along*, besieging the

Indra,

in

^

stall

of cows.

looked (on the gods) as on herds of cattle^

rich (pasture) ^

when

O

gods (were) near him, generations)

the

of

the generations of the

mighty one^

mortals

the

After (the

Urva^is^ have

pined, for the growing strong of the

Arya

^,

of the

A

nearer

Ayu

We

19.

^.

have done our work

out

Rita.'^,

for thee;

we have

— the dawns have shone —brightening the perfect Agni who mani-

been crood workers

brilliant

2

foldly shines with fine splendour, (brightening) the

god's beautiful eye.

We

20.

O

sage,

them

!

have recited these hymns

Blaze up

wealth on

for thee, the

Agni, worshipper (of the gods)^; us,

O

;

make

us wealthier.

bountiful one

accept

Bestow great

MAiVJDALA

IV,

HYMN

319

2.

NOTES. The Rhhi TS.

I, 6,

VI,

2,

XIX, 69

;

MS. I, II, I ii=TS. V, 5,

4; HI,

6,

I.

Vamadeva, the metre Trish^bh.

is

Verse

TS.

;

I,

Verses

II, 6, 12, 4.

4, 34-

4,

— Verse 5 =

Verse 6 = TA. Verse 16 = VS.

i6-i9=AV. XVIII,

3,

21-24.

Verse

Note

1.

On

this use of these infinitives,

Altindische Syntax, itive; .

.

.

comp.

II, 2, 6.

manusha/i:

I,

;

p.

1.

havya manusha/^

76, 5.

;

II, 2, 8.

to be gen-

h6trabhi/^

manusha// havirbhi//.

Comp. below, IV,

2.

6, 9.

Verse

As

comp. Delbrijck,

412.— Manusha// seems

Verse

Note

1.

3.

comp. above, III, 6, 6. In spite of the different accent there is no doubt that ghr/tasniiva, which occurs in that verse, is the same word

Note

1.

to the horses of Rita.,

ghr/tasnu, in our verse, a compound of ghrzta with a noun snu which seems to be different from sanu, and connected with the root sna (cf. ghr/tasna, IV, 6, 9 and as

;

see

Bechtel,

Hauptprobleme der Indogerm.

Lautlehre,

Vridhasnu, on the other hand, seems to be no compound, but an adjective formed like vadhasnu, nip. 211).

shatsnu.

It

however,

evident,

is

that

the

poet

here

employed the two words vWdhasmi and ghr/tasnu

as

parallel expressions.

Note

2.

Read martam

(for

VI, 47,

16.

below, verse 11

;

martan gen. plur.). Comp. visa./i manushyan, where we ;

ought to read manushyam. See Lanman, p. 353 Pischel, Vedische Studien, I, p. 44 Bartholomae, Studien zur Indogermanischen Sprachgeschichte, I, p. 48. ;

;

VEDIC HYMNS.

320

Verse

Note M. M.

4.

be Mitram esham, the rapid Mitra?'

1.

'Could

1.

The meaning

it

Verse

Note cows,

5.

reward consisting

rich in

is, it is

in

Sec.

Note 2. The text has Veda, p. J 64.

asura.

Cf.

Verse

Note Note

1.

With the

On

2.

guistica, p.

I

first

seqq.

Lanman,

;

p.

O., Religion des

6.

Pada, comp. below,

o,^']

12, 2.

und Linp. 559 Joh. Schmidt, Kuhn's seq. H. O., Prolegomena, Benfey, Vedica

svatavan, see

XXVI,

Zeitschrift,

H.

;

;

p. 471.

Verse

Note

Nij-i'shat

1.

is

not

7.

derived,

instance with a jrishamahi, VIII, 24,

mann, Ludwig), but from VII,

3, 5. ni^ij-ana/^

ni.yij'at,

nom.

formed

like

i,

as

the

is

from

We

dadhat (3rd

must

for

(ni-}jas (Grass-

m-sa. (Bohtlingk-Roth)

atithim.

case

comp.

;

read, consequently,

sg. subj. pres., or possibly

sing. part. pres.).

Verse

Note

Bohtlingk-Roth

1.

Hause, im

Stall gehalten.'

harmya

8.

conjecture

harmyavan

true that beasts

It is

'

im

may

be

comp. VII, ^6, 16 X, 106, 5 Zimmer, Altindisches Leben, p. 149. But I do not think could be expressed by that being kept in the harmya harmya-vat. Hemyavat seems to be derived from the such root hi, and to have the same meaning as ai-uheman a word very well fits into a phrase referring to a swift kept

in

the

;

;

;

'

'

;

horse.

Hemyavat

stands to

omyavat to oman. All Ludwig (vol. iv, p. 22).

as

Verse

Note

1.

heman

this

same

relation first

by

10.

Literally the Hotrz's

a Ya^''amSna).

in the

was pointed out

work (performed

for

such

M AND ALA

IV,

Verse

Note 3,

note

It

is

32 I

2.

11.

;

comp. above, verse

possible, however, to

leave the text un-

read martani (gen. plur.)

I

1.

2.

HYMN

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

Comp.

2.

vitap;7sh//^a, 'straight-backed,' a frequent

epithet of horses.

Note

For

3.

Prof.

Max

MUller's interpretation of this

passage, comp. vol. xxxii, p. 356.

Vedique, is

Pischel,

See also Bergaigne, Rel.

Vedische Studien,

It I, 297 seq. 97 very strange that the poet should ask the god to keep off III,

Aditi (comp.

;

152, 6. aditim urushyet)

I,

who must

considered, consequently, as a malevolent deity.

conception of Aditi

this

;

think that

derived from the idea of this

is

goddess as punishing sin

I

here be

it is

the

same goddess who may

and who may fetter and destroy him. Keeping off Aditi seems to mean, consequently, removing from the mortal the danger of being bound by the fetters of sin the idea is the same as above from the bonds of

free the sinner

sin

;

in

IV,

where Agni

I, 5,

of Aditi, go

note

is

invoked to make Varu/^a, the son

away (comp. H.

O., Religion des

Veda,

p. 336,

mean granting (On Diti, who very

In that case granting Diti would

1).

freedom from those same

fetters.

appropriately has been called a mere reflex of Aditi, see

M. M.,

loc. cit.

;

Bergaigne, III, 97 seq.)

Verse

Note

1.

On Ayu,

the mythical ancestor of the

race, see Bergaigne, Religion

Note

2.

On

12.

pa«^bhi7/,

Vedique,

comp.

Pischel,

human

seq.

59 Ved. Studien, I, p.

Bartholomae, Bezzenberger's Beitrage,

XV,

I,

22(S

3 seq. Bloomfield, Contributions to the Interpretation of the Veda,

seq.

;

Second XI,

Series, p.

3.50 seq.).

I

32 seq. (American Journal of Philology, believe that in our verse pB.dhhi/i should

be derived from a noun pis, and translated, with thy '

[46]

;

Y

eyes,'

,

VEDIC HYMNS.

322 14

while in verse translate,

Note

'

3.

we ought

read

to

with the

feet.'

Pischel

(Vcd. Studien,

I,

and to

padbhi'/;,

229, note

believes

i)

nom. sing., referring to Agni. But compare VI, 51, 2. rign marteshu vrz^ina ka. paj-yan abhi /^ash/e This verse makes it very probable sura// arya// evan. beholdthat arya// is a genitive dependent on evai//, evan ing right and wrong deeds among the mortals, the Sun looks upon the Arya's ways '). On the stem an', the Arya,' see Pischel, Zeitschrift der Deutschen Morgenlandischen that arya/^

is

('

'

Gesellschaft,

XL,

p.

125.

Verse

Note

1.

This verse has been commented upon by Pischel,

Ved. Studien,

Note note

2.

14.

229 seq.

I,

On

pa<^bhi7/ or rather padbhi//,

comp. verse

12,

2.

Note

3.

In translating bhurig"

I

have followed, though

not without doubt, the theory of Pischel, Ved. Studien,

—

Pischel seems to be right in making r/tam I, 239 seq. depend both on yemu// (comp. IV, 23, 10) and on aj-usha;/a7/ (comp. above, IV, i, 1^, and below, verse 16).

Verse

Note and the Note

1.

The

Dawn 2.

15.

seven RisKis or Angiras, the sons of (cf.

n/-/a

above

i,

Heaven

16).

(or rather nr/m)

is

genitive plural.

See

Lanman, p. 430 Pischel, Vedische Studien, I, p. 42. Note 3. Here we have again the seven 7?/shis breaking ;

the mountain in which the cows were imprisoned.

Verse

The apodosis is wanting. As verse 15 shows, is As our fathers have done their mighty aspiring after Rita., thus may we do the same.

Note

1.

the meaning deeds,

Note it

;

cf.

16.

2.

:

S\xk\i (Padap. s\xk\

it)

possibly stands for j-u/'im

Roth, Zeitschrift der Deutschen Morgenlandischen

Gesellschaft,

XLVIII,

p. 680.

Or may we correct s\xk\

it..

HYMN

2.

323

they went along

in

pure devotion'?

MAA/'DALA di'dhiti (instr. sing.),

'

Didhiti seems to be what 1.

8,

r/tasya

IV,

is

called in III, 31,

Verse

Note Note

]

;

IX, 102,

di'dhiti/^.

17.

See Zimmer, Altindisches Leben, p. 252. 2. Evidently the pious men, not the gods, form the subject. I propose to read, therefore, deva'm (gen. plur.) ^anima cf. verse 18 devanam yat ^anima. They kindle in short, they treat the Agni they strengthen Indra divine people as the smith treats the metal. 1.

;

:

;

Note

do not enter here upon the archaeological Comp. on this much-

I

3.

question as to the meaning of aya/^. discussed question especially

Max

Mijller,

Biographies of

Schrader, Sprachvergleichung und 253 seq. von Bradke, Methode Urgeschichte (2nd ed.), p. 271 seq.

Words,

p.

;

;

der arischen Alterthumswissenschaft,

p. 93 seq. agman. parishadvana// 61, 13.

Note

4.

Cf.

Note

1.

Pai'va/^ is genitive sing.

X,

Verse

Cf.

V, 31,

I

;

VI,

18. ;

it

depends on yutha.

19, 3.

There is no reason for taking, as Lanman (p. 516) does, kshumati as ace. plur. neut., which would be kshumanti. See Joh. Schmidt, Pluralbildungen der InBartholomae, Kuhn's dogermanischen Neutra, p. 237 Bartholomae translates, bei Zeitschrift, XXIX, p. 493. 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/i, as suggested by

Note

2.

;

'

Delbriick (Grassmann's Translation, vol.

i,

p.

573)

mighty one (Agni) looked on them,' &c. Note 4. I believe that Geldner (Ved. Studien, note

i) is

occurs,

name for

the

right

in

contending

that Urvaj-i,

' :

I,

the

260,

wherever

it

the name of an Apsaras and nothing else. The Ayu, occurring in the fourth Pada, confirms this

is

of

Ayu,

;

as

nymph

known, is the son of Pururavas and of Geldner translates, Selbst mit den Urvaj'i.

is

well

'

Y

2

:

VEDIC HYMNS.

324 O

But I do not die Urvaj-is Mitleid.' In my means 'having compassion.' opinion we should, with Ludwig, supply ^anima to martanam, so that devanam ^anima in the second Pada corresponds with martanam (^anima) in the third. This ^anima is an accusative which depends on akr/pran (' they Sterblichen hatten

think

krip

that

pined after

.

.

.

cf.

,'

IX, 85,

nake supar/zam upapapti-

11.

vawsam gi'ra/^ venanam akrzpanta purvi"// X, 74, 3. ye Thus the meaning seems to be kr/pa;/anta ratnam). When the cows had been conquered, and when Agni looked ;

over the generations of the gods that were near him, the Urvaj-is, i. e. the Apsarases such as Urva^yi, longed for the love of mortals such as Pururavas, and for the propagation of the as

human

Ayu. Note

5.

generations

Or

;

they gave birth to children such

Or is Or nom.

'of the indigent'?

fem. referring to the Urvai'is? ring to

Agni

Note

6.

nom.

arya/i sing.

plur.

masc. refer-

?

On Ayu,

see note

But

4.

I

cannot

tell

why he

Is this nearer Ayu opposed, as called the nearer Ayu. a nearer or later (upara) ancestor, to the pitara/^ parasa/^ The same pratnasa//, the Arigiras, mentioned in verse 16? is

nearer

Ayu

purvabhi/;)

(upara which stands there in opposition to mentioned also in I, 104, 4, connected, as it

is

seems, with some Apsarases.

do not pretend to be able

I

to interpret that very difficult verse, but

that

it

has been misinterpreted both by

Lieder, p.

vii)

and by Bergaigne Verse

is

I

am

convinced

Roth (Siebenzig

(I, 60).

19.

Note 1. I. c. the dawns have sent forth their shine, which a visible manifestation of the eternal law o( Rita.. Note 2. The construction is we have been good workers, :

brightening &c.

The

words, 'the brilliant dawns

have

are a parenthesis.

shone out

Rita.,'

Note

1.

The

I,

73, 10 (see above).

Verse 20.

stich of

text

is

nearly identical with the

first

hemi-

!

MAiVZ)ALA

MATV^Z^ALA

ASHJ'AKA 1.

HYMN

IV,

HYMN

IV,

ADHYAYA

III,

Draw Rudra

325

3.

4,

3.

VARGA

20-22.

hither for your protection \ the

Hotr/ of the

king" of sacrifice, the truly sacrificing

the golden-coloured Agni, before the

two worlds unseen thunderbolt (strikes you). 2. This is the home which we have prepared -,

for

thee as a well-dressed, loving wife (prepares the Directed hithermarriage-bed) for her husband \

ward, dressed

These

(sacrificial

towards thee, 3.

offerings

(in

O

most

To him who

and prayers

?)^ sit

down.

prayers

are

turned

ladles or skilful

hears

one

us,

?)

^

who

is

who

not proud,

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

our toiling \ When will our hymns share

to this A'/ta

this

-,

O

thy rejoicings

in

will our friendship dwell in thy house 5.

how

How wilt

O

wilt thou,

to

?

!

When

?

Agni, before Varu;^a, and sin of ours wilt thou

thou, and which

blame before Dyaus

?

bountiful Mitra, to the say) to

heed

observer of A'^ta

Aryaman,

to

How

wilt

Earth

?

Bhaga

thou speak to

What

thou

(wilt

?

thou say, O Agni, when thou hast 6. What grown strong on the Dhish^zya altars^ ? What to strong Vata who goes forward in triumph - ? To wilt

the Nasatya

What,

O

^

who goes round

the earth ^ to

Agni, to Rudra, the man-killer

?

.

.

.^

.'*

VEDIC HYMNS.

326 7.

How

thou speak) to great Pushan

(wilt

brings prosperity

What

?

thou say) to martial

(wilt

What

Rudra, the giver of offerings^?

sin ^ wilt

O

announce to wide-ruling Vish;ai, what, the mighty weapon (of the gods) ? 8.

How

mighty Sun, thy work,

Heaven 9.

I

when thou

wilt thou answer,

to the riehteous

^

to

O

host of the Maruts

quick

the

who

Aditi

-

Agni, to

art asked,

How

?

to the

Accomplish

?

who knowest

Catavedas, thou

thou

the

!

magnify

^

the 7?/ta of the

cow

-

ruled

by

Rix.2i

and also by the raw one ^, the honey-sweet, ripe Though being black this (cow) (milk), O Agni. swells of bright drink, of ...

With

10.

Rix.-^

*

milk.

indeed, with the milk of the back \

Without the bull has been anointed, Agni the man. vigour. The his bestowing on moved trembling he speckled bull has poured out his bright udder 1 1

^

rock

By

and

the

Rix.2i

cleft

it

together with

the

2.

the Aiigiras have broken the

asunder

;

they

have

shouted

Prosperously the

cows.

men

have surrounded 2 the Dawn. The Sun appeared when Agni (the fire) had been born ^. 12.

By

the Rit2. 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.

Go

never on thy crooked w^ay to the spirit (which avenges the guilt) of anybody \ of a vassal who has trespassed, or of a friend. Require not (of 13.

us) a sinful brother's debt". suffer

under the

spirit

May we

not have to

which avenges a

a (hostile) deceiver's guilt

^.

friend's or

MAiVDALA Protect us,

14.

O

HYMN

IV,

Agni, with

32 7

3.

all

thy protection,

and art thou who art protected, O martial one \ even gladdened (by us). Sparkle forth, and destroy has it though Slay the Rakshas even strong evil !

grown

large.

Be

15.

Touch,

hymns. prayers.

May

O

gracious,

the

O

Agni,

these

through

hero, this wealth

our

moved by our

And accept, O Angiras, our sacred words. resound to praise, beloved by the gods,

thee \ 16.

the

1,

priest,

have rehearsed

O

the

thee

to

(of the gods),

Agni, worshipper inmost words, these recitations these all these songs, one, with and words of wisdom, to thee the wise

omniscient one,

prayers and hymns.

NOTES.

I,

I, 69; TS. The same/e/shi and metre.— Verse i = SV. Verse 6 = IV, 11, 4MS. TB. II, 8, 6, 9 3, 14, I ;

;

MS.

IV, 11,4.

Verse

Note

1.

On

1.

comp. the identification of Agni with Rudra,

Asura, Bergaigne,Rel.Vedique,III,36; von Bradke, Dyaus 10; III, 2, 5 VIII, 72, 3)p. 54(Rig-vedaI, 27, ;

Note

2.

The second Pada of

this verse

is

identical with

VI, 16, 46.

Verse

Note veda,

1.

Hirzel, Gleichnisse

und Metaphern im Rig-

p. 69.

Note

2.

On

,

parivita/^ Saya;za remarks,

1

•

yash/avyadevais

on I, 128, i, on va parivita//. In the commentary paridhibhir v4 panto other hand, he says, ritvlghhUi

te<-obhir th^e

Cf

2.

vesh^ita/^.

VEDIC HYMNS.

328 Note

3.

take su-apaka as a

I

compound of su and a-paka

(comp. Va^. Sawh.

XX, 44 =

Sa7«h. Ill,

where Tvash/rz

II,

I,

Taitt. Br. II, 6, 8, is

=

4

Maitr.

called ap^kaZ;).

In

Rig-veda VI, 11,4 we read adidyutat sii apaka/^ vibhava in VI, 1 2, 2. a yasmin tve sii apake ya^atra, &c. Should :

we

;

not correct in both passages suapaka//, suapake

Verse

Note

The

1.

3.

pressing-stone (gravan)

is

sidered as speaking, as praising the gods.

Vedische Mythologie,

I,

p.

The

1.

frequently conCf. Hillebrandt,

152 sq.

Verse

Note

?

4.

Padapa//^a has j-amyai.

I

think

it

should

be sAmya./i.

Note

I.e. to this sacrifice,

2.

which

des Veda,

considered as one O., Religion

p. 197.

Verse

Note

is

See H.

of the chief manifestations of Rzta.

At the Soma

1.

called Dhish;/ya

;

6.

sacrifice fire

burns on eight altars

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 pari^man, cf. above, I, 79, 3 note. Note 5. Kshe (cf. Lanman, pp. 440, 448, 534) is evidently But neither BoUensen's conjecture, ukshwe, nor corrupt. those of

Ludwig

(/I'akshe,

yakshe), carry conviction.

Verse

Note nated to

as

'

is

giver

very strange to find Rudra here desigof

offerings.'

But

it

seems too bold

explain havi/z-de as a dative of havi//-ad

offerings

('

It

1.

7.

('

eater

of

').

Note 2. sperm ').

I

read with Grassmann rcpa/i

('

sin

')

for rcta/t

MAA^DALA

HYMN

IV,

Verse

Note

The

1.

329

3.

8.

text has r/taya, used as an adjective (see

Bergaigne, Rel. Vedique, III, 216).

Note

Aditi

2.

mascuHne and seems

is

('unrestrained, free') of the Sun.

Probably

Bergaigne, III, 92. is

to be an epithet

Cf. vol. xxxii, p.

at the

362;

same time the word

intended to allude to the goddess Aditi.

Verse

Note wie

The

1.

we not

should

vrzshabhasya ni/e.

text has

i/e,

The

conjecture

ni/e,

on which Ludwig says, so '

cannot be the same as

I/e of course

ni/e.'

9.

ni/e?

Cf.

ni/e,

above, IV,

i,

viel

but 11.

and IV, 1,12. r/tasya yona vr/shabhasya would be, By Rita, the 7?/ta is

translation

'

restrained in the nest of the cow.'

Note

2.

(see note

Note

3.

The

'Rita, of the cow,' if the reading

seems to be the milk. The raw one is the cow as opposed

is

correct

i),

'

'

to the ripe

milk.

Note 4. The meaning of ^amarya (aira^ Xeyoixivov) is unknown. Cf. Bergaigne, II, 398, note i. Saya/^a reads ^a amarye«a. I should prefer ^a amartyena.' M. M. '

Verse

Note

1.

Does

this

the ridge of heaven

?

10.

mean, with the milk that comes from Cf. IV, 20, 4. sam andhasa mamada//

pr/sh///yena.

Note 2. This Pada seems to be an imitation of VI, 66, i, where PrzVni (' the speckled one ') is the mother of the Maruts sakr/t .yukram duduhe prisn'i/i udha//. See vol. :

xxxii, p. 368.

Verse

11.

Note 1. Here we have again the same myth of the Ahgiras 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

VEDIC HYMNS.

2,2,0

Arigiras besiege the stronghold in which these cows are

imprisoned.

Note

3.

the sun p.

On

the kindling of the

made to rise, The Ahgiras

is

109 seq.

their sacrifice

;

see

Note

1.

X, 104,

thereby they

Note

The same

O., Religion des

kindle the

make

Verse

in

H.

epithet

is

charm by which

as a

fire

for

fire

the sun

Veda,

performing

rise.

12.

applied to the waters also

8.

The

2.

optative dadhanyu//

is

very strange.

Pro-

bably we ought to read dadhanvu/^.

Verse

Note

1.

The meaning seems

13.

to be that

not to turn against the sacrificer a

Agni

spirit

requested

is

which has to

Why not avenge the guilt committed by a third person. sacrifice, not anybody's secretly to not read ya^;7am ? Go '

of a hostile house, not of a friend.

a sinful brother's debt. friend or foe.'

May we

Do not

not require (of us) feel

the might of

M. M.

Gcldner (Ved. Studien II, 157) translates and tilge nicht, O Agni, die Schuld eines falschen interprets Bruders,' namlich die Schuld an die Manen, also dem Sinn

Note

2.

'

:

mache ihn kinderlos.' This is quite unacceptable. Note 3. The text is evidently corrupt. I propose to ma sakhyu/^ yaksham ma r\p6/i bhu^ema. Comp. V, read ma kasya adbhutakratu yaksham bhu^ema tanubhi/^ 70, 4.

nach

'

:

Verse

Note

1.

I

cannot adopt Bergaigne's opinion on sumakha

(Quarante Hymnes,

p. 75).

Verse

Note

1.

14.

Or,

awake

for thee.

15.

1

MAiVDALA

MAA^Z^ALA

ASHTAKA

HYMN

IV,

HYMN

IV,

ADHYAyA

III,

33

4.

4,

4.

VARGA

23-25.

Produce thy stream of flames like a broad Go forth impetuous like a king with ^ his elephant ^ after thy greedy onslaught, thou art an archer shoot the sorcerers with thy 1.

onslaught.

.

;

.

.

;

hottest (arrows).

Thy whirls

2.

fly

(them).

O

heat, thy

winged (flames)

firebrands 3.

(all

Fiercely flaming touch

quickly.

Agni, (send forth) with the ladle

all

;

^

thy

send forth unfettered thy

around.

Being the quickest, send forth thy spies against evildoers). Be an undeceivable guardian of this

He who

clan.

may no

near, 4.

foes)

Rise

attacks us with evil spells, far or

such (foe) defy thy track.

up,

O

Agni

Burn down the

!

weapon

When

!

dry brushwood,

!

kindled,

the

Spread out against

foes,

O

O

(all

(god) with the sharp

Agni, burn down like

man who

exercises

malice

against us. 5.

Stand upright, strike (the

Make manifest thy Unbend the strong demons

(against us) \

divine

foes) aw^ay

(powers),

those

of

(bows)

Crush

all

from us

O who

Agni

!

!

incite

enemies, be they

relations or strangers. 6.

He

knoM^s thy favour,

makes a way thou

beam

for a sacred

forth

to

his

O

youngest one, who

speech like doors

all

this.

Mayst

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 wuth

VEDTC HYMNS.

332

constant offerings and

May

house.

such

hymns through

his Hfe in his

longing ever bring auspicious

days to him. 8.

I

praise thy favour

resounded here.

it

;

May

song (which is Hke) a favourite wife, awaken for Let us brighten thee, being rich in horses and chariots. Mayst thou maintain our knightly power day by day. this

thee ^

May

9.

here frequently of his

(the worshipper)

own accord approach

thee,

O

who

(god)

darkness \ resplendent day by day.

shinest in

Let us worship

thee sporting and joyous, surpassing the splendour of (other) people, 10.

Whoever,

approaches thee, wealth

down

O

horses

in

and

rich

in

Agni, with his chariot

gold, full

of

— thou art the protector and the friend of him

who always 11.

rich

delights in showing thee hospitality.

Through my kinship

(with

my

thee)

break

That (kinwords Gotama. my father me from

the great (foes) by

'.

ship) has

come down

Be thou

attentive to this our word,

to

I

O

youngest,

highly wise Hotrz, as the friend of our house. 1

2.

sitting

May

those guardians of thine, infallible Agni,

down together

protect us, the never sleeping,

onward-pressing, kind, unwearied ones, the wolf,

13 ^

who never

Thy

who keep

off

tire.

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.

we dwell, protected by Under thy guidance let us acquire gain. Accomplish both praises \ O (thou who art the) 14.

thee.

In thy companionship

M AND ALA truth

one

Do

!

HYMN

IV,

SO by thy present

4.

333

O

power,

fearless

!

worship thee, O Agni, with this log the hymn of praise which we Accept of wood. recite. Burn down those who curse us, the

May we

15.

O

Protect us,

sorcerers.

(god)

who

art great like

Mitra, from guile, from revilement, and from disgrace. o

NOTES. The hymn i^^shi

IV,

is

II, 5.

— Verses

i-i5 = TS.

Note

1.

I,

2,

On

1-6;

14,

Verses 1-5 = VS. XIII, 9-13; MS.

Verse

I. p.

The same MS.

addressed to Agni Rakshohan.

and metre.

II, 7, 15.

1.

cf Pischel-Geldner, Vedische Studien,

I'bhena,

XV.

Note 2. The meaning of dru;^ana/^, which evidently should be pronounced dru;/ana// (H.O., Prolegomena, p. 478), is uncertain.

This verb

is

stated to occur

passage, Maitr. Sa;«h. II,

4, 2.

not read there hru//ati

as Prof.

Max

[And

?

in

two MSS.).

pibati na haina;;^ druwati (dru;/ati,

we

still

one other

tad ya eva;;^ vidvant suram

But should

possibly in our passage,

Miiller observes, hruwana// ?]

Verse

2.

Note 1. On^uhva, see Pischel, Vedische Studien, II, 113. Wherever butter is poured out with the ladle, the flames arise.

Verse

Note

1.

The

third

Pada

is

identical with

Verse

Note 3, 15.

1.

Or

Shall

'

resound to thee

we

read, in

5.

X,

116, 5 b.

8. '

(sam ^areta).

Cf. above,

consideration of this

parallel

VEDIC HYMNS.

334 passage,

sam devavati ^aratam iyam g\h (' may or awaken ') ?

beloved by the gods resound

'

Verse

Note

1.

On

1.

I

doshavasta/^, see above,

I

This verse

1.

notes there. in

the

first

The

i, 7,

note

i.

ace. plural

If

it is

gen.

Through my kinship with break down (my foes) by my words.' Verse

Note

I,

11.

have taken maha/^ as

singular, the translation will be

the great (Agni)

song

9.

Verse

Note

this

'

is

:

'

13.

identical with

original place of this

Ma«^ala, because

it

Verse

See the verse seems to be

I,

147, 3,

mentions Mamateya. 14.

Note 1. Probably the praise or song of the gods and of men. See vol. xxxii, p. 439.

MAiVDALA

IV,

MAA^Z^ALA

ASHTAKA

IV,

5.

335

HYMN

ADHYAyA

III,

How may we

HYMN

unanimously

5,

5.

VARGA

1-3.

mighty light ^ to bountiful Agni Vaii"vanara ? With his mighty perfect growth he supports the high bank- like a 1.

offer

pillar. 2.

Do

not reproach Him, the self-dependent one,

who has given

bounty to me, the god to the mortal, the clever one to the simple, the wise immortal, the most manly, restless ^ Agni Vai^-vanara. 3. Agni, the sharp-pointed, the mighty bull with this

me

thousandfold sperm, has proclaimed to

the great,

Saman, the prayer, having found, cow -. 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 Varu/^a, the doubly-powerful

as

it

^

were, the hidden track of a

beloved, firm (laws) of attentive Mitra. 5

^

They who roam about

of evil conduct like

bands, being wicked,

like brotherless girls

women who sinful,

^,

deceive their hus-

and untrue

— they

have

created for themselves this deep placed 6.

O

On

me, however small, but innocent, thou,

purifying Agni, hast fiercely placed this mighty,

deep, vigorous prayer,

Pr/shMa\ 7.

consistinof of

like

a heavy burden, this

seven elements-.

Let our prayer which

Him, through

purifies

the power of mind (inherent in

it),

reach

Him who

the common (property of all men) alike, the good (name ?) of Frt'snl on the skin of the herbs, on the summit of the .\ is

.

.

VEDIC HYMNS.

336 8.

What

should be openly uttered by

me

?

They

secretly

hidden ^

When

they have uncovered, as

speech

the water

9.

He

.

has found

it

is

were,

beloved

the

the footstep of the bird^.

.",

.

speak of that which

cows', he guards

of the

summit of the

of this

great face of the

in secret that

great ones which

cow accompanied ^, the abode of R/ta., the

bright

the

the ancient (face) shining in

quickly running, quickly moving. 10.

And

resplendent near his parents (Heaven

and Earth), in their presence, he thought of the The tongue of secret, good (name ?) of P/7'5ni. the manly, forward-bent flame (seized) that which was near at hand in the highest abode of the mother, the cow^. 11.

I

when being

speak,

asked, R/ta.

(i.e.

truth),

out of reverence (for Agni, or for the gods), out of

hope^ placed

Thou in

rulest

over

heaven and I

2.

O

in thee,

Which

G'atavedas, as

O

of this wealth

Catavedas

of this our way, scolding to an

13^

here-.

earth.

What

empty

what treasure

declare

What

!

is

We

to

us

?

(that

the highest (aim)

have not come

(?)^ place.

what the objects?

may we

When

?

it

hidden.

the limit,

is

pleasant (wealth) gain) the prize

is

ours,

is

Mayst thou who knowest treasure),

am

wealth whatever (dwells)

this

all

I

What

obtain as swift (horses

will the

Dawns, the divine

consorts of the immortal, expand over us with the sun's splendour

?

And what do those insatiable ones here say, Agni, with their sapless, feeble, weak speech that

14.

O

has to be listened to nothino^ness.

?

Let them unarmed

fall

into

MAA^Z»ALA

The

IV,

HYMN

5.

337

manly Vasu has shone gloriously in the house. Clothed in brilliancy, with his shape beautiful to behold, the bountiful has shone like a house with its wealth. 15.

face of this kindled,

^

NOTES. The hymn and metre.

is

addressed to Vaii-vanara.

— No verse occurs in the other Verse

Note

1.

Cf.

especially

7^/shi

Sawhitas.

1.

(above, p. 42). br/hat

45, 8

I,

The same

bha/^ bibhrata/^ havi/^.

Note

2.

Cf

vol. xxxii, p.

(I,

93

Verse

Note

1.

See above,

I,

^6,

i,

^H, 11, note

2.

note

Verse

2).

2.

3.

Note 1. Dvibarha/^ is neuter. See I.anman, p. 560 Joh. Schmidt, Pluralbildungen der Indogermanischen Neutra, ;

p. 132.

Note

2.

Agni has discovered the Saman which he pro-

claims to the mortal, like the track of a lost cow.

Verse

Note Note

1.

2.

5.

See H.

O., Religion des Veda, p. 539. Abhratara// cannot be accusative plural

Zimmer (Altindisches Leben, p. 419) seems to The correct interpretation has been given by Vedische Studien,

Note

3.

I,

1.

it.

Pischel,

p. 299.

6.

In the younger Vedic ritual certain Stotras are

technically designated as p;7sh//^a or [46]

as

take

I.e. hell.

Verse

Note

fern.,

z

'

backs of .the liturgies '

VEDIC HYMNS.

338

Weber, Indische Studien, X, 385). Does same sense? Or should we

(see, for instance,

the word stand here in the correct presh///am

Note

?

The seven

2.

tones of the scale

Verse

Note sasasya

1.

This passage

Mrman

7.

The

obscure.

is

Mru

adhi

?

text runs thus

:

agre rupa/i arupitam

pr/j-ne/^

(arupitam Sa;;/hitapa///a) ^abaru. As to the first words, To Mru possibly a noun like nama should see III, 5, 6.

be supplied above, III,

below, verse

(cf.

5, 5,

note

1.

ni;/ik, cf.

Of

Lanman,

p.

436

:

als sie

= varam

Note Note note

?— On

;

Joh. Schmidt, Pluralbildungen

p. 397.

Note 2. The water of the cows Roth (Zeitschr. der D. Morgenl. iva

(cf.

8.

the milk alluded to in the third Pada

der Indogerm. Neutra,

682)

Pada

last

simply untranslateable.

i) is

Verse

Note

The

10).

is

the milk,

cf.

Gesellschaft,

X,

12, 3.

XLVIII,

den Schatz der Kiihe entdeckt hatten (var

iva).

3.

Rupa/^ agram.

4.

Comp. above,

III, 5, 5

with note

i

;

III, 5, 6,

2.

Verse

9.

Note 1. The sun, the face of the great gods accompanied by the dawn ? Verse

Note

1.

Is the

meaning

(cf. I,

115,

i),

10.

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

Note

1.

On

ai-asa,

see

11.

Lanman,

Indogermanische Forschungen,

I,

p.

492

seq.

182 seq.

;

;

Bartholomae

Bechtel, Haupt-

;

UANDAI.A

HYMN

IV,

5.

339

probleme der Indogcrm. Laiitlehre, p. 262. This noun not to be derived from the root sa.s, but from sa.7ns.

Note

2.

Compare

I,

is

79, 3 (with note 3).

Verse

12.

Comp. X, 108, 7, where the Pa«is say to Sarama the place is empty (?) reku padam alakam a ^agantha thou hast come in vain '). Note

1.

:

('

Verse

Note

1.

Studien,

I,

13.

This verse has been treated of by Pischel, Ved. 306.

Verse

15.

Note 1. On this comparison, see Hirzel, Gleichnisse und Metaphern im Rigveda, p. 102 seq.

z 2

;

VEDIC HYMNS.

540

MATV^/^ALA

ASHTAKA

III,

HYMN

IV,

ADHYAYA

6.

VARGA

5,

4-5.

Stand upright for us, O Agni, Hot;-/ 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 unerrinor Hotri has sat down amono; the people, joy-giving Agni, the wise one at the sacrifices ^ Like Savitr/ he has sent his Hght upward. Like a builder he has reared his smoke up to 1.

the sky.

3^ (The butter,

is

ladle)

glowing,

gifts,

with

left to right

(does

with

filled

From

stretched forth.

Agni move) choosing the divine people.

Upright new-born foal -

(stands) the (sacrificial) post like a

well-placed, well-established 4.

After the

and the

fire

sacrificial

old,

;

anoints the victims

goes round

^.

has been spread

grass

kindled, the delighted

stationed himself upright.

from of

it

Adhvaryu has

Agni, the Hotrz, chosen

thrice, like

a shepherd.

5. As Hot;-/, measuredly running, Agni, the joygiving, 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,

art terrible and manifold

;

is

pleasant

thy aspect,

who

As

they

(it

is).

have not hindered thy light by darkness, no bespatterers have left stains on thy body. 7. He whose mother (?)^ has not been hindered from giving birth, nor his father and mother when-

— MAiVDALA

ever they were incited

8.

MVMN

(?)-:

this

341

6.

Agni, the

purifier,

Hke Mitra^ has shone among

well-estabHshed tribes of

IV,

the

men,

Agni,

whom

the twice-five sisters ^ dwelhng to-

eether,have engendered among the human tribes, who awakes at dawn, who is bright like an elephant's (?)"^ tooth,

whose mouth

beautiful,

is

who

sharp like

is

an axe.

9^ Agni, those golden horses of in ghee, the red fleet

thine

swimming

straight forward, the

ones which go manly, wonderful horses,

ones, the brilliant,

puissant

stallions,

divine

have called hither the

people. lo.

victorious, never-tiring', fierce flames

Those

O

Agni, which move about, hasten'-^ to they roar mightily like the their goal like hawks host of the Maruts. (This) hymn has been produced for thee, 1 1 ^ of thine,

;

O

Agni,

when thou wert

recite the litany

to

him who

;

mayst

kindled.

Men have

sacrifices.

as the Hotr/, the Uj-i^s,

May

(the priest)

thou distribute (treasures) set

down Agni

adoring (Him), the praise

A

of

Ayu

2.

NOTES. The same

Rishl and metre.—Verse 6=:TS. IV,

Verse

Note

1.

The

3, 13, 1.

2.

3^

"^

hemistich compare above. III, 19,

2.

text has vidatheshu.

Cf. above,

I,

note.

Verse

Note

1.

With the

See also VI, 6^,

4.

first

3.

VEDIC HYMNS.

342 Note Note

On

2.

akra, see Geldner, Vedische Studien,

The meaning seems

3.

which has been anointed

post,

the victim tied to

I,

i68.

to be that the sacrificial itself,

imparts ointment to

it.

Verse

7.

Note 1. The meaning of satu is uncertain. BoehtlingkRoth give receptaculum.' Joh. Schmidt (Kuhn's Zeitschrift, XXV, p. 29, cf. Hubschmann, Indogerm. Vocalsystem, Mutterleib,' and connects the word with p. 75) translates is right, it seems to be the womb from If womb strh which Agni was born. Note 2. Does this ish/aii belong to ish, to incite,' or to Whenever he (Agni) wishes.' M. M. ish, to wish ? Note 3. On the w^ell-established Mitra, comp. H. O., '

'

'

'

'

'

'

'

Religion des Veda, p. 186, note

Verse

Note Note

1.

2.

The

i.

8.

ten sisters of course are the fingers.

In translating atharya/^ na

dantam

I

have

fol-

lowed the opinion of Pischel (Vedische Studien, I, 99) on the meaning of athari', though his theory is very doubtful. Verse

Note

1.

above, IV,

With

this description of Agni's horses,

1.

2.

On

ayasa//,

cf.

1.

The second

identical with

Note

2.

V,

10.

above. III, 18,

See Geldner, Kuhn's Verse

Note

comp.

2, 2. 3.

Verse

Note Note

9.

2,

note

Zeitschrift,

i.

XXVII,

234.

11.

hemistich of this verse

3, 4.

Cf. nar^.yawsa, vol. xxxii, p. 439.

is

nearly

— MAA^DALA

IV,

MAA^/^ALA

ASHTAKA I.

III,

HYMN

IV,

HYMN

ADHYAYA

343

7.

5,

7.

VARGA

6-7.

This (Agni) has been established here as the

by the estabhshers, the Hotrz, the best sacrificer who should be magnified at the sacrifices, whom Apnavana and the Bh/Vgus have made shine, first

woods, spreading to every house. When will the splendour of thee, the

brilliant in the 2

Ao^ni

!

god, appear

in

the

way ? For verily the who shouldst be magnified

right

mortals have seized thee in the houses.

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 3.

over

all

human

tribes

:

Him

the

hither to every house, the light,

Ayus have brought him who belongs to

the Bhr/gus. 5.

Him

the right

the knowing one they have set

way

down

in

as the Hotr/, the gay one with his

purifying flames, the best sacrificer with his seven

(forms ^)—

enveloped in many mothers, in not rest thereon (?)-, who is does the wood \ who brilliant, though hidden in secret, easily to be found, 6.

Him who

and striving 7.

When

is

for all that

is

desired.

the gods rejoiced in the

...

of the

'\ in that udder ^, in the foundation of 7?/ta herbs the o-reat A^ni, to whom offerino^s are made with adoration, the righteous one, always approached eagerly for the sake of sacrifice. ^,

VEDIC HYMNS.

544

8 \ Thou, the knowing one, hast eagerly performed 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.

Thy

9.

path

Thy

red one.

wonders

is

flame

when

:

Light

black. is

speedy.

is

before thee, the

This

is

one of the

the virgin conceives (thee as her)

becomest a messenger, as soon as thou

child \ thou art born.

turns

As soon as he is born, his strength shows He when the wind blows upon his flame. his sharp tongue among the dry brushwood.

Even

solid food

10. itself,

11.

When

he

he tears thirstily

to pieces with his teeth.

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. The same Rishi. The metre is Gsigati in verse i, Anush/ubh in verses 2-6, Trish/ubh in verses 7-1 1. Verse XV, 26; XXXIII, 6; TS. I, 5, 5, i', i = VS. Ill, 15;

—

MS.

I, 5, I.

Vei'se 5.

The seven flames or tongues seven Hotr/s ? The seven Ratnas ? Note

1.

Verse

Note avyata.

1.

Cf

IX, 107,

of Agni

?

The

6.

18. pari gobhi/i uttara/z

sMan vaneshu

;

MAiVDALA Note

Possibly

2.

IV,

we might

HYMN

7.

345

conjecture aVritam,

who

'

rests

thereon.'

Verse

Note

On

1.

sasasya,

7.

above,

cf.

III, 5, 6,

note

Vi'yuta

2.

seems to be a locative standing parallel with the locative rz'tasya dhaman, udhan. We have here sasasya vi'yuta quite as in V, 21, 4 the two accusatives r/tasya yonim and .

.

sasasya yonim

stand

noun derived from to weave

(vi-) va,

parallel.

me

however, seems to

.

The meaning

quite uncertain.

vi-yu,

'

to separate,'

Professor

Max

'

Is

to

of vi'yuta,

an action-

it

keep

off,'

or from

Miiller proposes

'

at

the removal of the grass or tinder in which the spark

is

'

'

?

:

kept.'

Note Note

2.

sasmin ddhan

3.

Cf.

above,

I,

;

cf.

147,

below, 10,

Verse

Note

With

1.

this verse,

The wood,

1.

1.

I

is

3,

4.

verse

4.

Agni.

11.

take anna here as an instrumental.

with our passage VII,

(S,

9.

the child of which

Verse

Note

8.

compare below, hymn

Verse

Note

8.

i.

— Compare

tr/shu yat anna samav;'z"kta

^ambhai// X, 79, 5. ykh asmai annam tr/shii adadhati X, 91, 7. tr/shu yat anna vevishat viti'sh//^ase X, 113, 8. agni'/z na^ambhai/^ tr/shu annam avayat. ;

;

Note

2.

me/i'm

;

cf.

above, III, 26,

9,

VEDIC HYMNS,

346

MAA^Z^ALA ASHT^AKA

III,

IV,

HYMN

ADHYAyA

5,

8.

VARGA

8.

my prayer to the bearer of immortal all-possessing messenger, the 1.

press on for you with

I

offerings, the best sacrificer.

He, the great one, knows indeed the place of wealth \ the ascent to heaven may he, (therefore,) conduct the gods hither. 3. He, the god, knows how to direct the gods for 2.

;

the righteous (worshipper), in his house. (us)

He

gives

wealth dear (to us). He is the Hotr/;

he who knows the office of a messenger, goes to and fro (between men and gods), knowing the ascent to heaven. worshipped 5. May we be of those who have 4.

Acrni with the gift of offerings,

who

cause him to

and kindle him. 6. The men who have brought worship to Agni, are renowned as successful by wealth and by powerthrive

ful offspring. 7.

day 8.

;

May

much-desired wealth come to us day by

may

gains arise

He

among

us.

(Agni), the priest of the tribes, (the priest)

of men, pierces

(all

hostile powers)

with a tossing^ (bow).

by

his

might as

MAJVDALA

IV,

HYMN

8.

347

NOTES.

I,

The same Rt'shi. The metre 12; MS. II, 13,5Verse

Note

1.

Comp.

Pischel,

1.

Gayatri.

Kshipra evidently

is

—Verse

i

= SV.

2.

Ved. Studien,

Verse

Note

is

II, 118.

8.

an instrumental.

pradhanvan, kshipreshu, kshipre;?a dhanvani,

Cf. kshi

II, 24, 8.

VEDIC HYMNS.

]^S

MATV^Z^ALA

ASHTAKA 1.

IV,

ADHYAYA

III,

Thou

Agni, have mercy!

come

to this pious

HYMN

man

to sit

5,

9.

VARGA

art great,

down on

9.

who

hast

the sacrificial

grass. 2.

He who

cannot be deceived, the zealous, the

among men become

immortal has of

the messenger

all.

3.

He, the joy-giving Hot;%

is

led around the

sacred seat at the heaven-aspiring sacrifices.

he

sits 4.

down

Agni

as the Potr/

sits

at the sacrifice,

down

Thou

also as (the sacrificer's) wife

and as the master of the house

the house, and as the 5.

And

also.

Brahman

^

in

^

zealously approachest as the Upavakt/'/^

of the people

who perform

the sacrificial service, and

(thou approachest) the offerings of men.

And

thou zealously performest the messengership for the man in whose sacrifice thou takest 6.

pleasure, in order to bear the mortal's offering (to

the gods). 7.

O

Find pleasure

Anofiras. 8.

May

protectest

every

side.

^

our

in

Hear our

call

thy unerring the

rites,

in

our

sacrifice,

!

by which encompass us

chariot,

worshippers,

thou

from

MAiVZJALA

IV,

IIVMN

9.

349

NOTES. The same i?/shi and = VS. 111,36; MS. I,

metre. 5, 4-

—Verse

Note

1.

Wir vermuten

:

= S V. I, 23.

4.

utagna agnir adhvare

correctur diirfte evident sein.'

2nd

traditional text

Note

2.

is

ed.,vol.

iii,

p. 157).

,

.

The same

Ludvvig.

jecture has been proposed already in 1868 Mijller (Chips,

Verse 8

5-".

Verse '

i

In

by

my

Prof.

.

die

con-

Max

opinion the

correct.

The Brahman very probably

is

not the

of the later ritual, but the Brahma//aX'/V/a;;/sin.

Brahman

See H. O.,

Religion des Veda^ p. 396.

Verse

Note

1.

The Upavaktrz

Maitravaruwa of the p.

is

5.

identical with the Pra^astr/ or

H.

later ritual.

O.,

Religion des Veda,

390.

Verse

Note

1.

On

^oshi,

Sprachgeschichte,

I,

cf.

21.

7.

Bartholomae, Studien zur Indog.

\

VEDIC HYMNS.

350

MAT^/^ALA

ASHTAKA I

\

O

Agni

!

HYMN

IV,

ADHYAYA

III,

10.

VARGA

5,

May we to-day successfully

with thy heedfulness

^,

thy heart, which

like

is

power of the mind. 2. For verily thou,

this praise

10.

perform,

which touches

^

a horse, like auspicious

O

Agnl, hast become the power of the mind, of real ability, and of the mighty Rit-a.. 3. Through these our hymns direct thyself hitherwards to us like the sun with its light \ O Agni, charioteer of auspicious

gracious with

May we

4.

thy faces.

all

to-day worship thee,

thee with these songs. (the thunder) of

Thy

5.

Agni, praising

roarings thunder like

O

Agni, shines near us

Heaven.

sweetest aspect,

glory's sake,

for

O

Thy

now by

day,

now by

night, like

gold. 6. is)

O

Like purified ghr/ta

brilliant

is

thy stainless body

(it

self-dependent one, like gold. 7.

For even a malice which one has committed,

thou verily drivest away entirely,

from the 8.

sacrificino-

May

e.

relation) in

O

righteous Agni,

mortal ^

our friendship,

O

Agni, our brotherhood

with you, the gods, be blessed. (i.

;

gold: that (body) of thine has shone

our

seat, in this

This is our navel udder '.

— UANDALA

HYMN

IV,

lO.

35

:

I

NOTES. The same Rishl (verses 4, 6,

pankti vol.

7,

verse

;

The metre

stated to be Padapaiikti

Padapankti or Ush/zih see on Ush/nh) 8,

xxxii, p. xcviii seq.

;

verse

I,

Mahapada-

this

;

;

Trish/ubh-G^agati-Familie,

i=SV.

5,

metre M. M., H. O., Prolegomena, p. 98

:

Kuhnau, Die Verse

is

434; MS.

10, 3.

I,

p.

Verses 1-3 = SV.

27-1 1 29 VS. XV, 44-4^- Verses i-4 = TS. IV, Verse i, 2, 4 - MS. II, 13, 8. Verse 3 = MS. IV, Verse 6=TS. II, 2, 12, 7; MS. IV, 12, 4. 1 1

;

Verse

Note

1.

The Avasana

seq.

234

II,

4, 4, 7.

10, 2.

1.

in this verse

ought to stand before

hr/disprzj-am, not after this word, as the traditional text

places

Ridhyama, consequently, cannot be accented.

it.

Note

Dr.

2.

opinion

Neisser's

on

oha

is

different

XVIII, 312). Note 3. I read stomam, which is frequently found as the object of the verb r/dh, and which in several passages (Bezzenberger's Beitrage,

receives the epithet hridispris.

Verse

Note

1.

On

the syntactical form of this comparison, see

Bergaigne, Melanges Renier,

p. 95.

Verse

Note

1.

Or

roy^ate,

'

shines

'

1.

The Avasana ought

above, verse

i,

note

1.

7.

to stand before martat.

Cf.

i.

Verse

Note

6.

?

Verse

Note

3.

Cf. above, IV, 7,

7.

8.

The meaning seems

in this sacrificial place, where the cows give milk.

to

be

VEDIC HYMNS.

i52

MAA^Z^ALA

ASHTAKA Thy

1.

IV,

HYMN

ADHYAYA

III,

O

auspicious face,

5,

seen even by night.

in

thy (beautiful) body-.

O

2.

praises

O

VARGA

11.

mighty Agni, shines

the neighbourhood of the sun \ is

11.

Brilhant to see,

Soft to behold

(disclose)

;

opening,

the

when

strong-born, hast been praised with

Grant unto

us,

as thou with

O

who thou,

trembling.

very great one, such a rich prayer

the gods wilt hold dear,

all

it

the food

is

Agni, disclose (wise) thoughts for him thee

in

O

brilliant

one.

From

3.

O Agni, genius is born, from thee from thee beneficent hymns. F"rom

thee,

(wise) thoughts,

thee comes wealth adorned with heroes^ to the thus-

minded mortal who worships

From

4.

thee the racer

thee.

is

born that wins booty,

whose energy expands round-about ^ the of true strength

by the gods

;

;

helpful,

from thee delightful wealth sent O Agni, the swift and

from thee,

impetuous horse. 5. Thee, O Agni, the pious mortals seek to win

by

their

prayers as the

agreeable speech,

O

first,

immortal,

thee

the

who

god with away

drivest

malice, the household god, the lord of the house,

the wise one. 6.

(Drive) far from us senselessness and anguish

(drive)

far all ill-will

Be gracious

whom

from him

whom

;

thou attendest^

at evening, Agni, son of strength, to

thou, the god, attendest with welfare.

him

MANDAl.A

IV,

HYMN

II.

353

NOTES. The same 3, i3>

Metre, Trish/ubh.

Rishi.

—Verse i=TS.

IV,

»•

Verse

Note Note

Soma

1.

Comp. above, IV,

2.

Literally,

literally,

made

stated,

is '

in

'

IX,

in

1.

10, 5. ro-^ate

thy appearance

16,

6,

upike.

Thus the

(rupe).

'

to purify itself rupe avyaye,

the appearance of the sheep,'

i.

e. in

the

filter

of sheep's hair.

Verse

Note

1.

See Lanman,

560

p.

3.

;

Pischel,

Ved. Studien,

II,

115-

Verse

Note

1.

On

vi'haya//, see

de I'Atharva-veda (1894),

4.

V. Henry, Les livres VIII 40 (AV. VIII, 2, 7).

et

IX

p.

Verse

6.

Probably the correct Padapa//^a reading would Bartholomae (Bezzenberger's Beitrage, XV, be, sa/^'ase). 190) has noticed, yam nipasi (cf. Pada d yam

Note

1.

as Prof.

:

If yat will

is

.

.

.

correct, the translation will be: '(drive) far all

when thou

protectest

(us).'

— Bartholomae

ill-

proposes

change asmat to asmat, or to interpret it as an It is possible, though in my opinion not very probable, that the text should be changed. The ablative asmat very frequently depends on are.

either to

equivalent of asmat.

[46]

A a

;

!

VEDIC HYMNS.

;54

MAA^Z^ALA

ASHrAKA May

I.

III,

IV,

ADHYAYA

man who

the

HYMN

12.

VARGA

5,

holds the

12.

sacrificial ladle

and kindles thee, O Agni, who thrice prepares food for thee on this day, victoriously overcome (his foes) through his lustre, wise through the power of thy mind,

O

6"atavedas.

He who

^

2

service

thy,

to

toiling brings

the

fuel

to

great (god's)

kindling thee at evening and at

thee,

doing

O

Agni,

face,

dawn

— he prospers,

obtains wealth, and destroys his enemies,

Agni

3.

Agni

(is

master

is

master) of gain,

power ^ of the highest wealth. He, mighty royal

of

the youngest, self-dependent (god) in the right

way

distributes treasures to the mortal worshipper.

Whatever

4.

sin,

O

committed against thee

we

are ^

make thou

Even from

6

^.

;

—

O

O

life

as

release

Agni

Agni, from the prison

let us,

thy friends, never

formerly have released,

cow bound by the

foot,

O

be further prolonged.

O

Vasus, the

worshipful gods,

thus take away from us this distress.

our

;

men

grant luck and weal to kith and kin.

As you

buffalo

all sides,

great guilt,

of gods and of mortals

be harmed

in thoughtlessness,

us sinless before Aditi

us from (every) guilt on 5.

youngest (god), we have

May,

O

Agni,

MAiVZJALA

HYMN

IV,

12.

355

NOTES.

—

The same Rishl and metre. -Verse 4 = TS. IV, 7, 15, 6; MS. Ill, 16, 5. Verse 5 = MS. IV, 11, i. Verse 6 = TS. IV, 7, 15, 7; MS. Ill, 16,5; IV, II, I. Verse

Note IV,

1.

With the beginning

2.

of this verse, comp. above,

2, 6.

Verse

Note 1. Comp. Roth, XLVIII, 114.

3.

Zeitschr.

Verse

der

D. Morg. Ges.,

4.

Note 1. Grassmann is right in giving to purushatra the meaning 'unter den Menschen,' and in observing with reference to our passage wo die Bedeutung " nach Menschenweise " (s. purushata) besser passt.' The same is the opinion of Bohtlingk-Roth. No doubt we should '

:

read purushata;

purushata karama

cf. ;

VII, ^7, 4 = X, 15, 6. yat va/i aga/i 3. d/i-itti yat ka.krzmi puru-

IV, 54,

.

.

.

shatvata.

Verse

Note

1.

This verse

is

6.

identical with Rig-veda X, 126,

A a

2

8.

VEDIC HYMNS.

356

MA.V/^ALA

ASHrAKA 1.

III,

IV,

HYMN

ADHYAyA

5,

13.

VARGA

13.

Benevolent Agni has looked on the breaking

of the shlnino- dawns, on the bestowal of treasures.

Come

to the dwelling of the virtuous (mortal),

A^vins.

The god

ye

Siirya rises with his light.

The god

Savit?'2

make

Sun

has sent his light upward \ shaking his banner- like a warrior who fights for cows ^ Varu;^a and Mitra follow the law, when 2.

they 3.

the

Him whom

and never losing

rise

on heaven.

(the gods) dwelling in firm peace, their object,

persing the darkness

have created

— Him, the Sun, the

for dis-

all-observer,

the seven young fallow mares carry forward. 4.

With

(thy horses)

most ready

to

run

thou

goest^ forward, spreading out thy web (ot light), removing (from the world) the black cloth (of darkness),

O

god.

The

rays of the

the darkness, and have sunk

Sun have shaken^ into the waters like

it

a hide.

Unsupported, unattached, spread out downwards-turned how is it that he does not fall down ? By what power of his does he move ? Who has Erected as the pillar of Heaven he seen (that) ? 5.

—

protects the firmament.

^

;

M AND Ah A

IV,

HYMN

I 3.

-^57

NOTES. The same This

and metre.

7?/shi

hymn and

— Verse 4=:TB.

II, 4, 5, 4.

the next evidently form a couple.

They

have the same number of verses, and are composed same metre. They are both addressed to Agni matutinal character, or rather to the Ajvins,

voked to partake of the matutinal oblation

The

first

verse of 13

same may be

is

said of the second verses of the is

Verse 1.

Cf.

above, IV,

2.

Cf.

Zend

3.

Cf.

IV, 40,

plur.

1.

2.

The Sun It is

the

two hymns

2.

2.

satva bharisha/^ gavisha/z.

is

4.

addressed.

more natural to take davidhvata//

The Sun.

1. 4). ;

6, 2.

Verse 1.

14,

identical.

than as gen. sing. (Ludwig).

Note

;

his

drafsha, 'banner.'

Verse

Note Note

i

the

in

are in-

quite similar to that of 14

the concluding verse of both

Note Note Note

(13,

who

in

5.

as

nom.

VEDIC HYMNS.

•:;58

MAA^i9ALA

ASHTAKA

III,

IV,

HYMN

ADHYAYA

5,

14.

VARGA

14.

Agni Catavedas, the god, has looked on the dawns that shine with all their mighty Come hither, 1.

O

Nasatyas ^ wide-ruling (gods), on your chariot to this our sacrifice. 2. The god Savit/7 has sent his shine upward, The Sun, producing light for the whole world. shining with his rays, has filled Heaven and Earth

and the 3.

air.

The

red

come with her

one\ carrying

hither

(bliss)-,

has

light, the great, brilliant one, shining

Ushas, the goddess, awakening (all beings) to welfare, goes along on her well-yoked

with her rays.

chariot.

those chariots and horses, most ready to For drive, drive you hither at the break of dawn. the drink may you these Somas are for you that 4.

May

^

^

honey-drink

~.

Rejoice,

O

manly ones,

at this sacri-

fice. 5-

=

IV,

13, 5.

NOTES. The same Rhh\ and metre.— No occurs in the other Sawhitas.

IV, 14 stands

to IV,

13, see

On

verse of this

the parallelism

the

in

hymn which

introductory note on

iv', 13.

Verse

5,

Note

1.

note

3).

On

1.

mahobhi//, see vol. xxxii, p. 196 seq. (I, 165, Here the word refers to the powerful light of

MA7VDALA the dawn, not of Agni,

IIVMN

IV,

cf.

VI, 64,

2.

1

359

4.

usha/^ devi roX-amana

mahobhi//. the mention of the Nasatyas (Aj-vins) in this connection, compare the introductory note on IV, 13.

Note

2.

On

Verse

3.

Note 1. The Dawn as before. Note 2. That an object Hke bhss is to be supplied, is avahanti shown by such passages as I, 48, 9- ^isha// I'sham bhdri asmabhyam saubhagam I, 92, 3. (the Dawns) '

'

.

.

.

;

vahanti/^ sukr/te sudanave

;

I, 1

13, i5-

(the

Dawn) avahanti

poshya vary^^n. Verse

Note

1.

The

4.

text has the dual of the pronoun.

The

Aj-vins are addressed.

that the pecuHar character of the A^yvins Mythologie, they drink madhu see Hillebrandt, Vedische 208, note 4 Veda, des p. Religion H. O.,

Note

2.

It is

;

239 seq. 367, note 2.

vol. p.

i,

p.

;

!

VEDIC HYMNS.

:'60

MAA^/^ALA

ASHTAKA

IV,

ADHYAYA

III,

Agni, the Hotrz, he

1.

led around at our

HYMN

sacrifice,

who

5,

is

15.

VARGA

15-16.

a strong horse,

the god worshipful

is

among

the gods.

Agni goes

2.

thrice^ around the sacrifice, like a

charioteer, conveying the

enjoyment^ to the gods.

3. Agni, the lord of booty, the sage, has circumambulated the oblations, bestowing treasures on the

worshipper.

This

4.

(is

who

the Agni)

is

kindled in the front

for Devavata's son, the Sr//^^aya\ the brilliant (god),

the deceiver of foes.

May

5.

(god), of

the strong mortal be the master of this

an Agni

like this, with

sharp teeth and

bountiful.

6 Him they clean day by day like a racer that wins (booty), like (Soma), the red young child of '.

Heaven

When

Sahadeva's son, the prince, thought of with two bay horses \ I rose up like one who is

7.

me

-.

called. 8.

And

immediately

I

accepted from Sahadeva's

son, the prince, those adorable

two bay horses which

he offered me. 9.

May

this prince

long, for your sake, 10.

Give long

O

life,

Somaka, Sahadeva's

son, live

divine Ai'vins

O

of Sahadeva, the prince

!

divine A^vins, to this son

1

MAA'DALA

HYMN

IV,

I

5.

36

NOTES.

—

The same Rishl. Metre, Gayatri. Verses i-3=:TB. Ill, 6,4,1; MS. IV, 13,4. Verse 3 = SV. 1,30; VS. XI, 25 TS. IV, 1,2, 5; MS. I, 1,9. The first three verses are characterised by the constant ;

allusions to Agni's being carried around, and, in connection

therewith,

by the frequent

repetition of the preposition pari.

Probably these verses formed an independent Tri^a-hymn, the position of which would be according to the laws of this Tri/^a seems, consearrangement of the Sawhita quently, to belong to the original collection of hymns. The ;

verses 4-10, on the other hand, or at least the verses 7-10,

would seem

to be a later addition

;

the verses 4-6 can be

considered as a Triy^a belonging to the original Sa;/2hiti,

though in this case it is difficult to explain why the verses 7-10, which do not contain any reference to Agni, have been inserted here at the end of the series of Agni hymns. Another argument against the separation of the verses 4-6 from the rest of the Sukta is the mention of the prince Srmga.ya. in verse 4: verses 7-10 refer to a prince Somaka Sahadevya, and we know from the Aitareya Brahmawa (VII, 34, cf. vSatapatha Brahmawa II, 4, 4, 4) that prince also belonged to the Sr//7^aya tribe.

Verse

Note Note

1.

Cf. above, IV, 6, 4.

2.

I. e.

Note

1.

7.

2.

the offering which the gods enjoy.

Verse

VI, 27,

this

4.

This Sriu^-aya. Daivavata

Verse

Note 1. The first Pada of first Pdda of VIII, 102, 12.

is

mentioned also

in

6.

this verse

is

identical with the

362

VEDIC HYMNS.

Note 2. The red young child of Heaven seems to be the Soma. The Soma frequently is called arusha (' red '), and is said to be cleansed by men in IX, ;^^, 5 38, 5, the expression diva/i sisu/i ('the young child of Heaven') is ;

;

used with regard to him.

Verse

7.

Note 1. I.e. when he thought of presenting me with the two horses.

MAA^CALA

V,

MAA^Z^ALA ASHT^AKA

III,

HYMN

^6^

I.

HYMN

V,

ADHYAyA

8,

1.

VARGA

12-13.

Agni has been wakened by the fuel of men, in Dawn who approaches hke a milch-cow.

1.

face of the

His flames stream forward to the sky up to a branch.

like

quick

(birds) that fly 2.

be

The

Hot/'z has been

sacrifice for the gods.

upright in the morning.

wakened

that there

may

Gracious Agni has stood When he has been kindled,

his brilliant

stream of flames has been seen. great god has been released from darkness.

The

When

he has wakened the string of the crowd (of worshippers) \ the bright Agni anoints himself with bright cows I Then the Dakshi;/a is yoked, 3.

He who stands upright has, by the sacrificial ladles, sucked her who lies extended ^ striving for gain \

4.

Towards Agni the minds of

the pious turn

When both of different colour^ give birth to him, the white racer is born at the beginning of days. together as

(all)

eyes (turn) to the sun.

Dawns

5. For He, the noble one, has been born at the beginning of days, the red one has been laid down

the

in

woods

that

Hotr?, the best his

have been

sacrificer,

laid

down.

Agni, the

has sat down, bestowing

seven treasures on every house. Agni, the Hot//, the best sacrificer, sat down the mother's lap, in the sweet-smelling place, the

6.

in

young

sage

growing

up

in

many

places,

the

righteous one, the supporter of tribes, and kindled in their midst.

—

.

o

VEDIC HYMNS.

64

They magnify

7.

with

adorations

that

priest

who has

efficacious at sacrifices, Agni the Hotr/,

spread himself over heaven and earth accorchng to Rit3i

own

they groom (Agni), the

;

racer (of men),

with Ghr/ta.

He who

8.

hkes to be groomed,

groomed

is

in

his

own

our

auspicious guest, the bull with a

who

has the strength of such a one.

this

power thou surpassest all other (beings). O Agni Thou overtakest all other (beings)

9.

(abode), the house-friend \ praised

O

Agni

By

!

!

one moment

(for

become

hast

shouldst be

the sake of him) to

10.

To

tribute,

O

who

magnified, the wonderful, brilliant one,

O

thee,

human

clans.

youngest (god), the tribes bring

Agni, from near and

grace of the most glorious (god) is thy great and glorious shelter. 1

in

whom Thou

as the fairest one, thou

visible

the beloved euest of

1

by sages,

thousand horns

Mount

to-day,

O

far.

Behold

Mighty,

!

O

^

the

Agni,

shining Agni, the shining

the neighbourhood of the worshipful (gods).

car, in

Knowing

the paths, the wide air \ bring hither the

gods that they may eat the oblation. 1 2. We have pronounced an adoring speech to GavishMira adorthe holy sage, to the manly bull. praise Agni as the gold sent his song of to ingly has (i. e. the sun) far-reaching (is sent by the gods upward) to the sky.

NOTES. The

^z'shis are

Budha Atreya

[d. verse

Verse

i

= SV.

I,

73

;

i,

abodhi) and

The metre is Trish/ubh. AV. XIII, 2, 46 VS. XV, 24; TS.

Gavish//nra Atreya (cf verse 12).

;

MAA^DALA

HYMN

V,

365

I.

Verses i-2 = MS.

II, 13, 7. Verses i-3 = SV. Verse 5 = TS. IV, i, 3, 4. Verse 6 = MS. IV, II, i; TB. I, 3, 14, I. Verse 9 = TB. II, 4, 7, 10. Verse io=MS. IV, 11, 4; TB. II, 4, 7, 9. Verse I2 = MS. 11,13,7; TB. IV,4,4, 2; VS. XV, 25.

IV,

4, 4, I.

1096-1098.

II,

Verse

3.

1. The meaning seems to be when Agni has set motion the string (representing the prayers, &c.) by which the worshippers tie and instigate him and the other powers of the sacrifice. Cf. IV, i, 9. pra tam (scil. agni'm) mahya rajanaya nayanti IX, 87, i. aj-vam na tva (scil.

Note

:

into

;

somam) va^i'nam mar^ayanta// See also

nayanti.

Note Note

I.e.

3.

The

yoked

is

Rel.Vedique,

128;

Note

4.

'

I,

He who

in

I

Cf. Bergaigne,

III, 283.

stands upright

Agni sucks by means of the tion

raj-anabhi//

represented here

is

the morning.

'

extended' seems to be the cow,

Pischel,

barhi/^

Dakshi//a or sacrificial gift offered by the

to the ministrant priests,

as a car which

lies

akk/ia.

163, 4. 5.

with bright ghr/ta.

2.

Ya^amana

I,

Vedische Studien,

II,

is i.e.

Agni

' ;

she

who

the ghr/ta which

sacrificial ladles.

— See

also

113, from whose interpreta-

differ.

Verse

Note

1.

I.e.

4.

Night and Dawn. Verse

Note

1.

I

8.

cannot adopt the conjectures of Bartholomae XV, 197) on sve damuna//.

(Bezzenberger's Beitrage,

Verse

10.

Note 1. The human worshipper seems to be addressed most glorious one is very probably Agni.

the

Verse

Note

;

'

'

1.

Vidvan, which

11.

may be

construed with the genitive

or with the accusative, stands here with both cases.

VEDIC HYMNS.

366

MAA^/^ALA

ASHTAKA 1.

III,

V,

HYMN

ADHYAYA

The young mother

8,

2.

VARGA

14-15.

carries in secret the

boy

she does not yield him to the father. People do not see before them his fading ^ face laid

confined

down 2.

^

;

with the Arati ^

Who

is

that boy,

the Peshi \ earnest

?

O

young woman, whom

It is

the queen

thou,

who has borne

Through many autumns the fruit of the womb I saw him born when his mother has increased.

him.

gave birth to him. 3. I saw him the gold-toothed, brilliant-coloured preparing his weapons far from his dwelling-place ^. After I have offered to him the ambrosia cleared what may the Indra(from all impure mixture) ^ less, the hymnless do to me ? 4. I saw him, the highly shining (Agni), walking far from his dwelling-place, like (a bull) together Those (women) have not held with the herd \ The young women him, for he has been born.

—

become

grey^.

Who

have separated my young bull from the cows that had no cow-herd, not even a stranger ? May those who have held him, let him loose. May he, the knowing one, lead the cattle towards us. 5.

^

6.

Him, the king of dwellings

(?)\ the dwelling-

place of people, the Aratis have laid

men.

May

the spells of Atri loose him.

reproachers become 7.

Thou

down

^

among

May

the

reproachable (themselves).

hast loosed the bound 6'una//^epa from

MAiVDALA

HYMN

V,

the thousand sacrificial posts

for

;

367

2.

he toiled

(wor-

Thus, O Agni, loose from us the knowing Hotri, sitting down here. For thou hast gone away ^ from me, because

shipping thee). fetters,

8 ^

O

thou wert angry

the protector of the laws

(this)

;

(But) Indra, the knowing

of the gods^ has told me. one,

O

has looked after thee.

by him,

Instructed

I have come hither. Agni shines with mighty 9. things visible by his greatness.

Agni,

he makes all He conquers godless, wicked wiles. He sharpens his two horns in order to pierce the Rakshas. 10. And may the roarings of Agni mount up to light

;

the sky, with sharp weapons in order to

Rakshas.

In

(everything)

;

kill

rapture his flames break

his

the

down

the godless hindrances do not hold

him back. 11. I,

This song of

O

praise,

strong-born

(Agni),

the priest, have fashioned for thee, as a skilful

workman (praise),

(builds) a chariot^.

O

If

thou acceptest that

god Agni, may we conquer thereby waters

together with the sun. 12.

May

strong,

the

with

no foe to

to the

to this

man who

resist

Thus

the niggard's wealth.

have spoken

mighty neck, grown

bulP with

Agni

:

him,

may he

man who

(gods)

grant protection

has spread the Barhis

grant protection to the

together

get

the immortal

;

may he

brings offerings.

NOTES. The

Rz'shl of verses

VrzssL G^nd.

;

or both

i,

3-8, 10-12

is

Kumara

Atreya, or

are the 7?/shis of these verses.

the verses 2 and 9 Vrisa. alone

is

the Rt'shi.

Of

The metre

is

VEDIC HYMNS.

-368

Trish/ubh (verse

12, 5akvari).

io = TS.

—Verse

9=:AV. VIII,

3, 24.

Verse ii=TB. II, 4, 7, 4. Verses 9, 2, 14, 7. I do not think, part of this hymn is very obscure. as does Prof. Geldner (Festgruss an Roth, 192), that the story of the ^^/yayanakam (see Sayawa's commentary, and compare Tankavlmsa. Brahmawa XIII 3, 12), of the PuroI,

A

hita Yrisa,

and

kills

who

drives with the king on the royal chariot

a boy, throws any real light on the difficult points

Nor does

of the hymn.

opinion

of Prof.

it

seem

me

to

Hillebrandt (Zeitschrift

that,

Morgenlandischen Gesellschaft, XXXIII, 248

as

is

the

Deutschen

der

seq.),

the

first

six verses, which Hillebrandt considers as an independent

hymn, contain

a description of

try to produce

In

appear.

by the

my

the

which they

fire

attrition of the Ara;ns, does

opinion the

hymn as the tradition who suffers, who feels

how

gives

hymn it

—

—which

is

really

not

one

a prayer of a person

is

himself bound by the fetters of and persecuted by the power of Rakshas Agni, formerly resplendent, has decayed (verses 9, 10). and has forsaken him may Agni be restored to his former might (verse 6), and may we ourselves be released from distress (verse 7)

:

all distress

with the

(verse

rite

7, &c.).

Possibly the

of Punaradheya, where

hymn

is

connected

the sacrificial

fire

which has brought no luck to the and after an interval a new fire is established (H. O., Religion dcs V^eda, p. ;^5^). There may of course be other special points, beyond the reach of our conjectures, which, sacrificer, is

if

extinguished,

known, would elucidate several of the obscure allusions

so frequent in the

first

verses of the

Verse

hymn.

1.

Note 1. The boy very probably words samubdham giiha bibharti, cf. 1,

is

Agni.

158, 5.

— With

the

susamubdham

ava-adhuZ;.

Note

2.

Not without

hesitation

I

translate minat as

if

were the middle minanam. Possibly the word means 'which violates (the ordinances),' i.e. which does not shine and bring luck to men as it usually does. Na seems, as it it

:

'

MAiVDALA usually does

(cf.

V,

HYMN

369

2.

Altindische Syntax,

Delbriick,

p.

543),

whole clause, and not to minat. Note 3. Bohtlingk-Roth and Grassmann conjecture aratnau Hillebrandt, aratau Geldner (Festgruss an Roth, Geldner seems to be right (cf. verse 6), 192), aratau. though it will scarcely be possible to determine what concrete being was here thought of. Geldner says, Gemeint ist die Tlsak'ika., welche die Gluth des Feuers entfiihrt hat but, as has already been observed, I do not think that this traditional story on the meaning of our hymn is of any to belong to the

;

;

'

;

real value.

Verse

2.

Note 1. The meaning of Peshi is unknown. The word seems anyhow to describe the wrong mother as low or contemptible. Agni is degraded by sojourning with her, while his proper nature is glorious, for he is the queen's son.

Verse

3.

Note 1. Agni has forsaken his proper dwelling. Note 2. On vipr/kvat, cf. Taitt. Sa;;/hita III, i, 6, yuna^mi tisva/i vipr/zf-a/^ suryasya te Va^. Sawhita IX, ;

ma bhadre;/a prmktam ma p^pmana prmktam. Vi-prik seems

sampr/Z-au stha/i sam stha/i VI

consequently,

'

;

2.

4.

vipr/>^au

to

mean,

to free something from an admixture,' and

amr/tam vipr/kvat seems to be ambrosia in which dwells the power of getting free from bad admixtures. Thus in the passage quoted from the Taitt. Sa?;/hita the Sun is referred to as thrice cleared is

from

all

impure elements.

It

quite uncertain whether the expression used here refers

myth

or not to the

of the churning of the ocean (Geldner,

do not think that we should translate amr/tam vipr/kvat, as Geldner does, das was sich als Nektar ausscheidet.'

loc.

cit.),

and

I

'

Verse

Note Note

1.

2.

[46]

I

4.

read with Bohtlingk-Roth sumadyutham.

The young women seem B b

to be hostile beings of

;

VEDIC HYMNS.

370

the same kind as the young

They

woman mentioned

in verse 2.

try to seize Agni, but he has been born ah-eady

been formed. I do not means that then those female

his fiery, unassailable nature has

pretend to

know what

it

become grey with age. I think they are the Dawns who hold Agni in the dark but when he escapes and is actually born, they, the Dawns, become grey.' M. M.

foes

'

;

Verse

5.

pronoun yesham seems to refer both The to the bull (maryakam) and to the cows (gohhi/i). bull probably is Agni who has been separated from the

Note

cows,

The

1.

i.e.

relative

the oblations, prayers, &c.

(?)

'

Possibly the bull

Agni, the rising sun, has been separated from the cows, the clouds or dawns.'

M. M. Verse

Note

1.

Vasam ra^nam.

I

6.

cannot follow the interpre-

tation of Pischel, Vedische Studien,

Note

2.

Or

ni dadu//,

s;7^"antu in the third Pada,

1.

2.

The whole I

P'orschungen,

II,

Sprachgeschichte, root

verse

consider

is

aiye/i

72,

76

I,

21)

210.

and ni'ditam

Verse

Note Note

I,

they have bound him'?

'

;

Cf.

ava

in verse 7.

8.

nearly identical with X, 32, 6. Bartholomae, Arische (cf.

Studien zur Indogermanischen as

2nd

sing,

pluperfect

of the

i.

Note

3.

Varu//a

?

Verse

Note

1.

11.

With the second Pada compare

29> 15.

Verse

Note

1.

The

bull of course

is

12.

Agni.

I,

130, 6

;

V,

I

MAiVDALA

MA7V^v9ALA

ASHTAKA

III,

HYMN

V,

V,

^J

3.

HYMN

ADHYAYA

8,

3.

VARGA

16-17.

thou 1. Thou, O Agni, art Varu;/a, when born becomest Mitra when kindled. In thee, O son of Thou art Indra strength, the Vi^vedevas (dwell). ;

for the mortal worshipper.

Thou becomest Aryaman when thou bearest the secret name of the maidens, O self-dependent They anoint (thee) with cows ^ like the wellone. established Mitra ^ when thou makest husband and ^

2.

wife one-minded.

For thy glory the Maruts have cleansed themselves \ who are thy fair and brilliant offspring, O Rudra - The footprint of Vish;^u which is put 3.

!

down

in

the highest place

therewith thou protectest

:

name By thy beauty, O god, the gods are beautiful Assuming many (powers or goods) behold ^ of the cows.

the secret 4.

to

they attached themselves to immortality. Men have set down Agni as the Hotr/, the U^-i^s, honouring (him), the praise of

Ayu

-.

no (other) Hotri before thee, a better no one surpasses thee, O self-dependent sacrificer^ And that house of which thou art one, by wisdom. the guest, he -, O god, will overcome the mortals by 5.

There

is

;

his sacrifice. 6.

May we overcome

tected

by

the mortals,

with offerings

;

may we (overcome

contest, in the distribution^ of days

come them) by

wealth,

O B

O

2

(thee)

mortals) in the ;

may-we

son of strength

b

Agni, pro-

awaking

thee, striving for wealth,

!

(over-

VEDIC HYMNS.

372 7.

man

If a

turn upon us sin or guilt,

should

who pronounces

bring ye the evil on him

evil spells

O

their

knowing one, such a curse, by falsehood. Thee, O god, the ancient (mortals) have made messenger at the break of this (dawn), and

have

sacrificed with their oblations,

Destroy,

(against us).

O

Agni, (of a man) 8.

O

along,

Agni,

in

who

injures us

when thou goest god kindled

the abode of wealth, a

by the mortals and by the Vasus. 9.

Protect the father

knowing one thy son,

O

— (the son

— drive

father)

away

who

of strength

?

as the

considered^ as

O

When,

-.

(Agni), wilt thou look upon us

is

(evil)

When

sapient

wilt thou,

who knowest y?/ta, requite (human deeds) ? 10. The father^ adoring gives many names thee,

O

Vasu,

if

to

thou shouldst take pleasure therein.

Will not Agni, delighting in his divine power, grant us his favour, he 11.

Thou

who

has grown strong

O

indeed,

?

Agni, youngest one, bringest

Thieves have been seen and deceitful men; dishonest people have come thy praiser across

all

dangers.

unknown designs. 12. These our processions have been

with

towards thee.

directed

Yes, to thee, the Vasu, this guilt has

Verily this Agni, grown strong, been confessed. will never surrender us to the curse nor to him who

does harm to

us.

NOTES. The^zshi isVasujruta Atreya; the metre

No

verse of this

hymn

Verse

Note

1.

I

think that

is

TrishAibh.

occurs in the other Sawhitas. 2.

we must read

bfbharshi.

MAiVZiALA

Note Note

I.e.

2.

V,

HYMN

3.

373

with butter.

On

Mitra as the god

of alhances, and the of an object that represents Mitra— see H. O,, Reh'gion des Veda, p. 186, note i. Cf. 3.

anointing of Mitra

— possibly

also Pischel, Vedische Studien,

92 seq.

I,

Verse

3.

Note 39,

3.

I.e. they have adorned themselves. 1. urav antarikshe mar^ayanta suhhrsik.

Note

Rudra of course

2.

is

here a

Verse

Note

may who

of Agni.

4.

Sudrisa/i, which I have translated as nom. plur., be understood as gen. sing. by thy beauty,

1.

also

'

:

art beautiful to behold,

Note

name

Cf VII,

Cf.

2.

O

Naraj-awsa.

god, the gods, assuming, &c.'

— This

hemistich

is

nearly

identical with IV, 6, 11.

Verse

Note Note

Comp. above, III, 17, 5. The construction is rather

1.

2.

Verse

Note (p.

26

5.

Vidatheshu ahnam

1.

:

free.

6. cf.

above,

I,

31, 6, note 2

seq.).

Verse

Note

9.

1.

See Neisser, Bezzenberger's Beitrage, XVIII,

2.

Bergaigne (Religion Vedique,

310.

Note

II,

103) proposes

to read yodhi without accent

and to derive it, as Delbriick does, from yu (not from yudh) he translates the first ;

hemistich ton

fils.'

' :

I

Protege-nous, ecarte

think that he

that the accent of yodhi

is

le

pere qui passe pour

right as to the verb yu, but

the words yodhi vidvan invoked to protect the father of the sacrificing tribe (comp. verse 10), or the father of

form a parenthesis.

is

Agni

correct is

;

VEDIC HYMNS.

374 Agni

himself,

the sacrificer or the priest,

i.e.

self considered, at

Bergaigne,

I, ^"j

seq.

;

1.

'

The

father

'

may

is

him-

Agni

Geldner, Vedische Studien,

Verse

Note

who

the same time, as the son of

I,

(see

167).

10.

either be the father spoken

of in verse 9 (see verse 9, note 2). Or the word may refer He who adores thee, gives many names to thee, to Agni '

:

if

thou, the father,

O

Vasu,

&c.'

!

MAADALA

V,

MAA^Z^ALA

ASHTAKA

III,

HYMN

V,

375

4.

MYMN

ADHYAYA

8,

4.

VARGA

18-19.

Thee, O Agni, the treasure-lord of treasures, May we, gladden at the sacrifices, O king! I may thee through gain conquer gain, striving for 1.

;

we overcome 2.

the hostilities of mortals.

Ao-ni, the bearer of oblations,

father,

is

mighty,

our ever-young

brilliant, beautiful to

behold among

Shine (on us) food with a good households Turn all glory towards us ^ Hotri, the sage of the 3. Establish Agni as the

us.

human

clans, the lord of

covered with ghee, the omniscient. he obtain the best goods (for us) among the

whose back

May

clans, the bright purifier,

is

gods.

O

Agni, joined with Ida, uniting Enjoy our fuel, thyself with the rays of the sun. O 6^atavedas, and bring the gods hither that they 4.

may

Enjoy

thyself,

eat our offerings.

Welcome, as our household-god and the guest our dwelling, come to this our sacrifice as the

5.

in

knowing one.

Dispelling,

O

Agni,

all

(hostile)

attempts, bring to us the possessions of those

are at enmity with us. away the 6. Drive creating strength for

who

Dasyu with thy weapon, When thou thy own body.

O

son of strength, bringest the gods across (to us), manliest Agni, protect us in (our striving then,

O

for) gain. 7.

May we

with offerings, us wealth with

worship thee,

O

Agni, with hymns,

O purifier with glorious light. all

goods

;

bestow on us

all

Stir for

riches

:

VEDIC HYMNS.

376

O

Enjoy,

8.

O

Agni, our

son of strength

May we

who

our offering,

sacrifice,

dwellest in three abodes.

be well-doers before the gods.

Protect us

with thy thrice-protecting shelter.

Bring us across

9.

and dangers,

difficulties

all

O G'atavedas, as with a boat across a river. Agni, being praised with adoration as (thou hast been praised) by Atri, be a protector of our bodies. When

10.

I,

the mortal,

thee, the immortal,

call

thinking of thee with humble mind ^ bestow glory

on

O

O

us,

6"atavedas

my

Agni, with

The

11.

may

;

immortality,

attain

I

offspring.

well-doer to

whom

O

thou,

Agni

6^ata-

vedas. Greatest pleasant freedom, will happily attain

wealth with horses and sons, with valiant

men and

cows.

NOTES. The same Rishi and Verse

2

5 = AV. 9 = TB. 10,

= TS. VII,

Ill, 4, 11,

73, 9

II, 4, I,

ii=TS.

I,

5;

;

TB.

metre. i

;

—Verse

MS.

II, 4, i,

TA. X,

2,

i=TS.

IV, 12, 6 i

i;

;

I,

4, 46, 2.

14, 15.

Verse

MS. IV, 11, i. Verse MS. IV, 10, i. Verses

;

4, 46, I.

Verse

2.

Note 1. According to the traditional text, su-garhapatya/^ must be an epithet of I'sha/^. But the conjecture of Bohtlingk-Roth, su-garhapatya//, has great probability ' as the good protector of our household, shine food on us.' Cf.

AV.

Note

XII,

2,

45 = TB. I, 2, I, 20. hemistich is nearly identical with

The second

2.

III, 54, 22.

Verse

Note

1.

See

Pischel,

10.

Vedische Studien,

I,

221.

!

!

MAiVDALA

MA.Y/^ALA

ASH^AKA

HYMN

V,

'^^'^^

HYMN

V,

ADHYAYA

III,

5.

5.

VARGA

8,

20-21.

A

Apri Hymn. Sacrifice sharp gh^Vta to the well-kindled light,

T.

to

Agni Catavedas.

May

2.

sacrifice

the

ready

imbeguiled ;

for

he

is

make

Naraj-a;;^sa

this

a sage with honey in his

hand.

3^ Agni, magnified by

us,

help the bright, beloved

bring hither to our with easy-going

Indra,

chariots.

Soft like wool

4.

1

spread thyself (O Barhis).

hymns have been sung

O

Be

to thee.

The

to us for success,

beautiful (Barhis)

O

5.

divine,

easily passable

selves for our protection. bliss) further

We

6.

ing,

the sacrifice (with

and further

approach (with prayers) Night and Morn-

whose

face

strength, the

On

open your-

doors,

Fill

is

beautiful, the increasers of vital

two young mothers of

Ritd..

the wind's

7. flight, magnified, ye two divine Hotr/s of man, come hither to this our sacrifice, 8 \ I /a, Sarasvati, and Mahi, the three comfort-

giving goddesses, they

down on 9.

who do

not

fail,

shall

sit

the sacrificial grass.

Come

in w^elfare,

hither as a friend, Tvash/;V, and mighty

and also by

thyself, protect us in

every

sacrifice.

10.

Where

thou knowest,

O

tree

(i.

e.

sacrificial

VEDIC HYMNS.

378 post), the secret

make

names of the gods,

to that place

the offerings go.

Svaha Svaha to Aorni and Varii//a and the Maruts Svaha to the gods for our II.

!

!

to Indra

offering

!

NOTES. The same

Rishi.

Verse 9=:TS.

Verse

Note

1.

The

first

hemistich

is

Verse

Note p.

1.

On

—

Verse i=VS. Verse io = TB. Ill, 7, 2,

Metre, Gayatri.

Ill, i, 11, 2.

(Irwa-mrada//, see

3.

identical with

Note

1.

This verse

is

I,

142, 4.

4.

Lanman, Noun-Inflection,

560.

Verse

Ill, 2. 5.

8.

identical with

I,

13, 9.

!

!

!

! ;

!

M AND ALA

HYMN

V,

MA7Vi9ALA

379

6.

HYMN

V,

G.

ADHYAYA

8,

VARGA

who

is

a Vasu, to

whom

the milch-cows go home, the swift horses (go)

home,

ASHTAKA 1.

I

think of that Agni

own

(our)

III,

(go)

racers

home.

22-23.

Bring food to thy

praisers

He is Agni who is praised as the Vasu, he to whom the milch-cows come together, and the quickly 2.

running horses, and the well-born Bring food to thy praisers 3. For Agni, dwelling among

Agni

racer to .the clan.

all

tribes,

(gives a racer) that

patrons.

gives a is

truly

he (the racer) being attain precious gain. Bring food

helpful for (winning) wealth

well cherished, will

liberal

^

:

to thy praisers 4.

May we

kindle thee\ Agni,

never ageing, fuel of thine

the

brilliant,

order that yon highly miraculous

in

may

^

O god,

shine in the sky.

Bring food to

thy praisers 5.

To

a jRik,

O

thee \

O

Agni, our oblation

is

offered with

lord of bright splendour, highly brilliant,

wonderful lord of the

clan,

carrier

of oblations

Bring food to thy praisers 6. Those Agnis make everything precious prosper 1

in the

Agnis

they incite

it

;

they drive forward (precious wealth)

;

they speed

Bring food to thy praisers 7.

it

way

\

!

Those flames of thine,

boasted mightily

hither in the due

O

Agni, the racers, have

— they who with

the flight of their

!

!

VEDIC HYMNS.

380 hoofs have

made tremble

the stables of the cows.

^

Bring food to thy praisers

Bring fresh food with

8.

to us, thy praisers

May we

!

who have

praised (thee),

house by house.

be of those who have

one, the two (sacrificial) ladles

mayst thou of strength

fill

And

of butter.

full

us (with gifts) at our hymns,

they have

^

!

highly brilliant

Bring food to thy praisers

!

Thus

10.

O

thy mouth,

in

Agni,

thee as their messenger,

Bring food to thy praisers

Thou warmest

9.

O

fine dwellings,

O

!

they have

driven,

lord

led

2,

Agni in the due way by prayers and sacrifices. May he bestow on us plenty of valiant men, and that plenty of swift horses (wished

for)

^.

Bring food to

thy praisers

NOTES. The same I,

v^z'shi.

Verses 1,3, 2 = SV.

Verse 4 = SV.

6, 4.

13, 7.

The metre XV,

Verses i-3 = VS.

425.

Verses

Verse 9 = VS.

4,

5,

XV,

II,

9 = SV.

43

;

TS.

;

AV. XVIII, II,

—

Verse 42; MS. II, Verse 3 = TB.

Paiikti.

41,

1087-1089.

419

I,

is

88;

4,

372-374; TS. IV,

i

= SV. 13,

7.

Ill, 11,

MS.

II,

4, 4, 6.

II, 2, 12, 7.

Verse

3.

Note 1. At first sight the conjecture of Bohtlingk-Roth and Grassmann, rayi'm, is very tempting, cf. IX, 12, 9. rayim su-abhuvam X, 122, 3. rayi'wa su-abhuva. I believe, nevertheless, that on closer examination the traditional text will prove correct. Sa prita/z evidently .

.

.

.

;

.

.

cf. I, 66, 4 = 69, 5. vi^i'na pvita/i X, 1 01, 7. pri;/ita a^van) then it follows that su-abhuvam also refers to the racer, and raye (cf 1, 100, 16; III, ^^, 16) will be quite right.

refers to the racer (va^i'n)

(cf

also

:

MAA^DALA

HYMN

V,

Verse

Note 715

p.

stands for the accusative

see Pischel, Zeit-

;

XXXV,

Delbriick, Altindische Syntax, p. 205.

Note fire

I

4.

der Deutschen Morgenland. Gesellschaft,

schrift ;

Te

1.

38

6.

By kindHng the sacred See H. O., Religion des Veda,

This refers to the sun.

2.

men make

the sun

rise.

no. Verse

5.

Note 1. The pronoun to thee stands twice, te in the Pada (where it is repeated from the first Pada of verse 4, a te ague), and tiibhyam (or rather tubhya) in the '

'

first

fourth Pada, unless

we

construe te havi/^.

Verse

Note

See Pischel, Vedische Studien,

1.

Verse

Note

mena,

p.

Note ^gv^h

On

1.

469

p. ^'].

10.

the nasalization of evan,

cf.

H. O., Prolego-

seq.

Pischel

2.

a^ush,

as

11^ 127.

7.

See Gaedicke, Der Accusativ,

1.

Verse

Note

6.

(Vedische Studien,

the

II,

contrary of sa^Cish.

127}

explains

Bartholomae

(Studien zur Indogermanischen Sprachgeschichte,

II,

159,

Indogermanische Forschungen, III, 108, note i) conjectures a^ur ( = a^man) yamu// sie haben ihn jetzt note 2

;

cf.

'

:

Bahn

auf seiner

festgehalten.'

I

believe, as Saya;/a does,

that this a^uryamu/z contains two independent verbs, Z-gwh

and yamu//, which are quite correct forms of the roots a^ and yam (see Delbriick, Altindisches Verbum, p. 65). As to a^, cf. VI, 2, H. a^yase agne va^-i' na V, 30, 14. itya/i na va^i' raghu// a^yamana/^ as to yam II, 5, i. j-akema V3g-{na./i (i.e. agne/i) yamam. But should not the accent ;

;

be yamu//

Note

3.

?

The

fourth

Pada

is

identical with VIII, 6, 24.

— VEDIC HYMNS.

382

MAiVZ^ALA

ASHTAKA 1.

O

III,

ADHYAyA

8,

7.

VARGA

24-25.

together your united food

friends, (bring)

and praise

HYMN

V,

(human) dwellings, the offspring of Vigour, the mighty one onslaught ', wherever it be, men 2. At whose rejoice in the seat of men, whom the worthy ones to Agni, the strongest (god) of

whom (human) creatures produce, When we get together the food and

kindle, 3.

the offer-

ings of men, he has grasped, with the strength of his splendour, the rein of 7?/ta. 4.

He

him who

indeed produces light even by night to afar,

is

when

he, the

ever-young

purifier,

destroys the lords of the forest. 5.

He

at

whose

officiating

offering of their sweat

noble by his

own

to ridges (of hills) 6.

He whom

(men) pour down the

on the paths

—

to

Him who

is

nature, the worlds have risen as

—

the mortal has acquired, the much-

desired (god), for the refreshment of every one, the

sweetener of nourishment, the homestead for the

Ayu— 7.

He

habitable

with

indeed, the beast,

mows

off deserts

and

land like a mower, the golden-bearded

brilliant

teeth,

the

i?/bhu

of

undecaying

strencjth. 8.

The

bright one for

whom

(the

ghma)

streams

(quickly) like an axe \ as at (the sacrifice of) Atri.

Him

the well-bearing mother has born, as soon as

^

she had enjoyed love^ 9.

He who

satisfies

thee for refreshment,

O

Agni

MAATDALA

HYMN

V,

383

7.

mayst thou bestow splendour, mind on such mortals \ 10. Thus I have seized upon the spirit of Adhri^^(?) May then as upon a head of cattle given by thee \ Atri, O Agni, overcome the Dasyus who do not may Isha overcome the give (to the Brahmans)

who

drinkest butter

renown, and

:

(wise)

;

men (who do

not give).

NOTES. The Rishi

Isha Atreya

is

verse 10)

(of.

;

the metre

is

Anush/ubh (verse 10, Pankti).—Verse i=VS. XV, 29; TS. 11,6, 11,4; IV, 4, 4, 3; MS. IV, II, I. Verses 2, 3 = TS. II, I, 11,3; MS. IV, 12,4. Verse

Note

1.

Yasya sam-r/tau

:

see

Verse

Note

1.

With the expression

man, Noun-Inflection, paraj-6//-iva.

Of

p.

2.

8.

svadhiti//-iva

nyate (Lan-

^J^), compare V, 48,

we must

course

127, 3.

I,

ask:

what

is

the thing

that streams so brightly and quickly as an axe

The now

thing in question as

it

or libations

is

'

moves ? Agni

stated to stream (riyate) for

is

The

did at Atri's sacrifice.

Atri's sacrifice

ritim

4.

expression

'

as at

seems to show that something like prayers The verb riyate, on the other alluded to.

hand, seems to point either to rivers, or to streams of Soma Thus, considering that Ghrita is mentioned or of Ghr/ta. more frequently in connection with Agni than Soma, much

we

are led to the conclusion that the poet speaks here of

Should we not for suH/i read suH, which would be here as in IV, i, 6 VI, 10, 2 IX, 67, 12, He for whom the bright (Ghr/ta) an epithet of Ghr/ta? streams quickly like an axe.' The origin of the reading streams of Ghrzta.

;

'

;

VEUIC HYMNS.

384 suk'xh

may

easily

Agni.

to refer to

be accounted for

the word was thought

;

— Another interpretation of this hemistich

has been given by Benfey, Vedica und Linguistica,

Note Note Pischel,

Kri;m

2.

:

58, 3, note

cf. I,

p.

'

The

1.

first

177.

(p. 47).

3. Sobald sie den Liebesgenuss erlangt Ved. Studien, I, 71.

Verse

Note

i

hatte.'

9.

hemistich speaks of the worshipper in

the singular, the second in the plural.

Verse

Note

This hemistich

1.

is

10.

quite obscure.

With manyum

a dade, cf for instance, X, 48, 2. dasyubhya/^ pari nrz'mwam Adhri^a// may be the genitive of a proper name, a dade. ,

as

the

I

have translated

hymn

it

;

but this

intended for a charm

is

in

quite doubtful.

which the

Was

sacrificer

seized a head of cattle which represented the spirit of an

enemy, and thus deprived that enemy of

his

courage?

MANDALA

MAiVZ^ALA

ASHTAKA O

Thee,

1.

III,

V,

HYMN

V,

HYMN

ADHYAYA

Agni, the

8.

8,

men who

385

8.

VARGA

26.

love Tv/ta have

kindled, the ancient ones thee the ancient, for the

sake of

O

bliss,

(god)

who

art

produced by strength

the highly-brilliant, worshipful,

ment

in

whom

the household god, the

dwells,

all

;

refresh-

lord of the

house, the chosen. 2.

O

Thee,

Agni, the clans have set down, the

ancient guest, the flame-haired lord of the house,

with mighty light, with

many

shapes, the winner of

prizes, giving good shelter and good help, who is busy among the decayed (wood) \ 3. Thee, O Agni, the human clans magnify, who knowest (the art of sacrificial) libations, w4io separatest (what was mixed) ^ the highest bestower of

treasures, wdio, (though) dwelling in secret,

one,

(yet)

art visible

to

all,

O

blessed

mightily roaring, an

excellent sacrificer, shining with ghee.

O

we always have praised with our songs and have sat down near thee with adoration. Thus being kindled, O Aiigiras, be 4.

Thee,

Agni, the supporter,

pleased with us, as a god through the mortal's

bril-

liant (offering) \ with thy glorious splendours. 5.

O

Thou,

Agni,

manifold-shaped,

vigour on every house

in

thy ancient way,

bestowest

O

much-

might over much thou rushest forward impetuously, is not to be defied. 6. Thee, O Agni, when kindled, O youngest one, the gods have made their messenger and bearer of praised one

This

food.

[46]

!

Thou

rulest widi

impetuousness of thine, when

c c

VEDIC HYMNS.

2,S6

Thee who extendest over wide

oblations.

who

dwellest in ghee, into

made

have

they

their

spaces,

whom offerings are poured, impetuous,

eye,

stirring

thoughts.

Thee, O Agni, on whom offerings of ghee are poured, (men) desirous of thy favour have kindled from of old with good fuel. Thus, grown strong, increased by the plants, thou spreadest thyself over 7.

the terrestrial spaces.

NOTES. The same Rhh'u Verses

II, 2.

6, y

Metre, 6'agati.

=

TB.

I,

Verse

Note

1.

The

—Verse 3 = TS.

2.

Padapa///a gives ^arat-vi'sham.

tbis explanation to

^ara-dvisham Verse

Agni

Ill, 3,

12.

2, i,

('

who

I

hates decay

prefer ').

3.

worshipped as have become mixed with other fires. See Taittiriya Brahma;/a III, 7, vSatapatha Brahma;/a XII, 4, 4, 2 (where this very 3, 5

Note

1.

'separator'

is,

(viv'iki),

in

if

the

later ritual,

the sacrificer's

fires

;

verse

is

quoted), &c.

Verse

4.

Note 1. For yaj-asa, Bohtlingk-Roth conjecture ya^^asa, which seems to mc a conjectura nimis facilis. I think that the adjective ya^asa is right, and that a noun, meaning 'offering' or the like, should be supplied. Cf above, IV, I, 16,

note

4.

— .

M AND ALA

MAA^/^ALA

ASHZAKA O

Thee,

1.

ings magnify.

IV,

HYMN

V,

387

9.

HYMN

V,

ADHYAyA

1,

9.

VARGA

1.

Agni, the god, mortals bringing I

deem

thee the 6^atavedas.

offer-

Carry

then the offerings (to the gods) in thy due way. 2. Agni is the Hotr/ of the dwelhng where they

and spread the

offer gifts

sacrificial grass,

whom sacrifices, with whom glorious gains 3. And he whom the kindling-stick has young

one, like a

(calf),

human

clans,

sacrificer

young Agni the best

he with

assemble. born, the

the supporter of

And

thou showest thyself hard to seize like a son of ... ^, thou who art a burner of many woods, O Agni, like an animal (that consumes all grass) 4.

on a meadow ^ 5 \ And he whose smoky ^ flames come together, when Trita in heaven blows upon him like a smelter, sharpens (him) as

May

in smelting (him) ^ through thy protection, .

.

O Agni, and through the praises of Mitra may we \ like dispellers of malice, overcome the dangers of mortals. 7. Bring this wealth to us, O powerful Agni, to (these our) men. May he ^ give us dwelling may he ^ give us prosperity may he ^ help us in Minning 6.

I

—

;

;

booty.

And

help us to grow strong in fights

!

NOTES. The

7?/shi

Anush/ubh

is

Gaya Atreya

(verses 4

and

7,

(cf.

V,

10, 3);

Paiikti).— Verse

J,4-

c c 2

the metre

i=TB.

is

II, 4,

VEDIC HYMNS.

388

Verse

Note

4.

The meaning

Putra/^ na hvarya/^am.

1.

on hvara, to which

of hvarya

very probably is is conjectural. Cf. Does hvarya i. II, 2, 4, note related, I, 141, 7, note i mean serpent,' or a kind of horse (VI, 2, 8. atya/^ na it

;

'

hvarya//

sisu/i) ?

Note

The

2.

last

Pida

VI,

2,

8 (see note i)

Con2, 9. word hvarya here and in

identical with VI,

is

sidering the occurrence of the

we cannot

believe that this

is

merely

a casual coincidence.

Verse

Note

1-

Beitrage, p.

On this XX, 40 ;

5.

compare Neisser, Bezzenberger's Macdonell, Journal Roy. As. Soc, 1893, verse,

446.

Note

smoky

Dhumina/i

2.

may

be gen. sing.

'

:

he whose, the

(god's), flames.'

Note

Ludwig and Neisser

3.

(Bezz.

Beitr., loc.

cit.)

regard dhmatari (Padap. dhmatari) as a nom. sing, mascuI think that Geldner (Vedische Studien, I, 146, note i) and Bartholomae (Indogermanische Forschungen, I, 496,

line.

note 2) are right

Compare Joh.

in

explaining

also Johansson,

Schmidt,

it

Kuhn's

Pluralbildungen

as a locative infinitive.

der

Macdonell translates,

Neutra, p. 247.

XXX, 415; Indogermanischen

Zeitschrift,

'

as in a smelting

furnace.'

Verse

Note

1.

The

poet,

person singular

('

who

n)ay

I

has begun his sentence

'),

goes on

Verse

Note

1.

'

He,'

i.e.

6.

Agni, or

in

in

the plural.

7.

'it,' i.e.

the wealth?

the

first

!

MANDALA

MA7VAi9ALA

ASHTAKA

lO.

HYMN

V,

ADHYAyA

1,

389

10.

VARGA

Agni, bring us the mightiest splendour,

1.

one

IV,

HYMN

V,

O liberal

With wealth and plenty cleave a path

^ !

2.

for us

to booty.

Thou, O wonderful Agni, (protect) us, through thy power of mind, through the bounteousness of 2.

thy strength.

Upon

thee

mysterious power has (Thou art) indeed like worshipful Mitra. 3. Thou, O Agni, increase for our sake the dominion and the prosperity of those liberal givers, (of those) men who have accomplished liberalities entered.

^

(towards us) for our songs of praise.

They who adorn

4.

Agni, the givers of horses^ in their

ing) 5.

:

those

brio-ht

are powerful itself (shin-

more mightily than even the sky ^. Those shining flames of thine, Agni, go

like a

fiercely

lightnings (flashing) around the earth,

thundering chariot bent on victory.

Now

for the

then, Agni, (come) for our protection, and reward of the urgent (worshipper) May !

our liberal patrons pass across 7.

men

power, whose glory awakes by

along, like

6.

O

prayers for thee,

Thou,

O

Agni, Angiras,

^

all

who

regions

-

hast been praised

and who art being praised, bring us, O Hot;/, wealth which overpowers (even) skilful men, to thy praisers, and thou shalt be praised by us. And help us to

grow strong

in fights \

VEDIC HYMNS.

390

NOTES. The same

Rtshi.

— Verse i==SV. with V,

I,

Metre, Anush/ubh (verses

The hymn seems

81.

4, 7,

Pankti).

to stand parallel

9.

Verse

Note

1.

On

1.

adhrigo, compare above, III, 21, 4, note

i

(p. 284).

Verse

2.

Note 1. Krawa see I, 58, 3, note i (p. 47) von Bradke, Dyaus Asura, p. ^^i Pischel, Vedische Studien, I, 71. :

;

Verse

4.

Note 1. 5umbhanti a^va-radhasa/^ see X, 21, 2. Note 2. On the ablative dependent on a positive, compare Speijer, Sanskrit Syntax, p. 78, and see also ;

Delbriick,

Grundriss

(Brugmann), III, i, Anzeigen, 1884, 509.

vergleichenden

der

216;

Pischel,

Verse

Note

1.

On

Grammatik

Gottinger

Gelehrte

6.

the use of this infinitive, see Delbriick, Alt-

indische Syntax, p. 416.

Note

2.

The

last

Pada

is

identical with IV, 37,

Verse

Note 16, 17.

1.

The

last

words are

7.

7.

identical with those of

V,

9,

1

MANDALA

MAA^/^ALA

ASHTAKA

IV,

HYMN

V,

39

II.

HYMN

V,

ADHYAyA

1,

!

11.

VARGA

3.

guardian of people, the watchful one, 1. The Agni, the highly dexterous, has been born, for the sake of new welfare. With ghrzta on his face, with mighty, heaven-touching

his

(light)

he, the

bright

one, brilliantly shines for the Bharatas. 2.

Aeni, the beacon of sacrifice, the

first

Purohita^

(Driving) kindled in the threefold abode on the same chariot with Indra and with the gods, he, the highly wise Hot?^/, has sat down on the

men have

^.

Barhis for sacrificing. 3.

Though

not cleansed, thou art born bright from

Thou

thy two mothers \

hast arisen as the joy-

They have giving sage belonging to Vivasvant ^. strengthened thee by ghr/ta, O Agni, into whom oblations

Smoke, reaching the

poured.

are

has become thy beacon. 4. May Agni straightway come to our

Men

sky,

sacrifice.

Agni here and there, house by house. Agni has become the messenger, the carrier of oblations. Choosing Agni they choose a thoughtful carry

(god). 5.

For

thee,

O

thee this prayer

The

prayers

;

fill

Agni,

may

is

this sweetest speech, for

this

one do thy heart good

^

thee with power and strengthen

thee, like great rivers the Sindhu. 6.

Thee,

and there covered ^

O

Agni,

who wert

hidden, dwelling here

every wood, the Aiigiras have disThus thou art born, produced by attrition, in

a mighty force.

son of strength.

Thee,

O

Aiigiras,

they

call

the

VEDIC HYMNS.

392

NOTES. The Rishi Verses

Verses 27-28.

Sutambhara Atreya, the metre 6^agati.— 257-259; TS. IV, 4, 4, 2-3. Verses i, 6 = VS. XV, 13, 7.

is

II, i, 6, 2 = SV. i, 6, 5 = MS. II, Verse 3 = TB. II,

4, 3, 3.

Verse

Note

This Pada

1.

2.

identical with the first

is

Pada of X,

122, 4.

Note

2.

The

three sacrificial

Verse

Note Note

1.

2.

The two

fires

are alluded

to.

3.

kindling-sticks.

Vivasvata/^

genitive, not ablative, as Pischel,

is

Vedische Studien, I, 241, believes. Agni opens his earthly career by doing service at the sacrifice of Vivasvant, i. e. Comp. H. O., originally, in my opinion, the first man. Religion des Veda, p. 122.

Verse

Note

1.

On

the curious spelling manisha iyam in the

text, instead of

Sa7;/hita

Pratii^akhya 163

;

H.

O.,

mani'sheyam, see the Rig-veda

Prolegomena,

Verse

Note first

1.

The

5.

p. 386.

6.

ancestors of the priestly tribes, being the

priests themselves, discover Agni.

MAiVCALA

MAA^Z^ALA

ASHTAKA To

1.

song, which

is

knower of

many streams the red bull

ghr/ta

of

know

/?zta,

I

RiX.-3..

O

The

?

Bore for (do) not (serve) a Yatu

knows of my seasons him who attains

O

Who,

impostor

5.

the

Rix.2.

!

^

;

I

serve the 7?/ta of

^

Who,

(do) not

I

(for us) this

O

brilliant

wealth. (fetter) the

guardians were success-

Agni, drink the drink of falsehood

are the protectors of untrue speech

These

seasons,

(know another)

Agni, are thy fetterers to

What

?

of the

protector

god, the

lord but

?

his

Agni, performing the /?/ta through

-.

Who

into

mayst thou become a witness of our newest^

hymn

ful

(him) the

poured)

(is

^.

How,

Rix.2i,

4.

4.

bring this prayer and this

by violence nor by falsehood 3.

VARGA

1,

at the sacrifice.

O

2.

12.

turned towards him, to

as well-clarified

mouth

393

Agni, to the bull

the mighty, sacrificial I

12.

HYMN

V,

ADHYAyA

IV,

of it/ta', the Asura,

bull,

HYMN

V,

friends of thine,

selves from (thee)

^,

they

O

?

?

Agni, turning them-

who had been

have

kind,

become unkind. They have harmed themselves by their own speeches, uttering wrong words to the righteous. 6.

He who

magnifies thy sacrifice,

adoration, and serves

may

'

the

a large, good dwelling

offspring of the advancing

T^z'ta

O

Agni, by

of the red bull

come

Nahusha.

to him, to

:

the

VEDIC HYMNS.

394

NOTES. The same this

hymn

Rzsh'i

the metre

;

is

Trish/ubh.

—No verse

of

occurs in the other Sawhitas.

Verse

1.

1. The genitive r/tasya seems to depend on vr/shne, On the connection of Agni with the Rita, manma. on

Note not

see Bergaigne, III, 229 seq.

;

H.O., ReHgion des Veda, 201.

Verse

Note Note

1.

2.

A

2.

bad demon.

Of Agni. Verse

Note 1. I think that Thus Ludvvig translates evident that

is

it

3.

navya/z ' :

stands

des neuen

for

Hedes.'

navyasa^.

seems

It

not the nominative of navya,

'

praise-

worthy' (BohtHngk-Roth, Grassmann).

Probably we ought to read rz'tapa rz'tandm. Cf. IV, 23, 4. deva/i bhuvat naveda/^ me rz'tanam, and see III, 20, 4, note I (above, p. 282). The translation will be

Note

2.

:

'

The

god, the protector of Rita, knows of

my

(deeds of)

Rita.'

Verse

Note

who

1.

Or

ripava/^

fetter thee

Note

1.

On

?

4.

Who,

O

Verse

5.

'

Agni, are the impostors

'

?

compare V,

vfshu;/a//,

34,

6

:

asunvata//

vishu;/a/^ sunvata/^ wridha/i.

Verse

The second

6.

sapAmi arushasya vrish7ia/i) shows with evidence that for sa pati we ought to read sapati (see Roth, Kuhn's Zeitschrift, XXVI, 49, and compare on the expression r/tam sap, Geldner, Vedische

Note

1.

Studien, II, 135).

verse (rz'tam

MANDALA

MAA^Z^ALA

ASHrAKA 1.

Praising

IV,

we

call

HYMN

V,

thee

3.

HYMN

V,

AUHYAyA ^

1

;

1,

395

13.

VARGA

5.

praising let us kindle

^

thee, Agni, praising, for thy help. 2.

of riches, we devise to-day an song of praise, of Agni the heaven-touching

Desirous

effective

god \ 3. is

May Agni

the Hotr2

take pleasure in our prayers, he

May

among men.

he

who

sacrifice^ to the

divine host. 4.

Thou,

O

Agni, art widely extended, the gladly

accepted, desirable Hotr2

out the 5.

;

through thee they spread

sacrifice.

The

priests

make

thee grow,

O

Agni,

the

greatest acquirer of wealth, the highly praised one.

Bestow thou on us abundance of heroes. Thou encompassest the gods as the 6. Agni !

felly

(encompasses) the spokes (of a wheel).

strivest

^

Thou

for brilliant wealth.

NOTES. The same Rhh\. IV, 10, 2 (of TS. V,

The metre

is

Gayatri.

Verses

—Verse 2 = MS.

2-4= SV.

II, 755-757Verse 4 = TB. 11,4, 1,6 MS. IV, 10, 2. Verse 5 = TS. I, 4, MS. IV, II, 4. Verse 6 = TS. II, 5, 9, 3. As the 46, 3 Sama-veda forms a Trtka. of the verses 2-4, not 1-3 or 4-6, we have here an instance of those liberties which the arrangers of the Sama-veda not unfrequently took with 5, 6, i). ;

;

the Rig-veda text (see H. O., Zeitschrift der Morgenlandischen Gesellschaft, XXXVIII, 469 Deutschen

regard

to

VEDIC HYMNS.

396

we have no reason, in such a case, to resort to such an expedient as changing the traditional order of verses in the Rig-veda text. seq.)

;

Verse

Note

1.

We

have

first

the indicative, then the optative.

Verse

Note

1.

Divispri'.ra/^

pi.

Ludwig

is

is

genitive sing, referring

referring to the worshippers.

Verse 1.

2.

no doubt

to Agni, not nominative

Note

1.

3.

right in observing here

' :

eigentlich er

spreche die ya^'as als einladung fur die gotter.'

Verse

6.

1. On ringd.s.Q, com p. Bartholomae, IndogermaNeisser, Bezzenberger's BeiII, 281 Forschungen, nische here as 2nd singular. form take the I trage, XX, 59.

Note

;

MAA^DALA

V,

MAiV/^'ALA

ASHTAKA 1.

IV,

2.

1

ADHYAyA

Awaken Agni by ^

4.

HYMN

V,

397

14.

VARGA

1,

6.

thy song of praise, kindling

May he

(him) the immortal one.

among

HYMN

place our offerings

the gods.

Him, the immortal god, the mortals magnify

their sacrifices, the best sacrificer

among

at

the tribe

of men. 3.

Him

indeed they

(sacrificial) ladle

order that he

all

magnify, the god, with the

that overflows with ghr/ta, Agni, in

may

bear the oblation.

4. Agni when born has shone, killing the Das)us, (killing) darkness by light. He has found the cows,

the waters, the sun \ 5. Worship Agni, the sage who should be magnified, whose back is covered with ghma. May he come and hear my call ^ 6. They have made Agni grow by ghma, him who dwells among all tribes, and by longing, eloquent

praises.

NOTES. The same MS. IV, 10, MS. IV, 10,

y?/shi I

;

I.

and metre.

VS. XXII, Verse

— Verse i=TS.

15.

4= MS. Verse

Note

1.

no right

We

IV, 10,

i,

11,4;

3, 13, 8

;

2.

1.

have no reason and, unless we write bodhaya, bodhaya as an equivalent of bodhayani

for taking

(Ludwig).

IV,

Verse 3 = TS. IV,

;

VEDIC HYMNS.

39^

Verse

Note

1.

Agni

is

4.

considered here, as

done frequently,

is

as the performer of deeds which properly belong to Indra Indra is the (see H. O., Religion des Veda, 98 seq.). conqueror of the cows and of the waters as to the sun, it ;

may

be said of both gods with the same right that they have acquired it for mankind (Religion des Veda, 110 seq. 15c

seq.).

Verse

5.

Although me can be accusative (Pischel, Deutschen Morgenlandischen Gesellschaft, XXXV, 714 seq.), I have no doubt that it is here genitive, and depends on havam. Cf. II, 24, i^. veshi me havam X, 61, 4. vitam me ya^«am.

Note

1.

Zeitschrift der

;

MAA^DALA

V,

MAtV/^ALA

ASHJAKA 1.

I

IV,

HYMN

V,

1

399

5.

HYMN

ADHYAYA

1,

15.

VARGA

7.

bring a prayer to the worshipper, the renowned

Agni

sage, the glorious, ancient one.

is

the highly

gracious Asura, taking his seat in ghrzta, the holder

of wealth, supporting goods. 2.

By

jRita they

have supported the supporting

near the powerful (performer)^ of

J^zta,

highest heaven, the

support of

the

sacrifice, in

men who sit ^ on the supporting and who with born (men)

sky,

attained to the unborn. 3.

Dispelling anguish

^

they spread out for the

ancient one^ his bodies^, mighty vital power, difficult to overcome.

spaces.

angry 4.

man

he, the new-born, traverse the

They have stood round him

as round an

lion.

When

thou earnest, spreading out, man after like a mother, for their nourishment and for

life,

when thou growest

old assuming life by thyself in manifold around thou goest

their sight, after

May

^

shapes. 5.

May

gain protect

now

the boundaries of thy

strength, the wide, firmly supporting

of wealth,

O

like a thief ^

god

!

Putting

down thy

milkstream

^

foot in secret

thou hast enlightened and freed Atri

for the sake of wealth mightily

^.

VEDIC HYMNS.

400

NOTES. The Rtshi verse 3

Dharu;/a Arigirasa

is

agni/i, verse i

dogham dharu^am, verse5);

;

— No verse of

this

hymn

It

1.

may be

dharman

dharuz/e,

the metre, Trish/ubh.

occurs in the other Sa;;/hitas.

Verse

Note

dharu/m/^ vasva/^

(cf.

rz'tam dharu;/am, diva/i

;

2.

asked whether

may

j-aka,

beside

mean-

its

mean the power.' This would suit very well, V, 30, 10. sam ta/i (scil. ga//) fndra/^ asrz^at asya sakai/i; VI, 19, 4. tam va/^ I'ndram ^ati'nam asya sakai/i iha nunam va^ayanta// huvema. The ing

'

the powerful (helper),'

also

'

then would be: 'by the power of Bohtlingk-Roth conjecture sake.

translation

Note

2.

I

sacrifice.''

believe that sedusha// stands for the nominative,

11,5; S. B. E. XXXII, p. 28. This sedusha// led on to a second accusative standing for the nominative, nr^'n.— The men sitting on the support of deva/^ abibhyusha/^,

cf.

I,

the sky seem to be the forefathers

who have

established the

universal laws, the Ahgiras.

Verse

Note

may

I

1.

be gen. sing, masc, or ace.

also

epithet either of

Note (cf.

Note

3.

Agni or

plur.

it

an

fem., as

of his tanva//.

Tlie ancient one (purvya) seems to be

2.

verse

3.

consider a;//hoyuva// as nom. plur. masc, but

Agni

i).

Cf VI,

46, 12. yatra surasa/i tanva// vitanvate.

Verse 4

Note9

1.

I

think, like L Ludwig, that ^arase should

be

ac-

cented

Verse

5.

—

These are accusatives. Cf on this passage, Pischel, Vedische Studien, I, 39 seq. Note 2. Cf. H. O., Prolegomena, p. 73. Note 3. Cf VI, J, 2. maha/^ raye Mtayanta/i. See Geldner, Ved. Studien, I, 268.

Note

1.

—

MAiVDALA

MA7V^/;ALA

ASHTAKA 1.

Sing

^

IV,

HYMN

V,

1

4OI

6.

HYMN

V,

ADHYAYA

16.

VARGA

1,

song that gives) mighty

(a

whom

god Agni,

to the hght, to

8.

power,

vital

the mortals have

like Mitra by their praises ". For he, Agni, the Hotrz of men, day by day, in the arms of Daksha, discloses the offering in the due way, as Bhaga (discloses) a treasure.

placed in front

-

2.

^

3.

(We

abide

the liberal (god's),

[?]) in his praise,

in his friendship, the mightily brilliant one's, in

the

loudly

Aryan,

roaring

(beings)

all

whom,

have put

together their strength. 4.

For

verily,

O

Agni,

belongest

(thou

[?])

to

them^ through thy bounteousness ^ in (bestowing) abundance of heroes. Him indeed, the vigorous one, his glory the two worlds could not encompass ^. 5.

Now then, Agni, come hither and, being

bring treasure

^

liberal givers,

may

to us

praised,

who, we ourselves and our

acquire welfare together.

help us to grow strong in

And

fights.

NOTES. The

J\/shi

/ubh (verse

hymns

is

Puru Atreya

5, Paiikti).

This

(cf.

;

the metre

Anush-

17 are parallel

the concluding words of both are identical (see

;

also V, 9, 7

;

10,

7).~Verse

i

= SV.

Verse

Note

17, i)

hymn and V,

1.

[46]

ArM may

be

first

I,

88.

1.

or second person.

D d

402

VEDIC HYMNS.

Note

Dadhire pura/z:

2.

they have

made him

their

Purohita.

Note

3.

Comp. above, V,

9, 6.

Verse

Note

2.

On

Bhaga, the divine Bestower or Dispenser of Herbert Baynes. The Biography of Bhaga (Actes du huitieme Congres intern, des OrientaHstes, Sect. II, 1.

riches,

cf.

fasc. T,

pp. 83 seq.).

Verse

Note

4.

1.

To

2.

Ma;;^hana seems to be instrumental.

them,

i.

e.

the Maghavans.

Compare below,

18, 3. 4-

Note 2; 18,

Note

Comp.

10.

2.

3.

Agni

is

himself yahva

;

so na cannot be the

must be the negation. Similarly it is said in II, 16, 3 that Heaven and Earth cannot encompass the indriya of Indra cf also X, 27, 7. comparative

particle,

but

it

;

Verse

5.

Note 1. Varyam seems to depend on a bhara. whole phrase compare the first Pada of V, 17, 5.

With the

!

U\NDALA

MAiVi^ALA

ASHTAKA

IV,

I

the

mortal

(magnify)

the

stronger

403

7.

HYMN

V,

ADHYAyA

May

1.

HYMN

V,

one

VARGA

1,

by

truly

17.

O

god,

may

the

sacrifices,

for

help

;

9.

when good service has been performed, magnify Agni (and thereby draw him) hither for Puru,

his aid. 2.

(i.e.

For thou

art

manifestly considered

(magnify then Agni

who

splendour, lovely beyond 3.

as

his

Agni's) disposer, highly brilliant by thyself^:

(It

yoked

thought

yonder (sun

is)

by

his

(i.

impetuous speech

-

e.

a firmament of bright

is) ^

who

?)

Agni's)

— (by

flames mightily shine as

^.

verily has

light

^

been

through

the

the light of Agni) whose

if

(they were

by the sperm of heaven 4. Through his, the wise

made

to shine)

^.

wealth on

Agni

is

his,

one's, Insight

there

the wonderful (Agni's), chariot.

praised,

he who

is

to

is

And

be invoked among

all

peoples. 5.

Now

attained

^

indeed our liberal lords have manifestly treasure.

Ofi"spring of vigour

us for the sake of victory

And

assist us to

Help us

!

grow strong

!

to

Protect

welfare

!

in fights

NOTES. The same Rtshi and

metre.

— No

other Sa;//hitas.

D d

2

verse occurs in

the

VEDIC HYMNS.

404

Verse

Note

have translated the text

I

1.

2.

form, which

think

I

is

correct.

On

in

its

traditional

the vocative vidharman,

comp. Delbruck, Altindische Syntax, p. 106. One could think, however, of reading vidharman as a locative, and svayaj-astare, and of considering manyase as a first person, For in his extension, brilliant by itself, I manifestly comprehend that firmament,' &c. Note 2. Cf VIII, 72, 3. anta/^ i/'XV/anti tam^ane rudram Ueber alle Vorstellung hinaus.' Ludwig. pari/i manishaya. Note 3. If we read svayaj-astara//, vidharman, and explain

like ar/tase, &c.

:

'

'

manyase as second person, the following verse

difiicult

may be

attempted

'

:

translation of this

Thou

art manifestly,

indeed, considered as very brilliant by thyself in its (the firmament's) extension that firmament of bright splendour :

(I

praise), lovely

beyond thought.'

It is

not very probable,

however, that asya should refer to anything else but Agni.

Verse

Note

whom Ludwig

interpreting

in

rio-ht

Sayawa,

1.

3.

follows,

asau as the sun.

—

very probably is On the Sandhi,

compare Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 679. Note 2. Through the sacred spell, by which the sun is

made 15.

to rise through the kindling of the

tu^a

Note

.

.

3.

Does

this

mean

it

is

7,

Soma mixed

I

from the waters of the Cf IX, 74, i, where it is

its light

with water Vei'se

1.

1

that Agni's flames shine like

cloud, the sperm of heaven?

Note

— Cf VIII,

gr/bha.

.

lightning which receives

said of the

fire.

:

diva// retasa sa-^ate.

5.

think that sa/'anta should be accented, because

connected with

hi.

;

!

MANDAhA

MAA^Z^ALA

ASHTAKA

IV,

HYMN

V,

1

405

8.

HYMN

V,

ADHYAyA

1,

18.

VARGA

10.

I. May Agni, beloved of many, the guest of the house ^ be praised in the morning, the immortal who delights ^ in all offerincrs amono; the mortals.

To

2 \

Dvita who by the

power of

liberal

dexterousness carries away injury^,

O

thine, I

3.

long

life,

Soma in Him who

your sake

for

flames through

with the speech that belongs to the liberal

patrons^ whose chariot moves uninjured, of horses

giver

;

whom

in

(dwells) brilliant thought,

guard the hymns of praise sacrificial

O

~

And

4.

of

the due way.

immortal, prepares

call

his

this praiser

grass

is

spread

who

mouth, (whose) the realm of the sun

in their

in

:

they have invested themselves with glory. patrons who have given 5. On the liberal

me

my

song of praise \ bestow brilliant, mighty, high glory, O Agni on those men (bestow glory) with (valiant) men, O immortal fifty

horses for

;

NOTES. The Rishi the metre

TB.

is

is

Mr^Tctavahas Dvita Atreya (see verse

the same.

— Verse

i

= SV.

I,

85.

2)

Verse 5 =

II, 7, 5, 2.

Verse

Note Note p. 76.

1.

Visi/i

2.

On

.

.

.

atithUi

:

1.

cf above, V,

3, 5.

ran with the accusative, compare Gaedicke,

VEDIC HYMNS.

406

Verse

Note

Compare on

1.

As. Soc, 1893,

Note the

in

p.

463

seq.

Dvita,

Amer. Or. See, March, away human sin and

take (cf.

VIII,

Thus he

vaha). i.e.

47, 16.

Tritaya is

Macdonell, Journal Roy.

this verse

who seems same way as Trita 2.

2.

to be identified with Agni,

Bloomfield,

(see

is,

Proceedings

1894, p. cxix seqq.), supposed to all sorts /^a

of mischief and misfortune

Dvitaya

/f-a

usha//

dushvapnyam

invoked here as carrying away mr/kta,

injury.

Verse

Note

1.

The speech

who has engaged Note to the

2.

3.

of the priest belongs to the sacrificer

him.

This seems to be Agni, with an evident allusion

human

giver of horses (see verse

Verse

Note 1. Sadhastuti seems man, p. 381.

to

5).

5.

be instrumental.

Cf.

Lan-

MAiVZ>ALA

MAiV/^ALA

ASHTAKA

IV,

HYMN

V,

V,

1

407

9.

HYMN

ADHYAYA

1,

19.

VARGA

11.

Out of the are born for retirement ^ has shone forth, being a cover himself. In the lap of the mother he looks about ^ discern (the pious and the 2. Causing him to

They

1.

cover he

impious

-

With unwinking they have sacrificed. manly power. They have

?),

eyes they protect his

penetrated into the firm stronghold ^

The

3.

people of

^'vaitreya \

clans,

his

have

Br/haduktha with a golden brilliantly. ornament at his neck, is eager for the race as if by this honey-drink -.

thriven

— thing) unthe gharma two (things) related — belly — undeceived, the booty

Like the dear milk of love^

4.

related with

with

vessel

deceiver of

^

in

all

with

joined

like

its

^

Sporting,

5.

(a

O beam

the

of light,

ash, with

appear to

like

.

.

.

May

the wind.

well sharpened ... of his, standing on

.

.

.

,

us,

those

be sharp

^

NOTES. The Rishi is Vavii Atreya (cf verse i. pra The metre is Gayatri in verses i, /^iketa). in verses 3, 4, Vira^frupa in verse 5.

— No

vavre/^ vavri'// 2,

Anush/ubh

verse occurs in

the other Sa;«hit^s.

This Sukta seems to be anything rather than an ordinary

Agni hymn. It may be a collection of verses belonging to an Akhyana, or of verses serving another purpose which we can scarcely hope to discover. In several parts of this

VEDIC HYMNS.

408 Sukta

I

must content myself with translating the words

without being able to elucidate the poet's meaning.

Verse

Note

I

1.

1.

noun avastha

translate the

the Vedic meaning of the verb ava-stha. the secret parts, translates

phrases,

'

' :

cf.

AV. VII,

avastha,

in

accordance with

Possibly

90, 3 (B.-R.).

means Ludwig

it

Ein zustand erzeugt einen andern,' and para-

Nur zustande und

formen, gestalten lernen wir

kennen, das wesen des gottes bleibt uns verborgen.'

This seems too modern. Prof. Max Muller proposes The remnants (afterbirth) have been brought forth. Skin has shone forth from skin.' On the question who are the beings born for retirement,' I do not venture any conjecture. Note 2. Is Agni meant ? Note 3. Cf. X, 5, I. (Agni//) asmat hridAh bhilri^anma vi '

:

—

'

>^ash/c.

Verse

Note

1.

The meaning seems

(possibly the

first

2.

to be that the worshippers

worshippers, the Ahgiras), by discovering

Agni and by worshipping him, have conquered the

hostile

strongholds.

Verse

Note in

I,

?,i,

1.

5vaitreya

is

3.

mentioned as a victorious hero also

14-

Note 2. Does at the Va^apeya

phrase allude to the

this

sacrifice, to

run the sacred race, a naivara X'aru nected with this

rite

rite

of offering,

the horses that were going to In the Mantras con-

?

the words occur:

Drink of this honeySee Rig-veda VII, 38, 8; Weber, Ueber den Va^apeya, '

drink' (asya madhva// pibata). Taittiriya Sa;;/hita

I, 7, 8,

2

;

p. 30.

Verse

Note Note

1.

The

retas

4.

?

Does this refer to an offering or the like, composed of two substances related among each other (such as 2.

MAiVDALA

V,

HYMN

1

9.

409

milk and butter), and a third substance unrelated (such as rice)

Note

?

3.

Of course all this Is this Agni ?

is

absolutely uncertain.

Verse

5.

1. The meaning of dhr/sha^, vakshi', vakshawestha unknown. On the first hemistich of this verse, compare Pischel, Vedische Studien, II, 54.

Note

is

—

-

VEDIC HYMNS.

4IO

MAA^iC'ALA

ASHTAKA

ADHYAYA

thou thinkest

songs,

in

VARGA

1,

12.

Agni, best acquirer of gain, praise thou - that (good), which

(fit),

celebrated

20.

O

\ Whatever good,

I

is

IV,

HYMN

V,

among

the

gods as our

share. 2.

thee

They, Agni, who do not (prayers

or

offerings),

set into

motion

when grown

full

for

of

mighty strength \ turn away to encounter the hatred and the tricks of him who follows another (i.e. a wrong) law ^.

We

3.

of

skill

;

choose thee as our Hot?^/, Agni, the giver we call with our

offering delight (to thee)

prayer (thee), the foremost at the 4.

So

O

that we,

sacrifices.

strong one, (may be ready) for

thy favour, for wealth and

Rzta.,

thus may we day by day

O

rejoice

highly wise one ^

:

with cows and

rejoice with heroes.

NOTES. The Rhhi ta/i

is Prayasvanta Atreya (cf verse 3. prayasvanhavamahe), the metre Anush/ubh, verse 4 Parikti.—

Verse

i=VS. XIX,

64.

Verse

Note tamam,

1.

translates this verse

du

' :

explains

girbhi'r :

'

Agni

Mliller proposes to read va^asa-

Pischel (Vedische Studien,

i.

fur geeignet hiiltst,

Liedern (no

He

Max

Professor

as in IX, 98,

1.

I,

2Co)

O

Agni, das ruhmenswerte Gut, das das preise du zugleich mit unsern

yu^am) den Gottern an (diis vendita).' soil den Gottern Gut bringen und sie

MAiVDALA

HYMN

V,

4II

20.

Menschen fur die Lieder zu schenken.' cannot follow Pischel's theory about the identity of the

veranlassen, es den I

pan and pan (comp. about pa« the quotations colby Bartholomac, Indogermanische Forschungen, III, 180); and the paraphrase diis vendita seems inadmissible to me. I differ from Pischel, besides, in the interpretation of yu^am cf. rayi'm yu^am, IV, 37, 5 raya roots

lected

'

'

.

;

yu^a, VII, 43, 5

;

.

,

;

95, 4.

Note 2. Neisser, Bezzenberger's Beitrage, XX, ^^, explains panaya as standing for panayama, and compares V, ^6, 2(?).

Verse

Note

On

2.

vri'dh.

with the genitive, compare Delbriick,

Altindische Syntax,

Macdonell, Journal Roy. As. p. 158 Grassmann's conjecture vriddha(v) is

1.

Soc, 1893,

p.

433.

;

a failure.

Note

With

2.

the

second

hemistich

XXXVIII,

20 (^atapatha Br^hma/za IV, ii,4(cf. V, 9, 7).

Verse

Note

Syama

1.

pendent clause. i?/ta

3,

i,

9);

VS. XAr.

stands, as the accent shows, in an indeProf.

Max

'

:

compare

4.

Miiller

proposes to change

So that we may for thy day by day rejoice with cows.'

the accent

and

XIV,

.

.

.

favour, for wealth

.

VEDIC HYMNS.

412

MAA^Z^ALA

ASHTAKA

V,

HYMN

ADHYAYA

IV,

21.

VARGA

1,

Let us lay thee down, as Manus

1

Manus

kindle thee, as

Let us

did.

O Agni Ahgiras,

did.

13.

sacrifice

gods for the worshippers of the gods as (thou didst) for Manus. 2. For thou, O Agni, art kindled, highly pleased,

to the

among human

To

people.

due order,

ladles proceed in

thee the

O

(sacrificial)

who

well-born one

drinkest butter.

Thee

3.

all

gods unanimously have made Serving thee, O sage, they mag-

the

their messenger.

nify at the sacrifices (thee) the god.

Let the mortal magnify for your sake Agni, Being the god, with worship as is due to the gods. 4.

O

kindled,

abode

^

one, shine

brilliant

of Rh^c

;

down

sit

down

Sit

!

in the

abode

^

the

in

of herbs

2.

NOTES. The same.

y?/shi

is

Sasa Atreya

—Verse i=TB.

(cf.

(or

1.

Literally

2.

On

womb)

'

the metre

;

is

the

Ill, 11, 6, 3.

Verse

Note Note

verse 4)

in

4.

the womb.'

sasa, see III, 5, 6, note

of the herbs the Barhis?

'

Is

2. it

Is

the abode

satyasya?'

M.M.

1

MAA^DALA

MAiVZ^ALA

ASHTAKA

ADHYAYA

IV,

purifies with his flames,

be magnified at the

2 2.

4

HYMN

V,

Lo, VijTvasaman!

I.

HYMN

V,

],

22.

VARGA

14.

Like Atri sing to him who to the Hotri who should

most deHghtful

sacrifices,

in

the clan. 2

Lay down Agni

1.

6^atavedas, the god, the the sacrifice which best encompasses

May

priest.

the gods, proceed to-day in due order. 3.

We,

4.

Agni, be intent on this

the mortals, approaching thee, the attentive-minded god, for thy help, have thought of thy desirable aid.

O

As

strong one.

the

house,

praises

;

the

Atris

— on

this

our word \

O

strong-jawed' lord of strengthen thee by their

such.

the Atris beautify thee

by

their prayers.

NOTES. The ^zshi same.

is

Vii-vasaman (see verse

— No verse of

this

hymn

Verse

Note

1.

With

this verse

1.

The verb

/^it

2.

Compare

is

the

2.

26,

7. 8.

4.

stands here

asya, then with the accusative

Note

the metre

;

compare below, V,

Verse

Note

i)

occurs in the other Sa;//hitas.

idam

vol. xxxii, p.

first

with the eenitive

vaka/i.

301

(II, 34, 3,

note

3).

!

VEDIC HYMNS.

414

MAiVA/^ALA

ASHTAKA 1.

V,

HYMN

ADHYAyA

IV,

1,

VARGA

15.

Agni, bring hither, through the power of thy

may

splendour, powerful wealth which

O

powerful Agni

powerful

manifestly

all tribes in the (contests for) booty.

prevail over 2.

23.

in battles.

Bring hither that wealth

!

For thou

art the

true,

won-

derful giver of booty rich in cows. 3.

For

all

men who have spread

out the

sacrificial

unanimously ask thee, the beloved Hotrz

grass,

the seats (of sacrifice), for

many boons, among all tribes, has

For he who dwells vested himself with power against 4.

one, shine brilliantly,

O

in-

Agni

assault \

O

In these dwelling-places shine to us richly,

in

bright

purifier!

NOTES. The

Ri'shl

the metre

is

is

Dyumna Vii-va/?'arsha;n Atreya

the same.

— Verses Verse

Note

1.

Is abhi'mati

1-2

= TS.

I, 3,

4.

(abhirndti

?)

a dative

?

Should we

X, 83, 4) as a compound read abhimati-saha// of assaults.' conqueror been estabUshed as the (cf.

verse 1);

(cf.

14, 6-7.

:

'

he has

— MAA^Z»ALA

V,

MAA^iCALA

ASHTAKA

IV,

HYMN

HYMN

V,

ADHYAyA

415

24.

1,

24.

VARGA

16.

Agni, be thou our nearest (friend) and our

1.

kind, protecting guardian. 2.

Agni

is

Obtain, (and) bestow (on

by goods). liant

Vasu, renowned as Vasu

(or,

us),

renowned most bril-

wealth ^

3.

Listen to us then;

hear our

deliver us

call;

from every harmful man. 4.

We

entreat

thee

now,

O

brightest,

shining

(Agni), for thy grace, for our friends.

NOTES. Gaupayanas or Laupayanas, Bandhu (verse 2), vSrutabandhu (verse 3), Subandhu 1), The metre is Dvipada Vira^. (verse Viprabandhu 4). = VS. Ill, 25-26. Verses i, 4, 2, 3 — MS. Verses i, 2, 4, 3 Verses i, 2, 4 - SV. II, 457-459; VS. XV, 48 I, 5, 3. XXV, 47- Verses i, 4, 2 = TS. I, 5, 6, 2-3 IV, 4, 4, 8.

The

i?/shis are the

(verse

;

;

Verse

i

=

SV.

I,

448-

Verse

2.

Note 1. The accusative dyumattamam rayi'm seems to depend both on Akkhk nakshi and on da//. I cannot find any reason for preferring the reading of SV. and TS. dyumattama// (Ludvvig).

!

VEDIC HYMNS.

4l6

MAA^/^ALA

ASHZAKA 1.

IV,

ADHYAyA

Address thy song

Agni, for his help. of the dawns (?)

2

HYMN

V,

He

^

1,

25.

VARGA

17-18.

your sake to the god our Vasu. May the son

for is

give us (wealth).

May

the righteous

one help us across our enemies.

He is the whom the gods 2.

delightful

true one,

whom

the

men

of old,

have kindled, the Hotri with the

tongue, rich in splendour with

glorious

shine. 3.

As

such, with thy widest thought

and with thy

best favour, shine wealth on us, excellent Agni, for

our beautiful praises \

Agni reigns among the gods, Agni among Agni is the carrier mortals, entering among them. Serve ye Agni with prayers of our offerings. gives to the worshipper a son most 5. Agni mightily renowned, a knower of mighty spells, most excellent, unconquered, who brings renown to his 4.

!

lord \

Agni gives a good lord who is victorious in Agni (gives) a steed, swiftly battles with his men 6.

;

running, victorious

(in races),

unconquered.

Sing mightily to Agni the (song) which may best bring him (to us), O (god) rich in splendour ^ 7.

From cow 8.

-

thee (proceeds) wealth (mighty) like a buffalo-

from thee proceed gains. Thy brilliant flames resound mightily ;

pressing-stone (of the

arose like thunder by

Soma)

itself

\

And

from heaven

like the

thy roaring ^.

;

MAiVDALA

May

powerful Agni.

he, the

help us, as with a ship, across

all

417

25.

Thus we have paid homage,

9.

to

HYMN

V,

desirous of goods,

highly wise one,

enemies.

NOTES. The

the Vasuyava// Atreya// (cf. verse 9) Anush/ubh. Verse 5 = MS. IV, 11, i. Verse 6 = MS. IV, II, I. Verse 7 = SY. I, 86 VS. XXVI, 12 TS. I, I, 14, 4. The Sukta consists of hymns of three ^z'shis are

the metre

is

;

;

verses each.

Verse

Note trage,

On

1.

XX,

70,

Forschungen,

Note

2.

;

II, 278, 283.

Rzshwmm

:

comp. above, Verse

Note

1.

On

suvr/kti,

1.

I.e. to his father

?

Note Note

1.

127, 10, note 5.

II, 4, i,

note

1.

5.

Or

Verse

I,

3.

comp. above, Verse

Note

1.

comp. Neisser, Bezzenberger s BeiBartholomae, Indogermanische note i

gasi,

to his patrons

?

7.

This vocative very probably refers to Agni.

Or like a king's consort ? It may be doubted whether the difference of accent (mahishi and mahishi') Comp. on mahishiva, Roth, holds good for the Rig-veda. Zeitschr. der Deutschen Morgenland. Gesellschaft, XLVIII, 2.

'

'

—

680.

Verse

Note

1.

Br/hat

is

not the

8.

name

of the

Saman

;

cf.

X,

15 (100, 8). grava yatra madhu-sut U/^yate br/hat. Comp. Hillebrandt, Vedische Mythologie, I, p. 153. The

64,

—

singular ukyate

Note

2.

V, 52, 6 [46]

is

explained by the connection with grava.

With the

last

P^da comp. the conclusion of

(vol. xxxii, p. 312).

E e

8

VEDTC HYMNS.

41

MAiVZ^ALA

ASHTAKA 1.

IV,

HYMN

V,

ADHYAyA

1,

26.

VARGA

19-20.

Agni, purifier!

With thy splendour, with thy

O

god, bring hither the gods and

deHghtful tongue,

perform the 2.

Thee

sacrifice.

therefore

we

approach,

who swimmest

gh^Vta \

O

aspect.

Bring hither the gods that they

3.

in

(god) with brilhant h'ght, thee of sun-hke

O

Let us kindle thee,

O

of feasts (to the gods),

may

feast,

sage, the brilliant offerer

Agni, the mighty (god) at

the sacrifice.

4.

Agni, come hither with

of the offerine5.

Bring to the

We

all

the gods to the gift

choose thee as our Hot;^2.

sacrificer

abundance of heroes.

who presses (Soma), Agni, down on the sacrificial

Sit

grass together with the gods.

Being kindled, Agni, conqueror of thousandfold (wealth), thou makest the ordinances (of the world) thrive, the praiseworthy messenger of the gods. 6.

7^.

Lay down Agni

6'atavedas, the carrier of offer-

ings, the youngest, the god, the priest. 8.

gods,

May

proceed to-day

sacrificial 9. sit

the sacrifice which best encompasses the

May

due order.

may

sit

Spread the

down on

it.

the Maruts, the Aj^vins, Mitra and Varu;^a

down on

their folk.

in

grass that (the gods)

this (sacrificial grass), the

gods with

all

MAiVDALA

HYMN

V,

26.

419

NOTES. The same A^zshis. Verse

871-873.

MS.

I, 5, I

=:TS.

I, I,

MS. IV, As V,

;

i

II, 10, I

II, 2;

VS.

;

3, 14, 8

I,

IV, 10,

II,

;

;

5,

5,

3

;

VS. XVII,

MS.

I, i,

12.

IV, 8.

II,

6, i,

1.

Sukta also consists of Trika. hymns.

Comp. above, IV,

1.

With

verses 7 and

2.

2, 3,

8,

note

i.

7.

compare above, V,

E e 2

2;

Verse 3 Verse 7 =

II, I.

26, this

Verse

Note

I

4; comp.

Verse

Note

Verses 1-3 = SV.

Metre, Gayatn,

= TS.

22, 2.

—

.

— VEDIC HYMNS.

420

MAA^/>ALA ASHZ-AKA The good

1

IV,

V,

HYMN

ADHYAYA

VARGA

1,

lord has presented

27.

me

21.

with two oxen

together with a car, the most brilliant Asura

Tryaru;^a, the son of Trivr/-

the liberal givers ^

O

shan, self

by

Agni Vaii-vanara

(his gift of)

among

^,

has distinguished him-

ten thousand (cows

?)

^

2. To him who gives me one hundred^ and twenty cows and two fallow steeds, harnessed and well-

yoked, to Tryaru;/a grant thy protection, Agni vanara, 3.

who

art highly praised

Vsiis-

and grown strong.

O

Agni, desiring thy favour \ Trasa(sings) for the ninth time ^ to thee the

Thus,

dasyu youngest (god) strong-born's,

— Tryaru/^a who responds to my, the

many hymns

with (the

gift of)

a yoked

(chariot)^

4 \ Who may thus announce me ^ to A^vamedha the liberal (prince) may he give to him who with :

his verse strives for gain

;

may he

lives in the 7?zta for (acquiring) 5.

bulls,

Ai"vamedha whose delight

me

like

gifts,

Soma

give to him

wisdom

who

•*

a hundred speckled juices with

threefold

admixture \ 6. Indra-Agni! Bestow on A^vamedha, the giver of a hundred (bulls), abundance of heroes and mighty royal power, like the never-ageing Sun in heaven.

MA/V2)ALA

HYMN

V,

42 1

27.

NOTES. The

Tv/shis are Tryaru;/a Traivr^'shwa,

kutsya, and

Atri

alone.

Trasadasyu Pauru-

A^vamedha Bharata, or, according to others, The metre is Trish/ubh in verses 1-3,

Anush/ubh in verses 4-6. The position of this Sukta shows that

it

is

a later

addition to the original collection.

Verse

Note Asura,

1.

With 67)

p.

I

1.

Delbriick, Grassmann, von

read

maghonam

Bradke (Dyaus

instead of magh6na/^.

Cf.

asura/^ vipa/i-kitam.

Ill, 3, 4.

Note 2. On the invocation of Agni in Danastutis, comp. H. O., Zeitschrift der Deutschen Morgenlandischen Gesellschaft,

XXXIX,

Note servinof

oder

3. '

:

87.

Geldner (Ved. Studien,

Hier

ist

Wertsumme

sum

"Verse 1.

On

268)

is

right in ob-

zu verstehen,' and in adding that

not necessary that such a

Note

I,

unter sahasra;/i eine bestimmte Geld-

.s-ata,

'

it

is

consisted in cows.

2.

one hundred/ compare Delbriick,

Altindische Syntax, p. 82.

Verse

Note Note

1.

2,

3.

X, 148, 3. sumati'm kakkna/i. That is, very probably, a descendant of Trasa-

Cf.

dasyu.

do not adopt Saya/za's explanation navama/// though I do not know what the number nine means here. Ludwig is absolutely right in obdass man eben hier, wo es sich um specielle serving concrete, uns aber soast her nicht bekannte verhaltnisse und ereignisse handelt, eben sich bescheiden muss, nichts

Note

3.

I

= navatama;«,

'

'

'

— VEDIC HYMNS.

42 2 zu wissen.'

— Prof.

makes navamam £(od the

Note

Max

for

Miiller believes that navish//^aya

navatamam excusable

:

'

newest

to the

newest song.' 4.

Saya;/a supplies to yuktena, not rathena, but

manasa.

Verse

Note

1.

I

4.

do not think that Ludwig

is

right in believing

that with verse 4 a new, independent section begins.

Comp. on

304 (II, 34, 7, note 3). be accusative, as it frequently is. Who it be a dative, we should have to translate may tell Aj-vamedha for my sake.' Note 3. Medham can scarcely depend on dadat wisdom

Note Should

2.

this verse, vol. xxxii, p.

Me may

'

:

;

is

not a gift which Hberal princes

Verse

Note

1.

Of

milk, curds,

X'edische Mythologie,

I,

may

bestow on singers.

5.

and barley.

p. 209.

See Hillebrandt,

MANDALA

MAA^i9ALA

ASHZAKA

HYMN

V,

V,

HYMN

ADHYAYA

IV,

28.

1,

423

28.

VARGA

22.

Agni kindled has sent his hght to the sky; turned towards the dawn he shines far and wide. (The sacrificial ladle) goes forward with adoration, 1.

magnifying the gods with

rich in all treasures, ficial 2.

sacri-

food.

Being kindled thou reignest over immortality

;

thou attendest for welfare the man who prepares the He whom thou furtherest, acquires sacrificial food. all

wealth and puts

O

thee),

in

front

hospitality (towards

Agni \

3. Agni, show thy prowess for the sake of great May thy splendours be highest. Make our bliss. Set thy foot on householdership easy to conduct ^.

who show enmity to us. adore thy beauty, Agni, who hast been kindled,

the greatness of those 4. I

who art highly exalted. Thou art kindled at the 5.

A

bull, brilliant art thou.

sacrifices.

Being kindled, Agni into

whom

offerings are

poured, sacrifice to the gods, best sacrificer, for thou art the carrier of oblations, 6.

Sacrifice

sacrifice is

into

(Agni)

going on.

of oblations.

;

exalt Agni, while

Choose him

for

the

your carrier

VEDIC HYMNS.

424

NOTES. The is

Rt'shl

Trish/ubh

is

Vii'vavara Atreyi

in verses

i

and

(cf.

verse

3, 6'agati in

verse

i) 2,

;

the metre

Anush/ubh

Gayatri in verses 5 and 6. Verse 3 = AV. VII, VS. XXXIII, 12 TS. II, 4, i, i 5, 2, 4 MS. IV, Verse 5 = TS. II, 5, 8, 6. Verses 5-6 = TB. Ill,

in verse 4,

73, 10

;

II, I.

;

;

;

5, 2, 3-

The Sukta

is

a later addition to the original Sawhita.

Verse

Note

2.

Should not dhatte be accented ? He whom thou and (who) puts in front hospitality (towards Agni, acquires all wealth.' '

1.

furtherest thee),

O

Verse

Note deva/i.

a

1.

Cf.

The

rule, to

X,

85,

23.

3.

sam ^aspatyam suydmam

additions to the single

astu

Maw^alas seem, as

be of later origin than the hymns of the tenth p. 265); so it may be author of our verse imitated that

Ma;/^ala (see H.O., Prolegomena, conjectured that

the

passage of the great marriage hymn.

APPENDICES. I.

II.

INDEX OF WORDS.

THE MORE IMPORTANT PASSAGES QUOTED THE NOTES.

LIST OF IN

The following is not (like the Index to vol. xxxii) a complete Index verborum to the hymns translated in this volume, but only an Index of all the words which can be of any importance. It contains all rare, difficult, and doubtful words, all words of any mythological importance, and especially all words about which something is said in the Notes. Three figures refer to IVIaWala, hymn, and verse, a small figure to a note. If a word occurs in a note only, the passage is put in parentheses. M. W.

;

INDEX OF WORDS.

I.

a, demonstr. pronoun aya, Awja, one of the Adityas,

II, 6, 2'.

:

awju,

Soma

shoot, IV,

(conj. agni't), II,

possessing the beauty of Agni, III, 26, 5^

awha/^-yfi, dispelling anguish, V, 15,

summit:

agra,

awhatf, distress,

awhas,

I,

5^;

94, 2.

anguish,

evil, distress,

I,

36,

14; 58, 8; 9; III, 15, 3; IV, ir, 6; 12, 6. 2, 8; 9; 3, 14 ;

aktti, night, I, 36,

16

68,

;

i

,143, 3^. aktu, ointment

:

;

aktii-bhi/j a§-yate,

i^

III, 17,

akra, a racer, I, 143, 7^ III, I, 12'; IV, 6, 3^.

189,

;

akshan, eye

94, 5

;

IV,^io, 5; (conj. ati aktun), I,

III, 7, 6;

II, 10, 3; ati aktu^

f

;

jatam Mkshawa/j aksha-

:

hh\/j, I,

128,

3.

akshf, eye diva,6 aksh'i akshita, imperishable, :

akshiyamawa,

I'ti,

I,

I,

72,

58,

lo^

5.

inexhaustible,

III,

^26, 9.

want of cows. III, 16, 5, agopa, without a keeper, II, 4, 7. Agnf, fire, and god of fire, I, i,i,&c. III, 2, 9-;

agni'na

;

ripaZ)

agre, at

front of,

agram, III,

first,

I,

31, 5

;

5,

in

127, 10.

I,

agriya, foremost: agriyam, I, 13, 10. agru, virgin: agruvaZ), I, 140, 8'; III, 29, 132. agha, evil, I, 97, 1^-8 12S, 5 ; V, 3, ;

7

;

harmful

foe,

I,

189, 5.

agha-yat, harmful, IV, 2, 6 agha-ytj, harmful, I, 27, 3^

;

24, 3.

147, 4;

;

^IV, 2, 9. agha-/awsa, attacking with evil spells, IV, 4, 3; V, 3, 7. aghnya, cow, IV, i, 6. anga: yat anga, whatever, I, r, 6. Ahgiras, N. of Agni, I, i, 6; 31, i 17; 74, 5; IV, 2, 15; 3, 15; V, 8, 4 10, 7 9, 7 ",^6; ^yesh/;6am angirasam, 21, I ;

;

;

;

;

ag6ta,

2

agnit

:

i, 2^.

agni-jrf,

19.

i,

agnidh, the Agnidh (priest)

II, i, 4^.

agnfm-agnim,

I,

12,

idhyate,

agni/6 sani

I, 127, ahgira/^-tamaZ', the 2 highest Ahgiras, I, 31, 2; 75, 2 pi. the Ahgiras (i?/shis), I, 71,2'; IV, 3, III; V, 11,61;;

;

—

angirasvat,

I,

17

31,

45,

;

3

;

agne agnfbhi^, I, 26, agnfm (a vaha agne), I, 44, 10 8' vaya/6 it agne agnayai> te anye, I, 59, i I'ndram agnfm,

78,3. aX'ftta, unseen, IV, 3, i. aX-itti, folly, IV, 2, 11 thoughtlessness: a,^itti-bhi/6, IV, 12, 4.

III,

a>^,^^avaka, a certain priest, (I, 142,

I,

6;

12, ;

;

;

12,

3

;

purishyasa,6 agna-

ya^, III, 22, 4; agne vuvebhi/j agni'-bhi/j,

III,

I'ndra^

Ill, 25, 4;

^a.,

agnfshu, V,

agni-^ihva,

gihvU,

24,

4

;

agnaya/j

44, 14.

4').

a,^>^^idra, flawless, I, 58, 8;

agni-

II, 3, 8;

111,15,5a^^/6idra-uti,

6, 6.

fire-tongued: I,

agne

;

flawless,

whose I,

blessings

145, 3.

a^yuta, unshakeable, II,

3, 3.

are

;;

VEDIC HYMNS.

428 ag, to drive

ut a^.ite, he raises up,

:

atharya/j

:

ad, to eat

adabdha, undeceivable,

sam

lead, V, 2, 5;

a^ati,

get together, V,

12

2,

;

4; 127, 5; 9; 143, 3; ; III, 144, 4; 146, 2; II, 8, 4' 18, 2; 23, I ; 2, 2; 6, 4; 8, 2 ;

;

ag^asra,

21

4, 2. I,

189, 4

III, i,

;

26, 7.

ajata, unborn, V, 15, ag-ami, unrelated, IV, a^ira, agile,

4, 5

a^uryam

67, iK a§-;7ata-keta, with unknown design, (conj. a^urya>6),

V, 3, II. a§-ma, course. III, iigman, race, I, 65, a^ra, plain

:

I,

infallible laws, II, 9,

2, 12.

—

17.

tri'dha

7^;

sam-aktam, thrice-anointed, akttj-bhi/j

10;

ag-yate,

II,

III,

ahkte, he anoints himself, V, I, 3 anakti, IV, 6, 3^ 17, 1^;

;

ointment

angi,

a%i-bhi^,

:

ii^-m.,

72,

I

I,

7

36,

95,

;

brushwood, I, 58, 2 4 II, 4, in, 7, 3^; iv, 4, 4; 7, 10. atithi, guest, I, 44, 4 58,6; 73,12; atasa,

;

;

;

;

II, 2, 8

26, 2

;

8; 9; aturta,

4, 1

;

IV, 3, 5

III, 2, 2

;

20^;

I, ;

4,

;

3, 8

7; V,

2,

8, 2

5;

unconquered, V,

;

I,

atka, vesture, I, 95, dtya, racer: atyaA

H9,

I,

58,

77,

10;

f;

94, II, 7, 6

— secret, adman, food, adri, rock,

7.

nd 2'

;

—

pr/sh//6am I,

65, 6

;

4)

,

;

V,

4, 9

;

devourer,

143, 8; not

I,

I,

69, 3. ;

7, 8' ; 22, I. II, 8, 5'.

atrin, ghoul, I, 36, 14'; atha, and, I, 26, 9.

20; 94,

IV,

12 ;

13;

3

V, 10, 2; 23,

2

2,

;

12.

58, 2. 70, 4' ; 71, 2

I,

I,

;

7 3, 6

;

IV, I, 14; 15; 2, 153 press-stone, III, 1, i. 3, II adr6h, guileless, II, i, 14^; III, 9, ;

—

4.

adrogha, guileless. III, 14, 6. advayat, truthful. III, 29, 5. advayavin, in whom is no falsehood, III, 2, 15.

adha ksharanti (for then adha^ ksharanti ?), I, 72, 10^. adhi, prep, with abl., on behalf of: adha,

:

I,

36, 11'.

remembrance,

II, 4, 8.

adhi-manthana, the support on which rubbing (for producing the the fire) is performed, III, ^2^9,^

1 2.

adhivasa, upper garment, I, 140, 9. adhrigu, liberal. III, 21,4^; V, 10, i, Adhrfg-? V, 7, lo^

adhvan, way,

I,

31,

16;

71,

9;

adhvana/6 deva-yanan, I, 72, 7^ adhvara, worship, rite, sacrifice, I, 1,4^; 8; 12, 7,&c, adhvaram ya^a, I, 26, i pati/? adhvara«ani, I, 44, 9 raig-antam adh:

9.

I,

142,

;

149, i;

adhi-iti,

25, 5.

4; III, 2, 3; 7 ; 7, 9 ; atyam na saptim. III, 22, i^; IV, 2, 3; V, 25, 6. Atri, V, 2, 6 ; 7, 10 ;— pi. the Atris, V, 22, 4 ;— atri-vat, I, 45, 3' 3; II,

3, 82.

2.

rztat adhi,

18, I.

;

atr/pa, insatiable, IV, 5, 14.

roy^ate,

—

adbhuta, mysterious, wonderful,

4 ;^22,

atandra, unwearied, 2^; IV, 4, 12. 7

IV,

undismayed, proud, IV, 3, 3. adr/pta, never foolish, adr/pita,

150, i,

to anoint, I, 95, 6, &c.; samana^e, he has shaped, I, 188, 9;

3,

;

26, 4; V, 5, 2. Aditi, I, 94, 16; 95, II ; 98, 3 ; H, I, 11;, III, 4, 11; IV, 12, 4; mata AditiZ', 1,72,9 a name of Agni, I, 94, 15I ;— Freedom, IV, I, 20^ ;— aditim urushya, IV, 2, III, ir, 5;

6.

3,

;

i^.

;

II,

95,

adeva, godless. III, i, 16 V, 2, 9 10. adeva-yii, not caring for the gods, F,

hrihaWj %ran, IV,

sam a%ata^,

;

9, 6

adas: asau, yonder (sun), V, 17, 3^. adabhya, undeceivable, 1, 31, 10

146, 4; II, 3,

I,

III, 7, 4; 7;

5; 8, 2;

4.

III, 9, 8.

140, 4;

I,

a^iirya, undecaying,

V, 19,

;

II,

;

;

;

2.

76, 2

I,

143, 8

;

V, 19, 4. III, I, 6 IV, 4, 3 adabdhavrata-pramati, protector of

,

unwearied, ;

I ;

I,

58, 2

V,

128,

9;

a^a, goat, I, 67, s\ a^ara, undecaying, never ageing,

na

6, 8^.

adat, I, 127, 6^. : adat, having no teeth, I, 189, 5.

a§-ur yamu/6, V, 6, 10^.

atri,

(?)

dantam, IV,

may he may he

;

a%,

elephant

atharf,

95) 7; 6t a^an, they have driven out, IV, i, 13 a a^ati, Ij

;

;

:

INDEX OF WORDS. yaifwasya vara7/am, I, 45, 4 adhvarasya, I, 128, 4^ adhvaraiva (conj. adhvare-iva), III, 6, lo^; adhvarasya pra-neta, III, ;

;

adhvara-jri', beautificr of sacrifices,

44, 3^

I,

adhvarly, to be as an Adhvaryu adhvari-yasi, II, i. 2. adhvari-yat,perforniingthe sacrificial service, IV, 9, 5. adhvaryij, the Adhvaryu priest, I, IV, 94, 6; II, 5, 6; III, 5, 4 6,4 adhvary6-bhiA pawM-bhi/^, ;

;

111,7,7. anagna, not naked, III, i, 6. anagni-tra,not standing under Agni's protection, I, 189, 3. anadat, not eating, III, 1,6. ananta, infinite, IV, i, 7^. anapa-vr/g-ya, interminable, I, 146, 3. anamiva, free from plagues, III, 16, 3

;

anarvan, untouched,

I,

2'

94,

;

un-

attainable, II, 6, 5.

anavadya, blameless, 8; 73,

I,

9; 71,

31,

3.

anavabhra-radhas, with giftsthat cannot be taken away, III, 26, 6, anasvat, together with a car, V, 27, i. anak;-/ta, whom it is not possible to drive to a place, I, 141, 7^ anaga, sinless, IV, 12, 4. anagai'-tva, sinlessness,

I,

by one's present power, IV, 4, 14. anu-S3tya,followerof truth. Ill, 26, i. anu-svadham, according to one's III, wont or nature, II, 3, 11 ;

^

6, 9.

anuna, without flaw, 10, 6

ani-mana, immeasurable, I, 27, 11. animishat, never slumbering, 1,143,8. ani-misham, with unwinking eyes, V, 19, 2.

ani-mesham, unremittingly,

I, 31, 12. anira, sapless, IV, 5, 14. ani-vr/ta, unrestrained, III, 29, 6. anishanga, without a quiver, I, 31,

13^.

III,

i,

15

;

19,

3

;

II,

15; 10,

I 12, 2; V, 2, I. dnu, prep, with ablat., I, 141, ;

anuktha, hymnless, V,

I,

146,

5; IV,

1,

2,

i

II,

;

19;

5, I.

anr/g-u, sinful, IV, 3, 13. anr/ta, sinful, IV, 5, 5.

falsehood, V, 12, 4. anehas, unmenaced, III, 9, i. antaZi-vidvaws, knowing, I, 72, 7. antama, nearest (friend), I, 27, 5 III, 10, 8; V, 24, I, nearer, antara, closest, I, 31, 13 in the midst, I, III, 18, 2 anz-ita,

;

;

—

;

44, 12.

antariksha,

air,

22, 2

;

anti, nigh,

I,

73, 8

I, ;

79,

n

III, 6, 8

;

IV, 14,

2

;

V,

i,

;

ii.

94, 9-

;

andha, blind, I, 147, 3^; 148, 5-. andhas, darkness, I, 94, 7. andhas, sap, IV, i, 19. sthira anna, 1, 127, 4^ anna, food :

;

10; tri-vrJt annam, I, 140,2-; anna, instr., IV, 7, 11^ anniyat, desirous of food, IV, 2, 7. anyad-anyad, the one and the other, IV,

h

7,

I-

95,

bha^apam, 13 i^ 1,

2, 3.

3^^.

I,

70,

3

;

III,

i,

12

;

apam

napat, I, 143, III, 9, I ; apam upa-sthe, ; apam sadha-sthe, I, 144, 2 5, 5

;

;

;

149, 4

7.

;

III,

;

;

anindra, Indra-less, V, 2, 3. ani-batidha, unattached, IV, 13, 5. ani-badha, unbounded. III, i, ii^ anibhmh/a-tavishi, of undecaying

;

I,

95, 3anush;/.?uya,

;

anin.!, feeble, I, 150, 2.

strength, V, 7,

7.

anya-vrata, following another law, V, 20, 2. dp, pi., water, Waters, I, 36, 8 95, 3I; 96,1; 2; IV,3,i2,&c. gar-

94, 15.

anayata, unsupported, IV, 13,5. anayudha, unarmed, IV, 5, 14.

anika, face, II, 9, 6 4' IV, 5, 9';

anupa-kshita, undecaying. III, 13, by one's present power,

anush//){i,

8, 8

22, 4.

429

III, 2

9,

;

II,

4,

2

;

ayu/6

apam,

5; matr//» apaZ,, III, ap-su jritam, III, 9, 4 durowe. III, 25, 5; avin-

I,

;

;

apam

dat apa/j, V, 14, 4^ apatya, offspring, I, 68, 7. apara-^ita,

unconquered,

III,

12,

V, 25,6. 9 apari-vr/ta, uncovered, II, 10, 3. apajya, bereft of sight, 1, 148, 5^. apas, work, I, 68, 5 ; 69, 8^; 70, 8 ;

II,

3,6; 111,3,3; 12,7

2, 14 ; see apas. apas, active, I, 31, 8

in,

2,

5

;

7;

;

71,

8,

3

5;

;

;

;

IV,

95, 4

;

— work:

—

VEDIC HYMNS.

430

II*; 6,

abhratara^, brotherless IV, 5, 5^ monsabhva, wondrous, I, 140, 5 trous might, II, 4, 5. abhi amanta, I, am, to plague abhratr/,

(conj. upasi ), III, i, 3^; apa/? (conj. Apuh), III,

apasi

7^

;

ever active, I, 79, i. apad, footless, IV, i, 11. apara, boundless. III, i, 14. api-dhi, covering, I, 127, 7^. api-jarvara, approach of darkness, apasyi'i,

HI,

:

9,

:

189, 3\

ama, vehemence,

ame

145, 4".

I,

apfirvya, wonderful, III, 13, ap/-/«at, not giving, V, 7, 10.

5.

66, 7

I,

67,

3

111,2, II

;

I,

44,

10, 9

;

2; 27, 5; 7; IV,

ir

2

8\

12,

rich

apnasvat,

7, i.

apnasvatishu

:

rasu, I, 127, 6. apya, living in the water,

I,

apra-ayu(s), unremitting,

I,

urvii-

never 143,

I,

III, 5, 6

;

n,

;

abhi-dyu,

;

waters,

at, I, 148, s

on one's knees, striving

for

I,

•

I,

m,

189,

i

;

assault,

V, 23, 4^ abhimati-siih, victorious over hostile plots, II, 4, 9. abhi-yii^, attack. III, 11, 6

;

V,

4, 5.

71, 10; V, 3, 7

;

[2.

;

foes,

III, 29, 15.

aminat, innocent, IV, 5, 6. amiva-z^atana, driving away sickness

amiva-^atanam,

:

12, 7. amiva, plague, I, 189, 3 ; III, 15, i. amiira, not foolish, unerring, wise, I, 68, 8' ; 72, 2 : 141, 12 ; III, I,

25, 3; IV, 4, 12;

6, 2

;

6,

uninjured, inviolable. III, 4; II, 6; IV, 3, 12 1.

44, 5^; 58,

I

70,

;

I,

4"',

26, 9'

;

&c.;— pi.

the immortal gods, I, 59, i, immortality, I, 13, 5^; &c. 68, 4^; 72, i'; 6; III, i, 14; V, 3, 4; 28, 2 2 23, f; 25, amritasya nabhim, III, 17, 4; ambrosia, I, 71, 9^; III, 26, 7; V, 2,^3^ amrita-tva, immortality, I, 31, 7 V, 4, 10. 96, 6 72, 9 amr/tyu, immortal, III, 2, 9. ayas, ore, IV, 2, i7'\

—

;

;

;

',

abhijasti-i'atana, dispeller of curses,

111,3,6. protector against imprecations, I, 76, 3. abhi-jri', leading to, or striving for, abhijasti-puvan,

;

;

aya, thus, III, 12, 2. avas, never-tiring (flame). III,

gloriousness, I, 98, i' 144, 6, abhi'sh/i, victory, V, 17, 5. abhish/i-k/vt, helpful, IV, 11, 4.

IV, 6, 10. ara, spoke of a wheel,

abhi-ln-ut, injury, I, 128, 5 ; anything leading astray, I, 189, 6'.

arakshas, benevolent, II, 10, 5. ara«a, stranger, V, 2, 5. arawi, kindling-stick, I, 127, 4'

;

abluke with

9,

IV, 15,4. amitra-yfidh, attacking the enemies,

am//ta, immortal (Agni), I,

7V. abhi-mati, plotter. III, 24,

I,

;

am/vkta,

72, 5.

heaven,

27, I. 127, 7 ; abhi-pitva, the time of rest,

abhwasti, curse,

24,

I

;

19, I ; II, 5.

3, 5.

abhi-khya, looking abhi-^;7(i,

2

9,

20, 2.

apra-vita, virgin, IV, 7, 9^ apsu-sad, dwelling in the

in,

unre-

failing,

8

8,

58,

;

;

amitra-dambhana, deceiver of

2, 5.

mitting,

i;

I,

11

;

;

apra-dr/pita, unconfused, I, 145, 2. apra-m;-ishya, not to be despised, apra-yu>^>^^at,

i

11, 2

;

12, 2.

145, 5. 127, 5*.

aprati-skiita, unrepressed, III, 2, 14.

IV,

:

V, 4, 10. amardhat, never failing. III, 25, 4. ama-vat, violent, impetuous, I, 36, 20; IV, 4, I. IV, 4, 4 ami'tra, enemy, III, 18, 2

ap-turya, crossing the waters. III,

Apnavana, IV,

fear

;

3.

;

amartya, immortal,

the waters. III, 27,

ap-tljr, crossing

I,

amati, impetuous splendour, I, 73, 2^. amati, lack of thoughts, senselessIV, II, 6. ness, III, 8, 2^; 16, 5

7^

api-sthita, standing on,

dhat,

ablat., I, 71, 8*.

abhra, cloud,

I,

79, 2.

i8,

2^;

I,

141, 9

;

V,

13, 6.

29, 2

;

V,

9, 3.

;

III,

—

;

INDEX OF WORDS. aratf,

steward

128, 6; 8 III,

17,

II,

;

4

58, 7'; 59, 2; 3 ; 4,

I,

(?),

IV,

;

2

;

V,

2, i;

i;

I,

;

2

2,

5ram, enough, I, 66, 5 dajat aram, readily, he satisfies, I, 70, 5 ;

;

II,

7^;

5,

va aram

purft

8;

puruvaiam), I, 142, aram-kr;t, doing service, II, 1, (conj.

ararivaws, niggardly, 2

147, 4;

I,

7^.

18,

I

24,

;

I

II,

IV,

;

2

7,

4, 4

(conj. for aratau), V,

;

2,

;

ar^f, flame, I, 36, 3

:

IV, 6, 10. arbha, small, I, 146, 5. arbhaka, little arbhakebhya/.', 1,27, :

III,

aratau i*;

pi.,

drmiwi in narmiwi ? (I, 149, 3'). arya, Aryan, IV, i, 7; (2, 12"; V, 16, 3.

Aryaman, 79, 3

arati-yat, niggard,

I,

99,

arati-Vcin, malicious,

aravan, niggard

:

i-.

147, 4. aravv/a^, I, 36, 15

26,4;

I, ;

:

150, i^;

71, 3^^; not give,

— he who does

45, 10.

I,

I,

27, 9;

I,

149, 3;

73, 9;

145, 11,2, 10; IV, 15, 6; V, 6,

3^

arya/j, I, 70, i\^;

44, 13; 4; IV, 2,

4; I,

arva;7X'am yakshva, sacrifice

and bring hither,

;

arvat, horse,

poor:

36,

9; II,

141^,

18-'';)

3,5j^,3>2-

4, arva;7y^

I,

16. an',

&c.

20,

;

flame, IV, 7, 9; V, 17, 3. arwn, flood diva/j arwam, III, 22, 3. arwava, waving. III, 22, 2^. arwas, wave, IV, 3, 12. artha, aim, I, 144, 3^; III, 11,3'; ar/^is,

150,

III, 18, 2.

;

malign power,

arati,

10^.

431

i; 2.

niggard, I, 73, s\- ; II, 8, 2 ; IV, 4, 6 V, 2, 12. ari, the Arya arya/', IV, 2, 12^;

arvan, horse,

i8^ arish/a, uninjured, V,

arhat, worthy,

IV,

11;

7,

;

:

unharmed

arishvat,

arhawa, deservedly,

V,

18, 3.

arishyanta/.),

:

14,

IV,

ava I,

16;

2,

3^

8

;

III,

I, I,

36, 9;

4;

141, 8;

7,

;

;

;

;

— arushim

-

i^

;

'1,3,1;

;

agne/:)

:

I,

(conj. arushi/'?), 1,71,

arushi/6, I, 72, 10*.

arusha-stijpa, III, 29,

3

;

:

ava/j, I,

avisha/.;. Ill, 13, 6,

avena for agne

&c.

rave;/a,

128, 5'.

avadya, disgrace, IV, 4, 15. avani, course, I, 140, 5 river, V,

—

II, 5.

5; 15, 3 29^ 6; IV, 15, 6^; V, I, 5 arusha, the two ruddy horses, 2I; IV, I, 94- /o; II, 10, 2, 3 arushasa/j, I, 146, 2^; IV, 6, 9 arushasya v/-/sh«a^, V, 12, 2^; 6 2,

;

;

arupita ? IV, 5, 7''. arusha, red, ruddy, II,

i6'^;

I,

i

7, 2.

27, 7

13;

140,

127, 6.

I,

94,

av, to protect, bless, help

il, 8, 6.

ani«a, red, I, 73, 7 ; II, i, 6. aruwi, the red (cow, or Dawn),

I,

whose summit

avama, lowest (god), IV, i, 5. avara, later (or, nearer), I, 141, 5

;

lower, II, 9, 3. avasana, not clothed. III, i, 6, avastat, below, III, 22, 3. ava-stha, retirement, V, 19, i\ avasyu, desiring help, II, 6, 6. avitrz, helper, I, 36, 2 44, 10; III. ;

19, 5is

red,

3.

arukshita, soft, IV, 11, i. arepas, stainless, IV, 10, 6. arka, song, I, 141, 13 III, 26, 7^ ; 8 ; IV, 3, 15; 10, 3 ; V, 5, 4. ar^, to sing, praise: arian. III, 14, ;

4; ar/^ami, IV, 4, 8; a.nnk{ib, V, 6, 8; ariantai;, V, 13, i ar^a, V, 16, i^; 22, t; 25,7; abhi karam ary^an, they sang triumphantly, IV, I, 14pra ar^anti. III, 12, 5; pra ar^a, I sing. III, 13, i\ ;

— — ;

avi-mat, rich in sheep, IV, 2, 5'. avishyat, wishing to drink, I, 58, 2. avishy6, greedy, I, 189, 5. avi'rata, want of heroes, III, 16, 5. avr/ka, without danger, I, 31, 13; keeping off the wolf, IV, 4, 12. as, to eat; pra ajana. III, 21, i. ajatru, without a foe, V, 2, 12. ajani, thunderbolt, I, 143, 5. ajas, cursing, IV, 4, 15. ajiva,

unkind, V, 12,

5.

ajirshan, headless, IV,

ajman, stone 29, 6.

(flint),

i,

II,

11. i,

i;

III,

:

VEDIC HYMNS.

432 ajma-vra§-a, dwelling in

rock-

the

stable, IV, 1,13. iuraniish//ja, never tiring, IV, 4, 12. ajrita, not resting on (?), IV, 7, 6^. ajva-davan, giver of horses, V, 1 8, 5^. 5jva-pejas, the ornament of which are horses, II, i, 16. ajvam-ish/i, winner of horses, 11,6,2^. Ajva-medha, N. p., V, 27, 4-6. ;'uva-radhas, giver of horses, V, 10, 4^.

ajva, mare. III,

i, 4

;

IV,

2,

5^; V,

4, II.

Ajvfnau, 2; 8 6'

;

I,

36,

66, 9'

I,

;

;

asma-dhr6k, I, 36, 16. asmadryak, turned towards

us,

V,

us,

I,

4, 2.

towards

inclined

asma-ylj,

142, 10.

not

asri'dh,

failing, I, 13, 9

V,

;

asredhat, unerring, III, 14,

7, 2^.

;uvin, rich in horses,

i' va^ untranslated, sa^ na^, thus (give) us, 11,6,5^; are asmat, IV, 1 1, 6\ asma-dr(jh, he who deceives us

you,

asreman

5, 8.

5.

Ill, 29, 13^,

?

asvapna^, never sleeping asvapnagab, IV, 4, 12. ^ ahan, day, I, 71, 2 dirgha aha, I, ahnab, by day, IV, 10, 140, 13 5. s; agre ahnam, V, i, 4 ahi, snake, I, 79, i. ahiirya, not to be led astray ahur:

the two Ajvins, I, 44, 14; III, 20, i; 5; 29, IV, 2, 4; 13, i; 15, 9; 10; dii., ;

V, 26,

9.

;

;

;

;uvya, of the hordes,

I,

74, 7.

asha//ia, invincible. III, 15, 4.

:

ash/ama, eighth (rein or priest of Agni), II, 5, 2\ ashfa-padi, eight-footed (i. e. cow with calf), II, 7, 5^. as, to be pra astu, may it be foremost, I, 13, 9; sata;6 ka. bhavata/j ^a, I, 96, 7 tvam tan sam ka. prati ^a. asi, thou art united with them and equal to them, II, I, 15.

ya/j (conj. for ahij'ryaZ'), I, 69,

ahraya, fearless,

74, 8

I,

4^

glorious,

;

III, 2, 4. ahrayawa, fearless, IV, 4, 14.

:

—

;

to throw ava-asya, I, 140, 10. asat, nothingness, IV, 5, 14; untrue, as,

ake, near, II, i, 10. a-kshita, habitable, V, 7, 7. V, agas, sin, IV, 3, 5 12, 4 a-jani, birth:

—

then,

at,

weapon, I, 148, 4. asamana, striving apart, I, 140, asana,

6

IV, 13,

asu, vital spirit,

asura, the

I,

I,

143,

I,

Aditya, IV, 8.

;

4I;

III,

3,

asurya, mysterious power, V, 10, asta, stall,

I, 66, 9 yanti, V, 6, i.

— home

homestead, V,

iista-tati,

astr/, archer,

5';

;

I,

148, 4;

IV,

IV,

asmad,

7, 6.

71,

may

\ii/j

3

;

2

i,

I

127,

I,

the Adityas,

pi.,

;

;

72, 7

IV,

trembling, :

45,

2 I, 2

asmakam

he be ours, I, 13, 10 imahe, we entreat for ;

:

;

II, 6,

10; 10;

4,

6, 61

ap

pronoun

pers.

adat a-dadf^,

:

devam, IV, i, i". a-dhava, purification, I, 141, 3^ a-dhr/'sh, attack, II, i, 9. adhra, weak: adhrasya, I, 31, 14^ anushak, in due order, I, 13, 5^ 58,

140, 8.

without

se\a/j,

;

4, I. I,

atma-iva

:

;

;

3, 10.

astu,

pra

2.

astam

66, 7; 70, 11

istr/ta, indestructible,

aspandamana,

:

4,

94, 3; 188, 4; II, I, III, 8, 8; 20, 5. 13; 3, 4' a-deva, godly, II, 4, i ; devam aI,

Asura, miraculous lord, 6

IV,

;

6^.

14I; 29, IV, 2,5^; V, 12, i; 15, i; 27, I, II,

76, 3

73, 2.

I,

3.

4.

140,

I,

;

a-dadi, seizer

never sleeping,

asita, black,

V, 28, 2. atman, vital breath

10

a-

ya_§-;7am

:

10.

atithya, hospitality,

4.

142, 6.

;

asasat,

expander

tani/^, II, I,

£sam-dita, unfettered, IV, 4, 2. asam-mrish/a, not cleansed, V, 1 1, 3. asajXat, not sticking together, I, 13,

III,

148, 4^.

I,

an

a-tdni,

12, 4.

3, 7;

tisra^ a-gam/j,

3^

17,

:

y,

;

;

12.

;

2;

7,

9,

I

;

8

III, 11, i;

;

5 ; 12, 3; V, 16, 2 ; 18, 2 ;

22,2; 26, 8. he has won,

;

pari apa,

I,

Apayai, N, of a river, III, 23, apf,

companion, I

\'

-•

r

-

I,

26,

3

;

76,

i.

4.

31,

16

;

—

— ;

INDEX OF WORDS. whose leave sliould be asked, I, 60, 2. apya, companionship, I, 36, 12 III,

a-pr/^yf/»ya,

;

2, 6.

asura, of the Asura III, 29,

a-y^gishi/ja,

9^ best performer of

sacri-

140,

;

ayuva^ Ayu, N.

(conj. ahurya/^), 31, 2^;

I,

8

II,

2^;

p., I, 96,

11

66,

;

;— lively

i^

147, dhenava;6, ;

5

5,

i:

42

3,

yanta/),

8;

I,

4;— n.,

7,

111,3,7. ayudha, weapon, V, ayus, life: vijvam

ayuA apam,

iyate,

;

ayii/6,

5^

i,

I,

73, 5;

;

;

3^

95, 5.

kr/«ute, V,

avi/j

bhava, V,

aju, swift racer,

i,

31,

9

id,

I/a,

;

inciter, II,

I,

36, 7;

sam-asate, they about. III, 9, 7. as,

mouth:

asa,

5,

5; 23, asan,

2,

down round

76, 4^

;

140, 2

;

I. I,

75,

i; III, 26, 7;

9; ^18, 4.^ asa, face yasya asaya, 6,

:

presence,

I,

i/aya/^

pade,

III,

i/a,

instr..

Ill,

;

i/ayai) putra/j,

;

rich

111,29,

nourishment,

in

who from here

his blessings,

3*'

IV,

iti,

thus

:

I'ti

ittha, truly, 1

;

distributes

146, 2.

I,

kratva, with this intenI,

ittha

I,

i^.

36, 7

;

dhiya,

;

V, 17,

with

right

T41,

i

thought, III, 27, 6. ittha-dhi, thus minded, IV, 11, 3. idam, this asmai (after the plural ye), I, 67, 8^ asmai (verb to be supplied), I, 70, 4^ yadi idam, when here (all this happened), I, yadi 79, 2^; idam, as I am here, IV, 5, 11:

;

in

whose

127, 8.

asat, adv., near, I, 27, 3. a-suti', drink, II, i, 14.

[46]

;

^29, 4

;,

tion, IV,

in

;

4"^

ita/)-uti,

6;—

;

mouth,

V,

lie

III,

8

5,

2,5.

the presence of, 10; manifestly, V, 17, 2

II, I, 14'

IV,

I,

i, 5',

approach rever-

asate, they

entially,

i7a-vat,

;

;

4;

24,2 13.

"^

;

i.

hotaram

;

3.

;

23, i,

10, 1^

II,

;

Nourishment,' N. of a goddess, 188, 13, 9' 31, 142,9 8; II, I, III; ^^ 8; III, i, 23' 4, 8; 7, 5 27, lo^; V,

4,

aju-heman, quick
'

I

III, 4,

I,

aju-ya, quickly, IV, 4, 2. a-jujuksha«i, flaming, II, i, ajushawa, aspiring after, IV,

:

128,

ila/p,

6, 10.

as

:

I,

n^

IV, 7, 11. 60, 5 aju-ajvya, plenty of swift horses, V, I,

—

;

;

2, 9.

hope:

a-jasa, IV, 5, aja, region, V, 10, 6. ajina, old (?), i, 27, 13^ a-jas,

I,

i^;—

eti pra, I, 144,

;

na prati-itaye, not to be withstood, I, 36, 20 sam yanti, come together, 1, 31, 10; see sam-yat. nourishing power, sacred food i/a kr/tani, I, 128, 7 i/aZi pade, ;

babhii'tha,

avf/j

;

142, 6

I,

96, 344, 3^), I,

— — ;

77, 3^;

avi'/j

aiye/j,

;

dirgham

;

;

manifest:

—

I,

V, 2, 8 ;— ijpa a imasi, we approach, I, i, 7 pari-eta, will overtake, I, 27, 8 pra-yati ya^;7e, adhvare, while the sacrifice is going on, III, 29, 16; V, 28, 6 pra-yaf devebhya^, that the gods may come forth,

apa

;

avi's,

I,

?

anta/& iyase, 145, i^; thou passest between, 1 1, 6, 7

3.

2,

III,

avi^-tya, visible,

3";

127,

I,

corrupt for vyanta/j

=

58, life,

;

avf/f.-;-/§-ika, (I,

4^.

;

pra-yakshe, III, 7, i tn'«i ayuwshi. III, 17, 3^ &c. a-r6dhana, ascent, I V, 7, 8 8, 2 4. artana ? I, 127, 6\ artvi^ya, duty of a priest, I, 94, 6. arya, the Aryan, I, 59, 2 vija/j I,

a-hurya/j

:

69,

:

iiyu/j

arU,

i.

140, 13^; sani'm yate, striving for gain, V, 27, 4 ;— adhi ihi, think thou (of us), 1,71, 10sa^ nij iyate (Sawhita sa nviyate), conj. saiiu ( sa anu)

;

II, 2,

pL, the Ayus,

;

3; IV,

3^; 60,

I,

ayate, he proceeds,

:

4,2; IV, 2, 12I; 18V; V, 7, 6; jawsam ay 6/), IV, 6, ii^; V,

13; V, 12,

i,

58, 8.

I,

the living, I

II,

a-hurya, to be led astray

fices, II, 9, 6. ayfi,

mouth,

Si-huta, see hu.

3,

ayasa, of iron,

garbha/6 asura>&,

:

1 1.

askra, united, III, 6, 4^ asya,

ama, raw, IV,

433

F

;

a ;:

VEDIC HYMNS.

434 there, II, ida

;^it-id;"i

idhma, in

I,

(conj.

94, 4

10, 5.

1

;

—

y, to magnify: 4

ina, strong, I, 149, i.

Soma, V,

fndu,

;

;

I

3

;

;

;

96, 17, 28,

;

;

;

Indravfshwu, du., Indra and Vishwu, IV, 2, 4. fnvati, inv, to stir up, to further :

i^ya,

145, 2^. to long, seek: iX-z^MntaA,

i^k/jinia,

72,

I,

2

:

fsh,

food,

&c.

;

V,

III, 23,

^

6,

I,

Isha,

N.

p.,

they

speed

it

6\

I,

:

isha-

128,

5;

5,4. ishudhvat, supplicant ishudhvat^, I, 128, 6^ ishuy, to fly like an arrow, to shoot arrows (?) : ishuyate, I, 128, ;

:

4';

ishu-yat, desiring food(?), I,

V,

;

3;

5,

;

3

;

9,

i/ata,

I,

i/ita,

V,

;

7.

III,

;

27,

I,

79, 5

13; V,

I,

9;

worthy of being magnified I,

i,

2

;

II, I,

;

3^

12,

4; III,

;

2,

75, 4 ; 2; 5,

17, 4; 27, 4; 29, 6; 9; 9, 8 2; 7; IV, 7, i; 2 y, 22, I. iratam, may they arise, IV, 8, irayadhyai, he shall rise up, 7 IV, 2, i^;— a-irire, they have raised, set to work, 1,143,4;

^

I,

128,4'^.

127, 6'.

wish, search, I, 143,8^; IV, 4, 7. ,1; 148, 3

ish/i',

;

ish/i, sacriiice, II,

^

•

I

V

I

I

like this, IV, 4, 6 ; 15, 5. h, to rule : ijata, I, 36, 16 ; II, 7, 2 i'vat,

vasva^

as far as

I

;

9; yavat ue, have power, III, 18, 3.

ije,

I,

71, I,

73, 9

;

ish: ishate, they

flee, I, 141,

he advances,

I,

4

79, 8

149,

;

;

— i".

uktha, hymn, litany, I, 27, 12; 71, 2; 140, 13; II, 8,5; III, 5,2; IV, 3, 4 16; 6, 13, 6; 20, I iij II, 3 V, 4, 7 6, 9; 18, 4. ukthavahas, (I, 127, 8'). uktha-jas, chanting litanies, IV, 2, 16. ukthfn, rich in hymns. III, 12, 5. III, ukthya, praiseworthy, I, 79, 12 2, 13; 15; 10,6; 26, 2; V, 26,6. uksh, to sprinkle: aukshan, III, 9, satyam ukshan, IV, i, 10. 9 uksh, to grow. See vaksh. II, 7, 5 ukshan, bull, I, 146, 2 III, 7,6; 7'; V, 27, 5. ;

seek nourishment

yanta, II, 2, 11^. vigorous, quick,

?

8, ;

i

13,

;

189, S^.

ishira,

ish/ani

3

be magnified,

ishate, I,

7, 10.

hither, V,' 6,

III, 2, 13

7;

21,

2

36, II,

27, 7;

;

i-io; isham neta,

isha;n'anti,

ishay, to

I,

;

ijana, master, lord,

2\

V,

V, 3

36,

III, II, 9; 29, 15;— ni erire, they have roused, I, 128, 8;

I, 68, ishuA,

;

12, I.

isha, food-giving,

ishawy:

;

;

to

I I

12, II

I,

10,

3

;

?

111,1,2.

;

I,

6,

;

ir

to incite: ishe, infin., I, 71, 8^ ; ishayanta manma, they have stirred up our prayers, I, 77, 4^; isha;/i, II, 2, 9"; ishita, III, 4, 3

r/ate,

44,

IV,

;

;

:

;

;

;

i'^;

12

;

i; 21, 4; i/ana, II, 6, 6; i/ita, I, 13, 4^; 142, 4' ;

I

188, 3

6, 6.

ibha, elephant, IV, 4, i\ I'bhya, rich, I, 65, 7. iva svena-iva, read svlna evd

3, 2

;

i,

2

ute, V, 12, 6

;

idyab,

;

ish,

3^

I,

14, 5-

128, 5; I'nvata^, I, 141, 4; invasi, I, 94, 10; 141, 10; V, in28, 2 ; mvanta/j. III, 4, 5

;

2

14,

—

i/e,

III,

;

146, 5

I,

8

9'

;

II, 3, 3

i/enya,

ish,

6, j^.

15; 27,

I,

2; 27, 14

;

;

V,

III,

128, 8

12 I, 13, 12 142, 4; 5 13; n, I, 3; 3, 3 8, 6; III, iV, II 22, I 25, 4; 4, 6; V, 2, 8 11 2, 17 3,1 ; 5, 3 11,2; fndrani agni'm. III, 72, 3. Indragni, du., Ill, 12, i; 2; 4-9; ;

;

3,

18, 2.

indra,

vire,

IV,

(.'),

pra imahe \a.b, we entreat for you, I, 36, 1^ a imahe, we implore. III, 26, 5.

:

III, 18, 3.

;

pra ainot, he has driven 10, 7 forward, I, 66, 10. ;

incitement

ish/f,

thou drivest away, IV,

in65hi,

:

esham

;

2, 4'.

now-now, IV,

X-it,

fuel,

5

5,

eshain), IV,

1,9^

145,

;

;

;

;

;

;

ugra, strong, might v, I, 127, 11; 26,5; IV, 2, is^ Ugra-deva ugra-devam, I, 36, :

;

III, 18'.

—

INDEX OF WORDS, hymn,

u/tatha,

IV,

^

I,

10;

73,

2o;^V,

2,

143, 6;

12, 3.

iittan;1i, lying extended on her back, II, 10, 3' III, 29, 3^; V, I, 3*; nyari uttana^, spread out downwards-turned,

iittan^

ubha, both: ubha for ubhe, I, 140, 3^; ubhe I'ti toke fti tanaye, I,

—

jy,

13, 5.

ubhaya, both, I, 26. 9'; 31, 7; ubhayan, both (kinds of men, the pious and the impious), I, of both kinds (wealth), 189, y'^ ;

uttana-hasta, with outstretched hand,

10.

spring, III, 26, 9. iidanya, of water, II, 7, 3. udyata-sruX', the sacrificer who raises


I,

und, to moisten

H,

31, 5. :

havyam undan,

3, 2.

128,

I,

:

ur^am upa-

2.

upa-kshet/7, follower. III, i, 16. upabdi, noise produced by going,

I,

74, 7^

6,y

IV,

;

upa-ma, high up, I, 31, 151. upama, likeness, (I, 31, 15I). upa-mada, enjoyment. III, 5, upa-mit, supporting, I, 59, IV, 5, I. 6para, lower, I, 79, 3^

extending

uru-^rayas,

5.

;

pillar,

12.

i,

uru-jawsa, widely-renowned urusawsaya, I, 31, 14. urushy, to guard, deliver urushya, I, 58, 8; 9; IV, 2, 6; to keep off: aditim urushya, IV, 2, 11^; urushyat, he has escaped into

wide space.

128,

3

;

;

upa-vaktr/, the U. priest, IV, 9, 5^ upas, lap upasi (conj. for apasi), :

3^

field, I,

11^).

urvaji/*,

:

one). III, priests,

4; 5; p\tr6b I, 31, 9 III, 146, i aptim upa-sthe, I, 26, 9 5, 8 matu/j upa-sthe. III, 8, 144, 2 I 29, 14; V, I, 6 19, I. upa-sthayam X-arati, he goes to greet 95,

;

;

;

;

;

them, I, 145, 4^ 6paka, neighbouring,

142, 7; III,

8

;

I,

27,

6; IV,

II. I.

6peti, see upa-iti.

f

9; 15, ush, to burn

Ff

27,

7

;

60, 2^; 4; 128, i'^ 4, 5^; III, 2, 42

— nf

;

IV,

I,

down:

15' V, ushwan, ;

oshatat, burn

;

;

3, 4. II, 4,

down, IV,

4, 4-

dawn,

I,

See vas. awakening 44,

I

;

9

;

with

the

65, 9;

127,

IV, 6, 8. 10; ill, 2, 14 ushar, dawn : usraXi, gen. sing., ;

I,

o

^71,

2-.

ushas, dawn, I, 71, naveda/j, I, I,

i

; 94, 5 i^ 79,

;

;

ushasa>6 vasto/&

dosha ushasi,

79, 6;

IV, 2, 8 prali doshii'm ushasa/6 IV, 12, 2 vi-roke. III, 5, 2; ushasa/j vfush^au. III, 15, 2; IV, I, 5; Dawn, the goddess, I, 14, 4 III, 17, 3^ 8; 14 44, i^; 2 20, i; IV, 15; 3, IIII, 8, 3

;

ubdham, closed, IV, 1, 15; sam-ubdham, confined, V, 2, i\

:

ir, 2^;

;

;

;

ushasam,

4, 6.

upake, near at hand,

II.

;

II,

usha>a/j, I,

3, 7

I,

189, 7;

ushaZ)-budh,

148, 2.

;

5 I.

10^;— pi., the Uji^s, mythical

ush, to shine.

I,

2, 18^.

ujadhak, eagerly burning. III, 6, 7^. Vjig, (Agni) the Vs\g (or willing

6pa-stuti, praise,

upa-stha, lap, upa-sthe,

IV,

ulka, firebrand, IV, 4, 2.

upa-sad, sitting down (reverentially), II, 6, i^ Upa-stuta, I, 36, 10^; 17'. I,

III, 5, 8.

127, 6.

us, see vaj.

127, 5"; uparasya, nearer, uparan, getting be2, iS" hind, II, 4, 9^

ubh

wide

over

and wide, I, 141, ^3, 5; HI, I, 18; V, 28,

I,

IV,

;^

III,

;

r.

spaces, V, 8, 6. uru-vya;7X, far-reaching, V,

Urva^i

1=*

;

10, 5

14,

;

urviya, far

our neighbourhood,


;

3, 7

I,

I,

wide

II, 4, 7; urd, 146, 2; space, III, r, 1 1^ uru-gaya, wide-ruling, II, r, 3

urvara,

1,

urvi',

;

:

upa-iti, approaching, siipphcation, I, 76, i'^ III, 18, I.

(in,

uru kshdyaya Xakrire, the wide (Earth),

:

36, 8

:

upa-abhr/t, the bringing abhr/ti,

,

uru, wide

111,14,5'. ut-vat : ut-vataZ) ni-vataZ>, to the heights and to the depths. III,

the spoon,

5^

II, 9,

,

2,

i'.

/47,

:

;

435

;

—

;

;

'-,

— :

VEDIC HVMNS.

436 i;

28,

I

9; devi' iisha^, III, 20, 5; IV, T, 17; dosham ushasam, Night 14, 3 dii., and Morning, V, 5, 6 naicta Aa ushasa, I, 73, 7; ushasau, the two Dawns, Night i^;

69,

I,

;

;

and Dawn,

I,

6'

V,

14,

;

3

;

the Dawns,

7;

8

188, 6-; I,

4

;

IV,

13^;

Dawn and

iishasanaicta,

—

;

Night,

II,

3,6. I, 69, 9. usra, milch-cow, IV,

rii,

see

ary^.

hymn, (sacrificial) verse, I, 36, n n, 3, 7 V, 6, 5 27, 4. ;

;

1,13; see also

ruddy cow,

5,8-;

III,

i,

12*; IV,

ri;lgan,

6;

9.

utf, blessing,

protection, I,

3^

69,

;

I,

36,

i3,&c.

146,2;

III,

143,

IV, 1,19; ^3, 10 ;^ pituZ» 29, 14 udha^. III, 1,9^; sasmin udhan, IV, 7, 7^ >o, 8'. ;

uma, lir?

:

helpful. III, 6, 8'. mahi ur^ayantiZ;, giving

vigour, IIJ,

^ '""<§>

napat,

I, 58, 8

;

I,

26,

i;

II, 6, 2

;

V, 7, i; 17,^ 5^ ur^a^ putram, I, 96, 3; ur^a 12

III,^ 27,

;

pinvasva. III,

3, 7.

ur«a-mradas, soft like wool, V, 5, 4^ ur«u: VI ur«ot, he has revealed, I, 68, I VI aurwot, he has opened, ;

I, 68, 10. firdhva, straight, standing

,36, 13

7

I,

urmya, night, urva, stable,

:

;

II, 4, 3.

n,

;

I,

72, 8

;

r/g-ika, (I, 44, 3'). rigu, rightly, II, 3, IV, I, 17.

;

;

—

;

raises his voice,

6t arta,

it

I,

5

;

;

i

—a

2;

— nf

;

rifigdie,

143,

5

ni

;

4, 7,

7; right deeds,

6, 9.

righteous, V, 12, 5. rina, debt, IV, 3, 13-. r/ta, the i?/ta, Right, I, i, 8

6, 9.

;

r/^ti'U-yat,

79,

3

141,

;

I

5'

75,

;

III,

11;

;

;

7;

4,

14^; 6; IV, I, if; 2, 3' '6; 19'; 3, A^\ 9-12; 5, 11; V, I, 7; 12, i'; 6' 15, 2; 20, r/tat adhi, on behalf of i^ita, 4 6,

;

;

36, 11^; r/tasya vrata,

I,

3; ritasya y6ni, IV,^

ir;

dharam ;

68, 4

:

he

8,

/-/^•u-mushka, puissant, IV, 2, 2

12, 2

I,

to go, &c. r/«vati, he procures, I, 128, 6 he hastens, I, 144, 5 arta tmana diva/,, arose, V, 25, 8^ abhi aru/j, they ran up to, III, I, 4 ;— ut-aritha, thou hast sprung, II, 9, 3 fit iyarti va^am, ;

2,

;

catch hold, III,

I

3

1,141,

140,

I,

V, 13, 6';

III, 8, 5^

rose up, IV,

i,

17

;

;

I,

71,

I,

12

I,

;

65,

I,

65, 4; III, V, 21, 4;

67, 7^ ; V, r/ta sapanta/j, I, 67, 8; r/tasya,

I,

/v'tasya preshaZ> /-/tasya

;

dhitf/i, I, 68, 5^; ri,

8

I,

he throws down, ringe,

96,

;

press on, IV,

r/^yate,

ririga.se.

I,

prison,

14; IV, 2, 17; 12, 5. uhe, he is considered, V, 3, 9'.

III,

uh

I,

95, 5,&c. 27, 6 44, 12; 95, 10.

stall,

I

3

ritlgSiie,

;

erect,

m;

;

urmf, wave,

58,

rigu-ank, going straight forward, IV,

7, 4.

vigour: ur_g-am pate, lirsrah

mighty

abhi

I,

1,95,7;

rifJga.se,

udhan,udder,

;

to press on, strive forward

rig, ring,

;-/;7^asana,

iishar. usri'ya,

7-zkvan, singer. III, 13, 5. r/gmiya, praiseworthy, III, 2, 4. r/X',

usra, bright,

—

;

2,

ushasam agram, IV,

;

I

;

19 ; ^,5, 13 ; 14, I ; u'^ha/j vibhati!^. Ill, 6, 7 ; ushasa/^ ushu/), III, 7, 10

;

;

4,

II, 2, 2 I,

prA ariiZ», 7 ; III, 7, i; pra stretch forth, III, 19,

pra arta, it came forth, IV, VI r/'«vati, he discloses, I, 1,12 VI r/«van, they opened, 58, 3 VI ;7«vati,he opens, I, 1, 69, 10 sam-arata, he 128, 6; V, 16, 2; has come together, I, 145, 4^; sani r/«vati, it accomplishes. III, 2, i; he sets himself in motion, III, n, 2^; sam-/;ta/j, erected, IV, 13, 5. 2

— ushasa/j,

;

44, ro

I,

III, 5, i;

;

iyarmi,

—

III,

—

6t aram, IV, 15, they have risen,

Mshi/j ghrab, lover of

;

Dawn,

the

3'

dadhan riiam,

r/tasya dhenava/?,

j

I,

73, 6 ; ;-/tasya patha, I, 128, 2 ; yahvi' I'ti Wtasva, matara, I, 142, 7

!

I,

V,

5,

143,

6

streams of i-atht'Z)

10,

2;

r/'tasya

;

7

;

dhu/,-sadam, dohana/),

r/tasya Rita.,

r/'tasya.

r/tasya

III,

144,

I,

2,

saman,

8 I,

;

2' ;

IV, 147,

INDEX OF WORDS. piir;/tain yate, I, i88, 2 r/tasya sain-d/-«ja/>, III, 5, r/tasya sadasi, III, 7, 2;

1*;

;

vW

2; gopa^

III,

r/tasya,

10,

2

tasya pathya/^ ami, III, 12, 7; ritasya y6ge vanusha/j, eager to set to work the Rita., Ill, 27, 11'; r/tena r/tam ni'-yatain, IV, 3, 9\-; r/'tasya pade, IV, 5, 9; r/tasya dhainan, IV, 7, 7^; rir/tena, tasya rajmi'm, V, 7, 3 in the right way. III, 4, 5 5, adj., righteous, IV, 3, 8'. 3 r/ta-X'it, intent upon i?/ta (Right), I, 145, 5; IV, 3, 4; V, 3, 9. r/ta-^ata, born in or from the Rita ;

;

25, I-. r/shva, tall,

6ka

2

I, 36, 19; 144, 7 III, 6, 10 20, 2. 189, 6 the right way, I, r/ta-^«a, knowing

V,

20, 4';

the

(Ill,

Rita.,

12, 32).

r/ta-pra^ata,born from

i?/ta,

by

r/ta-pravita, penetrated

^15-

eka-ayu, of unique vigour, I, 31. 5. ena, variegated cni I'ti, I, 144, 6^ Til, 7, 10^ enas, sin, I, 189, i IV, 12, 4; 5; V, 3, 7. eman, course, path, I, 58, 4^ IV, 7, 9. :

;

due way, I, 68, evena, in his way, 1,

6vai^, in

4 ; 95, 6 128, 3; ary;i/j e\a\h, IV, ;

—the

going,

I,

eva, thus,

I,

76,

III, 17,

2

r/'tena,

V,

1,65,10. Rita, I,

oka, homestead, I, 66, o^ayamana, displaying 140, 6. 6g\sht/ja, richest

V, 27,

2; IV,

power,

I,

6g\sht/jam meda/.',

:

i;

22,

2

V,

;

I,

77,

13; 6, 10; 2 20, 4; IV, I, 2 V, 10, 7 7 7,^3 r/'ta-vr/dh, increaser of ;

;

i

2

2, i;

;

I,

;

2

;

13,

5

;

;

6, 5

6; 25,

i?/'ta,

I,

;

Ka;/va,

sunava/j,

;

i.

13,

6 142, 6 ; III, 2, I. 44, 14 season, I, 95, 3^; V, 12, 3-. r/tu-tha, observing the right time, ;

katidha

^it,

priest,

44, 11; 45, 7; 60, V, 22, III, 10, 2

3

;

seasons, I,

i,

2

;

r/dhyama,

r/dh, to accomplish:

i;

II, 5, 7';

26, 7. r/tviya, at the appointed season, 143, i; II, I, 2; III, 29, 10. ;

I,

8^;

8, 7. i'^.

;

;

sahasram

r/shibhi/.',

8.

making (onej

a Rishi,

lo-*

I,

11

;

44, 8

I,

17; 19;

;

Ka«vasya

;

45, 5. I,

31, 2.

148,

1,

loving, III,

5, 2

;

is

2; ^akana/), kanishaA, take

28, 5; ^akana/.', delighting, desiring, V, 3, 10 ; a X-ake, he desires. Ill, 27, 3-; a ^ake, I love. III, 3, 10. 3, 3 111,

—

;

kanya, maiden, 1,66,8^; kanfnam, V, 3,2. kaya kayasya /^it, of whomsoever, kaya, how, V, 12, 3. I, 27, 8 :

;

I,

31, 8; IV, 10, i'. r/dhak, in one's peculiar way. III, 25, i\ i?/bhu, II, I, lo'; III, 5, 6^; V, 7, 7. r/shi, a iJ/shi, I, i, 2 31,1; 66, 4

31, i63.

II,

;

5,

:

joyfully,

ministrant,

2

98,

13;

kada kana, never, I, 150, 2. tasya /(akan, therewith he kan

11,3,7ritu-pa, guardian of the III, 20, 4^ V, 12, 3I

;

;

everywhere,

satisfied,

189,

59, 3 III, I,

8;

I, 36,

kawvasaA,

14,

r/tij,

III, 21, 3

I,

4;

4.

8, i.

2,

r/shi-kz/t,

;

6,

3.

his

oha, heedtulness, IV, to,

r/ta-van, righteous,

;

oshadhi, herb,

8,

4.

V,

;

r/'tayan

:

I,

/•/ta-yu, loving i?/ta,

I,

"

95,

5',

5J.77,

evam, Sawh., V,

;

^10'. esha, rapid, (IV, 2, 4^).

12, 3.

r/ta-yat, righteous, II, i,

ritvig,

12^:

2,

79, 2.

111,21,5'.

to perform the Rita.

III,

;

;

way:

eva,

70, 7-

;

;

eka/j-ekaA, every one, III, 29,

:

;

72, 8. r/ta-pa, protecting

3

7

;

;

;

r/'tay,

III, 5, 5

;

2, 2.

:

rita-gatah,

127, 10''; V,

I,

(?),

146,

I,

10; IV,

;

—

dawns

r/shfi, pi.,

ri-

;

437

I,

kar, to praise, (I, 45, 4^). sripra karasna, karasna, arm

III.

:

18, 5'.

karmawya, able. III, 4, 9. karman, work, deed, I, 31,

8

;

III,

12, 6.

kalyawa, beautiful, I, 31, kavi, sage, I, 12, 6 ; 7

&c. ya^,

;

I, I,

95, 146,

8^^;

4I.

9. ;

13, 2

dhi'rasa/j

;

8,

kava-

—

;

;

VEDIC HYMNS.

438

mind of

kavf-kratu, having the sage, thoughtful, I,

i,

5

a

111,

;

V, II, 4. 2, 4; 14, 7; 27, 12 kavi-Myad, showing himself as a sage, ;

111,12, 3\ kavi-tama,thehighest sage, III, 14, r. kavi-prajasta, praised by sages, V, i 8. kavi-jasta, praised by the sages, III, ,

21, 4

29, 7.

;

kavyata, wisdom, I, 96, 2. kayamana/i, finding pleasure, ka III, 9, 2. See kan. :

kamya,of love: dugdhamnakamyam,

kr/dhi, drive away, 111, 16,

—

—

IV,

ar/^an,

singer,

kari'i,

II, 2, 9

i,

karam

14'.

IV,

9; 148, 2;

31, 8; III, 6, I.

quality of a sage, wisdom,

kiivya, I,

72, i'; 96,

I,

8; 17; 18

3; V,

I

3; ni, 16 11,

II, 5,

;

IV,

;

3,

;

3, 5.

kash//ja, pi., the (aerial) arena,

6

however

ki'yat,

kirf,

race-course,

;

146,

I,

I,

59,

5.

small, IV, 5, 6. I, 31, 13^;

V,

poor, humble, lo'-

4,

ki'ipaya, agitating,

140,

I,

kumara, prince, IV,

i^

2,

pi

15,

127,7^

I,

3.

7-10

boy,

;

2.

k61ija, axe. III, 2,

Kujika,

74, 2

s, ;

karikrata^, 5'

all

that

displaying,

krilA/i

;

(read

adorned,

k/vta/j?),

is

I,

I,

parishT41, 8';

dhiyaX'akre, 111,27,9'; kranta/j,

akarma te, we have done our work for thee, IV, 2, aram karat, he may 19; IV,

;

59, clan, ;

— tribe,

3:— dwelling,

19,

;

3

19

36,

1,

II,

black, I, 58, 4''; 73, 7; 8^; k/-/sh«a/j vrishahhab, I, 79, 2^; darkness, I, 140, 5 ; k/7sh«asu, in the dark nights,

kr/sh«a,

ni,

15,3.

krish«a-adhvan, whose path is black, 11,4,6. kr/shwa-^^awhas, speeding on his black way, I, 141, 7. kmhwa-piuta, immersed in darkness, I, 140, 3. k/vsh;?a-vvathi, with

a black trail, 7^ k/7sh«a-sita, drawing black furrows, 1,140,4.^ X'akr/panta dhibhf/^, they k//p chanted their prayers, IV, i, 14,

14

2,

;

—

readily >^akrire,

room

serve,

II,

ranab, 1,72,

I, i

;

8

5,

;

uru

made wide

they have

for,

:

satra X-ak36, 8 a kr/«6shi, thou

—

;

1,31,7; a kr/>;udhvani, bring hither, 1, 77, 2 apa a

givest,

;

—

I,

146,

light, shine,

14

devan martyeshu, he conveys the gods to the mortals, I, 77, ;

6

I,

189,

;

128, 2.

;

2, 10.

ketii,

i'

desired, IV, 7, 6. kri, to make, &c.: ya_g-77am krinotana, I, 13, 12; krinuh\, I, 31, 8; kr/dhi na/j raye, help us to wealth, III, 15, 3^; kr/«6ti

140,

127, i race,

I,

human

kr/sh/f,

keta, desire,

i.

the Kujikas, III, 26,

,

3; 29, 15. ku/Jit-arthin, striving for

i'

iS^

2,

kr/p, body,

11^,4,

Kista: Kistasa/6, the Kistas,

V,

;

141,

I, ;

141,

I,

—

surpassed), 1,72,1^ ; parimade ready, III, 28, 2 sam akrz«van te^ase, they have sharpened. III, 2, 10; see rana. kridhd, weak, IV, 5, 14. akrz'pran, they have pined, kr/'p : e.

(i.

kr/ta,

V, kara, race: bhagam na kard, 10'; abhf triumph:

5^^

he has brought down

ni ka/j,

IV,

3.

splendour, V, 14, 2

36,

1,

4; kctu, 1,71, 2'^; beacon, banner, I, 27, 12 111, V, II, 2;, vidaI, 17; 2, 14 thasya, I, 60, i ya^wasya, I, 96, 6 127, 6; III, 11, 3 29, V, II, 2 ya^;7anam, 111,3, 5 adhvarasya. III, 8, 8 adh3 ;

ket6m

7, 4

;

;

—

usraX",

7,

;

;

;

;

;

;

;

;

;

varawam,

III, 10, 4. kevala, alone, I, 13, 10. keji'n,

long-haired,

I,

140, 8

;

long-

maned. III, 6, 6. knitu, power of mind, wisdom, 65,

9

;

67,

2;

69,

3;

68,

I,

2

;

4; 141, 6 II, 5, 4; 9; HI, 2, 3; 6, 5; 9, 6 II, 6; V, IV, 5, 7 2 10, I 12, 10, 2 17, 4;— mind, I, 66, 5^ will, 1, 68, 9; fti kiatva, with thisintention, IV, i, i'; power, III, I, 5^ 1, 127, 9 128, 5 77, 3'; 128, 143, 2; 145, 2

73, 2;

;

;

;

;

I

;

;

;

;

;

—

;

;

—

^ ;

INDEX OF WORDS. krand, to neigh, bellow, roar krandat, I, 56, 8; a/^ikradat, I, 58, kanikradat, bellowing, I, 2 krdndan, III, 26, 3. 128, 3^ kram pari akranut,he has circumambulated, IV, 15, 3. V, 7, kra«a, as soon as, I, 58, 3^ 8^ indeed, V, 10, 2^. krW, to sport kn'/anta/j, IV, 4, 9 kri'/an, V, 19, 5. V, kshatra, royal power, IV, 4, 8 :

;

439

kshema, safety, peace, I, 66, 3 67, kshema-yat, living in peace, III, 7,

2.

;

ksh6da, stream,

I,

65, 5

6'

;

2.

10.

;

;

:

kha. opening, IV, 11,

khya

on, IV, 13,1; 14, t;

;

27, 6.

kshatnya, royal power, IV, 12,

gawa, troop: ga«am-ga«am, III, 26, crowd, V, i, 3. 6 ga«ya, belonging to the host, III, ;

3'.

7' 5-

kshapa/j (conj. ksha-

kshap, night:

44, 8-; kshai)a/j (conj. kshapa/^), nights and dawns, I, 70, 7^ : kshapa/j, by night, I, 79, I,

kshapa/) sam-yata/j, II, 2, 2*. kshapa-vat, earth-protecting, 1 7 o, 5 ksham, earth, (I, 79, 3'^) HI, 8, 7. kshaya, dwelling, I, 36, 8; 74, 4; 6

;

6. gabhira, deep, IV, 5, 5=* gam, to go: ^agamyat, I, 58, 9; pari-sadanta/j agman, IV, 2,17*; iMha. gamema, we may obtain, IV, 5, 13 ;— sam-gatani, com;

—

prised, I, 31, 5^ ; sam-^agmanasu kWsh/ishu, when the human tribes met (in battle), I, 74, 2 ; manasa sam ga.gm{ih, they agreed

,

;

111,2, 6

144, 7;

V,

3,2

;

12,

kshayam

23,

11,7'^;

;

4

upa-ksheti, earth, 1,73,

2,

he dwells on the 3

;— prati-kshiyan-

human

settlement,

72, 7 ; 73, 4 65, 5 III, 3,9 13, 4^; 14, 4; IV, 5, 15'; V, 7, I ;— tribe, III, 18, I ; V, I, 10 ; kshitinam, dai'vinam. III, 20, 4. kshi'p, finger: dajakshipa/j, III, 23, 3. 1

;

;

i, 13.

dominion, V,

;

4 6

;

;

kshipra, a tossing (bow ?), IV, 8, 8'. kshiyate, II, 9, 5. fail kshu-mat, rich in food, II, i, 10; 4, 8; 9, 5; IV, 2, iS2. :

kshe? IV, 3,6^ 4. kshetra, dwelling-place, V, 2, 3^ kshetra-sadhas, giving bliss to our ;

fields, III, 8, 7^.

womb, germ,

146, 5 lo^; 2,

;

;

2

2,

148, 5;

65, 4;

I,

of the

II,

;

10

;

;

12

I,

95,

3;

III,

29,

2

11

—

;

;

child, son: garbha/j

apam, vananam, &c., III,

I,

10,

bhiitanam garbham,

;

III, 27,9

;

59,

;

1,

16.

tam, who abides turned towards, II, 10, 4 ;— to rule: kshayan, kshayasi,IV, 5, 11. III, 25, 3

kshi, to

2

V,

;

II, 2, 3

2

74,

womb,

fruit

;

ksheti, I, 94, 2; to dwell: ksheshyanta/j, going to settle, II, 4, 3'; kshaya/^. III, 8, t kshepayat, may he give us dwelling, V, 9, 7 ;— pr/thivi'm

1,

garbha,

loV-

kshiti, dwelling,

I,

10, 3,

kshaman, earth, IV, kshi,

home,

gaya,

111,2, I3\

;

mind. III,

in their

divf

divikshayam),

(conj.

kshar, to flow: ksharasi, I, 27,6; ksharanti, I, 72, 10. ksha, earth, I, 67, 5'; 95, 10; 96, 7' vuvasu kshasu, I, 1 89, 3 127,

18.

i,

;

;

paA),

looked

— vi'akhyan,

they looked around, IV,

;

:

2.

prati akhyat, he has

:

13

;

5,

;

I,

3

70,

3

;

garbha/'

;

dadhate vir6dham, II, i, 14 garbham, IV, 7, 9^ garbhiwi, pregnant, III, 29, 2. garhase, IV, 3, 5. garh, to blame ;

:

gavisha, see go-isha. gavish/i, see g6-ish^i.

V,

Gavish^/;ira,

i, 12.

gavya, of the cows,

I,

8

72,

— bliss in cows,

IV,

;

140, 13. gavycit, longing for the cows, IV, 1,15. 17;

2,

ga,

to

go

I,

coming

pra-^igata/^,

:

forward, I, 150, 2. a/^>^/ja agnim gasi, V, ga, to sing 25, i\ gat^i, path, course, I, 71, 2; 72, 9; :

m>

I, ^ 4, 496, 4 ; 95, 10 27, gayatra, Gayatra song, I, 12, 1 1 79, 7; 188, ir. 4 gayatra-vepas, moved by the Gayatra song, I, 142, 12. ati gahemahi, II, 7, 3 gah, to dive gi'r, praise, prayer, I, 26, 5 59 4'; ;

;

;

;

:

;

n,

2.

1'

&c.

VEDIC HYMNS.

440 girl, hill, I,

gu

:

:

II,

;

;

6, 3.

2

^6guve, he has loudly praised,

gopam

127,

1,

gur

gopa, shepherd, guardian, protector, I, 96, 7; II, 9, 2 6; III, 15,

65, 5.

gi'rvawas, loving pra'ses, I, 45, 2

lo'^.

^ugurvawi 142, 8

I,

;

2,

^y,

5

—

r/tasya, I,

gun'i/j,

I,

:

:

;

;

;

;

guha bhavantanijSantam, the hidden one, I, 67, 7 141, III, 5, 10 V, 8, 3; guha 3 ;

;

hitain, hidden, IV, 5, 8^ ; 7, 6 V, 11,6. giihya, secret, I, 72, 6; IV, 5, 10 V, 3, 2 5, 10. 3 gr/wite, gr/', to praise, I, 44, 6, &c. he is praised, I, 79, 12^; desh«am abhf gr/«ihi, hail our gift, II, 9, 4; abhi gmnta/^, they salute. III, 6, 10 gi'ra/j abhf gri/mti, he responds to my hymns, V, 27, 3. gr/ : ^agrz-vawsa/), having awoke, III, I O) 9 %^gai" Iti, he has awakened, V, I, 3^ See^rz. grJtsa,clever, III, 1,2; 19,1; IV, 5, 2, Gn'tsa-madii gr/tsa - madasa/.>, II, ;

;

;

cow

gaurf, buffalo

—

;

i

:

4,^9-

gr/dhnu, greedy,

I,

70,

11'-.

g/vha-pati, master of the house,

6; 36,

5

;

I,

2^;

II, I,

60, 4;

II, 5 V, 8, I 2. V, 31,12, &c. 95, 8^ I, 3' 3? 2^^; astam na gava/^, I, iidhaZ> na g6nam, I, 69, 66, 9 puru-da;«sam sanfm g6/', 3 III, I, 23 eka ga{i/j. III, 7, 2^ gt'ihyam nama g6nam, V, 3, 9, 4

gauryam, IV,

:

gnavat, accompanied

,

by the divine

gnavat (conj. gnava/jj, 5^

wives

:

II, I,

grabha«a-vat, a firm hold, I, 127, 5^. grama, hamlet, I, 44, 10. gravan, pressing-stone (of the Soma),

TV

->i

-

V

•

2?

8'

;

;

IV,

;

12, 6. gna, wife, IV, 9, 4'.

;

g6, cow,

12, 4; III, 10,

;

;

2 vijam gopa/6, 1, 94, 5I 96, 4. g6-mat, rich in, or consisting in, cows, I, 79, 4; III, 16, I IV, vra^am 24,2 2,^5^ V, 4, II go-mantam, full of cows, I V, i,

;

;

12,

I

8

1,

;

147,4guh, to hide guhainana/', 1 V, i, 1 1. gaha guham, I, 67, 6^. guh, covert II, g6ha, in secret, I, 65, i 67, 3 14; V^ 2, I 4, 9'; III,^ I, 9

;

II,

;

;

eager in praising, abhf ^ugurya/?, ap-

iti,

prove, I, 140, I 3. guru, heavy: mantra/?

15, 5

;

;

;

I,

;

;

;

j

;

;

;

;

ghana, club,

I, 36, i6^ gharma, offering of hot milk to the

Ajvins, III, 26, 7^

the

;

gharma

vessel, V, 19, 4.

ghush gh;-/,

: gh6shi, it resounded, IV, 4,8. to besprinkle: ^fgharmi, II,

10, 4

;

5-

gh/7«a, heat: ghrimi, I, 141, 4*. gh/vta, the Ghr/ta, or ghee, 1,72,3; II, 3, 11^; 5, 6^; 127, I, &c. ghritani aksharan, I, 188, 5 ; ghr/tam na pijtam. III, 2, i ; ;

ghr/tebhi^ a-huta/j, worshipped by offerings of gh/vta, II, 7, 4^; j<]^i ghr/tam na taptam, I V, i, 6. ghrita-ahavana, to whom ghr/'ta oblations are poured out, I, 12, 5 ;

45, 5ghrita-nir«i^,

whose

ghee. III, 17,

I

stately robe ;

whose

ghrita-prish//&a,

back

covered with ghee, y,

4, 3

;

is

27, 5. I,

13,

is

5;

14, 5-

avindat ga/j, V, 14, 4^; 3 dnasvanta gava, two oxen with a car, V, 27, i. g6-agra, at the head of which are cows, II, I, 16'. go-isha, fighting for cows, IV, 13, 2^.

ghrzta-pratika, with ghee,

g6-ish/i, 'striving for cows,' battle,

H, 3, 2. 45, I ghr/ta-yoni, having his abode in ghee, (I, 140, i^j; III, 4, 2I;

;

7I). 36, 8 ; (45, g6-r/§-ika, (I, 44, 3I). I,

G6tama,

I, 79, 10; IV, the Gotamas, I, 60,

78, i; 2'.

1

4,

5

;

1

;

77,

pi.,

5

;

y,

whose I,

face

143,7

;

shines

III, i, 18;

I,, I.

taking his seat in ghee, V, 15, I, ghr/ta-prush, ghr/ta-sprinkling, I, ghr/ta-prasatta,

;

y,

8, 6.

ghr/ta-vat, rich in ghee, III, 5, 6;

7; 21,

2.

I,

142,

2

;

—

—

—

;

;;

INDEX OF WORDS. dripping with ghee, III, V, 14, 3. adorned with ghee, I, 128,

70, 72 sthatam ^iratham, 1 70, 3 ; sthat/zh ^aratham ^i, 72, 6\

ghrita-j/fiit,

68,

21, 3 ghr/ta-jri,

I,

;

4; V,

I,

swimming

ghee, IV,

in

/•arman, skin:

6, 9.^

swimming

6,61; IV, 2,31

ghee, III,

in

V, 26, 2. ghWta-^i, (the ladle) full of ghee, III, IV, 6, 3; 6, I 19, 2; 27, I V, 28, I. ;

;

;

gh;-/shvi, brisk, IV, 2, 13. ghora, terrible, IV, 6, 6.

gh6sha, noise. III, ^a,

and

70, y^

77,

1,

jatam

:

Mksha;/a,6

— anu

akshabhi/j,

I,

128, 3;

Mksha, V,

2, 8

;— abhi

iakshase,

idshte,

I,

V, V,

9;—vf

3,

i^

19,

;

—

>^a-

98,

I

na/j

II. I,

13, 5.

Mkshas, look,

I,

96,

4.

&c.

—

VI

ly,

yema,

up

/^itayantani,

:

X'itayat, II, 2, 5

;

;

^ita-

10; ^itre«a ^ikite

II, 2,

bhasa, II, 4, 5 X'iketa, II, 4, 6 iekitana/', resplendent, III, Xiketa, he has dis29, 7 tinguished himself, V, 27, i; pra Xiketa, he has shone forth,

;

lour-eyed I,

;

;

katu/j-

:

7

;

V, 19, I 71,7'.

13'^.

31,

to

/'it,

26, 10.

14

I,

;

III,

Airatab

IV,

9'

;

dhruvasya, of whatever moves or is firm, I, 146, i; guha ^arantam. III, i, 9^; nib /^arati, he comts forward, I, 95, 4 te pari ^aranti, they walk around ;

I,

127,

9^;

—

VI

spread around, I, 36, 3 VI .^aranta, they have

:

;

^aranti, ;

— abhi come

hither and thither, III, 4, 5. ^ardtha, all that moves, (I, 66, 9') sthatu/) >^aratham, I, 58, 5^

;

;

;

^artitha (conj.

66,

67, 7

I, 128, 4 III, 11, 3' /dtate. III, 14, 2 Mk\tar\a.b a^fttan, seeing the unseen ones,

:

36,

I,

^etati,

;

I,

vi /^ikite, it shines, I,

;

/(andra-ratha, with a shining chariot, I, 141, 12 III, 3, 5.^ /^ar, to move, walk /tarathaya ^"vase, that we may walk and

^arathaj,

—

watch, be intent on

see,

/^iketa,

I,

;

^fketat asmai, may he pay attention to this (sacrificer), I, 69, 9 Xitayanta^, awaking attention, I, 94, 4

II, 2.

iannb dh^h, accept, 4^

thee,

distinguish,

1,.

2,

to shine, light

/Sandra, gold, II, 2,

live,

may he

y^inavat,

Xikitvit-manas, attentive-minded, V,

V,

Mtu>6-pad, four-footed, I, 94, 5. >^ana/^-hita, with satisfied mind. III, :

;

:

^

akshay6,

Mnas

6,

;

.^atu/>aksha,

;

human

Xaru, loc, I, 72, 2\ Xaru-pratika, cheerful-faced, II, 8, 2. ^i ni-Xayya, revering, III, 26, i;

II, 2, 4

2'^;

:

2, 2

;

«,

2.

i,

X-aru, beautiful, I, 58,

to hide Mtantam, I, 65, i pra Htayasva, drive away, V, 4, 6.

2

4;

7,

iqI.

^8,

15, 4. >^at,

127,

I,

IV,

i;

Hyii, respectful. III, 24,

>^it,

/^akshawa, appearance, sight,

tribe,

10,

8; V, 23, I. ,farsha«i-dhr/'t, supporting the

;

kr/dhi samus behold, I, 127,

Mkshe, make

human

III, 6, 5;

I,

member),

first

III, 16, 4.

look

to

>^aksh,

hide, IV, 13, 4. X-arshawf,

dwellings of people, IV, 2, 13. ^ashala-vat, with head-pieces. III,

2-\

maker.

-^akri,

III,

like a

>^arsha«i-prii, filling the

7, 6.

the

(in

;

sasasya i'drma,

— iarma-iva,

7';

tribes, IV,

^a ratham for /Jaratham,

:

6'^;

5,

gh/v'ta-snu,

;

;

^arishrid, speedy, IV, 7, 9.

8, 3.

ghr/'ta-sna,

441

18,

2

;

ketatab, attentive,

4; Xikiddhi, V, 22, 4^ y^etayat, he has enlightened, 5,

IV, 1,9'; /fitayan, enlightening, V, 15, 5^; y^ikitvan, knowing, I, 68, 6, &c. a ^iketa, he has understood, I, 95, 4 ieti pra, ;

—

;

—

has been known. III, 12,9 VI >^itayanta/6, causing to discern, V, 19, 2 sam->^ikitvan, looking over, IV, 7, 8. it

;

;

^iti, pile, (I,

iitta,

—

67, 10^).

mind, V,

7, 9.

—

;;

VEDIC HYMNS.

442 splendour thought,

X-i'tti,

>^ltti,

III,

wisdom, IV, bright,

^itra,

10; V, 13, 3; ^anaya jajvate,

67, io\

(?), I,

2,

3;

3;

3,

^anas, tribe

2, 11.

excellent,

66,

I,

i

,

y^itra-bhanu, with bright splendour, 1,^27, 6

II, 10, 2

;

;

V, 26,

brightest,

1,

whose i, 5

glory

is

quicken, promote ^odayasi, I, 94, 15; X'odayata, I, 188, 8. krit VI X/-/tanti, they get ofF, I, 67, 8. >fud, to

:

:

Xetana, brilliant, II, 5, i-; III, 12, 2; n., splendour, light, I, 13, 11; III, 3,8; IV, 7, 2.

—

most famous,

i6tishiha.,

most shining, brilliant,

128, 8

I,

V, 27,

;

most

i.

Xoda, driver, 1, 143, 6. Xodayat-mati, stirring thoughts, V, 8, 6.

Xyu

tva aXuXyavu/^, they have made thee speed hither, I, 45, 8. a

:

66,

I,

1,71,1 z\; IV, 5, 5. gan'itri, begetter,

to

show oneself:

X^adayati,

I,

who

tvam

22, i;

I,

29,

^an, to be born gat{\h

and

;

III, 2, 11;

14^ gdgnma/j, :

^ani-tva/j,

1,

I,

12, 3

66, 8';

^anayat, he caused to be born, I, 71, 8°; ^atasya Xa ^ayamanasya Xa ksham, the earth (i.e. the support) of what is born

and what will be bom, I, 96, 7-^ ^ayemahi, we may nmltiply ;

with offspring, masi. III,

I,

2, i^;

gana-

97, 4 ; ^ata/j _§-ayate,

III, 8, 5'; ^anata, they have generated, IV, i, 1; ^atun ubhayan, the two races (of men and gods), IV, 2, 2 ; ^anitos, from giving birlh, IV, 6, 7 a ^ayamanam (conj. ^aya;

manii),

I,

60,

3^

generator. III, ^"ana, man, people,

;

— pra^a^;7i-van, 36,

2,

daivyam ^anam, the divine I,

31,

17; 44, 6;

IV,

i, 10.

be born

will

(conj. ^^ani-tvaX;),

:

^ani-

I,

66, 8'.

tvi/j III, 1,4; 20 ^animani, IV, i, 7; devanam ^animani, 111,4, 10; IV, 2,17; 1 8 ;— offspring, V, 3, 3^anljs, birth ^anusha, by birth, by ;

—

.

:

2, 2

94, 6;

I,

^an6sham,

;

111, I,

i,

3; 9; 141, 4.

^antu, people, human creature, I, manushaX? ^ant645, 6, &c. ;

bhi^, III, ^anman, birth

3, 6. :

manushasya ^anasya

^^iinma, 1,70,2

devanam^anma,

;

_^anma-iva

6;

70,

I,

III,

15,

2';

ni'tyam

— birth-

place: parame ^anman, II, 9, race ubhiiyaya ^anniane, 3

—

:

3%*^;

67,

14

I,

iti,

r,

^anmani

11'* ;

iti

ubhe

^anma ubhaya,

II, 6, 7; ^anman-jranman, generation by generation. III, i, 20 21. ^anya, belonging to one's own ;

people

:

^anya-iva (conj. ^an-

yaX^-iva), II, 6, 7'.

^abaru? IV, 5, ^ambha, jaw,

7'. I,

143,5;

148,

4

1

IV, 7,. 10. ^ar, see gri. ^ara«a, sound (?), I, 141, 7'. ^arat-visha, busy among the decayed (wood), V, 8, 2'. Gara-bodha, N.pr. Gara-bodha, 1, :

27, 10'. ^arit/7, praiser, I, 189, 4; II, 9, 5; III, 7, 6'; 12, 2; 5; 15, 5; V, 3,^

II.

_^ariman, old age,

2, 11. I,

^anayaX; sa-

;

1,31,7; divyiiya ^anmane, I, 58, 6; devan (i.e. devam) ^anma,

73, 8.

95, ro

8

— woman, III, 26,

^animan, birth.

I,

^a//;ara, belly,

both

I'ti,

;

;

^Mya, shadow,

;

dyaiji) pitii ^anitii,

tanayam. ^/^ad,

ubhe

I, 76, 4*; ^anita, r6dasyo/j, I, 96, 4 phu/j Xa garbham ^anitu/^ Xa, III, i, 10^;

nature,

65, 9

I,

iti

2, 4.

^ani, wife,

^dni-tva,

45, 6.

;

^

m/a./j,

2.

iitra-yama, whose way is bright, 111,2, 13. Xitra-joX'is, ot bright splendour, V, 17, 2. X'itrdjrava/j-tama,

,

^anasi

:

tribes (of gods and of men), II,

;

&c.

6,

36, 19.

1,

&c.

;

host, 45, ii,2; 9;

^'•avish/Zni,

most

I, 71, 10. swift, IV, 2, 3.

nab gix/j, I, 143, 8. ^a, people gab-patya, householdership, V, 28, :

3'.

—

,

INDEX OF WORDS. gagriv\, watchful III, 2, 12

giigrivib,

:

24, 3 28, 5; 29, 2; V, II, I. 3, 7

;

;

I,

31, 9 26, 3

;

^^uhurawa, leading astray,

;

5^

145,

-^

V,

'1

;

:

;

IV,^4, 5; V, 19,

7^5,^3; 4;

_g-aminam svasr/wam, uterine lokam^^ami'in, the sister world. III, 2, 9^. IV, 3, 2\ ^aya, wife, I, 66, 5 gayd, victorious, I, 67, i^ ^ara, lover, I, 66, 8 69, i^; 9. ^ayati, I, ^i, to conquer, to gain 36, 4 ;— sam-^igivan, III, 15, 4. ^inv, to stir: ^invate, III, ?, 11; ^inva. Ill, 3,7; 15,6;— Ijpapra ^invan, they have excited, I, 71,1'. 4

;

sisters, III, i, 11

;

;

;

:

^ivn,aged, I, 70, 10. ^ihmii, down-streaming,

I, 95, 5. II, i, i 3 140, 2 4, 4; III, 20, 2; IV, 5, 10; 7, V, 26, I. 10 ^ira, quick, I, 44, u; III, 3, 6. ^Ira-ajva, with quick horses, I, 141,

j-ihva,

tongue,

I,

;

;

;

12; II, 4, 2. ^ira-danu, rich in quickening rain, I, 189,8. g\v, to hve ^ivase, I, 36, 14 72, 7 ^'^atave, I, 94, 4. , 79, 9 :

;

;

^iva, living,

—

;

140, 8. _g-iva-dhanya, the prize (of contests) which living beings have gained, I,

68,

3

;

lite, I,

(I, 149, 2'). , . ^ivapita-sarga, whose stream is drunk by living beings, I, 149, 2\ ^iva-ya^a, a sacrifice of living

(victims),

I,

31, 15.

^-ur, see gri.

gush, to be pleased, accept gladly ^ushasva, I, 12, 12; 75, i; 144, a7; ^ushanta, I, 68, 3 9 ^ushran, I,7i,i,&c. ^ushanta pantham, they followed gladly his path, I, 127, 6; tanvam ^ushasva. III, i, r' ^oshi, find pleasure, IV, 9, 7'; prati ^oshayete iti, they caress, I, :

;

;

;

;

95, 5 gushta.,

;

189,

i.

3

6; IV,

4,

sapta guhvhb,

I,

II,

;

I,

3;

76,

10,

58,7^. ^u, to speed, incite guna/j, I, 27, 7 ^unasi, I, 71, 6; ^u^u-vat, impetuous, IV, 11,4. ^u, speedy: gdvab, I, 140, 4', ^uti', speeding, 1, 127, 2 solicitation, 1 1 1, 3,8; ya^;?asya ^utya, :

;

;

—

—

stirring, III, 12, 3.

^ur«i, flaming (?), I, 127, 10. ni-^ii'rvan, ^urv, to consume :

IV,

7, ti.

gri, to

grow old:

^u^urvan, III,

23,

_§-uryati, I, 128, 2

II, j;

;

^uryat-su, 4, 5 ^arayan, making ;

decay, 11,8, 2^; ^arase, V, 15, 4^. gri, to praise: ^arate, he is praised (?), -^am te ^areta, may I, 59, 7 it resound to thee, IV, 3, 15'. gri, to be awake ^arate, I, 59, 7 127, io^;^arase, I, 94, J4^;ga.;

—

:

;

—

sam ^aratam, awaken, IV, 4, 8\ _g-etr/, conqueror, I, 66, 3 V, 25, 6. ^enya, noble, I, 71, 4; 128,7; 140, 2 II, 5, i; V, i, 5. 146, 5 rasva. III, 3, 7'

may

;

it

;

;

;

^6sha, desire ^osham a, I, 77, 5. ^ohutra, to be invoked, II, 10, i. g>ia, to know: a ^amta, accept, I, pra-^anan, prescient, 1 1 94,8 3, 10; anu pra-^anan, III, 26, :

;

8

;

—

— vi-^anan, discriminating,

69,

3'

;

I,

— sam ^anata, they were

concordant, I, 68, 8'; sam^ananaZ', being like-minded, I, 72, 5-

^yayas, bttter, I, 27, 13. gyesht/M, the first, I, 127, 2 IV, 1,2. ^yoti^-ratha, whose chariot I,

140,

;

eldest, light,

is

I.

^y6tis, light, 26, 8

;

I, 36, 19; 59, 2 ; III, diva/' ^y6ti/', I, 69, i;

vipam ^y6tiwshi.

III,

10,

5^;

sva^ vidanta ^y6tiy6, IV, i, 14 wd gy6t]/j, IV, 10, 3^ ^rayas, space, I, 95, 9; 140,9; V, ;

8,7.

6.

welcome,

grateful,

^uh6-asya,

—

I,

ladle, I, 58, 4^;

^uhii', sacrificial

;

Gata-vedas, I, 44, i 5; 45, 3, &c.; 127, il ^ana, birth tri'«i ^ana, I, 95, 3. ^amarya?, IV, 3, 9*. garni, kinsman, I, 31, 10; 65,7 71,

7^

44

I,

I,

whose

sacrificial

44,

4;

2;

73, 10.

spoon,

:

mouth I,

takvan, N. of an animal, I, 66, 2^ hridii tashfan taksh, to fashion tataksha, mantran, I, 67, 4

is

12, 6.

the

;

III, 8, 6;

ataksham, V,

2, 11.

VEDIC HYMNS.

444 lightning,

ta/i't,

I,

umphant,

I,

tatam,

3,

«am,

II,

tarut;-/,

;

;

:

— ava tanuhi, un-

—

a-tatantha,thou bend, IV, 4, 5 ati nib hast spread, III, 22, 2 ; tatanyu,6, may they spread out, VI tanvate, V, 13, I, 141, 13^; ;

—

—

4

tan,

5

II,

77, 4;

tanfl'nam,

1

i'-;

III,

na/j

tane

2,

;— tokasya

25,1; 27, 9

tigita,

tigma,

1, 9, 2.

III, 15, tanaya, offspring, I, 96, 4 2' ; tokasya tanaye, of kith and toke I'ti tanaye, kin, I, 31, 12^ I, 147, I*; tokaya tanayaya, I, 189, 2; IV, 12, 5. tanayitnlj, thunderbolt, IV, 3, i. tana, see tan. ;

body:

tanu, 3

tanvii/^,

31, 12 ; 72, reta/^ mitha/6

tanushu,

I,

8'

68,

tane tanu-

;

tanvam ^ushasva, nain, II, 9, 2 III, I, 1°; tanva su-^ata. III, 15,

2;

IV,

tanva/j tanvate vi, V, 15,

tanu-k/it, the body's creator

3^. :

krk, I, 31, 9. Tanu-napat, 'son of the body,' 2^

188, 2

142, 2;

;

;

14;

2,

tanuI,

13,

III, 4, 2

;

29, II. tanu-ru>^, shining with his body, II, I, 9.

tantu, thread (ot sacrifice),

— tantum

I,

142,

tatam, warp, II, 3, 6 ;— web (of light), IV, 13,4. tand, to grow tired: tandate (by conjecture), I, 58, i^ tanyatij, thunder, V, 25,8. tap, to burn, heat: tapo fti, tapa, III, 18, 2; tatapate, IV, 2, 6. tapish/^a, hottest, IV, 4, i 5, 4. i;

;

tapu, hot, II,

5, 3-

ti^-,

IV, 4, 4to sharpen

tir,

see

t^pu^-^ambha, with

fiery jaws,

36, 16 ; 58, 5. tapuwshi, IV, 4, 2. tapus, heat tamai^-han, destroyer of darkness,

I,

140,

tamas,

I,

tri.

darkness i;

:

dvara

t\r{\h

suVdb, III, 27, 13.

tamasa/',

tamawsi dar-

I,

111,9,5tirajM, throughout, 11, 10, 4. tiras, through, III, 27, 13. tutava, he is strong, I, 94, tu :

tu^, to stir, press

45,

concealment,

tira/>hita, dwelling in

2,

onward: tutu^yat,

143, 6; tu;7^'-amana/^, III, 1, 16; tu^e, IV, I, 3. tu^a gira, V, 17, 3^ t{}g, impetuous tuturi, conqueror, I, 145, 3. ni tundate (conj. tud, to strike I,

:

:

nu tandate), 1,

11; IV, turipa, seed, Turvi'ti,

I, I,

I,

58,

68, 9

;

i'.

96, 8

;

III, 4,

3, 8. I,

36,

142, 10;

HI,

4, 9-

i8^

36, 18'.

tuvi-gra, mightily devouring,

I.

III, 5,

,,

:

tira/>-ahnya, kept over night, loi; III, 28, 3; 6.

Turvira,

:

.

te^-amana/^, sharpened, III, 8, II. titvishawa, rushing forward impetuously, V, 8, 5.

tura, quick,

4, 6.

10; V,

7,

tigma-jo^is, sharp-flaming, I, 79, 10. ti-ma-heti, with the sharp weapon,

;

tanii'-bhi/j,

sharp, I, i43> 5sharp, IV, 6, 8;

tigma-anika, sharp-faced, I, 95, 2. tigma-ayudha, with sharp weapons, V, 2, 10. tigma-^ambha, with sharp teeth, I, 79, 6; IV, 5, 4; 15, 5tigma-bh/v'sh/i, sharp-pointed, IV,

I,

i/^'X'Mnta

s^',

;

143, i;

19, 5.

;

—

I,

17, I. tayfi, thief, I, 65, i; V, 15, 5-. tavaka, thy, I, 94, 11.

:

I,

26, 4.

V,

jajvata tana, continuation constantly, I, 26, 6^; tan a, for ever,

;

tavyaws, most powerful,

15, 3'-

;

;

a winner, I, 27, 9. dakshasya tarusha^, of sutarus perior strength, III, 2, 3. tavas, strong, III, i, 1^; 2; 13. tavisha, powerful. III, 12, 8. tavishi, strength, I, 128, 5; III, 3.

tiintum 142, i 6; tanvana/j ya^-

III, 3, 6

128, 6

I,

29, 13; IV, 4, 12. taras, advancing power, 111, 18, 3.

:

taniishva,

triadvancing, 111,11,3";

strongly

tara«i,

94, 7.

having the strength of such a one, V, 1,8. tan, to spin out, stretch out t;intum

tiit-o^as,

1, 140,9. tuvi-gnva, with mighty neck, V, 2, 1 2. tuvi-^ata, strong-born, IV, 11, 2;

V,

2,

11; 27,

J.

—

INDEX OF WORDS. highly

tfivi-dyumna, i6, 3

glorious,

III,

6.

;

tmana, by oneself, by one's own power, I, 69, 10 79, 6, &c. tmanya, thyself, I, 188, 10. ;

knower of mighty

tuvi'-brahman,

V,

spells,

most mightily

re-

nowned, III, II, 6 V, 25, 5. tuvishmat, mighty, IV, 5, 3. tuvi-svan, loudly roaring, V, 16, 3. tuvi-svanas, roaring mightily, IV, 6, 10 V, 8, 3. tuvi-svani, loudly roaring, I, 58, 4 ;

;

;

I,

tra, protector, (I, 72, 5^). tratr/, protector, I, 31, 12; tri,

11,5. turwi-tama, quickest, IV, 4, 3. Iri, to get through, to overcome ataran, I, 36, 8 taran. III, 24, ;

sri'dha/»,

:

pra tira, 1, 94, 16; III, 17, 2; pra tirasi, IV, 6, I pra tari pra-taram, has IV, 12, 6 VI tant, he

pra-tiran,

;

;

crossed^

44, 6

I,

;

—

69, 5^ 73, i ; vitaritrata, progressing, I, 144, 3. tr/«a, grass. III, 29, 6. atrwat, IV, i, t;-/d, to perforate I,

:

thirst,

tat//sha«a/^,

3^,*;

71,

I,

tr/shu, thirsty, greedy,

IV,

4, i;

I,

tr/sh/a,

7,

I,

58, 2

140,

4

;

;

II.

moving about

t;7shu--^yut,

thirstily,

3.

pungent sharpness,

III, 9,

3.

sharp splendour, I, 71, 8^; sharpness sam akz/wvan tc^ase,

te^as,

:

III, 2, 10. te^ish//ja, hottest,

I,

127. 4'.

:

;

189,

2 2,

nam, I,

;

;

IV, 12, 5; ni'tye toke, tokasya tane tanutokaya tu^e, IV, 9, 2

11; II,

;

3.

toka-vat, with offspring, 111, 13, toda, an or the impeller, I, 150, toja,

8

5,

bounteous. III, 12,

4'.

7. i'-,

I,

tri'«i

;

;

17,

3^; tri,

tisra^, III, 20, 2.

triwjatam tri'n /(a devan, III, 6, 9. Tr:'-aru«a, V, 27, 1-3. tn'-ajir, with threefold admixture (Soma), V, 27, 5I. Trifa, V, 9, 5. tri-dhatu, threefold arkaA tritriwjat, thirty

:

:

dhatu/j, III, 26,

7\

tri-murdhan, having three heads, 146, i\

I,

tri-varutha, thrice-protecting, V, 4,8. tri-vish/i, thrice, IV, 6, 4 15, 2'. tri-vr;t annam tri-vrzt, threefold ;

:

140, 2^. thrice: trf^ sapta,

I, tri's,

trib a/jan. III, 4, tri'?),

ly,

1,

2

I,

72,

tri'/j

;

6';

(read

7\

dwelling in three abodes, V, 4, 8 threefold abode, V, 11, 2^. Traivr/sh«a, the son of Trivr/'shan, V, 27, I. tva^, skin. III, 21, 5; leather-bag (cloud), I, 79, 3^; tva^i upa-

—

;

— —

masyam, I, 145, 5^. tvad, pers. pron.: tve I'ti, in thee, 6 te, ace, 26, 6 ; 36, 5' ;

te^iyas, sharpest, III, 19, 3. toka tanaya, kith toka, children and kin, I, 31, 12^ 147, i^ II,

V,

tri-sadhastha,

11,4,6.

light,

a varam,

tisra/) devt'/j, II, 3,

;

tisra/? a.-giiiu/j, III,

;

19 ;— anu tr/'ndhi, V, 12, 2. oneself: s6masya trip, to satiate t;-/mpatam. III, 12, 3. tWsh, to be thirsty: tatr;sha«aZ», I, 31, 7^; atrishyanti/), free from

i.

ro/ta-

tri'

tis/7-bhya/>

;

128,

8; jata tri' sahasrawi triwjat ia. deva/j nava ^a, III, 9, 9 tri«i ayfiwshi,

turyama, V, 9,6; tarish.iwi, may they pass across, V, 10, 6'; tuturyat, may he traverse, V, ati

4

II, 5, 5^'^ III, 4, 8

;

— titirvawsa/^

I,

V, 24,

three, I, 13, 9, &c. ; nani, the threefold 149,

:

36, 7; ati tarema. III, 27, 3; with pra, to prolong, promote

(gods),

2.

:

;

I,

45,

Trasadasyu, V, 27, 3^. trasate, may he protect, tra 5; 7.

127, 6. tuiv^i, swift, III, 3, 5

15, 3;

thirty-three

traya/j-triwjat,

2 5, 5.

tuvijrava/6-tama,

I

445

127, 9^; V, 6, 4'

V, tvadri'k,

6,

;

te

;

I, I,

tubhyam,

5\

directed towards thee, V,

3, 12.

Tvash//-/,

N, of a god,

95, 2^;

I,

13,

10;

142, 10;

188, 9 ; ^11, 1,5 ; 3, 9; 111,4, 9; V, 5,9. ^, tva-uta, guarded by thee, I, 73, 9 ; 74, 8

V,

;

3, 6.

5^;

III, 19,

3

;

IV,

4,

14;

•

—

;

;

VEDIC HYMNS.

446 by thee, V,

tva-data, given tva-duta, with

10.

7,

thee as messenger, II, 10, 6; V, 6, 8. tva-ya, desire of worshipping thee, IV, 2, 6; 14. tva-vat, hke thee: tva-van, I, 189,6. Tvash/ra, son of Tvash/ri, III, 7, 4^ tvish, see titvishawa.

impetuous power,

tvi'shi,

V,

I,

5;

71,

dabhra, few, I, 31, 6. dam, house: dam-su, I, 141, 4. dama, house, I, i, 8, &c. II, i, 7^: ;

8

66, 6

house,

70,

9,

IV,

6,

I

III,

;

10

11; 95, 8

;

V,

143,

;

2;

22,

3;

26,

5

;

8, 6.

tveshatlia, fierceness, I, 141, 8.

tvesha-pratika, with sharp point,

I,

he

:

upon

steals

dcims, to bite

dlrate,

:

189,

I,

5.

dawsana, wonderful deed, III, 3, wonderful power, III, 9, 7. II dawsas, wonderful deed, I, 69, 8. power, daksha. mind, I, 68, 8 ;

—

95, 6^ ; 111, 2, 3; 13,2 ; IV, 141, II18, 2\ 20, 3 ; 10, 2; V, 10, 2 skill,

76,

1,

i

;

;

Daksha

13';

3,

III,

yaksham), IV,

(conj.

skilful, I,

personified,

V, 16,

10;

9=*;

27,

59, 4

;

2

;—

III, 14, 7-

ddksha-pati, lord of power, I, 95, 6. dakshas, ability, II, r, 11. dakshuyya, to be treated kindly, II, 4, 3-

dakshi«atas, from the right side, 95,

I,

61 gift,

144, i^

6

3,

;

III,

;

4

5,

;

;

11; 17 IV, 4, II

;

;

;

;

;

:

dayasva, 1,68,6

;

II

2,

dayate, he tears to

VI

;

pieces, IV, 7, 10. darvi, sacrificial ladle, V, 6, 9. darjata, conspicuous, beautiful,

141, I 144, 7 36, 9 10, 6 ; 27, 133 ;

;

;

I,

III,

T,

;

daja-pramati: da/a-pramatim, read: da^a pramatim, 1, 141, 2*. dajasy sam dajasya, forgive. III, 7, :

10.

exbeing sam-dadasvan, hausted (?), II, 2, 6\ dasma, wonderful, I, 77, 3 148, 4

das

:

;

;

3, 2 4; 9, 5; ni, 1, 7 IV, I, 3; 6, 9; V, 6, 5; 17, 4wonderful ot dasmat, possessed

n,

1,

;

power, I, 74, 4V, 4, 6 Dasyu, I, 36, 18 59, 6 pi., the Dasyus, I, 78, 4; 111, V, 7, 10; 14, 4. 29, 9 dah, to burn: daha, I, 12, 5, &c. ;

;

;

;

—

right. III, 6,

lett

to

i'^.

;

Dadhi'-kra, III, 20, i- ; 5. pati/^ dan, lord of the dan, house house, I, 149, I", danta, tooth : atharva/6 na dantam, IV, 6, 82. dabh, to deceive di'psanta/» na de:

:

dadabhanta, 147, 3 148, 2; dabluui, I, 148, 5; ;

a-dablu'i/^, III, 16, 2.

dabha, deceiver, V, 19, 4^

— — ;

—

:

datviit, havin;j; teeth, I, 189, 5.

j^trum

;

;

dagdh;-/, burner, V, 9, 4.

I,

dhakshat, burning, II, 4, 7 pra anu dhakshi, II, i, 10 pnitidahatat, dhakshi,I,76, 3 burn against. III, 18,1; sam 20. daha, 1, 36, 14 anu du/', they give way, da, to give na para dat, he will I, 127, 4 not surrender, V, 3, 12. ni-dadu/,, (V, 2, 6") da, to bind nf-ditam, V, 2, 7. da (do), to cut, to shear dati, I, 65, 8; V, 7, 7. ;

dakshi«a-vah, carrying Irom

bhu/^,

V,

;

V, t, 3^ dakshiwa-avrk, turned to the right, dakshiwa, the sacrificial I,

by ;

vf diiyamana/j, distributing. III,

;

daksham

7, 3

V, I, 8^ 8, i. 4, 5 dam-pati, master of the house, I, 127, 8; V, 22, 4 ;— dam-pati, husband and wife, V, 3, 2. damya, domestic. III, i, 15; 2, 8. II, 5

;

ability,

II

141, 15

2,

(his

prey), I, 145, 4 ;— ava tsarat, he stealthily approached, I, 71, 5.

IV,

6, 8.

day, to bestow

66, 7. tatsara, tsar

;

67,

I,

house

damunas, domestic, friend of the house, I, 60, 4"; 68, 9; 140,

20;

36,

I,

128, 4

I,

5;

I,

10

;

II,

dame-dame,

10^;

8, 5.

tvesh^, impetuou?, fierce,

apam dame,

X-i'tti/j

;

I,

—

—

:

;

:

dat;-/, giver, d:itr/',

I,

13, 11.

mower, V,

7, 7.

dan a, gift, V, 27, 5. davan davane, for the sake of giving, :

II, I, 10.

;

INDEX OF WORDS. worship dadaja, I, 36, &c. ya/» tubhyam da'jat, I, 68, 6; dajat, IV, 2, 9; dSuat \kh asmai dram, who satisfies nama/j dajat, I, him, I, 70, 5 71, 6; agnaye dash/i avase, I, 127,4-. diu, worship, I, 127, 7. dajii-adhvara, performing worship, daj, to offer, 4,

:

;

3'.

75,

dajvaws, worshipper, liberal giver, 1,1,6 27, 6, &c. das abhi-dasati, he tries to harm, ;

I,

"•

79,

didi-vaws, resplendent, dfdivi, shining,

12, 6.

munificent, I, 127, i; II, 4, V, 9, 2. 3; IV, 2, 7 Di'ti, IV, 2, ii^. didWt:she«)'a, worthy to be looked diisvat,

;

for, I, 146, 5. didr/ksheya, visible. III, didyu, arrow, I, 71, 5.

i,

12.

didhishayya, worthy to be searched I,

73, 2*;

11,4,

i.

didhishu, seeking to obtain, I, 71, 3-. di'v, see dyu. d\va.h-Yuk, shining from heaven, III, ,

di'va-tarat,

more than by

day,

1,

127,

divi-kshaya, dueller in heaven : divikshayam (conj. for divf ksha-

yam), III,

13'.

2,

10,

i, 8.

I,

111,4,3; IV, 2, l62; y, 18,4. dirgha, long-lasting dirglia/^ rayi^, :

IV, 2, 5. dirgha-ayus,long living, IV, 15,9; 10. dirghayu-joX'is, flaming through long

V, 18,

life,

3.

I,

99,

V,

3,

1

;

11;

misfortune, danger,

128,

9

4,

5

III,

;

20,

4;

9, 6.

;

du/i-ukta, evil word, I, 147, 4. du/j-eva, of evil conduct, IV, 5, 5

V,

;

2, 9.

du>6-ga, trouble, I, 99, i 189, 2. duZ)-gaha, difficulty, V, 4, 9. du/>gr;bhi, difficult to seize, 1, 140, 6. du/j-gr/bhiyase, thou du/j-gribhiy ;

showest thyself hard to V, 9, 4du^-dabha, undeceivable, III, IV,

9, 2

dii/j-dhita, 1,

;

seize,

2, 2

;

8.

badly-composed (prayer),

140, II.

duZ'-dhi',

malicious,

I,

94, 8

9

;

;

III,

;

;

—

V, II, I ; 13, 2^ 142, 8 divya, heavenly, I, 143, 5; 144, 6; ;

III,

2,

4:

^anmane,

I,

— divine:

divyaya

58, 6.

du, quarter of the world dua^, I, 31, 14^; pra di'jam (for pra:

duam),

I,

95,

us with thy wealth, II, 2, 6 didayet, may he illuminate, II, dVdyat (conj. didhyat), 4, 3 ;

;

i^;

devan

ill-will, III, 15, 6

;

IV, II, 6. du^-jawsa, one who curses, I, 94, 9. dugdha, milk, V, 19, 4^ Aukkh\m?i, misfortune, I, 189, 5. dudhita, confused, IV, i, 17'. II, 2, 7'; dur, gate, door, I, 68, 10 IV, 4, 6 dura/^, the doors (of heaven), I, 69, 10; 188, 5^; raya^ dura^. I, 72, 8. durita, see duZ;-ita. dur6ka-joiis, he to whose flame men do not get accustomed, ;

1,66, 5^ durowa, house, 1,69, durga, see du/6-ga. dijrya,

pi.,

2,

12.

ikkhdi

di'dy-

6

duvas

4

;

5; 70, 4',

dwelling, IV,

duvas, worship,

5-.

to shine, I, 36, ir, &c. rayi'm asmasu didihi, shine upon

didi,

I,

du/6-mati, hatred,

;

^

divitmat, going to heaven, I, 26, 2. divish/i, the striving for day, I, 45, heaven-aspiring 7^ 141, 6 sacrifice, IV, 9, 3. ,divi-sp/;j, attaining to Heaven, I,

III,

;

16, 2.

7, 5.

divakshas, dwelling in heaven, III,

di,

12, 5

:

didyiit, shaft, I, 66, 7.

for, desirable,

I,

didhiti, (adoring) thought, devotion,

dasa-patni,

the

dTdyatam

;

&c.

du/6-ita, trouble,

(strongholds) of which Dasas are the lords, III,

15, 5'

br/hat. III, 27, 15.

:

^

shining towards

ana/^, brightly

the gods. III,

;

J,

447

I,

36,

i,

14-

;

9

;

iSic,

18

;

III, 2,

16, 4 ; IV, 2, 9; 8, 6. ina, hastening, IV, 6, 10^. ;

duvasy, to exalt: duvasyati, I, 78, duvasyan, III, r, 2; III, 3, I 2; 13; duvasyata, III, 2, 8; V, 28, 6. ;

: ;•

VEDIC HYMNS.

448 dush, to violate

dudushat, III,

:

128, 2; III, IV, 6, I. deva-tra, to the gods, I, 128, 6^; III, among the gods. III, 8, I, 22 7; V, 20, I. deva-tva, divinity, I, 68, 4 69, 6\ devadrya;/^, turned towards the

daughter,

diihitr;,

19,

;

;

i

8

;

;

;

;

;

2

9; II 8, 6

8,

;

I

II, 4

;

;

;

;

4; IV, 1,8;

17,

;

9,

;

21,

;

2 3

2, 2

7,4;

;

V,

;

;

8

3,

gods, V, 21, 4. deva-yat, worshipping, or longing for, the gods, pious, I, 36, i*;

;

26, 6.

the work of a messenger dutyam (yasi), I, 12, 4 44> 12 74,7; messengership, 1,71,4';

dutya,

;

;

IV,

26, 6

69, 2 ; dedevan 70, 6

I,

vanam ^!j-;inma, I, (i.e. devam)^anma, IV,

I,

2^;

vebhya/',

I,

^animani. III, 4, 10; devanam degiihya namani, V, 5, 10 vasa/j sarvaya vija, V, 26, 9 V, 3, i vijve devab, II, 3, 4^ ;

;

;

3

;

longing

eagerly

II, 3, 9

;

deva-^ush/a, agreeable to the god,

by the gods, I V,

t

i

,

4.

deva-tati, the divine world, host of 141, 10 ; the gods, I, 127, 9 IV, 6, 3 26, 2 III, 19. 2 4 ;

;

;

;

dev-dji^,

turned towards the gods,

dcva-tata,

;

;

among

;

the gods,

I,

I.

devi, goddess, I, 13, 9; HI, 7, ^ 25, 3; IV, 14, 3; tisra/. devib,

,

II,

3,8; 111,4,8; V,

devya, godhead,

I.

9

Deva-jravas, N. p.. Ill, 23, 2 3. deva-hutama, best invoker of the gods. III, 13, 6. devahuti, invocation of the gods, I,

127,

III, 4, 9.

77, Ideva-cjuta, sent

2.

12, 12.

the

for

gods. III, 29, 8. deva-kama, loving the gods,

Ill

21, 5-

;

devi/j patni/?, IV, 5, 13.

;

;

deva-jas, for each of the gods. III,

;

deva-avi',

7''-

72,

4, 4-

—

III, 20, 26,4 ;— divine, I, i, i 4; dvara/^ devl'b, I, 13, 6; II, deva barhi/», II, V, 5, 5 3, 5 3,4; dhl'yam devTm, III, 18, ;

;

I, 142, 5; IV, 26, 8; V, 22, 2. deva-vya^as, receiving the gods. III,

devanam

188, 10';

;

2,

9; III, 17,5 ; 21, 2. devdvya,^a/j-tama, which best receives the gods with its wide extent,

;

71, 3^'' 17'; piithnh de-

2,

I,

IV,

deva-vi'tama, most excellently repairing to the gods, I, 36, 9. deva-viti, feast of the gods, I, 12,

devanam

bhuva/7

;

siin,

;

III, 27, 14.

;

;

8, i

3;

;

12

deva-vahana,drawinghilher the gods,

;

;

1

;

;

I,

6,

29,

;

;

p..

;

pita putra/7

;

IV, 2, 7 9, r. deva-vata, beloved by the gods, III, IV, 3, 15 ;— Devavata, N. 20, 2

;

god,

I ;

deva-yt'i, godly,

river. III, 23, 4,

deva/j devedeva, god, I, i, 2, &c. hh\h, devanam, &c., I, i, 5 68, 2^ 31, i; 9 94, 13, II IV, 15, II, 3, I 142, II 13 that devam-devam, this or I ;

III. 5, 10, 7

:

2, 12.

;

;

I,

;

N. of a

;

6

8, 5^ deva-yana, (the ways) which the gods go adhvana/^ deva-yanan,

:

strong, I, 71, 2 ; 72, 8. dmika, beautiful, 1, 27, 10;— sight, I, 65, 10 69, 10. visible,

3

4 17

V, I, 4 II, 5 21, i. deva-ya, approaching the gods. III,

d/-/7/6a,

dr/shat-vati,

77, ;

IV, 7, 8; 8, 4; 9, 6. dure-bha, far-shining, I, 65, 10. dadri-vawsa/^, IV, 1,14. dri, to rend

dmya,

—

gods: devadri'^im, III, 6, i^. devapsara/j-tama, most agreeable to the gods, I, 75, I. deva-bhakta, god-given, IV, i, 10. deva-ya§-ya, worship as is due to the

11 44) 2 ; 3 9 36, 3-5 58, I ; 60, I ; 72, 7; 74) 4 ; 188, I ; II, 6, 6; 7; 9, 2 ; III, 9, 8; II, 5, 2 3, 2 9 ; 6, 5 ;

;

;

12,

I,

I

;

71, 5^

I,

duta, messenger (Agni),

i; 95, 8';

58,

I,

i.

3,

dustara, invincible, I, 79, 8' ; II, 2, V, 15, 3. III, 24, I 10 dull, to milk: dohase, I, 141, 2; amrztam d^hana/'. III, i, 14.

I,

5, 8.

140, 7.

dcshwii, gift, II, 9, 4.

Daiva-vata, (Agni) of Devav^ata, III, 23, 3;— son of Devavata, IV, 15, 4'-

daivya, divine,

I,

27,

12

;

II, 5, 2;

INDEX OF WORDS. III, 20, 4

dai'vya h6tara,

;

8'; 142, 8;

188, 7;

I,

II,

13, 7

3,

;

^

5j^

dy§ivapr/thivi',dii..

;

16, 2.

dyuksha, heavenly, dyiit, to

upa-ma

5^;

;

;

HI,

69,

i

;

I,

fti,

I,

74, 9; II, 7, 13, 7; V,

10, 8;

splendour, I, 78, 1-5 nasya javasa, V, 7, 3.

;

diva/6 akshi'

HI,

I,

;

;

8*;

—

dyumat-tama,mostbrilliant,V, 24,2^ dyumna, splendour, I, 73, 4, &c. dyumnai/), with (songs full of)

niahe pitre dive, I, 71, 5^ IV, I, 10 dyafi^ (conj. dy6/:>), I, 71,

—

23, 4-

;

;

1,

brilliant,

i; 9, 6;

;

diva/^^y6ti/.7,

;

5, 2.

dyu-mat,

;

65, 3>;

mayest

4,

dyij-bhakta, assigned by Heaven, 73; 6; IV, I, 18.

I, diva^ na sanu, I, 31, 15' murdha diva^, I, 59, 2 58, 2 III, 2, 14 diva/j b/vhata/:'. I, 71,2; dyau/j na bhCima, 59, 5 I,

II, 2, i.

vf abhi dyaut,

:

6 vf didyuta/), m;ike shine, II, 2, 7 ; vf adyaut, thou hast shone forth, HI, 'i, 8 18 ; vf didyutana/6, flashing, HI, 7,4 sam adyaut,

diva/6,

;

shine

thou beam forth, IV,

;

67,

;

;

;

;

&c.

I,

;

;

Heaven and Earth,

;

7,

;

;

31, 8; 11,1,15 2, 3; 7; in, IV, 14, 2. 3, II 25, 3 ; 26,8 dyi), sky, heaven. Heaven, I, 31, 4^, 1,

dive-dive, day by day,

:

3

;

8\

III, 8,

skam-

diva/:;

&c. diva/.) pijfrva/), before daybreak, I, 60, 2 anu dyun, day by day, 1,71,6; 148, IV, 4, 8 2 4,; JII, 23, 9; dfva naktam, I, 98, 2 144, 4^; tri/j a diva/), I, 142, dy63 bhi/), day by day, HI, 3, 2 V,

;

140, 13;

day I,

;

96,

;

17, 3^dylj,

:

I,

4

sky, V, 10, 4^; diva/j dharman, V, 15, 22; dha.b na rctasa, V,

;

;

;

IV, 13, 5; diva/; jfjum, IV, 15, 62; diva/» Xit br/hat, more mightily than even the

;

;

2

8,

;

hha/j,

;

III, 4, 7 V, 5, 7 dafvyani ^?anam, host of the gods, I, 31, 17 44, 6; 45, iS^; 9; 10; V, dafvyani vratsi, I, 70, 2 13, 5 dai'vya/6 jamita, II, 5, lo; niadhiina daivyena. III, 8, i^; va/^asa dai'vyena, IV, i, 15; dafvyani, divine powers, IV, 4, 5. do, see da. d6gha, niilicstream, V, 15, s^ dosha, evening dosha iishasi, II, 8, IV, 2, 8 prati doshani 3 ushasam, IV, 12, 2 V, 5, 6; dosha, at evening, IV, 11, 6. d6sha-vastar, shining in the darkness, I, 1,7'; IV, 4, 9\ dohana, stream (?), I, 144, 2^ dyavakshama, du., Heaven and Earth, ;

8

7,

449

72,

;

dyum-

pari^manam-iva dyam, I, 2^; dyava pWthivi' fti, Heaven and Earth, I, 143, 2

dyumna-vat, brilliant, HI, 29, dyumnin, brilliant, I, 36, 8.

vfjva divab roX-ana,

drapsa, spark, I, 94, 1 1 ;— banner, IV, 13,2'. dravat, see dru. dravi«a/7-das, giver of wealth, 11,6, 3. dravi«a/)-da, giver of wealth, I, gf^,

10'

;

127,

dyumnin-tama,mostbrilliant,I,i2 7,9.

;

146, i 111,6,8; 12,9; dyu-bhi/j tvani (conj. dylj-bhya/6), II, i, i^ asura>6 maha/j d\\a/j, II, i, 6; I,

;

;

diva/j-iva aratf/j, II, 2,

na

st;-z-bhii»,

3

tisraA divaZ;, II,

;

kavinani, HI, thivya/^,

III,

II,

2,

2

i, i,

3

2

5 3,

;

;

dyaui

;

IV,

;

2

diva/j pri6, 2^ ; 3 ;

IV, 5, II d\vii/j yahvi^, 25, I 9'* III, I, 6 diva^ pr/sh//jam, ; ;

;

;

III,

12

2,

;

divf

kshayam

divikshayani) III, diva/6,

III, 4, 4 s,

9

;

ar«am, HI, IV, 2, 15; 3,

8

;

13^

;

ketiim nabha,

6,

4''';

III,

diva/6

diva/) putra/i, 22, 3 diva/6 X'ikitvun, IV,

divaX?

[4^>]

(conj.

varshman dha/j,

dyava, HI,

;

2,

III, 2, 14; divah

1-8;

7,

diva/6

;

dravi/zas,

;

— wealth-

dravi«asy6, aspiring after wealth, II, 6, 3; V, 13, 2. dru, to run dravat, speedily, I, 44, :

7; dravatam, HI, 14, 3; druKana/)? IV, 4, i^. drd-anna, feeding on wood, II, 7, 6, druh, guile, IV, 4, 15. dru-hantara, a mighty woodcutter, (I,

127,^3').

druham-tara, conqueror of

IV,

G

II, I, 7.

wealth,

I, 96, 8 giver, III, 7, 10.

;

a-r6dhanani,

15.

foes, cr

I,

127,

3'^.

d-jceilful

VEDIC HYMNS.

450 dvaya, falsehood, 7; 12,

3,

dvar, door doors,

147, 4

I,

5

;

V,

;

dvara/; devi'/6, the divine 13, 6 ; 142, 6 ; II, 3,

:

I,

^^ 5) 5 dviira, the two folds 5 of the door, I, 128, 6; dvara »

)

tamasa/j, III,

140, 2^

60, i^;

149, 4; 5.

;

Dvita, V, 18, 21 dvila, forsooth, verily, I, 127, 7 5I. 1=5; 17, 4, 2^; III, 2, dvi-pad, two-footed, I, 94, 5. dvi-barhas, twofold, I, 71,

II,

6;

doubly-powerful, IV, 5, 3^. dvi-mat/-/, having two mothers,

—

power,

hostile

I,

I,

97, 7

;

II,

III, 15, I. 2; 3 dveshaZ)-y6t, driving away malice, IV, II, 5; V, 9, 6. dveshas, hatred, malice, II, 6, 4; IV, I, 4 10, 7; V, 20, 2 ;— 7,

;

;

power,

hostile

I

3, I.

III, 16, 5-

;

27, 3.

:

—

;

;

;

74,J-

dhana-sii, gaining wealth, II, 10, 6'. dhana-spr?t, winner of prizes, I, 36,

10

V,

;

150,

I,

2

141,11

1,

;

— containing

the prize of the contest, IV,

2,

dh^nus, dry land: dhano/^ adhi,

I,

;

— supporter,

127,

I,

7.

V, i, 6 9, 3. dharman, law, ordinance. III, 3, i V, 26, 6; prathamaanu dharma, dhart/-/, supporter,

;

;

17,

I

anu dharma.

;

;

10

26,

1,

dadhire, have been

;

down,

dadhana^, 59, 3' 73,5^; maki/^ nai> du/j-itaya dhayi^, do not deliver us to distress, I, 147, 5 ; dadhat, 3rd pers. or part., I, 188, 2^; dadhire pura/j, they have placed I,

obtaining,

;

I,

in front (as Purohita), III, 2, 5 ; dhishva. III, 6, 6 didhishantu, ;

may they

bestow. III, 8, 6; dhHmahe,may we acquire,V.i6, a dadhe, I have established, 5 ni dadhe, he has III, 27, 9^; established, I, 36, 19 ni dadhe, I have laid down, III, 23,4^; 27, 10'; ni dadhuZ; (conj. nf daduZ'?), V, 2, 6''^; ni dhattc vi-dhati, he pura/6, V, 28, 2' worships (conj. for vi-bhati),

—

—

;

;

1,71,6';

—

vi dha/j, distribute, I,

IV, 6, II vi dadhau, he determines, I, 95, 3. dha, to suckle dhapayete I'ti, I, 96, 5; adhayat, I, 144, 2; III, 1,10; 72,

7

;

;

:

3^;

I,

— 6pa dhapayete

I'ti,

95, Idhat//, establisher, IV, 7, i. dhana pari dhanam akt6/',

:

;

12-).

dhanvan, dry ground, I, 95, 10 ^desert, V, 7, 7. dhanva-sah, a conquering bowman, ;

I,

dham,

127, 3«. to melt

17' 9,

;

—

(?),

Ill, 7, 6.

dha'man, foundation, I, 95, 9^ 144, IV, 7, 7;— abode, I*; 111,3, 4 ;

dhanya, precious, III, i, 16. dhanv, to run along dadhanve, II, 5, 3 dadhanvuZ;, (IV, 3, ^

nightfall

I,

about

:

144, 5^.

III,

;— support,

V, 15, 2. dha, to put, place, give: dadhire, I, ^Anah dh^b, accept, 26, 8, &c. 17, 5

V,

2.

8,

5^

;

dharu«a/j rayisupporting, V, ;— firm ground,

8, 4.

y,

;

dhakshi (Sawhita: dakshi), voc. (?), O burning one (?), I, 141, 8^ dhakshu, burning, II, 4, 4. dhakshtfis, burning, I, 141, 7. dhan dhanayan, they set into motion, I, 71, 3 dadhanyu/^ (read dadhanvu/)?), IV, 3, 12-. dhana, prize, I, 31, 6 8 36, 4. dhanam-^aya, winning the prize, I,

dhani'n, rich,

;

dhar«asi,firm,

laid

31, 2'. dvi'sh,

2

15,

HI,

III, ;

:

73, 4^;

I,

dharwi, supporter,

5, i.

twice five, IV, 6, 8\ dvi-^anman, of double birth (Agni), dvi'/6 prfwX-a,

I,

dharu«a, supporter

wam,

2.

;

II ;— statute, law, III, ; 10 7, 6; IV, 5, 4 ;— form: sapta dhama-bhiA, IV, 7, 5^ dhayas, prospering, I, 31, 13 refreshment, refreshing drink, II, 3, 2 2,

;

Ij

^ 7

dhamantaZ', IV, 2, 6padhamati dhmatari, V, :

5^

dhdriman, firm law,

;

;

72, 9; 94, 12 V, 7, 6 g;

128, i^

1^5,

4.

dharam ;-;tasya, I, dhara, stream V, 12, 2; dhara/) udan67^, 7^ :

;

ya/j-iva, I,

141, 6; II, 5,

;

;

—

I,

8;

9.

II, 7,

3

;

dhara/^, III,

I

;

INDEX OF WORDS. dhav

nf dhavate, he runs down, I, /4I, 5dhasf, drink, I, 140,1-; III, 7,1'; IV, 3, 9 V, 12, 4. ,3dhita-van, in whom (wealth) has :

.

;

;

.

been laid down. III, 27, 2. dhiyam-dha, thoughtful, I, 67,

4

;

dhiya-vasu, giving wealth for prayer, 28, I. 1,^58,9 60, 5; 111,3, 2 Dhisha«a, N. of a goddess, I, 96, i^ 111,2, , ;

dhr/sh a dadharshit, may he defy, IV, 4, 3 na a-dh/vshe, not to be deHed, V, 8, 5. :

;

dhr/sha§-? V, 19, 5^ dhr/shata, fiercely, I, 2

72, 2.

;

Ill, 22,

(?),

HI,

(conj. for didyat). III, anil

i,

2

&c.

II, 3

;

;—

4, 7.

dhf, (pious) thought, prayer,

27,

i'

vratam didhyana/j, contem-

plating the law, III,

12,

;

I

95, 82;

;

I,

i, 7

III,

;

II,

yantaram dhinam,

;

6, 4

III, 3, 8 dhiya yfakre, III, 27, 9'; ^ak/ipanta dhibhi'/j, IV, i,

thought,

71,3'; HI, V, 25, 3 devoI, pious thought, 77, 4 hymn, or prayer, I, 143, i

12, 7 tion, i.e.

I,

68,

13, 5

;

;

;

;

diitjr,

5.

dhO, to shake: adhunot, I, 59, 6; davidhava, I, 140, 6 dodhaviti, he waves, 1 1, 4, 4- adhunutam, you have hurled down, III, 12, 6; davidhvat, shaking, IV, 13, 2 davidhvata^, having shaken, IV, I 3,4^ ava-dhfinushe, thou hurlest away, I, 78, 4. ;

;

—

dhu/j-sad, charioteer,

^

ly,

6,

I,

143, 7

I,

36, 9;

I,

2; V, II,

27, II

;

II,

III, 29, 9

44,

;

3.

dhuma-ketu, whose banner ^,

;

is

smoke,

3I,

94,

I.

79,

i.

dhvaws

firm

in

14c,

140,

;

5.

dhvasman, bespatterer, IV, dhvr/', see

dhur.

na,

and

like,'

'

dhruve 4^

dhruva/^). III, 6,

:

dhvasayantam, sparkling, dhvasayanta^, I, 3

:

I,

Mrata/;

;

;

dwelling peace, IV, 13, 3.

nakis, not,

I,

na,

not,' I, 127, 3".

'

27, 8

6, 6.

;

69, 7.

nakta ^a ushasa, I, naktam, by night, I, 98, 73, 7 2 ;^i27, 5 V, 7,4. 144, 42 :

;

;

;

nakta-ya, by night, IV, 11, i. nakti, Night: nakfi^ushasaA, 11,2,2.

Naktoshasa, du.. Night and Dawn, 13, 7

96, 5

;

;

I,

142, 7.

naksh, to reach nakshante, I, 66, abhi nakshati, I, 95, 10. 9; nad nanadat, roaring, I, 140, 5; :

—

:

JII,

2, II-

napat, offspring: urg?ih napat, I, 58, 8; II, 6, 2- III, 27, 12; V, apam napat, the child of 17, 5 the Waters, I, 143, i^ I II, 9, i. naptr/, offspring uvgih naptre, V, ;

—

:

10'.

7, I.

dhumi'n, smoky, V, 9, 5^ dhurtf, mischief, I, 36, 15 128, 7. dh/7, to hold dadhara, I, 66, 3, &c. ni-dharavanta/6, setting down, IV, 2, 12. dhr/ta-vrata, whose laws are firm, I, ;

44, 14;

2".

;

dhuma-ketu, banner of smoke,

—

;

;

dhruva-kshema,

,

dhuma, smoke,

Pada

(for

;

;

;

dhruva, firm, I, 36, 5^ &c. dhruvasya, I, 146, j

nakta. Night

pole, III, 6, 6.

;

66, 2 73, 6 5'; III, i^, 7 ; 16 dhenu iti,

divakshasa/7 dhena-

dhrag-imat, hasting,

;

144, 5 ; IV, 5, 7. dhira, wise, I, 65, 2^, &c. dhuni, roaring, I, 79, i^. dhur, to harm : adhurshata, V, 12,

shower,

;

dhmatr/, smelter, V, 9, 5. dhra^^ : 6pa dhrag-antam, speeding forward, I, 149, i.

;

^,

6

I,

146, 3^;

va/6, III, 7,

14. dhitf,

10, 5. i

dhma, see dham.

;

5I

5,

;

IV,

;

I,

9I;

II, 2, 2

I,

:

4,

1,9'.

dhenu, milch cow,

3^.

dhi'sh«ya,theDhish«yaaltar, IV, 3,6\ dhi, to think devan ikkhs. di'dhyat

71,5; IV,

5, 6.

;

dh/7sh«u-ya, fiercely, V, dhena, stream, I, 141,

;

dhi'shwya, liberal

451

nabhanya?

III, 12,

:

'

141, 9; II,

I,

nabhas, cloud,

nam

:

149, 3^ I, 71, 10; II, 4, 6

to direct, IV,

nama/6-ukti, praise, 14,

I,

189,

Gg

i

8, 3. ;

III,

2^.

namas, adoration, reverence,

I, 4.

;

i'.

a-namam,

I, i, 7,

—

a

VEDIC HYMNS.

45' &c.

namasa, adoringly,

;

16; giihyam nama, V, 3, bhuri nama da5, 10 dhati, V, 3, 10.

IV,

III,

2

14, 5-

nam:;synaniasy, to worship, adore aiiti, I, 36, 19; niiiiasya, I,^4, nama6^; namasyan, I, 72, 5 namasyama/6, syata, III, 2, 8 111,17,4; namasyanta/.', adoring, :

6, II.

27, 13. 36, 7.

;

;

III, 29, II

;

niwsate, I, 144, niws, to kiss ni-kama, desirous of, III, i, 15. vi-nikshe, to pierce, V, 2, 9. niksh r\\-k\ri, watchful. III, 9, 4. ni;2ik, secretly, IV, 5, 8^ inmost, IV, ni«ya, hidden, I, 95, 4^

V,

;

;

I

V,

I, 66, i 5; 71, 148, 3; 5; II, 2, II ;— true (friend of men), I, nityam, constantly, I, 141, 2"; I

youngest, V, 27, 3. nava-ja, new-born, IV, 6, 3. nava-^ata, new-born, V, 15, 3. navatf, ninety: navatim pura/j. III,

navamam, 27

73, 4. nitya-aritra, with

nid

:

ninth time, V,

the

for

"*

own

its

rudders,

12I.

140, nidanh/j, scolding, IV,

1,

ni'd, scofi'er. III, 16, 5

IV, ninitsu,

12, 6.

;

140, 7;

;

—

;

;— navya/>, ;— navishi'^-a,

1 1

3'

12,

III' 2, 13

;

own,

one's

ni'tya,

;

141, 5; 143. naviyasa, I, 12, ;

gen.,

.

3, 16.

2.

5,

narya, manly power, I, 72, i\ nava, new, young, 1,^3 1) 8, &c. ;— 60, navyaws, navyasi, I, 27, 4 3

i

:

:

I,

Narajawsa,'songofmen' or 'praised II, 142, 3 by men,' I, 13, 3' I

3.

,

namasvfn, adorer,

3,

73,

:

namasya, to be adored, venerahle, I, 72, 5^; II, 1,3; 10; III, 5, ;

I,

narmiwi? I, 149, 3'. navaya, I, 97, 8'. nava, boat Nasatya, IV, 3, 6^ ;— du., the Ajvins, IV, 14, i^

;

2

;

;

nari, wife,

;

IV,

I,

3

;

4, 15. tries

who

;

5, 12.

— revilement,

to revile,

189,

I,

6.

V, 2, 6. ni'ndya, reproachabl?, V, 2, 6.

ninditr/, reproacher,

Nava-vastva, I, 36, i8\^ navedas, watcher: ushasaZ- navedaZ', I, 79, 1';— witness, V, 12, 3. navya, young, I, 141, 10; 189, 2. naj, to attain: najate, V, 4, 11 ;—

ni-mi'sh, closing of the eyes, 1,72, 5*-

ana/, 1,71,8. nejat, it disappeared, IV, 1,17. Nahusha, N. of a clan, I, 31, 11^;

ni-varcana, return. III, 9,

2.

ni-vid, the Nivid tbrmula,

I,

nishka-griva, with a golden

ornament

naj

:

V,

:

V, 1, I 17,2. 5, 10; IV, 13,5; nana-ratham, on many chariots. III, ;

6, 9-

nandi', delight

nandye,

:

I,

145, 4-

;

;

4

;

II,

3,

7

;

III,

5.

9;

pra-^am nabhini, II, 3, diva^ nabha. III, 4, 4; ainrkasya nabhim, III, 17, 4. 29, 4

;

9;

deva-tvam nama, naman, name naam; ztam nama, I, 68, 4' mani dadhire ya^^wi'yani, I, 72, :

;

;

ni-vat,

prathamam nama

depth

:

189,

I,

8;

3, 16.

ut-vata/.; ni-vata/', III,

2, 10.

96,

2^

at his neck, V, 19, 3. down, I, 72, 6.

ni-hita, laid ni,

padam nayanti, they to lead follow his track, I, 146, 4^; pari nayanti, they carry around, pari niyate, he is led I, 95, 2* :

;

around. IV, 15,1. 12. ni/a, nest, IV, i, 11 nitha, song, IV, 3, 16. ;

Nabhanedish//)a, (I, 142, 10^). 142, nabhi, navel, centre, I, 59, i" loi; III, 5, 5j IV, )o, 8; nabhlA pr/thivyaA, I, 59, 2 143,

invocation,

— recitation, IV,

12, 6.

Nahiis, (I, 31, 11^). naka, sky, firmament pipeja ni.kam s\.rtbh\h, I, 68, 10 ;— III, 2, 12 ;

3

ni-va/'ana,

dhen6/7,

nitha-vfd,

knowing

all

the ways. III,

12, 5.

with the dark blue back, III, 7, 3. navanta, 1, 66, 10 nu, to low, roar nonava, I, 79, 2 ;— to shout (hymns of praise) navanta, I, abhi pra nonuma/j, I, 69, 10; 78, 1-5; abhi anushata, they .have greeted with shouts, I, 144, 2; IV, I, 16; abhi anushata,

ni'la-pr/'sh//)a,

:

;

:

—

;

INDEX OF WORDS. (the

^\

hymns) have been sung, 4 ;— s^m navanta, I\', 3,

patyate, he rules, I, 128, 7; patyase, thou possessest, II, 1,8. pat, to fly: patanti mihah, I, 79, 2.

nfi ^it n{\, I, 58, i'

patanga, winged (flames), IV, 4, 2. patatnn, winged, I, 58, 5^; 94, n.

I.

I

r\{],

5,

now

:

pura /(a, I, 96, 7. nutana, present, recent,

III,

;

:

1

i

;

future, nr/,

I, i, 2

>^;i

now adya nunam /'a, 1,13, nunam aparam, now and

nilndm, 6

nii

j

man

i&p,

I,

4.

nr/n (for various cases), 4I; IV, 2, 146, 4^; III, 14, 15^ V, 15, 2^^ nara/j mnruta/i, :

I,

;

;

III, 16, 2^

jawse n^/«am.

;

III,

IV, 22, 2 n/-z-tama, manliest, ;

;

III,

V,

men.

12

I,

I.

I

nr/-pejas,

men '

3.

I,

59, 4 3

;

77, 4

;

IV,

5,

;

2

;

men,

I,

(the

71, 8^

;

II,

with

doors)

divine

as their

ornaments,

III, 4,

*

nWm«a, manly power, 19, 2. nr/-vat, with

I,

67,

men, V,

3

;

V,

18, 5.

manly

friends,

IV, 2, 5^ n/7-sadana, seat of men, V, 7, n/-/-han, man-killer, IV, 3, 6.

pati-n'p, deceiving

I,

;

beloved

73,

3.

her husband, IV,

^5> 5-

13-

72, 5

patman,

;

1, 5.

7; V, 5, 7. 140, 9; pat140, 12'.

flight, I, 14 t,

vatim navam,

I,

I,

;

:

—

:

pad-bhi'/j (conj. for pat-hhi/j),

;

IV, 2, 14^. pada, footstep, footmark, track, I, padam 65, 2; 67, 6^; IV, 5, 3 nayanti, they follow his track,

padam

5'

3

;

V,

13, 6.

146, 4^; 6 IV, 5, 8*;

;

;

ve^',

abode

place, 2

4

;

;

III.

5,

padam Vish-

«o^upa-mam,V, 3,3; 72,

nema-dhiti, discord, 1,72, 4". nemi, felly, I, 141, 9; II, 5,

I,

III, 6, 9.

;

patvan, flight, V, 6, 7. pathya, path, III, 14, 3. pad, to fall padish/a, I, 79, 1 1 ava padyate, ly, 13, 5. pad, foot pada/j nf dadhati, I, 146,

I,

leader, III, 15, 4; 20, 4; ishiim neta. III, 23, 2^. nedish//ja, near, nearest, I, 127, 11

— standing-

pade parame, I, irih sapta g6hyani :

pada, steps or places, I, 72, 6' \/Ah pade, I, 128, i; /-/'tasya pade, IV, 5, 9 matu^ pade parame, IV, 5, 10. pada-v]', following the footsteps, I, 72, 2^ 111,5,1'. pan, to praise: pananta, II, 4, 5^; panavanta, III, 6, 7 panava, ;

n^sha-tama, best leading, I, 141, 12. neshtri, the N. priest, II, 5, 5^ nesh/ra, office of the Nesh//v (priest), na6, boat nava-iva, I, 97, 7 99, I si'ndhum na nava, ^^ 25, 9 :

;

j

;

9

navam

;

ni'tya-aritram

pat-vatim, I, 140, 12', nya;7/^, directed downwards I,

pati^ush/a (nari), (a wife)

by her husband,

66, 8

I,

;

2.

net;-/,

4,

26, i, &c.; pati/» dan,

I,

149, i^;— husband, 71, i; IV, 3, 2\

2

nr/vat-sakhi, rich in

;v,

patarain,

I,

pat-vat, having feet,

7-

;

lord,

pati,

prhnyaA

:

patni-vat, together with the wife,

3,

19,

;

III, 15,

4, 6.

nr/-pati, lord of

V,

winged 11,2,4.

patara,

patni, consort: devi'/^ patn7', IV, 5,

16, 4.

nr/'-Mkshas, beholding 3

pat:

20.

I,

453

66, 10^

;

:

n\'k\b,

72, 10*.

;

V, 20, iV. panish/M, most wonderful, III, i, 13. paniyaws, highly miraculous, V, 6, 4. panu, praise, I, 65, 4. payas, milk,

9; pakva, ripe, I, 66, 3 IV, 3, 9. pa^ata, baked. III, 28, 2. paw^an, five adhi paf/^a kr/sh/:'shu, over the fivefold dwellings (of the five peoples), II, 2, 10. pa«,^ajat, fifty, V, 18, 5. ;

:

I,

66,

2

;

79,

3

;

IV,

3,

10.

payasvat, rich in milk, II, 3, 6. par, see pri. para, distant, III, 18, 2. para/6-pa, a protector far and wide, II, 9, 2

paraju, axe,

;

I,

6.

127,

3

;

IV,

6, 8.

;

VEDIC HYMNS.

454 beyond

paras,

:

mamshaya, V,

f ara^

143, 8;

17, 2^.

7

parastat, on high, III, 22, 3. para-vata/^, from afar, I, 36, 18

3';

79,

127,

III, 2, 93

2=*;

V, 8, 7. pavaka, purifier, 60, 4 3, i;

;

7; V, pavaka-jo^i,

6

;

141, 9; 111,

i,

pitr/, father

parishfi, searching, (1, 65, 3').

palita, grey, 2,

I,

144, 4

5

par-

:

5;— puri-

1^;

IV,

—

II,

I,

iS^; paju^

r.a

ji'jva,

.

;

;

I,

188, 10^

(conj.

patha>{, III, 8, 9 ; tha/j?), II, 2, i\

pay6, guardian,

I,

31, 12

II, 3, 9

;

;

lo^;— du.,

9-]

—

pita pit/-/-bhya/j litaye,

pitara^ manushya/,,

1^;

5, I,

13^

pitara/)

;

parasa^

acquired by the fathers,

sakhya pitryawi,

I,

i,

paternal

;

pa-

13; 95,9;

:

pinvasva. III, 3, 7. pipeja, I, 68, 10. pij, to adorn pijahga-rupa, tawny-coloured, 7

;

:

II,

3, 9-

piy, to putri'n,

abuse piyati, I, 147, with sons, V, 4, 11. :

2.

pt'ma/) astu sa/, asmai, may it : (the spell) recoil on him, I, 147, 4; puna/,, give us back, I, 189, 3.

p6nar

piir,

stronghold: pu/'-bhf/, ayasibhi/,, I, 58, 8;— I, 149, 3; 189, 2; III, 12, 6; 15, 4; V, 19, 2.

pura/j-et/-/",

^

pathas, abode,

3,

I,

71, 10. pinv, to swell: pfnvamana/'. III,

pi'trya,

I,

4,

;

I

I,

73, i^; 9.

I,

;

V

;

pitri-vitta,

7; V, 7, 7; cattle, 1,67,62; 72, 6; III, 18I; IV, 2, V, 2, 5; 9, 7; victim, IV, 6, 3. paju-pa, shepherd, 1, 144, 6 IV, 6, 4. paju-sa, winner of cattle, 1, 127, 10'. . as an instrupajva-yantra, taking ment (?), IV, I, 14. pastya, dwelling, IV, i, 11. pa: sa^ pati (conj. sapati), V, 12, 6^ paka, simple, I, 31, 14; 111,9,7; IV, 5, 2. III, pa^as, stream of light, 1, 58, 5 IV, 4, i; 14, i; 15, I 29, 3 .

71,

pratnasa/), IV, 2, 16.

12^; pa/-

(conj. pad-bhi'i)), IV, 2, i^^.

65,

1,

III, 26, 9; matara pitara, ; pitara/' AfigirasaA, I,

6, 7

IV,

paju, animal, beast: pajva na tay
pitre dive,

pit6^ ^a ^anitu/j ^a, 10^; pita ya^wanam, III,

I,

71, 2^

2^.

2,

2'^;

140, 7-; III, 7, i^; 18, i^; pitr6/' upa-sthe, I, 146,

fying strainer, 111, 26, 8. paj, to see: ati pajyasi, 1, 94, 7; apajyanta, they have pari searched, 1, 146, 4; vi pajya, :

his

IV,

4';

parents,

look forth. 111, 23, pa/-bhi7j, IV, p;u, eye

;

purify-

paramat (Heaven),

4;— V,

3,

4^

—

is

I, 8._

mahe

:

pitu/'

;

141, III,

fern, palikni,

;

pavi'tra, purification, lll,i,

bhi'/j

IV,

/44, 7;

10, I.

V,

whose flame

IV, 5, 6 4; 26, I.

7, 5; V, 22, I. paja, tetter, V, 2, 7. pitu, food, I, 69, 3 ; V, 7, 6. pitu-mat, rich in food, I, 141,

;

parusha, speckled, V, 27, 5. parvan, joint (of the month) vawa-parvawa, 1, 94, 4'.

;

7,

purifying with flames. III, 9, 8^; 11, 7;

111, enveloped, 1, 128, i^ 8,4'; IV, 1,7. parish/i, encompassing, I, 65, i\ pariwas, abundance, III, 24, 5; V,

pari-vita,

27, 4

;

3; 7;

;

pavaka-jo,^is,

4; 97,

10.

3,

2

4,

142,

ing, III, 2, 6.

10.

2,

I,

6;

9; 10; 13, i; 6; II, 3 III, 5, 7; 10, 8;

4;

7,

6,

1,31,6V. 1,

2,

1, 12,

95, 11;

;

17, i; 21,

IV, 3,6*; V, 10, 5. pari-takmya, the decisive moment, pari-badh, hindrance, V, pari-bhu, encompassing,

IV,

—

6; 111, 9, 5from, I, 31, 4 ;— for the sake of, 111, 5, lo^ pari-kshit, encompassing, 111, 7, i. pari-^man, walking round the earth,

pari, prep.,

I,

189, 4; 11,

;

III, 15, 4^;

;

4, 3; 12; V, 12, 4. parthiva, dweller on earth, I, 95, 3 the terrestrial (space), I, 128, 3 ; 144, 6 ; ^rayawsi parthiva,

73,

;

147, 3

2, 4

;

leader,

I,

76,

2'

;

III,

II, 5.

pura/,-ga, going in Iront, I, 188, 11. pura/'-sad, sitting in front, I, 73, 3. pura/^-hita, the

Purohita,

1,

i,

i

;

;;

;;

INDEX OF WORDS. 44, lo'; 12 128, 4; III,

V, II,

58,

;

3

2, 8

94, 6^,

;

2;

3,

;

puru-huta, much-invoked,

2.

^' . IT T II, I, J,

puras, in front

:

dadhire pura/^, III,

V, 16, I-. 2, 5 pura, before (with gen.),

—formerly,

I,

71, 10

I,

purishyasaA

:

agnayai". III, 22, 4^

many, I, 36, i^ &c. III, 4, pur6 va aram (conj. puruvaram), I, 142, 10^ anu purvi!^',

purij,

;

;

;

3';— mightily, 1.127,3.

III, 15,

;

II,

V,^8, I. puru-tra, in 146,

2,

many

12

III,

;

places,

I,

25,

3

;

70, 10

;

5.

puru-dawsa, wonderful, III, i, 23. III, puru-druh, full of deceit. 18,

I,

44,

7.

31, 4.

pur(>/cu, sacrificial cake. Ill, 28, 1-6. pur6hita, see pura/^-hita. pushyasi, I, push, to make prosper pushyata, I, V, 26, 6 94, 6 94, 8; pushyati. III, 10, 3; p(jshyanta;6, causing to thrive, IV, 8, 5. push/i, prosperity, I, 65, 5; 77, 5; ;

II, 4, 4

push/i-mat,

;

V, 10, 3. with prosperity,

III,

push^im-bhara, bringing prosperitv, IV, 3, 7. pushd-vardhana, augmenter of prosperity,

I,

31, 5-^

pu, to purity; punana^, II, 3, 5; kratum punana/6. III, i, 5^; apupot. III, punanti, III, 8, 5 26, 8 ;— abhi punati, IV, 5, 7. ;

puta, purified,

I,

79, 10.

puta-daksha, of pure powers. III,

I.

purudha-pratika, with

HI,

many

faces,

7, 3.

purudha, manifoldly, IV,

2, 19.

puruni^-stha, growing up in many places, V, 1,6. Puru-nitha, N. pr., I, 59, 7. puru-peja, manifoldly-adorned, II, 10,

142, 6;

7, 6.

13, 7.

puru-an'ika, with many faces, I, 79, 5. puru-ksh6, rich in food, I, 68, 10 111,25,2. puru-^andra, rich in splendour, I, 27, 11;

I,

;

;

96, 7.

of the soil

Pururiivas,

I,

:

;

5^

much desired, 11,7, i; IV, 8, 7; V,

puru-spr;h,

"

II, r;

Puram-dhi, Liberality of the gods,

purishya,

455

3^

;

— diva/j

1,31,17 daybreak, ;

I,

60,

pii'rva/j,

2

;

before

to the front,

manushat piiVva^, II, 94, 8' 3^; tvat h6ta purva/j. III, pii'rvam anu 17, 5 ;— eastern I,

;

3,

:

manifold-adorned,

puru-pejas, 3, 6.

V, 17, i. the Purus, I, 59, 6 purva, former, ancient, I, i, 2, &c. purva-vat, as for the ancients, Piirli,

III,

^

puru-prajasta, praised by many,

I,

pra-duam,

I,

95, 3.

purva-tha, in the old way. III, 29, i. piirvya, ancient, I, 26, 5; 94, 6; III, 14, 3-; 23, 3

73, 2^

puru-priya, beloved of many,

I,

12,

foremost,

1,

74,

;

V, 15, 32;—

2^.

V,

IV, 3, 7. Pfishan, II, I, 6 pusha«-vat, accompanied by Pushan,

puru-praisha, he who pronounces many Praishas, I, 145, 3^. puru-rfipa, of all kinds, manifoldV, 8, 2 shaped, II, 2, 9 5. puru-vasu, rich in wealth, II, 1,5, many treasures, puru-vara, with bountiful puru-viiram (conj. for puru va aram), I, 142, 10'-' IV, 2, 20 -—II, 2, 2 5, 15. puruvEira-push/i, lord of bountiful prosperity, I, 96, 4. purusha-tra conj. purusha-ta, men as we- are, IV, 12, 4^. puru-stuta, praised by many, I, 141, 6 V, 8, 5.

I, 142, 12. piparshi, pri or par, to bring across thou leadest forward, I, 31, 6*; parshat. III, parshi, II, 7, 2

2

;

18,

44) 3

45, 6

;

;

III,

;

;

:

;

:

;

4

3,

;

I.

;

;

:

;

20, 4; pipr/tam, parshati dvisha^,

III,

26,

may he

9; help

us across our enemies, V, 25, i 9 ;— ati paraya, I, 97, 7; ati ati parshat, I, parsha, I, 97, 8 ;

99, I. pri, to fill

:

purdhi,

I,

36,

i

2

;

papra,

69, I ;— apapri-viin, I, 73, 8 j 146, i; a apr/«at. III, 2, 7 ; a apra/&, a apr/«a/^, III, 3, 10; IV, 14, 2; pra-pra pr/Vitana, I,

—

—

;

;

VEDIC HYMNS.

456

pr/ksh, nourishment, 5

;

pr/'ksha,

H,

and

further

(with bliss) fill further, V, 5, 5.

pr;shat-ajva, with the spotted deer as horses. III, 26, 6-. pr;shati, the spotted deer, III, 26, 4^^. p//sh?a-bandhu, after whose relations men ask. III, 20, 3^

71,7'; 73-

I,

I, 6.

power,

I,

1

— powerful,

5'

27,

II

;

i

,

5^

1

,

sapta

141, 2';

I,

:

:

:

:

;

;

papr/^anasa/;, swelling, I, 141, 6^; papr/^asi, make swell, I, tamase vi-pr;^e, for 141, ii'^;

—

dispersing the darkness, IV, 13, vi-pr/kvat, cleared from ad3 mixture, V, 2, 3^ ; sam-pr/«,^ana/3, being united, I, 95, 8.

—

pr/t, battle,

I,

10, 7;

27, 7

79, 8

;

V,

;

9,

16, 5;

17, 5pr/tana, battle. III, 16, 2 24, i. p//tan;(§-ya, racing of battle, III, 8, /

,

;

10. p7-/tana-y('i,

seeking to combat. III,

1,16. pr/tana-sah, powerful in battles. III, 29,^9; V, 23,

:

;

agni;6 dati i-6nia

pr/thivya/j,

ksham and

67, 5; dyava and Earth,

III,

r,

pr/thivya>6.

III,

7,

2 3

diva/»

;

mahina

;

10^; varsh-

man

pr/thivya7'. III, 8, 3 a pr/thivya/j, III, 23, 4^

;

;

98,3;

III, 25,

pr/'thivya/.i.

Earth, 1,72,9

;

I,

Heaven

iti.

143,

pr/thivya^.

siint'i/j

I,

pr/thivl'm,

pr/'thivi I,

94, 16

;

vare diva^ 1

broad, I, 65, 5 II, i, 12. pr/thu-pa_^as, with broad stream of ;

III,

2,

is

to thrive. III,

4, 9-

pipayanta, they were exuberant, I, 73, 6; p'lpayat, may he augment, I, 77, 5

pyai, to swell

:

pi'yanaA (conj. pi'yanam), I, 79, pipaya, it has prospered, 3' II, 2, 9 pi'pyana^, rich in milk, 1 1 1 1 1 o^ pra pipaya, increase, ;

;

;

,

,

—

11;

protector, I, furtherer, III, 21, 3. pra-avis, zealous, I\', 9, 2. pra-keta, splendour, I, 94, pra-^etas, provident, wise,

I

3,

;

5,

I

;

27, 5-

pr/th^i-praga«a, with broad passages,

111,5,7. pr/th6-pragaman, proceeding on his broad way, I, 27, 2. pr/thu-biidhna, broad-based, IV, 2,5. pmani', the speckled (cow), I, 71, 5^ pr/jni, speckled, IV, 3, lo'^ Pr/jni, the mother of the Maruts, II, 2, 4^; IV, 5,7'; 10. ;

—

8;

12,

5.

I, 44, 7 III, 25, i; 29,5. prishtab, I, 98, 2^. prayJ/', to look for pra-^anana, the creative organ, III,

ri

II, 10,

;

;

;

:;

:

i^.

29,

pra-^a, children pi-a-^asu),

syatu,

vi

:

I,

pra-^a>6 uta (conj. 9'

67,

may he

;

pra-^am

deliver a son,

11,3,9.

;

95, 11;

IV,3,5.

III, 8, 81; 17,2;

pr/'thfi,

light.

which

pra-avitr/,

V, 4, i. nabhi/' p;v'p;-;thivi, earth. Earth thivyab,J, 59, 2; III, 29, 4 p/vtsuti, hostility,

;

;

poshayitnt'i,

111,15,6.

2.

pr/tanyat, foe, II, 8, 6.

65, 8

—

;

pr/ksha-praya^, mighty sacrificer, 111,7, loi. pr/kshljdhaA ? 1,141,4". pr/kshudh p/7>7/(anti. they fill, I, 79, 3 p/-/X' pn«/('ate, they grow, I, 128, 5

;

I V, 2, 1 1-; pr/sh/M, back, I, 58, 2^ ridge, V, 7, 5 certain a Stotra? IV, 5, 6'. pr/sh/^ya, of the back payasa pr/'shtbyena., IV, 3, 10'. ya^wap^jas, the ornamented form sya peja/j, II, 3, 6^. Peshi, V, 2, 2'. p6tr/, the Potr/ priest, I, 94, 6; II, 5, 2; IV, 9, 3. potra, service of a Pot//, I, 76, 4^; 11,1,2. p6sha, welfare, I, i, 3 V, 5, 9. ;

p/-/kshasa/j, III, 4, 7'.

praja-vat, procuring offspring,

I,

76,

pra^a-vatradhas, abundance of progeny, I, 94, 15: accompanied by oftspring, II, 2, 12; III, 8, 6; 16, 6; rich in off4

;

spring, III, 16, 3 ; IV, 2, 5. pra-tara«a, carrying lorward, II,

i,

12.

pra-tavas, strong, IV, 3, 6. prati, equal to, II, i, 8 15 3, 2. pratTtya, to be listened to, IV, 5, 14. ;

pratna, old: pratnam,

;

36, 4: II, 6; 111,9,8. pratUci-tha, in the ancient way, I, I,

7,

96,

I

;

III, 2, 12

;

V,

8, 5.

INDEX OF WORDS. turning back,

pratvawX',

III, 18,

'll, 3, i;

I,

95,

5

;

I. :

—

prathantam, may vi wide, II, 3, 5 pratliasva, spread thiyselt, V, 5,4.

15, 4 ; tliey open

prathama

VI

after the primitive ordinances, III, 17,

I.

prathama-^a,

first-born

29, 15'.. pra-dakshi^zi't,

from

(son),

6, 4

III,

7, 8

;

;

right,

6, 3.

pra-diva, ancient, II, 3, pra-divas, from of old,

IV, pradu,

f

V,

commandment

i.

141, 3^;

I,

pradua/^,

:

(I, 31, 14=*).

pra-bhii', euiinent: pra-bhvi'^ (dura.b),

1,^188,

5I;

;

care,

I,

94,

i.

pra-mahas, highly exalted, V, 28, 4. pra-ya^vu, friend of sacrifices. III, 6, 2\ pra-yata, forward-bent, IV, 5, 10. giving

prayata-dakshi/za, fees,

9'-;

45,

;

I,

3.

44, 12'. 150, 2.

pra-hosha, libation, I, pra^a-^ihva, stretching forward his tongue, I, 140, 3. ^

eastward-turned

(barhi's),

188, 4. pra»^, inclined towards, II, I,

eastward kzikrima,

/"'7,

III,

7;

pni^i

2^;

i,

2,

sacrificial

31, 15pra-yantrJ, giver, I, 76, 4*. prayas, joy, delight, feast, I, 31, 7 45, 8 ; 58, 7^; 71, 3; III, II, I,

;

7; 12, 8; IV, 5, 6; 15, 2''. prayasvat, offering enjoyment, I, 60, 3; III, 6, 3; V, 20, 3. pra-ya, onset. III, 29, 15. pravawa, hill-side. III, 22, 4. prepra-vat, declivity, I, 144, 5^;

—

cipitous: pra-vata. III, 5, 8. pra-va/^ya, to be openly uttered, IV,

—

yasrwam iti,

10^;— turned forwards,

III, 6, .

praH^am

:

7.

prawa, breath prata/j-yavan,

ayuh pva.nib, I, 66, i. coming early in the

:

morning,

I,

44, 13

morning

45, 9. libation. ;

III,

^28, I.

=

I, 13, 3, &c. ; dear sapta priyasaZ), 67, 6^ seven friends, IV, i, 12 priyam

priya, beloved,

9.

pra-bhuti, copiousness. III, 19, 3. pra-mati, guardian, I, 31, 9; 10; 14; 16; 141, 2* ;— kindness, I, 71, 7

44, 6

I,

pra-svanita, roaring,

prata^-sava,

79, 7.

Prajast;/'

,

;

pra-bharman, the bringing forward,

the

command, I, 145, i. pra-sah, power, V, 23, i. pra-siti, onslaught, IV, 4, i. pra-su, sprouting grass, I, 67, III 3, 95, 10'

region: pra-duain (conj. for pra dijam), I, 95, 3^. pra-niti, guidance, I II, 15, i; IV, 4, 14. pra-netr/, leader, II, 9, 2 III, 23, i. pra-pitva, the time of the advancing day, I, 189, 7V.

of 2.

I,

pra-jish,

pra/^i'na,

8, 7.

5,4. office

priest, II,

pra-dij,

1,

II,

;

Praska«va, to

left

19,2'; IV,

III,

;

pra-jastra,

;

pnithama anu dharnin,

:

praise, 1, 26, 9; 70, 9; 16, i. 148, 3 ;^V, 9, 6 74, 6 pra-ja>t//, the Prajast/v priest, 1, 94,

pra-jasti,

;

prathayan prath, to spread out nrtn, III, 14, 4; paprathana/^,

V,

457

({)i\os, I,

;

;

tva kr/wavate, he gratifies thee,

;V,^2, 8. priya-dhama, whose foundations are pleasant, 45, 3^ pri, to

;

140,

I,

Priya-medha

prhtanab,

please:

pi'prishati,

IV,

4, 7

i.

priyamedha-vat, I, priya-medha/p, I, 45, ^\ :

;

I,

73,

i;

he longs to gladden, a pipraya/j, gladden

—

(the gods), II,

6, f,\

prita, well-cared for,

I,

66, 4'

;

69, 5.

prush, to sprinkle, shower prushita, 1,58,2; prushwavat. Ill, I 3, 4. :

pretr?, friend,

I, 148, 5. presha, instigation, I, 68, 5'. praisha, sacrificial command

of

a

141, i. 96, I fetterer, V, 12, 4. bandhuta, kinship, IV, 4, 11. babhri', carrying (the prize), III,

i,

priest, (I, 145, 3).

phalgva, feeble, IV,

5, 14.

5,8. pra-vid, finding out. III,

7, 6.

pra-jawsya, deserving of praise,

2, 3; II. pra-jasta, praised, glorious, precious, I,

36, 9

;

60,

I

J

66, 4.

ba^ lo I, bandhana, !

II,

12.

;

—

—

VEDIC HYMNS.

458

brown (plants), I, 140, 6'. barhish//?am, most powerfully, III,

word,

babhrfl',

I.

13,

II, 3, 4

madhye

;

1

many

70, 9

V,

;

i,

10.

5

ia

bahvi!/j ^^a bhuyasiZ?

:

188, 5. 189, 2.

III, 8,

2

badhasva, beat away,

;

fortune,

— love, V,

bodhi. III, saA ka. bo-

may he be

attentive,

;

;

;

;

;

11^;

i,

— depth,

I,

3'-

b/zhat, great:

brzhat

hh-a/j,

I,

45,

br/'hati iveti bri°, I, 59, 4 ; a br/'hat vadema, loud, II, i, ;

mightily.

IV,

;

III,

3,

ii'; V,

25, 8\

.

.

.

6

i,

I,

fortunate, I, r ; glorious,

;

^

bhandamane

I'ti, of glorious appearance, I, 142, 7; III, 4, 6'-; bhandamana/', glorified. III, bhandate, he is glorified, 2, 12 :

;

,111,3.4. bhandish?^a, most

glorious,

I,

97,

Br/hat-uktha, V, 19,

3.

26, 4.

8,2. bnhat-diva, dwelling in the great heaven, II, 2, 9. b/vhat-bhanu, with bright light, I,

59, 7-

:

;

I,

36,

i8\

B/vhaspati, III, 20, 5

;

bradhna, ruddy. III, 7, brahman, the Brahman IV,

3';

biahman, (sacred) II, 2, 7

;

brahmawa/^

2,

6

I,

44, 3';

9,

10, 6

III,

12; 14.

I,

;

;

III,

I,

bhaga-dheya, portion,

5.

bha^ayifi,

(priest), II,

(goods), II,

73, 5^;

I,

31,

18;

2; 13, 6

;

prathama-^a^

III, 29, 15';

— sacred

II,

III, 28, 4.

of

distributing

I, 4-

bha-tvakshas, whose power

4'^.

8,

desirous

I,

19.

26, 2".

spell,

10; III,

V,

1,71, 6'; VI bhasi, thou shinest, VI bhahi, I, 95, 11. hhii/j-rig'ika, whose riglka (?) is light, II, I, 10',-;

bhaga, share, portion,

36, 15.

;

B/vMt-ratha,

;

;

bhargas, splendour, I, 141, r. bharv, to chew bharvati, I, 143, 5. bhas pra babhasat, may he consume, IV, 5, 4. bhasman, ash, V, 19, 5. blia, to shine anu bhasi, III, 6, 7 vi-bhati,heshines(conj.vidhati), :

br/hat-ketu, with mighty light, V,

1,2^

3

V, I, lo'. Bharata, Agni the B., I, 96, 3^; pi., the Bharatas, V, 11, i. Bharat-vag-a, the Bharadva^as, I,

:

brihat-ijksh, mightily growing. III,

27, 12

3,

nama,

blissful, I, 94,

;

4, 7-

bhand

awakened, V, i, i; 2 budhya6 mana^, awaking, V, 3, bodliaya, awaken, V, 14, i^; VI bodhaya, awaken, I, 12, 4. budhna, bottom, base, I, 95, 8^ 9 II, 2, 3 maha/6 budhne 96, 6 IV,

5

; 144, 44, 8 ;

1, 94, 14, &c. bhadra-jOi^i, with glorious light, V,

I,

— to think: bodhat, IV, —abodhi, he has been

ragasi\/j,

I,

bhaktam abhaktam

4;

68,

67, 2

77, 2-; 15, 7^;

;

god,

;

bhadra, good,

;

;

dhati,

I,

6*;

141,

I,

8^;— a winner

7,

27, 5-

,111,15, I. bahu, arm. III, 29, 6. budh, to take notice: V, 24, 3 14, 7

3

;

ava^, blessings enjoyed or not enjoyed (before), I, 127, 5"; a m/j bha^a, let us partake, I,

.

18,

4,

;

;

I,

I,

bahula, large, I, badh, to drive away: badhamanaj6,

16;

15

3,

:

III, 20, 4; 7 V, 16, 2\ bha^, to obtain: bha^-anta II,

I,

ya/j dura/j,

^

1^

3';— Bhaga, the

3, 3-

MI,

IV,

hymn

(in a contest), I, 141, 10^

tribute,

8'

good

bhaga,

a barhi'/j. III,

14, 2.

bah6,

3I; 5,

:

barhi-sad, sitting on the Barhis, II, ,

;

;

barhfshmat, he who has spread the Barhis, V, 2, 12. barhi's, the sacrificial grass, I, 12, 4; pra^i'nam 13? 5; 7; 9) &.C.; barhi'/j, I, 188, 4; deva barhi/^',

ball',

II,

— prayer,

vo-^ema brahma, I, 75, 2 brahma«a/6 pate, Brahma«aspati, II, 1,3; akari brahma, IV, 6, 11. bru upa-bruve, I invoke, I, 188, 8. 6

light,

is

I,

143, 3. bham'i, ray, I, 36, 3; 97, 5 flame, I, 143, 3 14 light,

I

splendour,

JI',

'^'j

;

;

II, 2, 8,

i.

&c.

i,

i;

—

—

—

;

INDEX OF WORDS. bhanu-mdt,

V,

shininjr,

V,

6

ii.

i,

bhiinia, splendour, III, 26,6;

— flame,

10.

2,

bhamin, luminous, I, 77, i. bhara, burthen, I, 31, 3. Bhiirata, (Agni) of the Bharata tribe, II, 7, i'; 5 ;— Bharata, the two Bharatas, III, 23, 2'. H6tra Bharati, I, 142, 9Bharati II, i,iii;-I,i88,8; II, 3, 8; bharati bharatibhi/j, III, 4, 8. br/hat bha/^, I, 45, 8' bhas, light IV, 5, ii;_II, 4, 5; IV, 7, 9. bhiksh, to implore, I, 73, 6 7. bhid ava bhet, he cut down, I, 59, 6. bh6§-ate, receives nourishbhu^ ment, I, 72, 8^; bhu^e, to enbhli^am, for II joy, I, 127, 8 the enjoyment, 111,2, 9; yasya sam-bhu^am, whom I may en:

;

:

;

:

:

;

;

—

joy, II,

bhu^man,

4I.

I,

fertile

bhii^ma

:

(conj.

bhu^^ma), I, 65, 5^ bhur ^arbhurat, hurrying around, II, 2, 5; ^arbhurawa/j, II, 10, bhuranta, they have made 5 tremble, V, 6, 7^ ;— pari-^arbhura«a^, hurrying around, I, 140, :

;

10.

bhura«yu, quick, bhurfg-, pole-arm

(?),

bhlivana, world,

I,

II,

I

3,

IV, 14, na, .

bhu

I,

ni,

31, 2,

14^

2; 10;

8

73,

;

10;

3,

4';— being,

I,

98, i;

16, 4.

sata^ ^a bhavata^ ka, of what is and what comes into being, bhavatat, be, III, 23, I, 96, 7 ;

:

—

2^

;

— pari

he encom-

bhiivat,

pari babhiitha, passed, I, 68, 2 thou hast excelled, I, 69, 2. ;

bhuman,

earth,

I,

65,

3'

;

II, 4, 7

:

2;— V,

2

;

—

bhushema,

Ijpa

—

pSri honour. III, 3, 9 bhushasi vratam, thou administerest the law, I, 31, 2; pari bhushanti, they celebrate, I, he takes 95) 3 P^'"' bhushati, pari bhushacare of. III, 3, 2 ;

)

;

you

tha>6,

bh/7, to bring I,

7

display. III, 12, 9.

nama/j bharanta^,

:

bhar

;

I'ti

bha/',

I,

128,

I,

2

;

bibharshi (conj. bi'bharshi), V, 3,

2^;

— 6t-bhr/ta, taken out.

5;— pra

21,

^abhrire^,

bhara (Sawhita: 2nd or ist person, I,

pra-bh/vta, proffered, vi

1,

III,

72,4;

I,

bharaj,

pra

140, i^;

147,

;

2

bbaranta, they have brought

to different places, I, 70, 10' vi-bhr/taA, brought to many places, I, 71, 4^; dispersed, I, 144, 2 ; VI bharibhrat, quickly ;

shaking, II, 4, 4^. Bhr;gava«a, Bhr/'gu-iike, I, 71, 4^^ belonging tot he Bhr/gus, IV, 7, 4. bhrigAva.b, the Bhrtgu, I, 60, i; ;

Bhngus,

58, 5

1,

127, 7

;

143,

;

4; II, 4, 2; III, 2, 4^; 5, 10; IV, 7, Ibhrnni, quick, I, 31, i6^ vi'jvasya bho^ana, bho^ana, food O food on which everything lives, I, 44, 5' ;— possession, V, 4, 5-

bho^ya, bounty, I, 128, 5. bhrama, whirl, IV, 4, 2. bhra^, to shine: bhra^ante, 12

;

abhra/,

I,

66, 6

;

I,

44,

IV, 6,

;

5.

bhrag-at-r/sh/i, with brilliant spears, I,

31, I.

bhratri, brother,

I,

IV

varuwam, r/«am, IV,

65, 7

;

2

I,

bhrataram bhratu/j

;

3, i3-*

bhratra, brotherhood, II,

;

eta bhuma, I, 70, 6 being world vuvani bhiima, II, 4,

—

III, 25,

;

may we

:

2,

bh6vanasya ma^ma-

;

143,

i.

IV,

III,

;

2

68,

I,

459

i,

9

;

IV,

10, 8.

:

ma?«hana, bountifulness, IV, i, 6 V, 10, 2; mawhana, instr., V,

7, 5.

bhuyaws, many,

;

31, 6.

I,

—

bhuri kritwab, bhuri, rich, I, 73, 4 many times, III, 18, 4. bhfiri-poshi'n, rich in manifold prosperity, III, 3, 9. ^ bhijri-retas, rich in seed. III, 3, 11. bhuri-varpas, manifold-shaped, III, ;

16, 42

;

mawhish//6a,

18,

2.

most

rich

in

liberal

147, 2'. makshii, quickly, I, 58, 9, &c. magha, wealth. III, 13, 3;— liberal gifts, I,

III, 19, i;

—

magha-vat, generous,

I,

boon.

liberality,

V,

10, 3.

III, bhurwi, quick, I, 66, 2 bhu'shan, bhiish, to be busy ;

:

3, 5. I,

140,

10.

58, 9

;

140,

— :

VEDIC HYMNS.

460

magha-van, liberal giver, I, 31, 12 8; 77, 4; 98, 3 58, 9; 73, 5

madhyama, middle

11; 140, 12 141, 13 146, 5; II, 6, 4; V, 16, 3; 18, 3 5 ; magli6na/6 (conj. magh6nainj, V, 27, i\ madman, greatness, power, I, 128,

man

127,

;

;

141, 6; 143, 2 mati, (pious) thought, 5

;

;— prayer,

8

26,

math

3,

142, \a.kih

16;

produce

attrition: niathit,

by

148, 71, 4 mathnanta/6, i; I, 127, 7; math'/?), I, 127, 11; mathayati, 141,

I,

1,

;

mathita, 111,

3;

5;

9,

^manthish/am, 111, 23, 2; inanthama. III, 29, i; manthata, III, 29, 5; manthanti. 111, 29, 6 mathyamana/.', V, 11, 6; ni'/j-mathitaA, produced byattri;

tion, III, 23,

mad

I

or mand, to be pleased, rejoice mandasva (with gen.), I, 26, 5 madayante, 1, 59, i' mada-

;

;

yasva,

II,

ii^;

3,

madanti. Ill,

4, 7

yantani, III,

4,

26, 9;

14, 4

;

—

den, V,

III,

9; 7,7; inada-

;

6,^

niadantam,

11;

madayetham, IV, abhf pra mande, I glad-

III,

mad, pronoun me, ace, V, 27, 4^^. mada, delight, I, 127, 9 V, 2, 10. niadhu, sweet drink madhva/j a:

;

:

dhave,

I,

141,

3*;

— honey,

I,

142, 3; ^i88,_ 2; III, I, 7; 8; dai'vyena, III, 8, i'-'

madhuna

;

honey-drink, V, 19, 3^. madhu-^ihva, honey-tongued, 3

;

13,

44, 6; 60, 3.

II, 10, 6.

mddhu-niat, rich in honey, I, 13, 2 142, 2; honey-sweet, I, 78, 5 ; 111,4,2: IV, 3,9; 12; sweet ;

—

2.

madhumat-tama, sweetest, V, madhu-va/^as,

:

mana^a^ varaya,

76, i' ghr/'ta-prtisha manasa, his mind being intent on scatter1,

;

ing gh/vta,

II, 3, 2

manasa sam

;

mind. III, r, 13. manisha manisha, (pious) thought (Pada text for manisha^?), I, :

III, 8, 5; prayer, i'^; 76, I IV, 5, 3 6, i; V, ir, 5';— wise thoughtful mind, I, 94, i thoughts, IV, II, 2; 3; para/:; manishaya, beyond thought, V,

70,

;

;

;

—

—

2^.

/7,

man'shfn, thoughtful man,

I,

13, 5

;

I.

manu, man, I, 96, 2 140, 4 V, 2, manave, to the man, or to 1 2 ;

;

—

;

Manu, I, 189, 7^ ;— Manu, N.p., ^ 31, 4; 36, 10; 19 68, 7 ;

128, 2. manu/7-hita, instituted

;

by Manus,

1,

III, 2, 15.

13, 4^;

Manu-^ata, offspring of IManu,

I,

sweet-tongued,

Manu-vat, like Manu, II, 10, 6. manusha, man, I, 31, 11". belonging manushya, man, I, 59, 4 to men. III, i, 10. Manushvat, as for Manu, I, 31, 17 11,5,2; 111,17,2; as Manus ;

IV,

6,5.

hand, V, 5, 2. madhyata/), out from the midst. III,

—

;

44, 11; V, 21,

I,

I.

man, (I, 31, ii^^j; I, 36, 7; 111,26,2; IV, 1,9'; 6, 11; V, 3,4; 5,7; manusha^, (Aryan) men, I, 189, 7^^; manusha^, of the man, or, of Manus, II, 2, 6 8; Manus, N.p., I, 26, 4; 76,

maniis,

—

;

—

5'; 128, i; II, 10, i; IV,

2, i^;

manushaZ' pura/j-hita/6, III, 3, Manusha/j ^antu-bhi/', III, 2 man6tri, deviser, II, 9, 4. 3, 6 mantra, hymn, I, 31, 13; spell, I, ;

11, 5.

madhu-sl'it, INIadhu-presser, IV, 3, 3, madhu-hastya, with honey in his

21, s.

:

1,71,9; mind

did, I,

madhu-peya, honey-drink, IV, 14, 4^. madhu-pr/^, mixing the honey-drink,

(food). Ill, 7,

:

45,/^-

r.

4,

manvata, they have devised, IV, I, 16; manyase, thou art considered, V, 17, 2^,^ manana, thought, III, 6, i'. manas, thought mana/> na sadya/j,

III, 10,

29, 12.

;

madhyameshu,

:

'5.

^agmuZ>, they agreed in their

manth, to

or

III,

;

141, i;

I,

;

II, i, 15.

;

60, 5

I,

III, 5, 3 IV, 4 mati'in, I, 143, i'. ;

4^

;

27,

I,

;

—

;

67, 4 74,

;

5;

147,

4

;

prayer,

I,

I-

mand, see mad.

mand id, 2

joy-giving, cheerful,

&c.

7, ;

26,

;

I, 26, lovely, delightful, V, 17,

I.

—

.

—

INDEX OF WORDS.

461

mandra-^q-ihva, with lovely tonj^iies,

mah, great

with agreeable 8; speich, IV, II, 5; with the delightt'ul tongue, V, 25, 2. inandra-tama, most delightful, V,

IV, 4, 11'; mahinam, &c. of the great (waters). III, i, 12^ mah, greatness: mahe, HI, 7, 10. maha, great: maha/j, I, 146, 5^^.

I,

142,

22,

I.

—

—

7, 9. I,

26, 2^;

III, 14,

5; IV, 6, ;— raver, I, 77, 4 148, 2 127, 2; 140, i; II II, 4, 8; III, II, 8; IV, 3, 3; I

I

;

;

15

5, 6

;

II, 2

;

manma-sudhaiia,

;

V, 12. i. of thought,

;

fulfiller

96, 6.

I,

manyu,

V, 7, io\ iriamaka, mine, I, 31, 11^. maya^'-bhu, comfort-giving, I, 13, 9 III, 16, 6; IV, II, 4; V, 5, S. mayas, happiness, I, 31, 7; freshness, ill, I, 3^ INIarijt mar^ita/^, the Maruls, I, 31, I 94, 12; 128, 5 44, 14 142, 9^; III, 26, 4-6; 29, 15; IV, I, 3 5, 11; 2, 4^; V, 3, 3 ;

:

;

;

;

;

26, 9 143, 5 3, 3

;

marutam-iva svana^,

;

marutam

;

IV,

!

III, 14, 4 16, 2'.

3, 8

;

vfjve inaruta/»,

naru/j maruta/^, III,

;

by

accompanied

marljtvat,

Maruts, mar6t-vr/dh,

142, 12;

I,

martyaya?),

I,

I,

6^

mahi-keravaZ?, mahi-tva, greatness, might, 6 mahi-tva, I, 67, 9

45,4'.

I,

:

I, ;

59, 5 68, 2

;

;

growth. III, I, 4. 10'-. mahina, greatness, III, 6, 2 7, mahinian, greatness, I, 59, 7. mahi-ratna, possessor of great trea;

sures, I, 141, 10. niahi-vrata, lord of high laws,

mahisha, buffalo, I, 95, mahishi, queen, V, 2,

9'

I, 45, 3. 141, 5'. buft'do-

;

2^

;

cow, V, 25, 7'\ Mahi', the Great One,' N. of a god'

dess,

13, 9'

I,

142, 9

;

V,

;

5, 8.

amimita, ma, to create, produce he produced, II, 4, 5; minute, III, I, 5 amimita (matari), he has been shaped. III, 29, 11^; :

;

mi'manani, preparing, V, masi, measure out,

2, 3

2

;

—

vi

va.ga./j

through the

mame, he air,

i;

58,

I,

;

142, passes

I,

vi-

mana/&, traversing. III, 26, 7 ; sam-maya, building, I, 67, 10. makis, not, I, 147, 5. Matari'jvan, I, 31, 3 60, i; 71, 4^; 96,4'; 128, 2 143, 2; 141, 3 III, 2, 13; 5, 9; 10 ; 148, I ;

;

;

;

marmartya, the mortal, I, 26, 9^ tyeshu devan k7i«6ti, I, 77, i^; devasya martyasya ka., II, 7, 2. marya, manly, I, 77, 3. maryaka, young bull, V, 2, 5^ marya-jri, like a beautiful youth, IT, ;

10, 5.

IV,

limit,

5, 13,

mah mamahantam, may they grant, mamahe me, I, 94, 16 95, II :

;

;

he has presented me, V, 27, i to exalt mahayanta, III, 3, 3; mahayan. III, 3, 11; mahaya, III, 24, 4 mahayamana/j, III, ;

:

:

5;

inahat-

('ipa

77,2^; martam

praise of mortals,

jawsani,

25,

Mahi-keru

the

:

maryada,

mahna

:

:

III, 4, 6.

whom the Maruts strengthen. III, 13, 6\ martan (for marta, mortal, man martam, gen. plur ?), I, 70, 6'; ,2 11^; martaya (for IV, 141,

greatness

mahas, power: maha/^-bhi/;, II, 10, with all their 3*; III, 4, 6=*; m-ght, IV, 14,^ i';— mightily maha^ raye ^itayan, V, 15, 5^. mahi, great, I, 79, 4.

I,

jardha^, II,

31,

bhi/j, I, 72, 9.

;

spirit,

I,

;

niahan,

niandra-tara, a great joy-giver, III,

inanman, thought,

nialia/i (ace. pi.),

:

3'-,

— .^am

sam ahema)^

mahema I,

94, i^

(conj,

^

9, 5

26, 2^

;

;

^29, 11'. Aditi/»,

mother: mata

mat/-/,

9; mother (Earth),

I, 72, 140, 9^;

I,

matu^ upamatu/^, II, 5, 6' sthe, HI, 8, i^; 29, 14; V, i, amimita matari. III, 29, 11'; 6 tri'^ sapta matu/; parama«i, IV, I, 16^; mitub ushasa^, IV, 2, 15; matub g6b, IV, 5, 10'; ;

;

mata iva,

yuvati7>,

V, 15,

V,

i

;

2

matara

140, 3';

tiira, I,

2,

;

mata-

4;— dii., ubha masami^i',

the parents turned towards each other (Heaven and Earth), III, I, 7'

7, i'

;

;

parents, HI,

V, II,

3'

;

2,

2j 5,

7^

matara pitara,

—

:

VEDIC HYMNS.

462 IV,

6, 7

yahvi'

;

two Mitras i.e. Mitra andVaruwa, I, 36, 17^ ksheshyanta/» na mitram, II. 4, 3';

ma-

r/tasya

I'ti

mitra, the

tara, V, 5, 6; -pi., mothers, I, 95) 7; 14I) 5^; vatsa/; matr/7j

;

mitra/6 agni'A bhavati, III, 5, 4.

4-' sapta jivasu 141, 2-; m^trt'b apa/j, III, 9, 2; su-^atam majajvatishu tr;shu. III, 23, 3

^anayata,

95,

1,

matr/shii,

;

mitra-mahas, great like Mitra, I, 44, 12; 58, 8; II, I, 5; IV, 4, 15. Mitravaruwau, du., Mitra and Varuwa,

1,

;

matr/shu, IV,

1, 71, 9^; 75, 5; III, 20, 5. mitrya, belonging to one's allies, II,

7, 6.

madhyandina. midday: madhyandine

6,7.

savane, III, 28, 4.

Mana,N.p.: manasyasun6Z',

men

manavasyat, acting as

mith^s, mutually,

8\

1,189,

do,

mithima, twm,

I, 144, 4. miyedha,sacrificial meal. Ill, 19,1 5holy miyedhya, sacrificial, 1,26, i

140, 4.

man,

manusha,

I,

58,

5,

belonging to men,

&c.

;

;

44, 10^; 59, 5; 60,

I,

human, I, manushasya ^anasya ^anm;i, 3 manushi vi/, I, 72, I, 70, 2 8; dhl'/j manusha, II, 2, 9; 128, 7;

I,

mish

;

human

;

:

Mamateya, sonof Mamata, 1,147,

;

;

3''

maya, wonderful power, I, 144, i; secret power, III, 20, 3^; 27, V, 2, 9. mayi'n, powerful. III, 20, 3, Maruta, of the Maruts: jardhaZ) marutam, I, 127, 6; II, r, 6; IV, 6, 10. mar^alya, liking to be groomed, V,

1,

8,

have

ghr/Uim mimikshe, he is joined with ghnta, II, 3, 11^. mita-dru, measuredly running, IV, ;

6, 5.

16, 3;

27, 2;

I,

IV,

3,

5;

II, 8, 5, i;

mu/^yase, I, 31, 4. muJk, to loosen mud, joy, I, 145, 4. mumukshii, striving to break loose, I, 140, 4muhu/^-gir, the sudden devourer,

128,

3.

murdhan, head:

^

.

miirdha

.

I,

,

diva/j,

I,

2; III, 2, 14; murdhanam tatapate, IV, 2, 6;— summit: murdhan ya^?7asya, II, 3, 2. manirusht/,, I, 140, 8. mri, to die mri pra mr/wihi, crush, IV, 4, 5. mr/kta-vahas, carrying away injury, 59,

:

mitra, friend, I, (36, 17^); 67, i; 75, 4 ;— friend or Mitra, the

god,

I, 96, I*; II, 2, 3; 4, I III, 5, 3 ;- Mitra, the god, I, 26, 4; 36, 4 44, 13 ; 58, 6; ;

;

;

'3^

94, 12^;

3'^;

79, 3; 9«, 16; 95, II

3

;

141,9

;

143,

4; III, 4,2; 6; 5,9; IV, I, 18; 2, 4 14, 4 3. 2 5, 4; 6,7*; 13,2; V, 3,1; 26, 9; 10, Q. 6: 16,

7;

III,

pra 4.

:

;

77,

;

15,5-

I,

nifastened down, III, 8, 6 mita. III, 8, 7. miksh, to mix: mimikshati, I, 142, 3

96, 5

mW/^vaws, bountiful,

I,

they

— they di— pra minanti, pra-minata-t,

minish, III, 28,4; trespassing, IV, 3, 13; minati, he destroys, V, 7, i;

— ni-mimyu/j,

;

—

amemyane ity a-meI, 79, 2^ myane, constantly destroying,

1,8. 79, 9^ 142, 2. mahina, mighty. III, 6^ 4 ; 7, 5. mi, to erect: miyamanaA, III,

—

— ;

f ;— wile,

mar^ ka, mercy, ma- vat, like me,

:

36, 9; 44, 5ni mish iti, he closes his eyes,

141,13. mih, mist, I, 79, 2 mi, to break (a law): minanti, I, yasya vratam na mi'yate, 69, 7 to impair: minati, I, II, 8, 3; minSt, fading, V, 2, 71, 10; a aminanta (Sawhita text i^ °ntan), they were disparaged,

nianushat purva/^, II, 3, 3-;— belonging to Manus, III, 9, 6; manushe (conj. manusha;6), III, 23, 4*. (sacriticer)

:

;

—

III, 29, 14.

;

3

;— together,

1, 26, 9

68, 8.

I,

I,

II, I, ;

:

y,

18,

2^

mriga, animal, mriJ^,

I,

to injure:

145, 5.^ marX-ayati,

mr/'k-

V, 3, 7. mar^^ayanta^, I, 60, mrig, to rub " 5; marm/Tg-enya, to be smoothed shish/a.

I,

147,

5

4^;

;

:

down,

I,

189,7;

to clean, brighten

II, :

10,

i;

—

marmr/§-ma,

III, 18, 4; marm/is.'-ata,

IV,

i,

—

—

INDEX OF WORDS. 14; marmr/£>-ata/j, IV, 2, 19 martj-ayema, IV, 4, 8; marm/7^yante, IV, 15, 6 mart^'-ayanta, they have cleansed themselves, V, 3, 3^ ; to groom mr/^anti, ;

;

—

\,

1,

pari

:

7; mrigyMe, V, i, 8 ;— marmr/g-vate, purifies, I,

95, 8-. mrU, to be merciful

9; IV,

mr/Va,

I,

m;v7aya,

12;

36,

I,

12, 12 ;

I,

94,

94,

9, 1.

mr/7ayat-tama, most merciful,

ya^ata, to be worshipped, worshipful, I, 59, 7; 128, 8; II, 5, 8; III, 5, 3; IV, I, I-; 15,8; V,

1,11;

8, I.

yd^atra, deserving worship, worship65, 2\ &c.

ful, I,

the

ya^'-atha,

sacrificing,

sacrifice

yaj^athaya. III, 4, i 17, 5, 9 I II, 2. 19, 5; V, I, 2 I ya_g-amana, sacrificer, I, 127, 2; V, 26, 5. yag-ish^/.7a, best sacrificer, I, 36, 10 ; ;

;

14.

mercy, IV, 1,3; 5. mrij abhi mr/jate, he strokes, I, 145, 4; na abhi-mr/je, not to be touched, II, 10, 5.

44, 5 128, I

rar//ika, :

mr/sh, to forgive: mimrisha/), I, 31, 1 6 to forget ma pra marshishthab, I, 71, 10 na tat pramr/she,it should not be slighted, :

;

463

;

:

;

: ;

58, 7; 77, I 127, I II, 6, 6 ; III, 149, 4

;

;

;

;

IV, i, 4 8,1; V, 14, 2. ya^iyaws, the best, or excellent, sacrificer, II, 9, 4; III, 4, 3 V, 1,5; 17, 5; 19, i; IV, 6, I 6; 3, 5ya^wa, sacrifice, I, i, i 4^ &c.; 11, 2, i^; ya^«anam adhvara10, 7

19;

^

13,

;

2, i; 7,

I

14, 5

;

I

5

;

;

;

;

;

;

;

111,9,2.

meh, roaring

9I

Ill, 26,

(?),

IV,

;

jri'yam,

7,

I,

ya^wasya, IV,

met/-/, builder,

medhira, wise, 11;

medhya,

III,

i,

;

4

5^

;

127,7; 142,

;

nam.

III,

pita

ya^wanam.

3,^3

12.

ya^«asya

;

rudram ya^«aketlim ya^;7a11,

;

3

29, 5

;

III,

ya^«am-ya^/'/am.

ya^wasya

III,

3,

10;

6,

prathamasya.

netii

;

4; III,

15, 4-

36, 10^;

I, I,

2

21, 4.

;

holy, V,

mena, woman,

;

77, 3. 27, 4.

31, 2

I,

I, 3

Medhya-atithi,

i

;

murdhan

;

2

3,

netari, II, 5, 2 nam, III, 2, 5^;

6, 2.

medas, fat, III, 21, medha, sacrifice, I, medha, wisdom, V,

3^

44, II,

11

;

17^

ya^?7a-bandhu, kinsman of sacrifice, IV, I, 9^ ya^^a-vat, performing the sacrifice,

95, 6.

yaksh with pra, to aspire pra-yakshan vasu, II, 5,

after

III, 27, 6.

:

pra-

ya^wa-vanas, accepting the sacrifice,

yakshe. III, 7, i. yaksha, a spirit, IV, 3, 13^,^ (bis). ya^, to sacrifice: yakshi, I, 13, 1; 31, 17 36, 6; yasluave, I, 13,

ya_§-«a-vahas, fitting out the sacrifice as a vehicle. III, 8, 3^ ; 24, i\

i

;

;

6; ya^wam yakshatam, I, 13, 8; arvaw-^am yakshva, I, 45, 10

;

y%adhyai. III, 4, 3 aya^a/^ hotram, III, 17, 2 y^t ya^asi, III, 19, 4 dhruvam aya,6. III, ;

;

'

;

sacrificing, I,

94, 2

;

I,

a

26,

3

;

;

sacrifices, I, 145, 3. ya^;7iya, worshipful, I, 27, lo" 3

I,

produce by

ya^g-a,

188, 9

3,

;

;

4;

;

4

;

6 73, 7 III, 1, 21 ;

IV, I, 2c; V, V, 12, I. ya^yu, s.crificer,

a-yag-ase,

a ya^asva, obtain by sacrificing. III, i, 22 a-yag-ante, they bring hither by sacrifice. III, 4, 2 ; a yakshat,

V, 13, 3^

ya^«a-sadh, performer or promoter of sacrifices, I, 96, 3 128, 2. ya^wa-sadhana, accomplisher of

;

29,16; ya^athaya,seeyajatha; ava yakshva, cause, by sacrificing, to go away, IV, i, 5 a ya^ati, procures (blessings) by

sacrifice,

IV,^i, 2.

19,

148, 3';

;

2,

10, 2

I,

;

;

13;

72,

^h

6, 3;

;— sacrificial,

31,

13

;

III,

4.

ya^van, sacrificer, 1, 13,12; III, 14,1. yat yatate, he ranges (the wings of his army), I, 95, 7-; he unites with, 1,98, I- yatana/6, ranging themselves. III, 8, 9 yatate, he stands firm, III, 16, 4; :

;

;

—

—

—

VEDIC HYMNS.

464

yatayase, thou wilt requite, V, 3, 9-

yata/^, since, I, 128, 4.

ladle(s),

ficial

;

— to

ladles

yad, adv,

;

which

I

I,

happened),

(all this

as

am, IV,

I

when here

yadi idam,

:

I,

79, 2^

yah6, young son

;

I, 36, 18'. yanttir, governor. III, 27,

8;— guide. III, 13, 3. yam, to command yanta, 1,27,7

IV, I

;

to hold: yayantha, I, 59, i; yamati, it can hold, I, 141, 11^; yemanam, tast-holding. IV, i, yemuA, they have held up, 15 IV, 2, 14; to bridle: jakenia ;

—

yamam, in,

I,

27,

10^;

73,

3;

II,

5,

i*;

yamate, he holds

—

ayami himstlt back, I, 127, 3 te, it has been offered to thee, to lead: agur III, 14, 2'; ;

—

V, 6, 10" - a-yemire, they have turned themselves ut yawyamiti, hither, 111,6,8 he raises again and again, I, 95, may he lift up, I'lt yawsate, 7 ni-yata, ruled, IV, I, 143, 7 9;— with pra, to bestow 3, pra pni yawsi. III, i, 22 piayandhi, btstow, IV, 2, 20 yawsat, vi yata, IV, 15, 8 may he spread out, I, 1S9, 6; siim ayaw/sta, he pulls in (the yamu/-',

;

;

;

;

—

—

;

;

reins),

I,

144.

;

—

3-

:

:

yava, barley, I, 66, 3 ; corn, yavasa, meadow, V, 9, 4. yavasa-ad, grass-consuming, I

II, 5, 6.

I,

94,

I.

yavish/M, the youngest (god, Agni), 26, 2; 44, 4; 141, 4; 10; 147, 2; 189, 4; 11,6, 6; 7, I ; III, 15, 4, 6; 19, 4; IV, 2, 10; 13 3 V, I, 10 11; 12, 3 3, ir. 4 I,

;

;

;

yavish//>ya,

6; 15 V.

;

;

;

youngest (Agni), I, 36, 28, 44, 6; III, 9, 6

8 ,6,

;

26, 7.

8,

4^

III, 16,6.

sahasa^ yaho

:

5'

I,

iti,

79, 4. 36, i-; III, ;

2,

2; 7,

5,

;— yahvii^,

sapta

11;— young, V, new,

yahvi'-6,

I,

I,

;—

I,

59, 4 71, 7-; 72, 8';

IV, 13, 3 ;— diva/6 yahvi'>6, young (daugh'ers), III, 1,6; 9*; yahvi' I'ti matara, I, III,

4';

I,

—

142, 7-; V, 5, 6. ya, to go : yami ratnam, I pray for treasure, I, 58, 7''; yasat, may he drive on, I, 71, 6^; i^'iba. yahi, come hither, I, 31, 17;

—

devan ^k/iha. yatave, I, 44, 4'; ava-yatam (conj. ava-yata), I, 94, 1 2^ ava yasis'sh//6a^, mayest thou d?precate, IV, i, 4. Yatii, a bad demon, V, 12, 2\ yatu-^u, inciting demons, IV, 4, 5. yatu-mavat, ally of the Yatus yatu;

:

mavata/),

I,

36, 20.

avenger (?), I, 70, ii^ yama, procession, V, 3, 12. yaman, way, III, 2, 14 29, yatr/,

;

yu

:

6'.

they try to draw towards themselves, I, 144, 3; yuyodhi, drive away, I, 1S9, i II, 6, 4; y6dhi, V, 3, 9- ;— 3 a yuvamana/i, seizing, I, 58, 2 yuyushata/j,

— ;

yama/j ha g^\ta./j yama/6 ^ani-tvam, I, 66, 8'. Yayati yayati-vat, I, 31, 17.

yama, twin

V,

I, 79,1'';

9'; 3,8; 5, 5; 9; 28, 4; IV, 5, 6; V, 16, 4^; restless. III, i, 12^;

3,

:

I,

5;

3,^

yajasa/?

i;

15,

74,

;

yahva, vigorous,

ii^

yantaram dhina'm,

guider:

III,

26, 10^

I,

1

Yadu,

yantr/,

ya^asvat, glorious,

1'-^.

5,

II,

;

iiV;

brilliant (offering),

141, 4^-

when

19; V,

I,

I

i.

yajasa g6b, through the brilliant (milk ?) of the cow, IV, I, 16''; martasva yajasa, through the mortal's

7^

II, 8,

60,

;

(fern.), Ill, 1,

;

(repeated twice),

8

31,

3;

III,

142, i; 5; IV, 2, 9 12, the sacrificial

have been raised,

when

I,

1,

27, 6

III, 2, 5; I

yavya, bliss in crops, I, i )o, 1 3. yaja/^-tama, most glorious, 11,8, yajas, bringing glory, glorious,

holding forth the sacri-

yata-sru/^,

yadi,

j

;

;

a-y6yuvana/', drawing towards vi yoshat, himself, IV, i, 11 may he be deprived of, IV, 2,9. yu, going: yob, I, 74, 7'^yukta, see yug. yukta-gravan, who sets to work the ;

—

pre'-s-stones. III, 4, 9.

yuga, generation, tribe yuga, I, 144, 4; n,

yuge-yuge. 1',^;

manusha

2;— age:

III, 26, 3.

yug, to harness, yoke 65,

:

2,

:

yu^anam,

ayiiktha/j,

I,

94,

I,

10

ayukshata, III, 26, 4; dakshiwa

—

—

—

;

INDEX OF WORDS.

raghu-yat, quickly moving, IV, 5, 9. raghu-syad, swift runner, I, 140, 4 III, 26, 2; IV, 5, 9; V, 25, 6. r%as, air, atmosphere, aerial space,

yiikta, V, 27, yii^yate, V, i, 3^ to join: nrt-hh'\b yukta/j, 2; 3*; ;

—

69, 8 III, I,

I,

yunge,

;

make

I

;

ready,

I*.

yuQ-ain, V, 20, 1^. share yii^yebhi/;, yu^ya, companion y(}g,

I,

:

145, 4^-

y6dh, the fighting,

I, 59, 5 140, 10; V, 25, 6.^

I,

IV,

battle,

;

2

4'.

;

;

vasa^, 111,8, 4^

;

I,

vam, 58, 5;

III, 4, 4'. IV, 2, 18 (I,

13,

2, 7.

II, 8,

i

;

womb,

11');

couch,

66, 5

;

— receptacle,

— birthplace, 29, 10; — abode: ;

;

I,

144,

4;

;

I,

144, 2

I,

:

;

;

samane

a victorious car. III, 15, 5. 26, rathira, charioteer, III, i, 17

su-kz-itasya

;

—

y6nau, III, 29,8; place, III, home, IV, 3, 2. 5, 7^ y6shan, young female daja y6-

rathya/.?, I, 148,

:

141, 2*; abhratara/j

I,

y6sha.na/j, IV, 5, 5^.

jam IV,

III,

;

17, 3

18,

;

4

;

12, 5.

rawh,to hasten raraha«tt'^, 1,148, 3. rawhya, rapidly, IV, i, 3. rakshas, pi., rakshawsi, the Rakshas :

(devils),

V,

2, 9

;

I,

79, 12

IV,

m

3,

IV, 15,

rathi'/j

44, 2

8

IV,

;

2 ;

;

III, 6, 8

77, 3:

i.

asvasah ;

111,^3,^6;

adhvaniwam,

rathi'^ r/tasya, III, 2,

10, 2.

rathya, of a chariot : atya/? rathya^, II, 4; rathya-iva (supply 4, 6"; X-akram /^akra.'), II, 4, rathyam(rather rathya-iva iva?), IV, I, 3\ ratsi, V, 10, i. rad, to cleave radhra radhrasya for adhrasya, (I, :

31, 14')I,

III, 15, i;

36, 15

IV,

;

76,

3

;

raghu-dru, quickly running, V, 6, 2. 4

36, 20. I,

rapawsi, Pada text instead rapas of apawsi, I, 69, 8-. sam rebhire, they have emrabh braced, I, 140, 8;— abhi sam rabhante, they take care of. III, :

;

4, i; 4, 15-

rak^hasvin, sorcerer, I, 12, 5 raghu, .swift, IV, 5, 13.

140,

:

29, 13.

;

[46]

;

I,

:

:

;

10.

rakshas, sorcerer,

79,6;

;

3

charioteer, I,

with luck and weal,

yoZ),

189, 2

drawing a chariot

rathi',

;

shanab,

;

ratna-dhatama, highest bestower ot V, 8, 3. treasures, I, i, i ratna-dheya, bestowal of treasures, IV, 13, I. ratna-vat, blessed with treasures, III, 28,5. ratham-iva vedyam, ratha, chariot ratha/.? na sasni/j, like II, 2, 3^

;

y6nau, I, 79, 3^ y6nau. III, i, 7 y6nau, IV, i, 11;

I,

140, i^

I,

66,

I, 7-

6, 6.

iip;irasya

ra^'asaZ;

:

;

:

149, 2; II, 3, 11 9, 3 ; r/tasya y6nau, I, 65, 4 ; III, I, II ; IV, I, 12; V, 21, I,

ghritasya

y6s

65, 5

,

V,

;

to work. III, 27, II.

na

I,

3-5; 128, 8; II, 4, 4; IV, I, 8 ;— gay, joyous, cheerful, 1 1 44, 7; II, 4, 6; III, 26, i; IV, 7, 5; V, 7, 2. ^^ yami nitnam, I, ratna, treasure vasu ratna, III, 2, 11 58, 7^ kr/dhi ratnam. III, 18, 5. ratna-dha, bestower ot treasures, II,

— setting

yogya, the harnessing, III,

III,

:

;

y6ga, the yoking,

yona,

yonau,

i'.

3,6. rawva, pleasant, lovely,

dativus ethicus,

yupa, sacrificial post,

;

;

rag-asa>6

:

— see yavish/Aa,

va/j,

:

143, 7^;

4I

141, 7; III, I, 5

ra«e-ra«c, I, 74, 3. rawvite I'ti, II, rawv, to be joyful

yav,sh//jya.

yushnuid, pron.

yoni.

;

;

I, ii2.

rawa, battle

;

V,

4

;

;

;

1,

I

79, 3

rawyati, V, 18,

7i, y6van, yoimg, I, 12, i 27, 13 8; 141, 10 144, 4; III, 2j, i; IV, I, 12; V, I, 6; yuva su-

yutha, herd,

5;

;

:

:

;

I

r%ish//Aa, straighttst, I, 79, 3. rawayanta, ra«, to rejoice, delight I, 147, I ; ra«anti. III, 7, 5; havya[ rawayanta, IV, 7, 7

daja yuvatayuvati, young woman yab, I, 95, 2^;— III, 1,6 ; V, 2, I

58,

149, 4; II, 2, 26, 7; 4, 4^;

I,

:

465

H

—

— ;

VEDIC HYMNS.

466

ma na^

rabhas, vigour. I. 145. 3. rabhasa, robust, II, 10,

4'

I, 8.

III,

radhya, beneficent, IV, ir,

ramya, night,

I, '8.

riches, treasures

rayiwiim,

rayi-pati/j treasure-lord II, rayiwam, I, 60, 4; 72, i

rayi-pati,

;

V,

9, 4-

11,1,3; ,,

71,

I,

2

agne ravewa (Pada 10 avena), I, 128, 5^. IV, rajana, rope, (I, 13, 11') :

;

2

3

;

I,

59, 3

V,

;

94, agne/j 9^

i,

IV, 13,

;

19,

4

;— rein,

141, 11 ; III, 7, r/tasya rajmi'm, V, 7, 3.

5, 2 ;

rasa, sap,

Rahuga«a,

I,

the Rahugawas,

plur.,

rasate,

:

I,

96, 8

;

;

r3.g,

:

;

(conj.

ra^tjan),

ra^atha,

;

I,

6';— vi-

79,

188,

I,

!i

3,

ririkshu, rijadas,

4

;— adhi

r%ata^, you reign high,

vi-

188,

I,

ripave (conj. ripava>6?),

;

who tries to harm, 1,189,6. triumphant with riches (?),

26,

I,

4^

77, 4'-

do harm

rfshata/',

:

ma

36, 15; suffer no

IV, 12, 5

;

;

;

;

V, 12,4^

I,

rarima, II, 5, 7 II, I, 5 rara«a^, a liberal giver. III, i, IV, I, 5 22 2, 10. r;i'^antam to be king or lord adhvarawam, I, i, 8; 45, 4; ra^-an 188, i r%asi, I, 36, 12

pra

:

:

rarishe,

;

72,

I,

pra ri/^yase, II, 59, 5 pra riktha/j, III, 6, 2. priyam ripdA agram, rip, deceiver HI, 5, 5^ ripu, impostor, I, 36, 16; 147, 3; 148, 5; 189, 5; IV, 3, 13^ V,

5'.

78,

ra, to give

— ni ri«ati, he destroys,

—

15

rish, to

71, 5^

I,

;

;

I,

14, raj-

;

;— sapta

5

seven rays or reins, II,

rnaya/.',

9'

I,

;

;

rajmi, rav,

7, 8'

;

^1

T

;

riri/Je, I,

58, 3. rava, shouting, roaring,

V

:

^

conqueror of wealth,

rayishah,

3.

148, 4. 127, 4 ririkvawsa/7, abandoning, with pra, to exceed 5^ I,

Y\k

111,7,3.

;

5

harm, ;

rishate,

I,

I,

I,

harm, I, 98, rishawyu, harmful

189, 5

;

5

2,

&C;

1,^59, 3; rajana mitravaruwa,

I,

ratfa Varuwa/^, II, i,

4; IV,

2

;

5,

raija vijain, II, 2, 8

whom

;

9'"; i,

vasam

I,

V,

made

I,

oiFerings

13^;

31,

offerings are

:

— to

made, IV,

12.

3,

2.

:

:

;

V, I, 12. rukmi'n, with golden ornaments, 66,6. 6

ru>^,

;

to shine: ro/^ate,

I,

I,

58, 2, &c.^;

149, 3; su-ruH roy^ata, IV, rukkni/j, III, 15, 6 10, 6' ;— ati ro^ase, thou shinest I,

;

I, 94, 7 ;— pra aro/^ayat, it with light, I, 143, 2 ;— vivi r6/(Mmanam, I, 95, 2 9

forth, filled

7, 7.

rati, gift, I, 60,

4; 19,

I

;

II, I,

16; 111,2,

gii'ts.

III,

19, 2

;

H,

6, 3.

Rati-siiX-, pL, '

the Ratisa/^ or 'boun-

gfids, II, I, 13.

ratri, night,

1,94, 7.^ radh,to worship: dradhi,

L,

70, 8-

;

;

;

roX-ase,

2-.

of

ratini, full

teous

;

148,

foe, I, 148, 5. r^rihat sada, licking and licking, I, 140, 9 ; rihanti (i'dhaZ', I, 146, 2 ;— pari rihan, licking everywhere, I, 140, 9. ri, see ri. r6ruvat, roaring, I, 140, 6. ru rukma, gold, I, 96, 5'' IV, 10, 5 rih, to' lick

rurukvan,

6'.

ra^anaui, V, 2, rata-havya, who has rata-havya/?7,

71,

;

;

1-14

9^,

reshayanti,

rfsh,

1

may we

rishama,

;

king,

ri(g-an,

;

11, 2, 8.

:

:

rayi-vid, gainer of wealth,

94, 15

raya/6-kama, desirous of riches, I, 78,2. ari«at, III, 3, 11 ri, to let loose svadhiti/6-iva ri'yate, it streams,

kshapa-van

:

5^-

lo,

I,

I,

n, 9,4-

ram-su, ioyously, II, 4, 5. ram-sLi^ihva, with lovely tongue, IV, ravi,

riradha^, give us not up,

111,16,5. radhas, abundance, wealth,

fierce,

;

II,

7,

4

;

vi-raru>^U/6,

made shine, IV, 7, i. ru^an, 1,71, 2 adrim vi ru^a, IV, 2, 15^; destroy, IV, 3, 14. Rudra, a name of Agni, I, 27, 10'; rudnim ya^wanam, IV, 3, i^ they have

ru^, to break ru^^ema,

:

—

;

;

;

;

INDEX OF WORDS. 111,2, 5'

;

— Rudra, the father of IV, 6; — the Rudras, 8;^2o,5.

the Maruts, 7 ; V, 3, 3*^

II, i, 6

;

45,

1

58,

;

pi.,

3

Rudriya, Rudra-likc 4';

—

9*;

rudri'ya, I, 72,

:

vi'r6dhat,he grows up, 1,67,9. rupa/^? IV, 5, 7^; 8. rujat, bright, brilliant, III, 29, 3

rudh

45,

lokam ^amfm,

:

— sve u

III,

2,

space, 111,29, 8 ;— surabhal'i u loke, in the sweet-smelling place, V, i, 6 ; lokam syonam, pleasant free-

26, 5.^ n'lp

world

loka,

8,

the sons of Rudra, III,

pi.,

I,

I,

in,

;

rohit-ajva, lord of red horses, '^^ 2 ; IV, 1, 8.

3,

;

467

:

dom, V,

:

l(jke,

4, II.

;

9; 5, 15; II, i; V, I, IV, 7, 9. r6jat-urmi,with fiery waves, I, 58,4*. vayaZ7-iva ruh anu rohate, he mounts up as on the branches

IV, 2

;

vaktva, (speech) to be uttered, III,

3,

— red,

26, 9.

vakvan

? 1,141,7'. vakvara, moving crookedly

:

fti,

IV,

3

;

they

I,

31,

128, 3, 7-

3

;

IV,

;

:

;

with riches, II, 2, 6

I,

9, 6;

;

3*.

su-dhiira/),

to

;

4.

raya/6

5,

ro/fanaiii,

I,

149,

ut-tamaZ) ro^ananam, ro; roiane sii'ryasya.

III,

along, III, 6,

vat

and Earth,

vadha, weapon, van, to accept

we render

94, 9;

V,

vanoshi,

I,

I, :

95,

;

i'

;

4";

2.

4, 6.

31, 13';

vanishlsh/a, 1, 127, 7 vaner I'ti vane^, II, 6, 1 vanvana^, III, to gain, win: van6shi, I, 8, 2; 14I; vavne, I, 36, 17; 31,

i.

I,

&c. I, 59, 9^; V, 16, 4^

31, 3,

6,6

;

vanema,

I,

70,

i^;

;

I,

94,

IV,

10; II,

2, 3

;

;

overcome

6, 9.

II

II,

5,

7;

vanvanta/^, attaining (their aim), vanate, may he obtain, II, 4, 9 III, 19, I ; V, 4, 3 to conquer,

i".

;

;

—

two worlds. Heaven

hair, I, 65, 8. r6hita, red (horses),

III,

2'

calf, I, 72, 146, 3; II, 2,

r6man,

;

2.

vatayamasi, attentive, I, 128, 2^ api

;

V, 26,

2; 4'-; III, 7, rodhas, bank, IV, 5,

10, 2

:

vatsa,

III,

ro^ana-stha, dwelling in light, III,

r6dasi, du., the

27,

:

;

2, 14. ro^fs, splendour,

I,

;

:

4;

pra vo^a/6,

:

—

;

raya^

roka, shining light. III, 6, 7. ro^ana, ligiit vi'jva diva/j ro>^ana, I, 146, I 111,12,9 diva/'ro^ane, tri'

announce

:

jijihi, III, 16, 3-.

III, 6, 8;

— —

4; pra-v6^ati, V, 27, 4; pra vava^a, he indicates, I, 67, 8. vay^as, word vakab, instr., I, 26, 2adroghewa vd/^asa satyam, according to thy guileless word, prayer, I, 26,io,&c. 111,14,6; va^asya, eloquence, II, 10, 6. va^asyii, eloquent, V, 14, 6. va^yamana. III, 6, va«^, to stir va/^yantam, may they move I

95, 11 10; 18,

72, 8; 73, 10^;

;

:

;

— revat,

I,

I,

prayer)

(a

74, i ; 75, 2 ; va^yate, I, anu vo/'at 142, 4^ brahmawi, II, 5, 3^ with pra,

:

diiraZ),

i.

I,

;

reshawa, harm-doer, I, 148, 5. raf, wealth raya^, gen., I, 68, 10^ yasat raya sa-ratham, I, 71, 6^

raya^

;

;

vo^ema,

6.

4; V, 23,

23, 2;

;

79, 5 ; III, 7,

36, 19

— —

vakshi'? V, 19, 5^ vak, to pronounce

repa/j (conj. for reta^),

:

IV, 3, 72 stain, IV, 6, rebha, singer, I, 127, 10^. revat, rich revan, I, 27, 12

4^5

71,8;

;

reta/^ (read repaA),

divib na retasa, V, 17,

;

repas, sin

68, 8^

I,

I,

8,

146, 2. vaksha/ze-stha ? V, 19, 5^ vakshatha, growth, IV, 5,

I,

143, 3retas, seed, sperm,

6; V,

;

forward,

roll

vakvari

7; ukshamawani rag-asi, II, 2, 4; vavakshe. III, vavaksha, IV, 7, 1 1 ati 5, 8 vavakshitha. III, 9, 3^; abhf vavakshe, he has grown up, I, II, 3,

11,1-^.

re_g-ante,

:

6'.

144,

vaksh, to grow: ukshita,

(of a tree), II, 5, 4^ rupa, appearance, I, 71, 10; 95,8;

reku, empty (?), IV, 5, 12^. rekwas, property, I, 31, 14. re^, to tremble: are^etam,

I,

h

2

:

—

vanuyama,

I,

73, 9

;

— VEDIC HYMNS.

468 vanavat, V, 6

3,

;

—

3, 5

vanuyama, V,

;

vayaA-vaya/>,

;

vaya, branch,

V,

vayiina, established order, rule

;

— — a vanase, win thou, ;

10

3,

;

I,

I,

140, II ;— sam vanamahe, we get together, V, 7, 3, vana, forest -fuel, wood, I, 58, 5^; II, 4, 6^; 111,1, 13' 9, 2; 23, ji vane a vitain, IV^, 7, 6' ;— ; :

tree: 3

;

9

;

garbha^ vananam,

— forest

70,

I,

vana-iva yat sthi-

:

3^—1,

128, 3^ &c. vanad, eater of the forests, II, 4, 5^ vanargu, walking in the forest, 1,

ram,

I,

127,

;

winner, III, 13,

wooden

3.

94, 10;

;

reverer,

vardaru, 1,

147,

I,

2

V,

;

12. I,

31, 12

11,7,4vandhura, chariot-seat for

(conj.

79, 7

;

;

vandhure-

:

vandhura-iva),

III, 14, 3". a upishe, thoupourest forth,

I,

31, 9-

vapu/j-tara, very marvellous, II,

vapusha

3, 7.

vapushaya darjatam, won-

:

derful to behold, III, 2, 15. vapushy, to wonder vapushyan, 1 :

1

1,

;

:

;

;

vapushva, of marvellous appearance, IV, I, 8 12; V, I, 9. ;

wondrous 141,1; IV,

sight,

vapus, a

7,

9

;

wonder,

144,

3

;

148, i;

I,

wondrous

body, wonderful shape,

I,

III,

141, I,

8

;

k;/t,

I,

9

:

vaya/i-

:

143,

5-

16 95, II 94, 12^ 128, 7 141, 9 143, 4 III, 4, 2 6 4 5, 4 ; 3

;

;

;

;

;

;

;

98, 3;

;

H,

;

I,

14, 4

;

;

IV, 1,2-5 18 13, 2,4 3, 5 V, 3, I 26, 9. 5, II 2 varutha, shelter, I, 58, 9 148, 2 189,6. varuthya, protecting, V, 24, i. varewya, elect, desirable, excellent, I, 26, 2 3; 7, &c. var/tas, splendour. III, 8, 3; 22, 2; ;

;

;

;

;

;

;

;

;

24,

I.

var«a, colour, I, 7 3, 7 ; H, i, 12 ; 4, (bright) colour, splendour, 5 ;

—

11,5,5; IV,5, 13 ;^appearance, I, 96, 5;— race, II, 3, 5^ vartani,

way

vartan;]6

:

pitu^,

I,

:

:

var-

7, 2.

viirdhanam

140, f.

varpas, sight, shape, 141,

(Pada

9^;— III,

increaser

vardhana,

I,

140, 5'; 7;

3.

varman, armour,

I, 31, 15; 140, 10. varsha-nirni^, clothed in rain. III,

;

IV,

3,

I,

73,

i;

ic.

vital of incrcaser strength, V, 5, 6. vayas, vigour, strength, vital power,

vayaA-v/zdh,

varshish//)a,

most powerful.

III, 13,

26,8; V, 7, I. varshman divA/j, varshman, summit varshman prithWy&h, III, 5, 9 16

31, 10.

vaya/j-dha, giving vigour, 3.

;

na varaya, holding back he is not to be kept back, I,

26, 5.

18,5. vaya/j-krit. giver of strength

n,

(sisters), II, 5, 5

tani'A), I, 140,

I, 4.

2-;

vayimam

;

;

vandya, venerable,

iva

5

;

;— tree,

stick, I, 58, 4

140, 2. vandjto worship, salute: vandadhyai, III, 4, 3I, 27, I I,

145,

wide space, I, 59, 5. Varuwa, I, 26, 4 36,4; 44, 14; 79,

7, 4-

vanitri,

5^;

144^

varivas,

vanfn,

:

I,^

;

vaghatam, III, 3, 4^; vayune, in the due way, III, 29, 3'' ka vayuna, what are the objects, ^^^5, 13., ma.na.sn/j varaya, to thy vara, wish a choice mind's taste, I, 76, i^ tis//-bhya^ boon, I, 140, 13 a varam, according to the wish

V,

;

;

vayya-iva,(II,3,6'). vid:

:

;

188, 10; II, 3, 10; III, V, 10'; 8, i' ^3; 6 ;^ II vanaspat'n pra minati, 5, 10

—

V,

;

.

van vay6nani, I, 72, 7^ 189, i III, 5, 6; vay6na nava adhita,

vara, the

;

(?)

II, 5, 4'

;

desire, II, 10, 6.

;

ii^

i

^

of the three

vanaspati, lord of the forest, tree (i.e. 142, sacrificial post), I, 13, 11'

4,

59,

I-

vayf, weaver

:

I,

life

15, 4.

III, 27, 11 eager, I, 150, 3 vavana>6, thou wilt hold dear, vanate, to grant IV, II, 2 ;

vap

&c. V,

I, 66, 4, afterlife,

addicted to,

vant'isha/',

,

J

,

:

;

III, 8 ,

J-

vavata, a favourite wife, IV, 4, 8. vavra, prison, IV, i, 13.

—

;

;

INDEX OF WORDS. vavri, cover, V, 19, i. vaj, to be willing, long for, love: ujiitaJj, I, 12, 4 I,

71,

I,

I

ujata/6 (read ujate?),

;

6-;

7,1,

usatV.^,

luantam,

ujatii6

;

ujinasi,

I,

4-'5;

145,

vakshi.

III,

luand^.

III,

I,

3;

4,

3;

II,

i'

i,

94,

uj^ntam

;

7; vavajana/f), III, 20, r ; vavajana, III, 22, i luatT, loving, IV, 3, 2 ; anu vashn, I, 127, I ; abhi vash/i, 5,

;

—

—

vaja, heiter, II, 7, 5. vajfn, lord. III, 23, 3. vas, to shine: ii^/^Mntim, ushu/>, III, 7, 10;

IV,

2,

-

3 r, 5.

,

71,

I,

i

;

avasran,

/-/'tdni

19^

vas, to clothe

vasishva,

:

(Sawhita

vasaya

26,

I,

r

;

vasaya),

:

clothe, or I clothe, I, 140, i'; jn'yani vasana/', II, 10, i ; jukra vasana;6, arraying' themselves in brightness, III. 8, 9; rujat vasana/), clothed

IV,

15;

5,

128, 8. vasu-dhiti, place of wealth, IV, Vcisu-pati, lord of wealth, II, i, 1 4;^

vasana/i,

15; 66, 9^

31,

vasana, garment, I, 95, 7. vasavya, wealth, II, 9, 5'. vasish/i»a, the highest Vasu, II, 9, i. vasu, excellent : vasvibhi/6 dhiti-bhii6, III, 13, 5' wealth, treasure, goods, I, 27, 5,&c. ; vi'jva/6 vasuA (conj. vuva vasuj, I, 128, 6^; ;

—

vasva^ rag^ti, ratna,

III,

I,

vasu 4 goods, or see vasyas.

143,

11;

2,

—

;

Vasus, III, 19, 2^; Vasu, ep. of Agni, I, 31, 3 44, 3 45, 9; 60, 4; 79, 5; 127, i' I

II, 7,

I

2; 19,

III,

;

3

4, l2;

15, 3

21, 5; IV,

;

6,

1,7'). vastra, clothing,

26,

i.

I

;

2

vasuA vasunam

5,

15

;

;

4.

143, 45, I ; 58, 3 III, 8, 8 19, 2^; ;

;

12,6; V,

3, 8.

1

;

n,

;

29, 4;

;

v6/ha.ve,

45, 6

I,

—

III,

;

— abhi vakshi va^am,

III,

—

a vakshati, may he 15, s"^; conduct, I, I, 2 a vakshat, may he carry hither, III, 5, 9 ; a ;

vakshi, bring. III, vahanti, carrying

14,

2

a-

;

IV,

(bliss),

vahat, stream. III, 7, 4^ vahish/Aa, (horses) most ready to drive, IV, 13, 4; 14, 4. vahni, driven (on a chariot) vahnibhiAdevaf/j, I, 44, 13' carrier (of the gods), I, 60, I ; 128, 4' :

;

—

ni, I, I 5,/ 11,^4^ 20, i^;— carrying: vahniZ> asa, I, 76, 4'; horse vahnaya*?,, 111,6, 2^ vahni and vahas, (I, 127, 8"). vahni-tama, best carrier (of the gods),

—

va, to 4

:

blow ;

;

;

;

;

vata^ anu vati, I, 148, he blazes down, I,

:

— ava

vati,

58,^5.

va: vivasasi, thou winnest,

— 9

3,

IV,

;

—

havyaya

;

58,

va,

I

;

I,

3 r,

5^

;

invites,

—a

they seek to win, IV, to weave sawvayanti :

vayanti, II, 3, 6. vaghat, worshipper, I,

13255! ,7

I,

74, 9; I, 12, a-vi'vasasi, thou in-

(who)

a-vivasati,

vitest,

;

20, 5;

—

I, 31, 18; welfare, II, i, 16 greater wealth, 1 1, 9, 2 wealthier, IV, 2, 20. vah, to carry: vakshi, (III, i, i') ;

—

3, 4'

I,

bliss, I, 141, 12

V,

24,2

;

asi, I,

vasta,

vasyas, better things,

;

18,

;

kshapam

:

vasman, cloth, IV, 13,

;

94, 13 vasu/, vasu-bhi^, I, 143, 6; pi., the Vasus, a class of gods, I, J

6,

(I,

—

:

I,

;

4, I.

79, 6. vastrf, illuminator

III,

6\

vasatf, dwelling,

8, 2'. 1

of wealth, I, 45, 7. vasu-jravas, renowned as Vasu (or, as goods), V, 24, 2. vastu, daybreak vasto/6 ushasa/?», I,

—

2,

I,

;

:

;

y,

V,

4.

vasu-ya, desire for wealth. I, 97, 2. vasu-yft, desirous of goods, I, 128, 8 III, 26, I ; V, 3, 6; 25, 9. vasuvi't-tami, the greatest acc^uirer

brilliancy,

in

—pari

dwell avasayat, he has made depart. III, 7, 3 prati avasaya/j, thou hast harboured, III, I, 17; sam-vasana/j, dwelling together, IV, 6, 8. vas, dwelling (?) vasam rag-anam, to

vas,

vasu-davan, giver of goods, II, 6, vasu-dhiti, dispenser of goods,

:

word Vasha/, 1

vasha/-k/-/'ti,tlie

469

V,

2,

31, J',

13

;

vivasanti, 11, 5. I'ti

sam-

14; 36, invoking,

—

;

VEDIC HYMNS.

470 Ill,

2,

I

8

3,

;

lo

8,

;

vaira, strength,

5

;

II, I, 10';

6, 5

22,

I,

I

25,

;

2

;

9; vaj-asya

;

2,

;

27,

pati/&,

I,

27,

7

I

;

;

;

145, i III, 12,

&c.

;

;— 9;

— prize,

abhi 3^; 4, &c. vakshi vag'am, III, 15, 5^ race (striving for gain, contest

gain. III,

2,

;

;

for booty), 2

;

7I

27,

I,

;

V, 23,

III, 27,^7;

9'

;

vama, happy,

36,

Vayt'i,

;

vara, tail, II, 4, 4. vara«a, stubborn, I, 140, 2. vara-vat, long-tailed, I, 27,

,

.

i.

varya, excellent wealth, treasure,

I,

8,7; V, 16,5'; 17, desirable boon, I, 58, 3 5 III, 21, 2 V, 23, 3 best gifts,

26,8;

I.

pi., the Va_§-as, III, 26, 4\ va^a-^af^ara, with booty in its belly, V, 19, 4. va^a-pati, lord of booty, IV, 15, 3. va^a-prasuta, bent on the prize, I,

— vayii,

wind, V, 19, 5. var, water, II, 4, 6 usri'yawam va/jiva, IV, 5, 8. vara, treasure, I, 128, 6; V, 16, 2.

Vag-a,

77, 4^-

;

141, 12;— pleasant

I,

(wealth), IV, 5, 13. the god, I, 142, 12^;

;

19, i ; II 29,

I,

5,

77,

4, 8

;

11, 9;

deed of strength,

—booty,

n

8',-;

27, 12

3

;

v^ta-^uta, stirred or driven by the wind, I, 58, 4 65, 8 ; 94, 10 140, 4.

III, 10, 6;

;

sacri-

;

ficer, III, 3, 4. va^, word, I, 79, 10.

III,

;

;

;

I, 149, 5 vaj, to roar,

;

III,

;

11^, 9.

low: avajaya^,

4'; vavajanaZ), I, 73, 6 II, 2, 2.

31,

1,

vavajire,

;

.

va^am-bhara, winning the prize, I, winning booty, IV, 1 1, 4. 60, 5 va^ay, to run a race va^ayan-iva, ;

vajra, lowing, I, 95, 6. vahas, vehicle, (I, 127,

8^);

III,

:

II, 8, i^

;

vag-ayanti

:

;

:

yanti, V,

:

25, 7.

IV,

vi,

vag-a-

VI,

va^g-ayate,

—to strive for gain

6'^;

III,

IV,

4, I-

on victory, V, 10, 5 eager for the race, V, 19, 3. va^a-vat, bestowing strength, I,

;

31,

18.

renowned

va^a-jravas,

for strength,

See

to weave. bird: ver

1,3; va^a-yanta/j, V,

va^a-y
which may best bring, V,

vahishz/ja,

fti.

forward

drive

7,11

— to further strength III, 14, 3^; — to

5,

va.

fti

veA,

5,

5^

8*;

72, 9^; 96,

I,

7,

f

141,

8

6; III,

vaya/j,

I,

vayya-iva? II, 3, 6\ vf, away from, I, 150, 2. vf-adhvan, straying everywhere,

;

I,

141, 7. vi-ush, the break of dawn, V, 3, 8. vi-ush?i, dawning vi-ush/ishu, 1, 44, :

winner ot booty,

va^g-a-satama, highest I,

78, 3 20, i'. vag-a-sati,

;

ni,

12, 4

;

V, 13, 5;

ushasa^ 20, i the break of dawn, III, 15, 2 IV, I, 5; 14, 4. vi'-oman, heaven parame vi-omani, 3

III,

;

:

;

;

8

III,

;

;

vi'-ush/au, at

:

J, 143,

wind, I, 79, i IV, 7, 148, 4 vatai^ aru«ai/.>, II, i, 10; II 6; vatasya pathyabhi/j. III, 14, vatasya sarga/;. III, 29, 11^; 3 vatasya patman, V, 5, 7 Viita, the god, IV, 3, 6. vata-^odita, stirred by the wind, I,

vSita,

;

;

;

141, 7.

V, 15,

;

2.

1, 31, 6^; 78, i 79, 12 III, 2, 8 II, I. vi'-X'Ctas, wise, I, 45, 2 II, 10,

tribes,

;

;

;

i

;

vi^

:

;

;

2

vi-gaha, diver, III, 3, 5. vi-,^aksha«a, far-seeing. III, 3, 10. vi-^arsha«i, dwelling among all

2

;

4

;

winning of the prize.

va^fn, strong, II, 2, 11 ; III, 6, i the strong horse, racer, I, 66, 4\&c.; n,J, I*; III, 27, 3^ ajvaA nava^'i, III, 29, 6. vag-ina, strength. III, 20, 2. v;u/i, sound sapta vawi^. III, i, 6'

58, 4

;

-,

;

IV,

vevi^g-e

^

140,

5, 2 fti,

;

;

7, 3.

they are affrighted,

3-

vi^a-van, continuing our race sunfi/j tanaya/^ vi^a-va. 111, i, 23. vid, to find vevidanaZ^, acquiring :

:

72, 4 ; avidan 72, 6\ yatha vide, as it is

(or, exploring.?),

(conj. avidan), vid, to

know

:

I,

1,

— ;:

INDEX OF WORDS. vidvan, known, I, 127, 4 knowing (with gen. and ace), V, I, 11';— pari veda, I, 31, 5^; ;

—

distinguishing,

vidvan,

VI

knowledge:

1,

vida,

vidatha, sacrifice,

I,

I, 31, 18. 31, 6^; 60, i^

7; in,

I,

i'^;

vi'd,

M3, 4, 5

;

6, 2

;

3,

;

3

;

;

1^

27,7-; IV, 8, 5 ; 14, trzli'ye vidathe, II, 4, 8^

— vidatha, III,

18

I,

ordinances,

sacrificial

2^; 26, 6^;

—

sacrificial

vida6^;

distribution, III, 28, 4;

theshu ahnam, V, assembly, II, i, 4^;

3,

16^,

vidathya, influential in council,

(I,

31, 6vid6/j-tara/j, the greatest sage, I, 31,

14; n,

3, 7. I,

vidmana-apas, active in wisdom,

71, I,

31, i\

vi-dyut, lightning, III, 1,14 \ ,10, 5. whose chariot is light;

vidyiit-ratha,

I.

vidhema, I, 36, 73, i, &c. vidh, vyadh, to pierce, to shoot 2

;

vidhata/6,

:

I,

vidhya, IV, 4, t. Vidhartr?, he who keeps all

things, II,

asunder

i, 3^. ;

—

:

III,

i^;

3,

vipam

7;

gy6[.h?i^h\, III, 10, 5. 3,

vipanya vipanyaya, in thy admirable way, III, 28, 5; vipanya, won:

I,

&c.

27, 9,

sapta

;

15I.

;

I, 27, 6. vi-bhati, resplendent, III, 6, 7.

vibha-van, resplendent,

I,

66, 69, III, 3, 9; IV,

9;

I,

vi-

—

spreading, extending, 1, 65, 10 IV, 7, I. vi'-bhrz'tra, widely-spread, I, 71, 3-; wide-ranging, II, 10, 2. 95, 2 ;

;

vi-bhrash/i, shine,

127,

I,

i,

overpowering

vibhva-sah,

men, V,

skilful

10, 7.

vi-mana, measure, III. 3, 4". vi-yuta? IV, 7, 7\ vi-rag". Prince, 1, 188, 5. virukmat, shining, I, 127, 3. vi-rupa, of different shapes or forms,

I,7o,7';73,7;95,i;III, I, 13; - of difl^erent colour, V, i,

4, 6

;

Vi'rupa virupa-vat, I, 45, 3. ushasaZ» vi-roka, the bursting forth vi-roke, III, 5, 2. vivasvat, irradiating: vivas\at (conj. vivasvan), I, 44, i^; vivasvata :

Mkshasa,

I,

96, 2^.

Vivasvat, N. pr., I, 31, 3; 58, i\^; IV, 7, 4; V, II, 3-. vivasvat vivasvan, the shining torth (conj. vivasvan) ushasa^, at the :

dawn, I, 44, i'. separating, V, 8, 3^. vije-vije, I, vis, house, clan, tribe 27, 10^, &c. ; vijam na visvab, rising of the

:

I,

70, 4-

;

manushi

viV, I, 72, 8

;

vijam kavi'm vijpatim. III, 2, 10; pura/^-eta vijam nianushiwam, III, 11,5; vija/) martan, IV, 2, 3'-; v'ua/j atithi/', V, 18, i devasab sarvaya vija, the gods with all their folk, V, 26, 9. vi-jikshu, a hewer, II, i, lo'^ ra^a vijam,

II,

8;

2,

vijpati, lord of the clans,

27,

12

I,

12, 2;

60, 2 ; 31, II III, 2, 10; 3, 8 ;

;

11, I, 128, 7 6,5. ^8; 13, 5 ; y, 4, 3 vijpatni, housewite. 111, 29, i*. ;

;

9 I,

;

;

8; 12

vibha-vasu, rich in splendour, 2, 2

;

V, 25,

2

;

vijpa, lord of clans, (I, 70, 4-). vijva, every one : vijam na vi'jva^, I, 70, 4- ; vfjvam idam, this _

whole world,

58, 9 59, 148, I ; ;

V,

4, 2.

10; III,

9;

9;

5I;— tar-

188,

I,

141, 5,

;

I,

\iprab, III, 7, 7 ; IV, 2, vi-bhakta, vi-bhaktri, distributor

4;

hhxi/j (dura/7),

26, 7;

12.

vipanyu, full of admiring praise. III, 10, 9. vi'pra, priest,

;

;

vipa^-^it, knowing prayers. III, 4I; 26, 9; 27, 2.

derfully, IV,

III,

vivi/^i,

disvi-dharman, sphere, III, 2, 3 poser, V, 17, 2V. pra vepayanti, they vip, to tremble make tremble, III, 26, 4. vip, prayer.

mighty, I, 31, 2; 6, 9; V, 4, 2

vi-bhii,

:

knowledge,

vidus, possessed of 10"

ning, III, 14, vidh, to worship

471

I,

7^

44,

II, 3, 4^;

vi'jvam

ft

all

V,

3,

i i

;

;

vuve 26,4;

vidu/^, III, 29, 15^.

vijva-apsu ? I, 148, vijva-ayu, having a

whom

98,

I,

devab,

life

i".

full

life,

dwells,

67,6; 10; 73>4;

I,

or,

in

27, 3 ; 128,8; vijva-

—

:

VEDIC HYMNS.

472 ayu^

(conj. vijva-ayo^),

vijva-ayus,

eternally

adv.,

I,

68,

(?),

(I,

—

vfshuwa, manifold, IV, 6, 6; turning oneself from one, V, 12, 5'. v.'shu-rupa, in manifold shapes, V, 15, 4.

extending dominions, I, 59, 7

over all belonging

vijva-kr/'shn,

;

to all races of men, III, 26, 5. vijva-^arsha«i, dwelling among all tribes,

I,

27, 9^

d, 3 14, 6; 23, 4. vijva-^anya, encompassing all people, ;

111,25,3. vijvata/6-mukha, whose face

everywhere,

is

7. 97, 6 vijva-tQrti, all-victorious, II, I,

I,

Vishwu,

II, I, 3

turned

vi-sara, expanse,

vi,

with

I

all

all

;

3.

goods, V,

;

44, 7 ; 128, 8; 143, 4; 147, 3 ; III, 20, 4; 25, I ; 26, 4 IV, ;

;

vyantu,

;

;

—

eagerly. Ill, 2 1, 5.^ vT, to envelop. See vya.

eager

v",

:

vi/^, I,

vi/u, strong, safe,

14;

3,

143, 6. I,

127, 3 ; 5 I, 71, 2.

— fortress,

;

IV,

vi/6-^ambha, with strong jaws, III, 29, 13.

I.

vijva-jrush/i,

always

listening,

I,

;

vita, straight,

IV,

2, 11.

vitf, (sacrificial) feast

I.

Vijva-saman, V, 22, i. Vijvamitra, pi., the Vijvamitras, III,

2 _

74. 4

;

V, 26,

;

all

our

life,

,^1,^79, 9^.

vijvaha, day by day, III, 16, 2, vish, to accomplish: y\\\ddh\, I, 27, 10; vevishat, busy. III, 2,

:

vitaye,

142, 13;

ni,

I, 1 3,

13, 4

;

2.

viti'-hotra, offerer

18, 4.

vijvayu-poshas, lasting

10.

ve/7,

;

7, 7

;

;

^i, 21

6

;

—

1. ;

—

—

4,

treasures, V, 28,

all-knowing. III, 19, i omniscient, III, 29, 7 V, 4, 3. vijva-ved.'is, all-possessor, possessor of all wealth, I, 12, i 36, 3;

128,

;

—

10;

13,

vijva-vi'd,

^8,

6'

— vyantai6,

5

vijva-vara, rich in all boons. III, 4, 3; giver of all treasures. III, 17,

128,

I,

tending to, I, 127, may they eagerly seek, III, 8, 7; vihi mr//ikam, love mercy, IV, 1,5; ma ve/6, require not, IV, 3,13; adutyam vivaya, he has undertaken the messengership, I, 71, 4^; upa vetu, may he come, V, 11, 4 pni-vita, having conceived, III, 29, 3 prati vihi, accept •

assuming every shape. III, 1,7.

rich in

i^.

—

8, 1.

IV, I, 19'. vijvd-bhanu, all-brilliant, IV, i, 3. vi.fvam-inva, all-embracing, I, 76, 2

;

IV,

vijvA-bharas, supporter of everything,

I,

79,

he repairs, I, 77, 2 ; vetu, 1,77,4; veti, I, 141, 6; vitaye, that they may eagerly come or partake, I, 74, 6; II, 2, 6^; see also vitf; vihf, accept eagerly. III, 28, 3; 5

all-shaped,

I,

;

;

vijva-rupa,

36, 16;

:

vijvadha, everywhere, I, 141, 6 always, V, 8, 4. vijva-dhayas, possessing every re-

III, 20,

I,

about, IV, 1 1, 4^ to accomplish, pursue, perform eagerly vive/.> rapawsi (rather viver apawsi), I, 69, 8"; veshi (hotram), I, 76, 4; \&h, 11,5, IV, 7, 8 3to come or approach eagerly, to move veshi, I, 74, 4; 189, 7; IV, 9,

3, 8.

;

— all-enlivener,

3.

189, 6'.

whose energy expands round-

III, 2, 5.

V,

3,

I,

:

vf-hayas, far-reaching,

accompanied by the Vijve deva/j, I, 142, 12. vijva-devya, belonging to all gods, I, united with all the gods, 148, I

;

7; V,

3,

out vi-stira/j, I, 140, 7\ vi-hava, the emulating call. III, 8, 10. vi-stir, laid

vijva-deva,

73, 3

IV,

;

:

;

I,

i\

vishpaj, descrier vishpa/, vishvak, in all directions,

;

vijva-tha, everywhere, I, 141, 9. vijva-dar.rata, visible to all, I, 44, V, 8, 3. ^10; 146, 5

freshment,

148,

15; V,

III, 2,

;

vish/a?

of a feast (to the

gods). III, 24, 2; V, 26, 3. vira, hero, a manly son, I, 73, 3, &c. vlra-pejas, adorned with heroes, IV, vira-vat, with valiant heroes, II

;

96,8; 111,24,5

;

V,

I,

12,

4, II.

—

;

—a

—

;

INDEX OF WORDS. high

viravat-tama, offspring,

I,

of valiant

bliss

i,

141,4; garbhaA virudhain, II, i, 14. virya, mighty deed, III, 12, 9; viriidh, plant, I, 67, 9

2.

to choose: vr/«imahe,

&c.

I,

r,

67,

uranih, choosing, III, 19, IV, 6, 3 chosen, IV, 6, 4

i; 2

he demands,

\rin\te,

;

12,

I,

;

;

;

7,8. varate, I, \ri, to hold back, hinder varanta, IV, 6, 6 avari, 65, 6 IV, 6, 7 apa vr/dhi, open, II, apa avar ity kvab, he has 2, 7 :

;

;

;

—

;

opened, III, 5, i apavran, they have uncovered, IV, 5, 8 apa vran, they disclosed, IV, 2, t6 kamam a-varat, would he fulfil our desire, I, 143, 6; ;

;

;

—

pari-vr/ta,

— see ur«u.

hidden,

2

144,

I,

grass,

ficial

6

;

V,

2 3, 3

;

12, 3^

I,

V,

settlement,

11,2,1^; 9;

V,

60,

I,

3^;

73, I,

3,

crooked

:

;

:

may

I

— — he

foes

or

H,

I, S9, 6' 7-4,3; III, 12, 4'^ 20, 4-. ;

I,

&c.

31, 5,

v/7sh^i', rain, II, 5,

vedas, property,

V,

6; 6,

of

5.

70, 10

I,

;

99,

i

;

2, 12.

vedi, sacrificial altar: vedi itiasyam,

vedi-sad,

on the

sitting

bed, I, 140, I. vedya, well known

yam,

II,

2,

58,

4^;— wildly,

140, 5vr/ddha-jo/^is, mightily brilliant,

ratham-iva ved-

:

3^;

— renowned, V,

15, I.

worshipper,

best

vedha/j-tama,

i.

I,

1, 60, 2 72, i'; 73, 10; IV, 2, 15 5; 14, I helpful, 16 ; 6, I 3

;

;

;

;

;

—

4 (bis). vepas, trembling, IV, 1 veja, vassal, IV, 3, 13.

;

20;

3,

128,

I,

2.

;

;

;

;

;

;

V, 27,

l^;

;

;

I,

144,

vya/^asvat, far-embracing, II, vya/^ish/Aa,

most capacious,

vyathis, track, IV, 4, vyadh, see vidh.

vya

(vi),

;

2.

vblhri, draught-horse,

;

1,

65, 10

III, 10,

veshawa, officiating, V, 7, 5. Vaijvanaia, I, 59, 1-7 98, 1-3 II III, 2, I 12; 3, I 5 IV, 5, I 2; 10; II 26, 1-3

V,

16, 3.

I,

2.

69, 3

of

vr/dh, to increase, grow. &c. vardhamanam, increasing, I, i, 8, &c. ; vavr/'dhasva, be magnified, I, 31, 18; vr/'dhe, for welfare, prosperity, III, 3, 8 6,10; IV, :

sacrificial

vedhas, worshipper,

;

lightly,

I,

11^;

I,

:

75,

vrztrahan-tama, the greatest destroyer of enemies of (or yWtra), I, 78, 4. vrztha,

36, 10^.

I,

;

of

Vritra,

11;

;

vr/sha-yante, they are full (sexual) desire. III, 7, 9.

16, I.

slayer

11 varprosper. III,

79, 2\ vr/sha-yase, thou rushest on (ace.) like a bull, I, 58, 4^;

vr/shay

v/v'tra-hatha, the killing of foes, III, v/-ztra-han,

—

12^; V, 2, 12'; krishnib vr/shabha^, I,

draw on myself,

—

pari vr/'wakti, 27, 13^); spares, III, 29, 6. vr/tra, foe, I, 36, 8'. (I,

;

11,3,4.

following

ways, I, 31, 6\\ yring, to trim vriflge, I, 142, s"^ to turn v/-/«akti, IV, 7, 10 v/-/kshi,

—

141,2^; IV,

1,

;.i2, 5.

vr/^ina-vartani,

of,

they vardhaya-

36,

vr/'shabha, bull (Agni),

;

"

4 I,

make

gira/j,

^ V, 12, 2\ Vr/shan, N. pr.,

9, 2.

— enclosure,

full

— vardhanti,

:

;

-masc, ? I, 189, 8^ wrong, dishonest, IV, 1,17;

128, 7 \rig\na.,

III, 2, 5

;

VI vavr/dhe (conj. vi29, 10; vavr/dhe), I, 141, 5-. vr/dh, furtherer. III, 16, 2-. vr/dha, helper, furtherer, (III, 16, 2')^; IV, 2, 10. vr/dhasana, growing vr/'dhasanasu, in the growing (plants), II, 2, 5-. vr/dha-snf'i, mighty, IV, 2, 3^ v/-«shan, manly, bull, 1,36, 8^; 10', &c. ; III, 29, 9^ ; r/'tasya vr;sh«e, V, 12, i'; arushasya vr/sh«a^,

— where they spread

sacrificial grass,

v/-/^ana, 2^ ;

;

dhaya

;

vr/kta-barhis,havingspread the sacri-

2'

20,

nourish, I, 65, masi, we extol,

;

heroic power. III, 25, \'rt,

r8; v/v'ddha, grown

2,

V,

3.

47:

to envelop

:

3. 3, 5.

II, 10, 4.

3.

ava-vyayan, re-

— VEDIC HYMNS.

474

—

moving, IV, 13, 4; a VMtam, enveloped, IV, 7, 6^; parivlta, dressed (in offerings and

—

prayers?), IV, 3, 2^. vyoman, see vi-onian. vra^, to go: vavrag-a. III,

69, 7 7

;

n,

;

6, 5

i

2

;

;

12

3; III, 7,7; IV, 13,

;

65, 3

;

;

3, 9 ; 4, 2 ; vrata

8,

II, 5, 4; dhruva, I, 36, 5^ daivyani vrata, I, 70, 2;— ami vratam, according to his will, I, duty, I, 144, r. 128, i; vrata-pa, guardian of the law, I, 31, ;

—

10; JII,

4, 7

8^

2,

y,

;

:

may

;

hewn.

vrikwasa/:;,

vra, host, IV,

host

vrata,

III, 8, 7.

:

jata-seya, attainment of hundredfold blessings, III, 18, 3. jatii-hima, living a hundred winters, II, I, II.

jata-hima,

hundred winters,

a

pi.,

I,

73, 9-

hundredfold, I, 31, 10; II, 2, 9 ; jatinibhi/6, with his hundredfold blessings, I, 59, 7. jatru, enemy : jatrum a-dabhu/j. III,

jati'n,

16, 2*.

jatru-yat, being at enmity, V, 28, 3jad, to be glorious

4, 5

;

j-a^adre,

:

japha, hoof, V, 6, 7. jam, to toil (esp. in

I,

141, 9.

performing

jajamana, who has worship) toiled hard, I, 141,10; 142, 2 IV, 2, 9; 13 III, 18, 4; ajamishz/ja/^. III, 29, 16; ajamish^a, he toiled, V, 2, 7. jam, bliss, luck jam sdb, with luck and weal, I, 189, 2 III, 17, 3 18,4; IV, 12, 5; jamn;i^jo^a, jamkr/dhi, IV, i, 3 III, 13, 6 jam asti, he satisfies, V, 7, 9 jam hr/de, V, 11, 5. jamay, to toil: jam-aye. III, i, i. ;

vratam-vratam.

III,

26, 6.

vradh

III,

:

16-.

i,

:

rills,

.

ina^yayasa/j jawsam a vr/kshi, I not fall as a victim to the curse of my better, I, 27, 13^

vrajy^

hundred

III, 8, II.

;

31,

6.

jata-vaUa, with a hundred branches,

6;

i,

;

I,

V, 27,

jata-dhara, with a 26, 9.

abhi-vr%an, proceeding, I, 58, 5^ abhivrag-at-bhi/j, approaching, I, 144, 5I V, 6, 7. vra^a, stable, IV, i, 15 vrata, law,

jatadavan, giver of a hundred (bulls),

vradhanta,they have boasted,

;

:

most

vradhan-tama,

powerful,

150, 3vn'j, finger: daja vrua/i,

I,

144, 5^

I,

;

;

;

;

;

ajawsan,

s'Ams, to recite:

67,4;

I,

manma

jawsi,

teach

Wtain jawsanta/^,

:

II,

8

4,

;

— to III,

4, 7-

jawsa, curse, 18, 2

;

27, 13-; 94, 8;

III,

jawsat aghat, iVoin

evil

I,

spell, I, 128, 5 ; 6* ; II ; jawse

— praise,

nr/«am, ubha jawsa, IV,

4;

jawsam

ayo/j, IV, 6,

1

1,

14'; V,3,4^.

4,

1^;

jaknavama,

jak, to be able:

141,

III, 16,

I,

27,

jakema yamam, 1,73, 10' I*; III, 27, 3; jakema sam-idham, I, 94, 3 to help 13

;

;

II, 5,

;

—

to: jagdhi (with gen.), II, 2, 12; 111,16,6; jagdhf svastaye, jakti, skill: jakti,

I,

I,

.faX'i-vat, full ol

power.

jata,

hundred y, 27,

jat.'i-atnian,

fold

:

?),

X-a,

endowed with hundred3.

3,

:

jamyai (read 4^ ;

home,

II, I, 6.

jdm-tama, most agreeable,beneficial, blissful,

76,

I,

i^

;

77,

2

;

128,

HI, 13, 4. Sambara, I, 59, 6. 7

;

jam-bhi'i, refreshing,

1,

luck. III, 17, 5. jayCi, reposing, 1, 31, (?), I,

autunm

:

jam, weapon, IV,

65, 5

;

bringing

2.

31, 16'. tisra/> jarada/6,

I,

3, 7.

71, 8"; IV, jdrdhaya marf'itam, IV,

jardlia, host,

149,

IV,

;

72,3-

2'.

life, I,

jamya/j

i, 9'

jamitr/, the sacrificial butcher, or II, 3, slaughterer, (I, 13, 12') 10 ; III, 4, 10. jam-gaya, bringing happiness to our

jarad,

143, 8. III, 21,4.

jata ^a viwjatiin

II,

work

(sacrificial)

toiling,

jamya,

jarawi, fault

31, 18,

.tagma, mighty,

jami,

jardhas, host

I,

:

jardha/^

i, 3,

12',^; 8.

marutam,

I,

—

— ;

INDEX OF WORDS. 127, 6j

6

I,

11,^

IV,

;

marutam jardha^, II, 3, 3; naram jardha^, II, 1,5*; jardha/^ divyam, III, 19, 4; jArdhub, 111. or n.? IV, I, 12',^ jarman, shelter, protection, 1,58, 8, &c. jarmawi syam. III, 15, i a/iih\dra jarma, III, 15, 5^ jarma-sad, sitting under shelter, I, ;

;

7 3, 3-

jarya, arrow, I, 148, 4. javas, strength, might, power (conj. javasa/j),

:

javasa

&c.;

27, 2^,

I,

javasa^ jushvai>ia.h pati/>, I, 145, 1 ; javasa/; pate, V, 6, 9. si\isht/M, most powertul, I, 77, 4 ;

mightiest, I, 127, 11. jajvata tana, constantly, I, jajvat 26, 6^ ; jajvatiA, constant, 1,27, 7 ; ^^anaya jajvate, all people, I,

young

;

5ata-vaneya, N.

2; IV,

I,

12;

2,

instructed, V,

2, 8

thou instructest,

I,

;

pi

jassi,

31, 14

;

commanding, I, 95, jas, command, I, 68, 9. jasana, command, III, 7, 5. jasat,

jasani, teacher,

I,

command,

jasus, 2

;

73,

140,

I,

I

ji'jva, I,

143,

;

7.

:

36, 9

1,

69,

jujukvan, flaming, I, jukayantah, the re-

;

I ;

splendent ones, ^ana,

I,

III, 13,

149, 4

I,

147,

jam

;

I

juju-

;

naZi joX-a,

6; ajO/^at, III, 29, 14;

—

juMdhyai,IV, 2, i^; to kindle: jU/^anta^ agnfm, IV, 2, 17 apa na/6 j6ju;^at agham, driving ;

away 1-8

;

with thy

evil

—jujugdhi

light,

jui, flash

:

I,

97,

a rayim, shine

upon us with wealth,

I,

97,

1

;

flaming, III, 15,

juAii-juka., flash

by

i.

flash,

III, 4, I. juf\, brilliant, bright, I, 31, 17, &c. ; V, 7, 8^ ; jtj/^im ju^aya^, I, 72, 3-^;

JUi^i

It

(for jii^im ft?), IV,

whose birth

j6^i-_§-anman,

is

bright,

I,

141, 7. ju^i-^ihva, pure-tongued, II, 9, i. ju/^i-dant,with brilliant teeth, V, 7,7. juX'i-pejas, brightly adorned, I, 144, i. ju^i-pratika, whose face is bright, I, .

instruction,

I,

60,

I-

I, 189, 7*. jikvan,plur., locks of flames,- 1, 141,8'. jiksh, to help one to, to favour with :

p^jdb na

2, i62.

31, 11.

(gen.)

:

jukra-jo>^is, brightly shining, II, 2, 3. ju^,to shine forth, flame up j6^asva,

3.

jasya, governable,

a thing

young

(.'),

VI jojU/^ana/^,

— anu-jish?a, — a pra-

;

—

—

jajasu/^, III,

:

3

divaZ,

65, 10'. jira, sharp. III, 9, 8. brightjukra,bright, 1, 12, 12, &c.; ness: jukra vasana/j, III, 8, 9. .rukra-varwa, whose colour is bright,

pr., I, 59, 7.

jas, to teach, instruct

145,

;

child, I, 140, 10'. ji'jvan

:

;

3

1,4;

(Soma) the child of heaven, IV, 15, 6^. juu-mati, the mother of the young

;

—

the young

;

jijuni,

jajvata^, many, 1,72,1'. jajvat-tamam, for ever, III, 1, 23. jasti', hymn, praise, IV, 3, 3 ; 15. jij'ihi. III, sa, to sharpen, furtlier 3I; 5I; jijite, V, 16, 2, 9 ; 24, niatiji'jite, I, 36, 16 9, 5 jishat, he stirs up, IV, 2, 7^ jaka, powerful, V, 15, 2'. ;

65, 10^)

(I,

calf, I, 96, 5'

child (Agni), I, 140, V, 9, 3 a foal, III,

:

36, 19

pregnant cow,

like a

10;

6,

475

ji'ksha,

27, ya/j te Jikshat, I,

5; III, 19, 3 who does service to thee,

143,

6.

jii/^i-bhrag-as,

brightly resplendent,

I,

I,

79, Ij{ik\-\arna, brilliant-coloured, V, 2,3.

jiksho/j rich in favours: (conj. jiksho), III, 19, 3^ jiti-prish/^a, white-backed, 111,7, i '• jimi-vat, powerful (?), I, 141, 13'.

Sdnah-sepa, V, 2, 7. junam, prosperously, IV, 3, 11. jubh,to adorn, beautify: jumbhanti, V, 10, 4I; 22, 4. jiibh, a triumphal procession, I, 127,

;

68,

.

6\

jikshlj,

ji'riwa

jiva,

II, 10,

?

6

3^

bounteous, gracious, kind, blessed: I, 31, i 143, 79, 2 ;

8

slsu,

;

III,

I,

9; 19

;

;

IV, 10, 8

;

11,6; V, 24, I. the young one pajuA na juva, :

;

III, 26,

4-''.

jubham-ya, going 3, 6^

in

triumph. IV,

jubhra, beautiful, III, 26, juriidh, gift,

I,

jush, see jvas.

72, 7'^

2.

—

;

;;

VEDIC HYMNS.

476

dry (wood), I, 68, 3. power, jushma, roaring, IV, 10, 4 V, 10, 4; 16, 3. jushmi'n, mighty, powerful, I, 145, V, 10, 4. III, 16, 3 I

III,

jiishka,

;

—

wards, IV, 6, 2 13, ajret, he has sent, V, 1

;

3j 15jura-sati, strife of

127, 9. hero, IV,

2

I,

—

; ;

14, 2

;

12

i,

rise

(intr.)

vf,

;

28,

;

— 6t jrayasva, up. III, — with to open

8,

vi

:

jrayantam, I, 13, 6 142,6; VI jrayadhvam, V, 5, 5. 3, 5

II,

;

;

V

^,

2

;

;

;

jushmi'n-tania, strongest, jura, mighty, I, 70, 11

—

to send: 19, 2; ajret, he has sent up-

i;

14,

urdhvam

. .

heroes jura-sata, 1,31,6. iusha, song of praise, III, 7, 6, jz-Miga, horn, III, 8, 10; V, 2, 9. j/vhgin, horned animal, III, 8, 10. sridh jardha, show thv prowess, V, :

jrT,

to cook jriwan, I, 68, i^ ; jijrita, he has ripened, I, 149, 2; jri:

«"she,

thou warmest, V,

6, 9.

je-vr/'dha, joy-furthering. Ill, 16, 2. jesha, offspring, V, 12, 6.

jn, splendour, beauty, glory, I, 72, 10^, &c. jri'yam vasana/^, II, jriye, gloriously, IV, 5, 15. 10, 1 jru, to hear: jrudhi, I, 26, 5, &c. jruvat (conj. sruvat), it melts away, I, 127, 3* jr6shama«a/>, hearing, III, 8, 10 vi jrhivire, they are renowned, IV,

j6ka, flame, IV, 6, 5. jokih-kejd, whose hair

sr{\t\,

:

28, 3. jeva, a kind friend, I, 58, 6 69, 4 friendship. III, 7, 5. 73, 2 ;

;

—

;

;

;

;

;

8, 6. is

flame,

45, 6; 127, 2 ; III, 14, V, 8, 2. I ; 27, 4 jo^ish//^a, brightest, V, 24, 4.

i

;

I,

17,

13; 45,

2, 7,

:

21, 2; 4; 5. -^ ^ 8 ^ jyava, dark: jyavim (conj. jyavi^?), jyava, the two tawny I, 71, i^ horses, II, 10, 2. jyeta, reddish, I, 71, 4.

;

;

—

I, 69, 7 II, 3, 9; 9, 4.frushrt-van, ready to listen, hearing, ;

:

—

IV, 12, :

— obedient,

:

—abhi-jvasan, 5

;

—

I,

65, 9

panting, I, 140, ajushawa/j, aspiring after, I,

16. ^147, i; IV, 2, 14 jvasivat, mightily breathing, ;

^

jvatra,

2.

jvanta? I, 145, 4*. jveta, white (horse?),

who brings renown to V, 25, 5\ jravas, glory, renown, I, 31, 7, &c. his lord,

jravase, I, 7 3, 5^jravasya, glorinus, II, 10, i. jravasyat, aspiring to renown, I, 128, I. jravasya, desire of glory, I, 128, 6; 5-

jravasy6, glorious, V, 9, 2. jravayya, glorious, celebrated, I, 27, 8; 31^, 5; V, 20, I. jra, see jri. asi sritab, I, 75, jri, to rest, abide III, 9, 3 jijriyawa, dwelling 3 here and there, V, 1 1, 6 a^ret, he has spread forth, established, :

;

;

—

power

2.

jravayat-pati,

;

;

I,

140,

10.

4.^

jram jajramawa/j, toiling, IV, 12, jramayu, wearying oneself, I, 72,

149,

III, 27, 2

;

9.

jre«i-jas, in rows, III, 8, 9. jvasiti ap-su, jvas, to hiss

6, 10.

jyeni, the reddish white one, 1, 140,9^. jijrathat, I, 128, jrath, to let loose 6 VI jijratha>6, release from,

45, 2

I,

I,/27,

;

;

44,

I, 36, 12. jrush/f, obedience, I, 67, i^ 111,9, hearing, readiness to hear, 8

_

hawk, IV,

I,

7-

jr6tya, glorious,

jo^i'shmat, flaming, II, 4, 7. jo^i's, splendour, flame, I, 12, 12, &c. j/^otanti. III, i, j^ut, to drip down

j-yena,

glory, II,

jrut-kar«a, with attentive ears,

;

;

—

(?), I,

4^

31,

I,

66, 6';

jvetam ^a^wanam, w ho had been born white (Agni), III, i, 4. 5vaitreya, V, 19, 3'. sawydt-vira, valiant

with

men,

a

succession

of

II, 4, 8.

sawvatsara, year: saw/.vatsare, after a year, I, 140, 2^.

sakman, company: sakman (loc),

I,

31,6*. sa-kshita, dwelling together, 1,140, 3. III, sakhi, friend, I, 31, i 75, 4 ;

;

sakha sakhye, I, 26, 3; ?akha sakhyuA niIII, 18, I mi'shi rakshamawai, I, 72, 5*; giiha sakhi-bhi/j, III, i, 9^ 9, i';

;

—

— ;

INDEX OF WORDS. sakhi-yat, wishing to be a friend,

I,

I, 26, 5 ; 71, 10 IV, 10, 8. III, 9, 3 94, 1-14 asaghno/^, I, 31, 3. sagh, to sustain saA (saji), to be united with, ac;

;

;

:

company: sa^asva nah, stay with us, I, 1,9; sa^ase, II, i, 3

truthful,

:

sa/^ante,

—

I,

attend,

59, 6

sa^antam,

;

;

I,

—

adhere:

cling,

sisakti, I,

66, 2;

sa145, 2 saj^ata, III, X-ante, III, 13, 2 say^'anta, they have at16, 2 ;

(knitva),

sa,^ate

I,

;

;

—

tained, V,

JV,

11,4.

5^;

17,

— anu

sa,^ate

entially approached,

— abhi sa>^ante, go towards, 71, 7^; — a saXyam, whom men

I,

;

should attach to themselves, 140,

I,

3.

sa-/Janas, graciously united,

1,

1

27,

1

1.

together with sd/^a san, being III, 12, 2 attached, I, 71, 4 IV, 5, ,0. :

;

—

;

sa-o-atya, relationship, II, i, 5-. sa-^'tvana, united consa-^itvan querors, III, 12, 4. sa-^6sh, united with s3.-gui>, I, 44, :

:

14.

;

unanimous, concordant,

sa-_g-6sha,

65, 2

;

I,

sadana, (priestly) seat, seat, abode,

I,

31, 17;

I,

95, 8

96, 7,

;

mous,

III, 4, 8

22, 4

IV,

;

5,

I

;

8

8,

;

V,

20,

;

4, 4

I

;

21, 3;

;

5-

69, 9. sattri, sitting

down.

I,

III, 17, 5.

sat-pati, lord of beings, II, i,

;

;

I,

18

;

— satyam, verily,

— efficacious, I,

I,

67, 5

;

I,

i

— real

10.

satya-girvahas, truly carried by prayers as by a vehicle, I, 127, 8'. satya-tara, highly truthful, I, 76, 5 ; III,

73,

I

;

IV,

8;

i,

ful, I,

60,

I.

sadyas, instantly, I, 27, 6, &c. quickly, I, 71, 9^ sadhani-tva, companionship, IV, i, 9. sa-dhanyaZ), sa-dhani", companion :

IV,

4, 14.

sadha-mad, rejoicing, V, 20, 4. sadha-madya, sharing in rejoicings, IV,

3, 4-

sadha-stuti, song of praise, V, 18, 5^ sadha-stha, abode, II, 9, 3 ; III, 6,

4; J,

23, I 25, 5; 4; 1^2, 8 sadha-sthe, I, 149, 4; II, tri sadha-stha, III, 20, 2. 4, 2 sadhryawX', together, IV, 4, 12. sanema, I, 73, 5 san, to win 189, 8 sanishyan, sanibhyanta/', desirous of winning. III, 2, 3'; ;

;

;

:

;

10.

satya-tati, truth, IV, 4, 14.

4; 13,2; sanishamahe, III, II, sasa-van, having obtained, 9 III, 22, I sasa-va??2sa^, successful, IV, 8, 6; sanishanta, they were successful, V, 12, 4 see also sa. III, sana, old, I, (27, 13'); 95, 10 ;

;

;

I,

3; V, 23, 3. sadya/j-artha, immediately success9,

;

4;

a good lord, V, 25, 6 27, i. satya, true, truthful, I, i, 5; 73) 2 98, 3 ; kr/«van satya, I 79, I 70, 8 satyam, true (fulfilment)

IV,

seat,

I, 94, 7. 67, 10; the (sacri-

;

saw^wata-rupa, of familiar form,

IV,

ficial)

I,

apam

72, 6.

sa-^6shas, in concord with, unani-

23,

2,

17".

sadman, seat,

140,

72, 5;

I,

pari-sadantaA, besieging, IV,

9';— iipa saji'ire, they turn away to encounter, V, 20,

6

i.

;

sa-dr/j, of like appearance,

2

3,

—

satra, altogether,

vartanft, she follows her ways,

2

IV,

satya-vaX', truth-speaking. III, 26, 9. satya-jushma, truly strong, I, 59, 4 ;

79, 7satvan, warrior, I, 140, 9 IV, 13, 2^. sad, to sit : {ipa sidan, they rever-

worship

13;— to

i,

/^anta, I, 73, 4

I,

75, 2.

I,

satya-ya^if, truly sacrificing,

sa-

II,

sa/ta,

satya-manman,

ordinances

12, 7.

98, to follow : sa^ante, I, 60, 8; hold, to sisakshi, I, 73,

saj/fire,

;

I,

I, 71, 9; together: satra ^akrawa/^, I, 72, i. satra-saha, always conquering, I,

;

;

whose

satya-dharman, are true,

128, I. sakhya, friendship,

3 2

477

;

;

I,

6

;

20.

sanakat, from of old, III, 29, 14. sanata, ^3,

from of

old,

II,

3,

6

;

III,

I-

sanaya, ancient. III, 20, 4. sanara, united with strong men,

I,

96, 8'.

sana-jruta, old-renowned. III, 11,4.

—

—

:

VEDIC HYMNS.

478 from

inciting

sana-5-t'i,

old,

sounding, T, 75, i^ most widereaching, I, 94, 13. sa-prathas, widely extended jarma

5^.

141,

I,

—

;

sanf, gain 27, 4 sanaye, I, 31, 8 ; sanim ^6k, the acquiring ot the cow, III, i,

sani, efficient,

23

;

sanitr/,

1,

;

:

:

sa-pratha/&, a big shelter,

I,

saba/j-diigha, juice-yielding, 111,6,4''.

3.

sabandhu, bound

1

3

sanitii/?;,

;

5

the same nest,

in

9; III, 21, 3. sap, to serve, worship

45, 5

;

;

sapema, IV, 4, 68, 4 sapati sapami, V, 12, 2 (Pada sa^ pati), V, 12, 6'; to attach oneself: sapanta, V, 67, 8

;

;

;

;

:

two

wives, III,

10^

i,

;

6, 4.

do service 8; saparyami prayasa, I, 58, 7^; saparyan, I, 72, 3^; saparyata/6, I, 144, 4; sapary ema saparyava/j, II, 6, 3 V, 14, 5 saparyata, III, 9, 8 25, 4;^ asaparyan, III, 9, 9; saparyanfa/j, V, 21, 3 a saparyan, IV, 12, 2 VI saparyan, worship,

to

sapary,

saparyati,

I,

12,

;

;

;

;

;

I,

—

—

70, 10.

saparyu, devoted servant, II, 6, 3. sapta-^ihva, seven-tongued, 111,6,2". sapta-dhatu, consisting of seven elements, IV, 5, 6'^ saptan, seven: sapta ^uhva/j, I, 58,

7; yahvi^',

I,

7

7,

7; 72,

8^

III,

1,4'; rajmaya/^, II, 5, 2' xamh, III, I, 61; 7, i'; hotra«i, III, ;

4,

s'^;

vipra/7.

pr/kshasa/),

III,

III,

IV,

7,

7;

h6tri-bhi/?'. Ill, 10, 4'

;

4, 2,

7'; 15I;

I,

12

;

;

;

priyasa/6,

—

reins), I, 146, i^ sapta-jiva: sapta-jivasu, read

saptd-hotr/,

the god of the

Hot/-/?, Ill, (10, 4')

;

1, 5,

seven

29, 14.

i^.

sapnitha/j-tama,

tended,

I,

most

45, 7^;

;

—

;

;

;

III,

II, 6, i^

III,

V,

15;

4,

—

12.

I,

sam-idh, log of wood, T,

I

fuel, 1,95, 11; 2

I, ;

10,

;

sami't-samit,

log

4

4,

3

;

by

;

IV, 4^

6,

III,

sam-i'dha/^.

tisraA

log.

9;

2,

III,

4, I^

samudra, ocean,

I, 71, 7 95, 3^. onslaught, sam-r/ti, battle, 1,31,6 I, 127, 3^; V, 7, 2^ ;

—

sam-okas, dwelling together, 1,144,4.

sam-gamana, assembler,

I.

96, 6.

sam-tarutra, victorious, III, i, 19. sam-drzj, the shine (of the sun), I, appearance, aspect, II, 66, i; I, 12 III, 5, 2; IV, I, 6 ;

widely

ex-

most widely-

;

6.

6, 5".

racer: atyam na saptim. III,

22,

r.

I

sa-manas, one-minded, V^, 3, 2. samana, alike, IV, 5, 7. sam-antam, in the neighbourhood of, V, I, II. sa-manyu, concordant, IV, i, r. samaya, through the midst, I, 73, 6. consa-marya, assembly. III, 8, 5 ^test, V, 3, 6. samana, companion, I, 69, 8' common, I, 127, 8, &c. samanam arlham, I, 144, 3^. sam-iti, meeting, I, 95, 8. assembly, sam-itha, battle, I, 73, 5

—

sapta

:

jivasu, I, 141, 2'\ sapta-j'irshan, seven-headed, 11

sapti,

:

70,

;

;

dhama-bhi^, IV, 7, 5' ratna, V, i, 5 tri'A sapta, I, 72, 6^ IV, 1, i6^ saptji-rajmi, having seven rays (or IV,

i,

sa-badhas, urgent, V, 10, 6. sabha-vat, with (brilliant) assemblies, IV, 2, 5. , sam, together: ya^asai> sam hi purvi!6, many glorious ones have come together, III, 1, ii^ sama, every, V, 24, 3. samad, contest tvesha/j samat-su, I, 66, 6

3, 4-

sapatni, the

kinship. III,

in

to.

kru/j, III, 27, 6'.

r/ta sapanta/:),

:

13, 4.

sa-badh, pressing: sa-badha/) a kz-

\, 69, 6; 71, I. sanutar, far, V, 2, 4. sanemi, entirely, IV, 10, 7. santya (voc), good, I, 36, 2

I,

142,

I,

V, 12,

36,

;

sa-nT/a, dwelling

9

;— V,

V, 27, 4. a gainer, winner: sanita, sani'in yate,

^27, 9

,

;

sam-dr/'sh/i, aspect,

I,

144, 7;

11,4,

IV, 10, 5. 4 sam-bhutj-a, enjoyment, (II, i, 4^). ;

sam-mijia, united, III, 26, 4'-. samya;7/^, turned towards each other: sam'Xn I'ti sam-Ui', I, 69, i; 96, S-;

11,3,6; III,i,7';-united:

— :

INDEX OF WORDS. sam-i^ft, III, ya«/^am, V, 7,

13;

29,

sam-

III, 10,

188, 5

;

;

1.

sam-vat, space, V, 15, 3. sam-sad, companionship, I, 94, i assembly, IV, i, 8. sam-sti'ra/j sam-sti'r, laid together ;

:

7^

vi-stira/j, I, 140,

Sarama,

72,

I,

Sarasvati,

III,

8

;

V,

1,

5,

8

iiV;

3,

;— N.

of

forward,

urged

I,

65, 6.

drinking butter, II, 7, 6; V, 7, 9; 21, 2. V, 6, 9. sarpis, butter, I, 127, i sarva-tati, health and wealth, I, 94,

sarpi7'-asuti,

;

savana, libation. III, i, 20; tritiVe savane, 111,28,5; madhyandine savane, III, 28, 4. sa-vayas, of the same age, I, 144,

3^ 7^ 2 saj.^,

see

saj/Jat,

sasa,

13; 44. 8

II, I,

;

73,

2?;

6,

14, 2.

;

I,

III,

;

8; 11,4; 24, 3; 5; IV, 2,^2; II, sahasa gdya4, 8 I,

;

;

;

;

;

;

O

young

(son) of strength, I, 141, 10; sahasa/j putra/^, II, 7, 6 ; III, 14, I ; 4 6; 16, 5 ;

6 ir, 18, 4; V, 3, I 4, 6; 6 sahai;, (Agni our) strength, ;

;

—

I,

36, 18;

;

— sahasa,

strongly,

;— might, power,

hindrance. III,

2

;

I,

;

;

—

;

;

;

sahasva, strong,

I,

147, 5

II, 2,

;

V

1.

IV,

V,

;

2, 7

;

daja-bhi^ sahasrai/^, V, I,

79,

12. sahasra-_§-it, conqueror of thousandV, 26, 6. fold wealth, I, 188, I sahasram-bhani, bruiging thousand-

sahasra-retas,

7'

sa-srut, flowing,

I, 141, i. to overcome, be victorious sahvan, III, 11,6; sahasva. III, asahanta. III, 29, 9 24, I abhi sasahat, sasaha, V, 25, 6

—

with

I.

thousandfold

;

^

;

1

27, i^

fold gain, II, 9, 5,

21.

;

1

22, 4.

sahasra, thousand: sahasrawi jata daja, II, I, 8 ; sahasrat yupat,

9, 4^.

6^;

5,

I,

127,9; V, I, 8 devasya sahasa, V, 10 3, 10; abhi'-mati saha^ dadhe, V, 23, 4^ violence, V, 12, 2. sahasana, mighty, strong, 1, 189, 8 II, 10, 6; V, 25, 9. sahasa-vat, mighty, strong, I, 1S9, 5 III, I, 22 V, 20, 4. sahasin, strong, IV, 11, i. 98,

;

sa-^.

sasahf, victorious, III, 16, 4. sasni, victorious, III, 15, 5.

sah,

I

79, 4 ; suno 127, i ; 58, 8 ;

28, 3 25, 5 6 V, 3, 9 mana/^, 1, 96, i^; ?ahasa/> yata/j ^ani, I, 141, I sahasa/j yuvan,

95,

7; 111,20,5; IV,

;

herbs, III, 7, 7

143,

I'ti,

5I

74,

;

sahasra-aksba, thousand-eyed,

4. I, 36,

i3» 2

;

III, 10, 9.

;

Sc'hasa/6,

I'ti

,V,

15-

Savitr/,

2

26, lo^

1,

13, 9^;

:

—

36,

I,

;

I,

a river. III, 23, 4. sariman, swift course. III, 29, 11'-. vatasya sarga^^, III, 29, sarga, rush 11^; the letting loose, IV, 3,12.

sarga-prafakta,

I.

sahan-tama, mightiest, I, 127, 9. sahantya, conqueror, I, 27, 8, sahamana, victorious, IV, 6, 10. sahas, strength: sahasa/^ yaho

8.

4,

produced by strength,

45, 9; III, 27, 10; V, 8,

strength-begotten, I, 58, i. saha^-vr/dh, augmenter of strength,

;

N. of a goddess,

142, 9: 188, 8; II,

8;

•,—mb-

saha^-^g-a,

sam-stha, abode, V, 3, 8. sam-hat, a compact mass. III, i, 7. sayavan, accompanying, I, 44, 13. sa-yoni, having the same origin. III, 1,6. sara?/y, to speed: sarawyan. III, i, 19. sa-ratham, on one chariot with, I, V, 6, 9 71, 6^; III, 4, II ;

i

1.

saha/j-kr/ta, I,

I,

23,

—

12,

I.

king: sam-rag-antam,

sam-raj.'-at,

27,

I,

V,

prevail,

sahamana/', conquering, I, 127, pra-sakshat, victorious, IV, 3

:

the Sovereign,

may

it

i.

sam-yat kshiipa/j sam-yata^, on continuous nights, II, 2, 2-'. sam-rasj-,

479

;

sperm, IV,

5, 3.

sahasra-vat, thousandfold. III, 13, 7. thousand with a sahasra-vaba, branches, III, 8, 1 1. sahas ra-vira, blessing with a thousand

men, I, 188, 4'. sahasra-jr/hga, with a thousand horns, V,

I, 8.

— 48o

VEDIC HYMNS.

sahasra-sa, a winner of thousandfold bliss, I, r88, 3. sahasra-sataina, the greatest winner

thousandfold

of

wealth,

III,

thousandfold,

10;

31,

I,

II, 2, 7. 188, 2 s^hasvat, mighty, strong, ;

;

;

sahuti, joint invocation, sahvat, strong, I, 58, 5. :

:

:

95, 7;. si(«)^ : nf-siktam, poured down, I, 7r, 8 pari-sikta, poured, IV, ;

I,

sita,

artham,

anava-syantaA

never

losing their object, IV, 13, 3 vi syatu, may he pour forth,

;

—

;

V, 10

4 satu,

IV, 6,

(?),

sadh, to prosper (intr.)

:

—

7^. I,

—

;

—

;

tions, III, 2, 5

;

sadhana, performer

:

3, 6.

yasj-wasya (vida-

thasyaj sudhanam, 1,44, 3, 3 ; 27, 2 sadhish/i»a, best,

;

1

8;— giver, V, I,

58,

III,

;

1

20,

3.

;

—

;

;

;

I, 7.

sadhu-ya, straightway, V, 11, I,

successful, 75, 2

I,

58,

2

II, 3, 7

; ;

saman, song: i^;

—

5,

6.

;

;

;

146, 2

;

sutam. III, 22, I. su-agni, possessed of a good Agni (fire): su-agnaya/;, ^

saman, the Saman, IV, 5,

I,

3.

26, 7

I,

8

;

(bis).

su-ii;/^, fleet, IV, 6, 9. su-adhvara, best performer of worship, I, 44, 8; 127, I II, 2, 8 III, 2, 8 9, 8; V, 9, 3; 28,5; receiving good sacritices, I, ya^we su-adhvare, at 45, i^ the decorous service of the splendid sacrifice, I, 142, 5; V, worship, III, 6, 6; 29, 12 ;

;

;

—

—

—

;

I.

17,

su-anika, with beautiful face, II, i, 8 IV, 6, 6, su-apat^a, with good olfspring, I, 72, 9^; II, 2, 12 4, 8 9, 5 ;— blessed with oHspring, 111, 3,7 ; consisting in offspring, III, 16, I

;

— good

su-apas,

3.

/-/tasya

somam

10; V, 26, 5;

141,

1,

;

I,

143,

;

128,3; diva/6 na sanu, adhi sanushu trishu,

— surface,

top, III,

4.

winning (booty),

IV, 15,

;

I,

72,

;

;

dhu/? na ksh6da/7, I, 65, 6' 10. sima, self, J, 95, 7'; 145, 2'. siv, see syu. su, to bear. See su. su, to press Soma: simvataZi, I, 94, sunvate, 8; sunavama, 1,99, i

;

i.

sadhu, good, 1,67, 2 going straight (to his aim), I, 70, 1 1 straightforward, I, 77, 3 III, 18, i; real, IV, 10, 2 efficacious, V,

sanu, ridge,

i

;

;

sanas'',

99,

;

sadhati,

sadhatemati7',theprayer 94, 2 goes straight to him, I, 141, 1'^; sadhan, straightway. III, i, 17; to prosper (tr.), further: sadhaya, I, 94, 3 pra-taram sadhaya, I, 94, 4 sadhan, I, to accomplish, perform: 96, I sadhayantt dhi'yam, II, 3, 8; sadhan, III, i, 18 5,3. sadhat-ish/i, accomplishing the obla;

27, 6

I, ;

;

womb, mother ;

97, 8

;

—

5,

9, 7-

;

stream,

73, 6

;

V,

;

;

'

acquirement (of wealth), suc17; 143, 6

79,

effective,

;

146, 4^ }^}' 5' 4; V, 4, 9 3J ^ami'^ sindhunam, I, 65, 7 pi., the Rivers, I, 140, 13; the river Sindhu, I, 44, 12' 94,16; V, II, 5 si'n95, II ;^ 98, 3

;

36,

142, 8

1,

15, 2.

si'ndhu, river,

vi sahi, disclose, IV, 11,2. I,

6.

:

12.

;

cess,

bound: padi sitam, IV, 12, away sedhati, I,

sidhra, successful,

I,

pra-^am vf syatu, may 142, 10 he deliver a son, II, 3, 9 vi syasva, send forth. III, 4, 9 satf,

—

19-

sidh, to scare

146, 4.

I,

sa

45, 10.

I,

wishing to acquire,

si'sasanta/j,

7-10. siwha, lion, 1,95,5; HI, 9, 4 11; 26, 5 ; V, 15, 3. w ing (of an army) si'^, sf^au, I, ;

I,

97, 5 127, 10; 189, 4; III, 14, 2; 4; V, I 2. 7, 9, 7 ; 23, ^ , sahiyas, mightier, I, 71, 4.

sa

vati, III, 4, 8.

Saha-devya, Sahadeva's son, IV, 15,

rS, 6.

sahasrin,

sam-ra^ya, sovereignty, I, 141, 13. sarathi, charioteer (Agni), I, 144, 3*, sarasvata, beings belonging to Saras-

147,

2,

;

offspring, III, 19,

good worker, IV,

2,

19

II.

su-apasya, great

skill. III, 3,

11.

;

3.

V,

— INDEX OF WORDS. su-apfika,

most

su-ar/^i's,

endowed with

^

IV,

skilful,

3,

su-^et6na, through thy kindness, I, ^79, 9^; benignantly, I, 127, 11. sli-^ata, well born, I, 65, 4 72, 3^

2'.

beautiful

light, II, 3, 2.

;

good aim,

su-artha, pursuing a I

;

— well-employed,

II, I,

I, 95, 141, 11.

I,

—

4 ; su-ajvya, ^

5; III, 26,

I,

in horses,

II

;

;

2; III, 15,

6,

V,

21, 2.

8; 142, 4. su-^ur«i', glowing, IV,

I,

^13,

6, 3.

su-?^y6tis, rich in light, III, 20, i. suta, the pressed (Soma), III, 12,

II,

3.

good mind, kind, well-

su-adhT, of a wishing,

2,

;

;

;

abundance

15

6, 2; .2;^23, 3 su-^ihva, with beautiful tongue(s),

good help, V, 8, 2. with good horses, IV, 2, rich in horses, IV, 4, 8 10.

su-avas, giving su-ajva,

481

I

2.

;

67, 2 71, 70, 42 with good intentions, I, 72,

suta-vat, rich in pressed (Soma), III,

IV, 3, 4 full of pious thoughts. III, 8, 4; longing, ^V,^i4, 6. su-abhu, truly helpful raye suabhuvam, V, 6, 3^. su-asa, whose mouth is beautiful, IV,

suta-soma, having pressed Soma, I, IV, 2, 13. 45, 8; 142, I ^44, 8 su-tuka, quick, I, 149, 5. su-dawsas, endowed with wonderful

8

8

;

—

I,

;

;

;

;

—

,

—

power,

6, 8.

;

I> 44, 4 6 ; III, 27, 5. su-ukt5, well-spoken (prayer), ;

;

I,

36,

II, 6, 2.

\; 70, 5 su-upayana, easy of access, I, i, 9. su-karman, well performing the acts (of worship), IV, 2, 17. ;

su-kirtf, beautiful praise,

I,

60,

3

;

jV,

;

good works,

with fine splendour. III,

9, i^.

su-diti, resplendent. III, 2,

4

;

27, 10; V, 25, 2

13; 17,

;— glorious

splendour, V, 8, 4. sudugha, flowing with plenty, II, 3, su-dugha/j usra/j, IV, 1,13. 6 su-dns, full of beauty. III, 17, 4 V,3, 4^ su-dr?jika, beautiful to behold, V,

III, 29, 8.

;

23, 4.

su-diditi,

;

;

;

;

4, 2.

3, 7.

sukratu-ya, high wisdom,

I,

31,

sudr/jika-rupa,with his shape beautiful to behold, IV, 5, 15. su-deva, a friend of the gods, I, 74, 5. su-d6gha, rich in milk. III, 15, 6.

3.

with fine dwellings, V, 6, 8. su-kshetriya, desire for rich fields,

su-kshitf,

I; 97, 2.

su-kha, easy-going, V,

su-dytjt, brilliant,

5, 3.

easy-moving

:

tame (rathe), I, 13, 4. good path, I, 94, 9 ;—going 94,

140,

i

143,

;

3.

12

;

II, 4, I.

possessor of beautiful

su-dravi«as,

1 1.

sugatu-ya, desire for a free path,

I,

su-dyumna, splendid, III, 19, 2. su-dy6tman, brilliant, I, 141,

sukha-

su-ga, a

I,

4, 7.

HI,

:

su-ket6, bright. III, 7, 10. su-kratu, highly wise, I, 12, i ; 128, 4; III, I, 22 ; IV, 4, 11; V, II, 2 20, 4; 25, 9 ;— full of good-will, I, 141, II 144, 7

well,

;

;

;

su-kr/te sukr/ttara/j, I, 31, 4; righteous, I, 128, 6; who has done good deeds, 1, 147, 3'-; virtuous, welldoer, IV, 13, I ; V, 4, 8; II.

sukha-tama,

—

su-davan, good giver, I, 76, 3. su-di'na, auspicious day, IV, 4, 6 7. sudina-tva, auspiciousness of days, III, 8, 5 sudina-tve ahnam,

glory, V, 10, 4. su-kr;t, well-doing

wealth,

I,

su-dhita,

97, 2.

su-oaihapatya, with a good household, V, 4, 2\ su-^mdra, resplendent, I, 74, 6 IV, 2, 19; V, 6, 5 9.

I,

94, 15.

well-composed (prayer),

140, II

;

—

blissful

I,

III, 11,

gift,

— well-preserved. III, 23, safe, III, 29, — wellordered, IV, 2,10; — well-placed, 8

;

I

i

i

;

lying

;

[46]

II, 2, 3.

su-daksha, highly dexterous, II, 9, i; III, 4, 9; 23, 2 V, II, I. sudarja-tara, more visible, I, 127, 5^. su-danu, giving good rain, I, 44, 14 45, 10; 141, 9; ni, 26, I 5; blessed with good rain, 29, 7

s6-ahuta, best receiver of offerings,

HI,

;

;

:

su-krita,

25, 4.

;

2

;

—

;;

:

VEDIC HYMNS.

482 IV,

6, 3

su-meka, well-established,

well-established, IV,

;

V,

6, 7'.;

III, 6, 10-

3, 2.

IV, 2, 14. ray^^ susu-dhiir, well-harnessed dh6ra/^, I, 73, 10'; hari iti su-

su-dhi', wise,

:

dhlira, well-yoked, V, 27, 2. suni>6-inath, skilful rubbing. III, 29, 12. su-nidha, skilful establishing. III,

su-medhas, wise, sumna, blessing,

su-nitha, the best leader, II, 8, 2

;

III, 8, 8.

i

III,

146,

III, 15, 5.

;

5; 10

2,

3^

6, 3.

;

3, 3

favour, grace, V, 3, 24, 4 ; pleasant, III, 14, 4. sumna-yii, desirous of favour, I, 79,

—

10; III, 27, i; V, skilled

in

;

8, 7.

V,

su-ydg-, excellent sacrificer,

su-ya^«a,

29, 12.

II, 3,

I,

IV,

15, 5^;

;

8, 3.

sacrifice.

III,

/7, I. su-yama, well-manageable. III, 7, 3 V, 28, 3^ (4^) su-yavasa, good pasture suyavasa;

su-patha, good path, I, 189, i. su-parna, beautifully-winged, I, 79,2. su-pa«i, with graceful hands, I, 7 1, 9^ su-putra, with noble sons, III, 4, 1 1.

;

:

iva, conj. for svasya-iva, II, 4,

su-yama,

easily directing. III, 7,

4^ 9^

V, 12, i. wearing beautiful ornaments, I, I?, 7 142, 7^ 188, 6.

su-y%, well-yoked, IV, 14, 3. su-ra«a, joyous. III, 3, 9; 29, 14. susu-ratha, with good chariot

supra-ayana, easily passable, II, 3, 5 V, 5, 5. supra-avya, ready, I, 60, i. su-pratika, whose face is beautiful,

rathasya (conj. su-ratha asya), IV, 2, 4 III, 14, 7^ ; rich in chariots, IV, 4, 8. surabhi, sweet-smelling, V, i, 6. su-radhas, rich in wealth, IV, 2, 4

s6-piita, well-clarified,

su-pejas,

;

;

;

I,

94, 7

V,

5, 6.

I,

advancing,

good guide,

16

;

15, 4;

2,1;

I,

IV,

good

grass,

I,

su-bhaga, blessed,

13;

;

73,

i ;

2, 13.

adorned

su-rukma,

offerings,

I,

9,

with beautiful splendour, II, 15, 6; 4; III, 2, 5 7, 5; IV, 2, 17. ;

su-r^tas, fertile. III,

good

i'^

16,

sacriIII,

;

6;

18,

i,

5;

adorned with

III,

19;

I,

su-vi'rya,

;

II, 2,

i,

20

;

III,

3, 3.

8,

4

;

^.

X

suvita, welfare,

V,

188, 7.

141, 12;

I,

6; III,

2,

13

;

189, 3;

IV,

H, 3;

II, I.

su-vidatra, bounteous, II, i, 8 ; 9,6. su-vira, rich in heroes, in valiant

men,

31, 10; II, i, 16; 3, 4 ; giving III, 29, valiant offspring. III, 8, 2.

5;

I,

4,

9;—

9;

abundance

in heroes, bliss

of valiant ofl!"spring, I, 36, 6 host of I, 127, 11'; 17, &c. heroes, III, 16, 4. beautiful su-vr/'kti', praised with II,

25, 3^ su-vWa, easily to

;

—

;

4,

i';

— beautiful

prayer, or praise. III,

11, 2.

sfi-miti, skilful erection, III, 8, 3.

su~mr//ika, merciful, IV,

IV

I,

well-clothed.

su-vasas,

praise,

12.

III,

7, 10.

mat yQtham), V, 2, 4'. sumat-ratha, on his chariot. III, 3, 9. su-manas, gracious, kind-hearted, I, 36, 2, &c.;—joyous, IV, 4, g. su-manman, rich in good thoughts,

;

I,

speech,

fine

—well-spoken.

su-va-^as, fine-voiced,

su-mahas, very great, IV,

16,

I-

95, su-va,^,

74, 5. I, 36, 6

i,

su-var/^as, full of fine splendour,

1, 3,

;

2,

gold,

su-r^/^',

ly, 1,6 4, 7; V, 8, 3. su-bhara, rich in gain, II, 3,4; 9. s6-bhryta, well kept, II, i, 12. 14'. s6-makha, martial, IV, 3, 7 su-mat, together, I, 142, 7^;— see sumat-yfjtha. III, su-mati, favour, I, 31, 18, Sec. 4, i^; V, 27, 3^; kindness: sumatf, IV, I, 2'\ sumat-yutha, together with the herd sumat-yutham (conj. for su-

III,

—

with

2,

4, r.

su-barhfs, possessor of

4

;

188, 6.

su-b^ndhu, well-allied. III, ficial

5;

29,

I.

su-prayas, receiver of II,

iiij

;

—

5, 4-

su-praniti, a III,

3

gloriously

su-praturti, III, 9,

143,

;

:

3,

9

be found, IV,

;

V,

7, 6.

— INDEX OF WORDS. su-jawsa, kind-spoken, I, 44, 6. su-jarman, well-protecting, III, 15, I

•

V

1

2

8

4

su-jasti, best praise, III, 26, 6.

3

sn',

;

12; V, 15, I. su-.t6ka, with pure splendour, 1,70, su-jn', in great beauty, III, 3, 5, s
V,

roX'ane sii'ryasya, III, 22, divi sii'ryam-iva a^'-aram, V,

;

;

to run: sasrawaZ), I, 149, 2; sasr/'vawsam-iva. III, 9, 5 pra sarsrate iti, they go forth,

;

5.

;

13,

i

;

ward,

:

I,

66, 7

—

11; II,

19, 3-

deliver,

—

I,

;

;

2, 4.

—

;

1,31,18;

I,

III, 16, 6.

Sr/»^aya, son of Devavata, IV, 15,4^

74, 5;

su-hira«ya, rich in gold, IV, 4, 10. siivate I'ti, th y siJ, to give birth give birth, V, i, 4 ; asuta, V, 2,

snn'i, sickle

2; 7, 8._ su, a progenitor, I, 146, 5. sukta, see su-ukta. Slid, to further: sudayat, I, 71, 8; siisuda/', I, 73, 8; to shape: asudayanta, I, 72, 3; to make ready: susiuiati, I, 142, 11^; V, 5^ 2 ;— sudayati. Ill, 4, 10;— sudaya, accomplish, IV, 4, 14; sudayati pra, may he make ready, II, 3, 10. sunu, son, I, i, 9,^&c-/, I> 59, 4^; III, I, 12^; suno iti sahasa^, I,

^rain (?), I, 96, sena, army, I, 66, 7

—

J,

s6ma.

nkyah

sunii^,

III, I,

I, r'

5^;

15,

sena-iva

99, i^; ;

I,

3, 3.

44, 14

III, 12,

3

s6masya tavasam,

— Soma,

the god,

45,

;

22,

;

s6ma/^, IV, 14, 4

;

srisht'd,

Soma), IV,

(juice),

s6ma-pati, lord of

8; 11,4; 66, i^

76,

pitaye,

V, 27,

;

65, 10;

I,

Soma

(Indra),

8'.

I,

Soma

:

s6ma-

44, 9.

;

3

;

11

98, I

I,

31, 16. saijbhaga, prosperity, delight, happiIII, 8. 2 ; 3 ; ness, I, 36, T7

;

59,

;

soma-pcya, drink of Soma, I, 45, 9; 111,25,4. somya, one who offers Soma, I,

3;

2.

I,

i

III,

3-

s6ma-piti, drinking of

the rich man, liberal lord or I, 73, 5^; patron, I, 31, 7, &c.

surya, the sun, or Sun,

3^;

II, 8, 6.

I,

71,9; 141,13; i49,

58, 4^.

s6ma-ahuta,fed with Soma, I, 94, 14. Somaka, Sahadeva's son, IV, 15,9.

in sons. III, 24, 5. sunr;ta-vat, rich in loveliness, 1,59,7. I,

;

29, 16

sunu-mat, rich sura, Sun,

Soma

10

—

1^27, i;

I,

5'-

143,

s6tr/, presser (of

— —

58,8;

s/v«ya,

:

mighty (?), Ill, 18, 5'. sripra-danu, bestower of mighty sr/pra,

:

MI,

ava srigab,

upa 189, 5; sriga, yield up, I, 188, 10 upasrig-anti, they pour out, II, i, 16 vi sri§-a, emit, I, 36, 9 saw nab s>riga, let us be united,

;

.,

ma

10;

3,

do not

easy to invoke, readily hearing (our) call, I, 58, 6 III, 6, 8; 15, i; IV, i, 5. su-havi's, offering good oblations, IV,

,ni,

sr/;§-at

;

10 ; ava sriga., let go, I, 13, 11; ava-sr/^an, letting go (the sacrificial food to the gods), I, 142,

su-hava,

. surf,

143, 5'

;

didy6m asmai, he shot an arrow at him, 1,71,5; sri-^hiii^, 1,72,

V, 8, 7. su-su, well-bearing, V, 7, 8. slj-suta, well-born, II, 10, 3. su-stuta, highly praised, V, 27, 2. su-stuti, rich in perfect praise. III, fuel,

su-havya, giver of good oblations,

—

their floods, I, 73, 6. loose sena-iva srishta, like an army that is sent for-

I,

srig, to let I,

;

111,7,1; pra sisrate, they stream forward, V, I, I pra-sarsra«asya, advancing, V, 12,6 vi sasru^, they have broken through with

i.

5, I.

su-samidh, good

;

2

14;^,

;

4,

I43> 3sti-samiddha, well-kindled,

4, 4

;

III, 14, 4;

1-4;

27, 6.

su-jeva, propitious, I, 27, 2 kind, gracious, II, i, 9 ; III, 29, 5 ;

IV,

13,

;

5, 5

su-jipra, strong-jawed, V, 22, 4^. s
IV, I, V, I, Xarawam suryasya, III,

146, 4*;

;

17

483

i

2

;

15, 4

;

16,

I

;

V, 28,

5.

—

—

,

:

VEDIC HYMNS.

484

saubhaga-tvii, happiness, I, 94, 16. saumanasa, graciuusness, I, 76, 2

kindness, III,

mains

i, 21.

skambha, pillar, IV, 13, 5. stanayan, 1,58,2; Stan, to thunder

spa J,

4-

II, I, 12

spri

I,

I,

142, 5.

;

:

;

—

4,

syu

:

;

vf asthat, I, I, 72, 9 141, 7 ; vf astliiran, they vf scattered, I, 94, 11 ;

;

tish//>ase,

;

V,

8, 7.

what stands sthatlj^ ^aratham, what is movable and im-

sthatii,

:

movable, I, 58, 5-; 68, I- 70, 7'; (72,6'^). sthata'in sthatrJ, that which stands ;

:

^aratham,

I,

70,

3

;

what

36, 3.

striving, II,

re-

smayamana/j smayete

;

6^

4,

;

(dyad/'),

III,

fti.

6.

syutam, well-stitched, I, 31, 15. making comfortable, I,

syona-k/zt,

31, 15-

comfortably

syona-jf,

73, i^sravat, river

:

resting,

I,

sravata^ sapta yahvTA,

,1,71, 7. sravatha, streaming, III, i, 7. asredhanta/j, without sridh

fail,

:

III, 29, 9. srfdh, failure,

I,

36, 7

III, 9, 4

;

;

10, 7.

sru, to flow vat),

;

—

2'*

79,

11,

;

:

I,

:

111,5,2. st6ma, praise, song of praise, I, 12, st6mai/j (conj. st612, &c. mam), IV, 10, i^ st6mavahas, (I, 127, 8^). mdhxib tishtha., I stha, to stand abhi t\shtba, set thy 36, 13; a tasth6/>, foot on, V, 28, 3 they have assumed, I, 72, 9'^; (jpa sthat, he has approached, see upa-sthiiyam I, 68, I pra-sthitii, ready. III, 4,4^; abhi pra asthat, he gains adwith vf, to vantage, I, 74, 8'; vi tish^/jate, I, 58, 4 spread

are

spwanti,

14-^

I,

;

65, 8

3, 9.

:

smat-udhni, with full udders, I, 73, 6. smi,to smile, laugh smayainanabhi/^,

5;

13,

hast

spr/dhi,

:

pipeja nakam str/bhi/.', I, 68, 10; dyddb na. s\.ri-bh\/j, II, IV, 7, 3. /, 5 stena, thief, V, 3, 11. stoka, drop. III, 21, 1-5. stotrz, praiser, I, 58, 8; II, i, 16;

vf tasthe,

thou

;— ava

sphatf, increase, I, 188, 9. prati sphura, IV, sphur, to sparkle

:

—

touch

5

;

12.

;

10, 5.

3,

st/-/«ita,

IV,

31, 14

I,

6; 7

ance of one eagerly

&c.

str/«anasa/^ barhi'/', str/, star

;— observer

sp/-/hayat-var«a, having the appear-

I,

66, 4.

to strew:

1,

15,

protect, V, spris, to

pra-stubhana/j, incited by shouting, IV, 3, 12. stubhvan, uttering (sacred) shouts, stri,

3

aspa^,

fty

freed, V,

:

I,

IV,

;

aspar

:

:

31, 8,

4,

sparha, desirable, lovely,

conj., (I, 145, 4').

;

IV,

spy,

spajam vfjvasya ^agata^,

;

12, II

sthu«a-iva upa-

:

? I, 74, 2^. snehiti, (I, 74, 2^).

:

stubh

IV,

^

snYhiti

sta(m)bh, to uphold tastambha, I, 67, 5;—
I,

anna,

^it ^,

a column mit, I, 59, i\

;

:

sthira

sthfj'«a,

:

;

stu, to praise

sthatrfn,

:

,7, lo-

stanayanti abhra, I, 79, 140, 5 pra stanayanti, IV, 10, 4. 2 stabhu-yamana, firmly fixed, III, 7,

steadfast

72, 62. sthira, solid:

;

sr
it

:

sruvat (conj. for

melts away,

14, 3 ; 21, 2. sr6tas, stream, I, 95,

sva

:

I,

sacrificial ladle, I,

127,

144,

i

.rrtj-

3*.

V,

;

io\

tanva/j k/7«vata sva/^, I, 72, 5^; svasva-iva, conj. suyiivasa-iva, II, 4,

4^

svab-dns, of sun-like aspect, I, 44, 9; III, 2, 14; V, 26, 2. sva/>nara, the solar hero, II, 2, i realm of the Sun, V, 18, 4. sva/.7-vat, together with the sun, I, 59, 4; V, 2, II. sva/^-vfd, finding the sun, I, 96, 4 HI, 3, 5 10; 26, I. ;

;

;

— ;

INDEX OF WORDS. sva-gCirta,

by their own

delightful

svasara, fold, II,

nature, I, 140, 13. sva-j^enya, noble by his own nature, ^V, 7, 5sva-tavat, selt-strong, IV, 2, 6. svad, to taste: svadante, II, i, 14 asvadayat, II, 4, 7 ;— to make sisvadat,

:

svada, III, 14, 7. following his own ordinances, III, 21, 2. svadha, inherent power: svadhabhiA, by one's self, by the power of his own nature, I, 95, 4 ; III, 26, 8 ; svadhaya, according to their wont, II, 3, 8 ; III, 4, 7 ; by himself, III, 17, 5 ; by his svadha;6 own power, IV, 13,5 adhayat, he drank the draughts, 188, 10

I,

—

22.

144,

svadha-vat, self-dependent,

I,

36, 12

;

144, 7; 147, 2 ; III, 20,3; IV, 5, 2; 10, 6; 12, 3; V, 3, 2; 5; moving according to one's wont, I,

I*;

95,

moving by

own

his

strength, I, 95, 4. sv5-dhiti, axe. III, 2,10; 8, 6

1

;

1

;

svanit, II, 4, 6. svan, to resound svana, noise, I, 94, 11. sva-patya, a man's own dominion : sva-patyani (conj. for su-apat-

I,

svasara-6,

I,

111,1,3='; ir. I, i, 9,

&c.

189, 2 ;— with welfare, happily, II, 9, 6;

svasti'-bhi^i,

;

;

sister,

svasti, happiness, welfare,

I,

sva-dharman,

2, 2.

65, 7; II, 5, 6'; 71, 1'^; tisra/.>, II, 5, 5^; daja. III, 29, 13^; dvi'/j paw^a, IV, 6, 8\* apiisi svasrz«ani,

svasr/,

;

relishable, savoury

485

safely,

I,

^ IV, 11,6; V, 4, II. svadana, sweetener, V, 7, 6. svadu-kshadman, having sweet food, 31, 15-

1,

svadman, sweetness, svana, roaring, \\

69, 3^ 25,

I,

10;

2,

8;

thundering, V, 10, 5. svanin, tumultuous, III, 26, 5. svaha, the word Svaha, 1, 13, 12; III, V, 5, II svaha havyam 4, II kartana, pronounce the Svaha over the oft'ering, I, 142, 12. svaha-k/7ta, (offerings) over which the Svaha has been pronounced, ;

;

}, 142, 13

;

"•

II, 3,

pronouncing Svaha,

svaha-k/-iti,

188, II. svid, to sweat: sisvidana/j, IV, sveda, sweat, V, 7, 5.

1,

2, 6.

:

yani),

I,

highly

oneself, V, 17,

sva-yajas,

I,

95, 2

:

66,

I

;

sva/j

;

5

;

na sam-drik, 66,

I,

;

;

;

10; IV,

8, 5^.

svar«aZ»

70, 9').

svartha, see su-artha.

— prati

;

I,

144,

III,

for.

accept

harya, 7

;

prati

thou acceptest, V, 2, 1 1. hari, golden, I, 95, i bay horse, fallow steed hari-bhyam, I, ;

:

76, 3

;

9

;

(?),

(I,

IV, 15,

;

V, 27,

15, 8;

7M

hari'i'ti,

IV,

2.

whose hair

hari-keja,

is

golden. III,

2, 13.

the golden horses, IV, 6, sapta yahvi/^, the seven young fallow mares, IV,

han't,

pi.,

9^

harita/&

;

13,3III,

6, 3.

sun-hero:

4

6,

;

36, 16.

haryamawa, longed

:

whose every law

hari-vrata,

14, 4'.

svaru,. sacrificial post, III, 8, 6'

svarwr/,

I,

69, 8'

I,

harya/j,

d;-/jike,

sva-ra^, kmg, I, 36, 7. sva-ra^ya, royalty, II,

smite,

_g-ahi,

graciously,

9.

10^; 69, 10; sva/» (loc), I, 70, 8^; 9^; s\a.h vividuA, I, 71, 2 ; svaA na, I, 148, i 11,2,7; 8 10 ; 8, 4 sva/^ mahat. III, 2, 7 ; sure, IV, 3, 8 ; avi/6 svkb abhavat, IV, 3, 11^; s\{ra.h var«ena, IV, 5, 13 ; svaZ) na gy6t\b, IV, 10, 3^; avindat ga^ apa^ sva,6,

V,

vf

har

own

his

M-ith

sva-yii, free, II, 4, 7. svar, sun, or Sun sura/j I,

kill,

;

by

brilliant

2',^,

endowed

splendour,

I, 65, 9 ; III, 8, 9. slay: hawsi, I, 31, 6; ahan ^ighaw2sata/5, I, 36, 15

han, to

(without an object),

72, f.

svayaja^-tara,

hawsa, swan,

3,

is

golden,,

5^

haryata, delightful. III, 5, 3. hava, invocation, I, 45, 3. havi^-adya, eating the oblation, V, I,

II

;

havi/3-kr;t,

food,

4, 4.

preparer of the I,

13, 3.

sacrificial

— VEDIC HYMNS.

486

havi^-da, giver of offerings, IV, haviV^-pati,

master of

3,

jK

sacrificial food,

havi^-vah, bearer of oblations, 1,72,7. havi's, sacrificial food, I, 12, 10, &c. havi'shmat, rich in sacrificial food, offering sacrificial food, I, 12, 9, &c.; I, 128, 2-. h^viman, invocation, I, 12, 2. havya, to be proclaimed bhaga/6 nd havya/j, I, 144, 3' ;— to be inV, 17, 4. yoked, III, 5, 3 havyaya havya, sacrilicial food v6/*ave, I, 45, 6 ;— I, 74, 4, &c.

whom

into

ings,

poured,

12, 8.

1,

worshipped by offer-

a-huta/>,

offerings are

&c.

36, 8,

I,

II, 7, 4^;

;

III, 24, 3,&c. ; a-^6hvanaZ7, receiving libations, I, 188, 3 ; 5

;

a^uhota, with Ace, make

offer-

ings in, III, 9, 8. huras, on a crooked way, IV, 3, 13. hri, to take: vi-haran, spreading out,

:

;

:

havya-dati, giver of offerings, III, gift of offerings, IV, 8, 2, 8 ;

5

;

—

y,

26, 4.

bearer of oblations, carrier of offerings, I, 12, 2; 6; 44, 8; 67, 2; 128, 8; III, 2, 2; 5, 10; 10, 9; II, 2; 17, 27, 5 29, 7; IV, 8, i; V,4, 4

havya-vah,

;

2

;

hr/,to be angry: hr/wiyaniana-6,V,2,8, hr-;d, heart, mind, I, 60, 3, &c. hridi-spris, touching the heart, IV,

:

27, 5-. hr/shivat, joyful, he/as, anger,

&c.

;

ha, to give (up to)

^ahati, I, 95, 7. ha ut-^ihanai', flying up, V, 1,1. hi, to incite, stir up: hinvatu, I, 27, II ; hinuhi, 1, 143, 4 ; hinvanti, hiyana, driven forI, 144, 5 ; ward, II, 4, 4 hinve, he speeds hinvire, they along, IV, 7, II sam drive forward, V, 6, 6 ahema (conj. for sam mahema), we have sent forward, I, 94, i^ hita-mitra, who has made himself ;

;

;

(valiant) friends,

I,

—

.

i. 3.

golden

with golden jaws, II, 2, 5^. hiri-jmajni, golden-bearded, V, 7, 7. hu, to offer, sacrifice hflyate, I, 26,

hiri-jipra,

:

&c.

;

5uhure,

II,

9,

3

;—

III, 17,

—

as

Hotr/,

I,

31, 3-

hotW-sadana, the Hotri's seat, 11,9, i. hotra, service of a Hotr/, the Hotr/'s III, 11, I, 2 76, 4 sapta hotra«i. III, 4, 5^. hotra-vah, carrier of offerings, V,2 6,7, h6tra, oblation, I, 36, 7 II, 2, 8 H6tra Bharati, I, 142, 9-; II, the Hotr/'s work, worI, 11^; office, I,

17, 2

;

;

;

;

;

—

—

ship, IV, 2, io\ hotra-vl'd, knowing the art of sacri-

V,

8, 3.

hru, see hvri. hvaras, tricks, V, 20, 2. hvara, serpent (?), I, 141, 7^; hvare (conj. hvaram), II, 2, 4'.

hvri

:

1,

IV,

II, 9, i;

election

hotrz-vurya,

I,

3, I;

6,

;

hvarya? V, the

;

ficial libations,

hirawya-rupa, golden-coloured, .

1,94^6

;

73, 5-.

hfranya, gold, IV, 10, 6. hfra^ya-keja, golden-haired, I, 79, hira«ya-danta, gold-toothed, V, 2, hirawyaya, golden : hirawyayi iti, 144, 6. hfra«ya-ratha, with chariot, IV, r, 8.

;

;

III, 10, 4.

:

:

2, 8^.

h6tara daivya, I, 13, 8'; 142, 8; 188, 7; 11,^ 3, 7; in, V, 5, 7 sapta h6tri-bhi^, 4) 7 5

1,

;

I, 127, 6. 94, 12^ ; IV, i, 4.

hesha-kratu, hot-spirited. III, 26,5^. h6tr/, the Hotr/ priest, I, i, i; 5,

6,

36, 10; 44, 2; 5; V, 8, 6; 11,4; 25, 4 28, 6 devebhya/> havya-vahana. III, 9, 6^ haskartr/, producing joy, IV, 7, 3.

I,

hemya-vat, well-impelled, IV,

5; 28, 5. havya-vahana, carrier of oblations, ;

I^

10,

hr/sh harshat, joyous, I, 127, 6;^ ut-harshayanti, they delight, V,

9,

4^

lipa hvarate,

141, i';

he slinks away,

— hruwana/^? (IV,4,i-).

hve, to call, invoke : huvema, I, 127, 2*; iha huve (read iha hve?), vahni/' asa a huve, Ill, 20, 5' ;

— —

vi-hvayamahe, we 76, 4, ',^ call (thee) in emulation (with I,

;

other people),

I,

36,

13^

II.

LIST OF

THE MORE IMPORTANT PASSAGES QUOTED

IN

THE NOTES. RIG-VEDA.

PAGE I,

260

I, 8

6,

10

10, 2 ii> 5 15, 12 i9> 3

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.

.

^j

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18

400

64,

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I

<54, 5

^4, 9

251 86 327

69, 2

29,4

71

69,5

30, 7

257 224

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, .

31,8 32, 14

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•

.

•

.

...

.

408 306 69

71,3 71,4.

.

112

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.

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89, I 89, ro

I

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•

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.

.

...

•

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I

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155, 203

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53,7

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•

.

... .

.

.

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'

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.... .

.

.

.

92, 3 92, 8 I

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.

257 3

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VEDIC HYMNS.

488 PAGE

LIST OF IMPORTANT PASSAGES.

489

VEDIC HYMNS.

490 PAGE

LIST OF IMPORTANT PASSAGES. PAGE

VI, 47, 16

.

.

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319

491

VEDIC HYMNS.

492 VIII, 23, 28

.

LIST OF IMPORTANT PASSAGES.

49:

494

LIST OK IMPORTANT PASSAGES.

495

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Sacred Books of the East TRANSLATED BY

VARIOUS ORIENTAL SCHOLARS AND EDITED BY

MAX MULLER.

F. ^c*^

T/iis Series is

'ivith the sanction and co-opo ation of tJte Secretary of Stale for India in Council.

published

SEFORT

presented to the ACADEMIE DBS IXTSCBIFTIONS, May 11, 1883, by M. EBITEST REKTAIT. M. Renan presente trois nouveaux une seconde, dont I'interet historique et volumes de la grande collection des religieux ne sera pas moindie. M. Max '

" Livres

sacres

de

I'Orient"

Books of the East\ que avec une

(Sacred

dirige a Oxford,

vaste erudition et une critique savant associe de I'Academie des Inscriptions, M. Max Miiller. ... La premiere serie de ce beau recueil, composee de 24 volumes, est presqueachevee. RI. Max Miiller se propose d'en publier silre,

si

si

le

EXTBACT

from the

sophiquement

coufue

que

savamment

executee.'

QUABTEBI.Y REVIEW.

'We

rejoice to notice that a second series of tiiese translations has been an-

nounced and has actually begun to appear. The stones, at least, out of which a stately

may hereafter arise, are here being brought together. Prof. Max Miiller has deserved well of scientific history. Not a few minds owe to his enticing words their first attraction to this branch of study. But no work of his, not even the edifice

Miiller a su se procurer la collaboration des savans les plus eminens d'Europe et d'Asie. L'Universite d'Oxford, que cette grande publication honore au plus haut degre, doit tenir a continuer dans les plus larges proportions une ceuvre aussi philo-

great edition of the Rig- Veda, can cornin importance or in usefulness with tliis English translation of the Sacred Books of the East, which has been devised by his foresight, successfully brought so far by his persuasive and organising

pare

power, and will, we trust, by the assistance of the distinguished scholars he has gathered round him, be carried in due time to a happy completion.'

Professor E. HABSY, Inaugural Iiecture in the University of Preiburg, 1887. * Die allgemeine vergleichende Reliinternationalcn Orientalistencongress in gionswissenschaft datirt von jenem grossLondon der Grundstein gelegt worden artigen, in seiner Art einzig dastehenden Unternehmen, zu welchem auf Anregung Max Miillers im Jahre 1S74 auf dem

The Hon. AI.BEBT

S. G.

The recent publication

'

East).

CANNING,

of the " Sacred Books of the East" in English is surely '

war, die tjbersetzung der heiligen Biichcr des Ostens {tlie Sacred Books of the '

Words on Existing

Beligioas.'

a great event in the annals of theological literature.'

AT THE CLARENDON PRESS LONDON: HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER,

E.C.

:

SACRED BOOKS OF THE EAST.

FIRST SERIES. Vol.

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I.

Translated by F. Max Muller. Part I. The A'/mndogyaupanishad, The Talavakara-upanishad, The Aitareya-arawyaka, The Kaushitaki-brahma7/a-iipanishad, and The Va^asaneyi8vo, cloth, los. 6d.

saOThila-uj)anishad.

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/// the

whole world there

as that of the Upanishads. he the solace

of my

is

no study so beneficial and so elevating

It has been the solace of

my

life, it ivill

death.'

[See also Vol. XV.] A

Vol.

II.

The Sacred Laws

of the Aryas,

As taught in the Schools of Apastamba, Gautama, Vasish//;a, Part I. and Baudhayana. Translated by Georg BUhler. Apastamba and Gautama. Second Edition. 8vo, cloth, loj. 6c/. The Sacred Laws of the A ryas contain the original treatises on of Manu and other lazvgivers were founded.

ivhich the Laivs

[See also Vol. XIV.]

Vol.

The Sacred Books of China. The Texts of Confucianism. Translated by James Legge. The Sh(i King, The Religious Portions of the Shih Part I. King, and The Hsiao King. 8vo, cloth, 1 2s. 6d.

III.

Confucius was a

collector

a new

As

religioti.

his ivorks are

of unique

[See also Vols.

Vol. IV.

of ancient traditions, not the founder of

he lived in the sixth

and fifth

interestfor the study

centuries B. C.

of Ethology.

XVI, XXVII, XXVIII, XXXIX, and XL.]

The Zend-Avesta.

Translated by James Darmesteter. Second Edition. Svo, clolh, i^s.

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.

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MAX

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of Europe. It forms to the present of the Parsis, the so-called fire-ivorshippers. viore volumes will complete the translation of all that is left us

viight have become the religion

day

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Two

of Zoroaster'' s

religioji.

[See also Vols.

XXIII nnd XXXI,]

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Translated by Julius Jolly.

A

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VOL. X.

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It has been

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The

Max Muller

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Sutta-Nipata,

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VOL. XXIII.

XLV.]

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