I, 44
*
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 37
Ma\"N"D"Ala I, Hymn 44.
Ash\"T"Aka I, Adhyya 3, Varga 28-30.
1. Agni, at the rising of the dawn 1 bring splendid wealth, immortal "G"tavedas, to the worshipper, (and bring hither) to-day the gods awakening with the dawn.
2. For thou art the accepted messenger, the bearer of sacrificial food, O Agni, the charioteer of worship. United with the two A"s"vins and with the Dawn bestow on us abundance of valiant heroes, and high glory.
3. We choose to-day as our messenger Agni, the Vasu, the beloved of many, whose banner is smoke, whose 1 is light, at the dawning of the day, the beautifier of sacrifices 2.
4. I magnify at the dawning of the day Agni "G"tavedas, the best, the youngest guest, the best receiver of offerings, welcome to pious people, that he may go to the gods 1.
5. I shall praise thee, O food on which everything lives, immortal one 1, Agni, the immortal protector, O holy god, the best sacrificer, O bearer of sacrificial food.
6. Be kind-spoken to him who praises thee, O youngest god, honey-tongued, the best receiver of offerings. Lengthening Praska"n"va's life, that he may reach old age, do homage 1 to the host of the gods.
7. The clans kindle thee, the all-possessing Hot"ri":
p. 38
therefore conduct hither speedily, much-invoked Agni, the provident gods--
8. Savit"ri", the Dawn, the two A"s"vins, Bhaga, Agni 1, at the dawning (of the day), (at the end) of night 2. The Ka"n"vas, having pressed Soma, inflame thee, the bearer of sacrificial food, O best performer of worship.
9. As thou, O Agni, art the lord of worship, the messenger of the clans, conduct hither to-day the gods awakening with the dawn, of sun-like aspect, that they may drink Soma.
10. Agni, rich in splendour! thou hast shone after the former dawns, visible to all. Thou art the guardian in the hamlets, the Purohita; thou be-longest to men at the sacrifices 1.
11. O Agni, let us put thee down (on the altar) as Manus did, O god, to be the performer of the sacrifice, the Hot"ri", 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.
13. Agni with thy attentive ears, hear me, together with the gods driven (on their chariots) 1 who accompany thee. May Mitra and Aryaman sit down on the sacrificial grass, they who come to the ceremony early in the morning.
14. May the Maruts, they who give rain, the fire-tongued increasers of "Ri"ta, hear my praise. May Varu"n"a, whose laws are firm, drink the Soma, united with the two A"s"vins and with the Dawn!
p. 39
Notes.
The hymn is ascribed to Praska"n"va K"n"va, who is the reputed author of the whole group of the hymns, I, 44-50. It is certain that these hymns really belong to a branch of the great Ka"n"va family, for which the name Praska"n"va is characteristic. Comp. my Prolegomena, p. 260.
The metre is Brhata Pragtha. Verse 1 = Sv. I, 40. Verses 1-2 = Sv. Ii, 1130-1131. Verse 11 = Tb. Ii, 7, 12, 6. Verse 13 = Sv. I, 50; Vs. 33, 15; Tb. Ii, 7, 12, 5.
This Agni-hymn contains a number of allusions which show that it was destined for the morning service. The same may be said of the next hymn, I, 45, and of the whole collection of Praska"n"va hymns, which are addressed exclusively to the dev"h" prtaryv"n"a"h", viz. Agni in his special character as a matutinal deity, the two A"s"vins, the Dawn, the rising Sun. From the mention of the Soma tiroahnya 45, 10; 47, 1, and from other circumstances, Bergaigne has very ingeniously drawn the conclusion that in the Praska"n"va collection an ancient "s"vina"s"astra is preserved; see Recherches sur l'histoire de la Liturgie Vdique, 45.
Verse 1.
Note 1. I believe that the text, I may perhaps not say requires, but very strongly invites, a slight correction. The tradition gives gne vvasvat ushsa"h k"itrm rdha"h" amartya. To connect vvasvat with rdha"h" and to make the genitive ushsa"h" depend on rdha"h" would give an expression which is not, strictly speaking, impossible but in every case very unusual. Nothing, on the other hand, is more frequent than combinations of the locative of a noun derived from vi-vas with the genitive ushsa"h", 'at the rising of the dawn' (ushsa"h" vyush"t"au, vyush"t"ishu, vyshi; comp. the phrase vsto usr"h" treated of by Kaegi, Festgruss an Bhtlingk, 48; vsto"h" usr"h", Bartholomae, Bezzenberger's Beitrge, Xv, 185). I think that such
p. 40
a phrase should be restored in our verse, and propose to read gne vivsvan ushsa"h", &c. The word vivsvan occurs in Viii, 102, 22. agnm dhe vivsvabhi"h". The expression used here would thus be similar to that of Iii, 15, 2. tvm na"h" asy"h" ushsa"h" vyush"t"au bodhi gop"h"; comp. Iv, 1, 5, &c.
Verse 3.
Note 1. The meaning of bh"h"-"ri"g"ka is quite uncertain. The accent would well agree with the explanation of the word as a possessive compound; dhmketum bh"h"-"ri"g"kam would then be exactly parallel: whose banner is smoke, whose "ri"g"ka is light. We have then g-"ri"g"ka as an epithet of Soma, 'he whose "ri"g"ka the cows are,' i. e. 'whose "ri"g"ka is milk,' and v"h"-"ri"g"ka as an epithet of Dadhikrvan ('he whose "ri"g"ka is visible'). All this taken together is clearly insufficient for giving a result, and there is scarcely a better prospect for etymological guesses. Bergaigne's (Rel. Vd., I, 206) translation of "ri"g"ka by 'flche' would do for bh"h"-"ri"g"ka, but it is not very tempting in the cases of g-"ri"g"ka and v"h"-"ri"g"ka. Roth (Zeitschrift der D. Morg. Ges. 48, 118) translates 'lichtglnzend.'
Note 2. Pischel's explanation of adhvara"s"r (Vedische Studien, I, 53, 'Zum Opfer kommend') does not seem convincing to me.
Verse 4.
Note 1. Ludwig's translation 'dasz er die gtter herbringe' is not exact. As to the real meaning of our passage, comp. Vii, 9, 5. gne yh dtyam devn "k"kh"a, 'Agni, go as a messenger to the gods.'
Verse 5.
Note 1. Boehtlingk-Roth propose to read am"ri"tabho"g"ana. I think the traditional text is right. Agni is called vi"s"vasya bho"g"ana similarly, as it is said in I, 48, 10 (with regard to Ushas), v"s"vasya h pr"n"anam "g"vanam tv. Am"ri"ta may be vocative s. neuter or masculine. Comp. Lanman, 339.
p. 41
Verse 6.
Note 1. Benfey (Quantittsverschiedenheiten, Iv, 2, 27) and Ludwig take namasy for a first person.
Verse 8.
Note 1. If the accusative agnm is right, as it probably is, Agni would be invoked to conduct Agni to the sacrifice. This is quite a possible idea. Comp. the formula of the 'devatnm vhanam, agnim agna vaha, somam vaha; agnim vaha,' 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 kshpa"h" as an acc. plur. I think it is gen. sing., and the accent should be kshap"h". Comp. Viii, 19, 31; Iii, 49, 4, and the phrase akt"h" vyush"t"au.
Verse 10.
Note 1. Prof. Max Mller translates: 'Thou art the guardian in the hamlets, the chief-priest; thou art the human chief-priest at the sacrifices.'
Verse 12.
Note 1. With the third Pda comp. Ix, 50, 1, where it is said that the mighty strength of Soma shows itself 'sndho"h" rm"h" iva svan"h",' i. e. 'like the roar of the waves of the Sindhu.'
Verse 13.
Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrge, Xviii, 316.
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 37
Ma\"N"D"Ala I, Hymn 44.
Ash\"T"Aka I, Adhyya 3, Varga 28-30.
1. Agni, at the rising of the dawn 1 bring splendid wealth, immortal "G"tavedas, to the worshipper, (and bring hither) to-day the gods awakening with the dawn.
2. For thou art the accepted messenger, the bearer of sacrificial food, O Agni, the charioteer of worship. United with the two A"s"vins and with the Dawn bestow on us abundance of valiant heroes, and high glory.
3. We choose to-day as our messenger Agni, the Vasu, the beloved of many, whose banner is smoke, whose 1 is light, at the dawning of the day, the beautifier of sacrifices 2.
4. I magnify at the dawning of the day Agni "G"tavedas, the best, the youngest guest, the best receiver of offerings, welcome to pious people, that he may go to the gods 1.
5. I shall praise thee, O food on which everything lives, immortal one 1, Agni, the immortal protector, O holy god, the best sacrificer, O bearer of sacrificial food.
6. Be kind-spoken to him who praises thee, O youngest god, honey-tongued, the best receiver of offerings. Lengthening Praska"n"va's life, that he may reach old age, do homage 1 to the host of the gods.
7. The clans kindle thee, the all-possessing Hot"ri":
p. 38
therefore conduct hither speedily, much-invoked Agni, the provident gods--
8. Savit"ri", the Dawn, the two A"s"vins, Bhaga, Agni 1, at the dawning (of the day), (at the end) of night 2. The Ka"n"vas, having pressed Soma, inflame thee, the bearer of sacrificial food, O best performer of worship.
9. As thou, O Agni, art the lord of worship, the messenger of the clans, conduct hither to-day the gods awakening with the dawn, of sun-like aspect, that they may drink Soma.
10. Agni, rich in splendour! thou hast shone after the former dawns, visible to all. Thou art the guardian in the hamlets, the Purohita; thou be-longest to men at the sacrifices 1.
11. O Agni, let us put thee down (on the altar) as Manus did, O god, to be the performer of the sacrifice, the Hot"ri", 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.
13. Agni with thy attentive ears, hear me, together with the gods driven (on their chariots) 1 who accompany thee. May Mitra and Aryaman sit down on the sacrificial grass, they who come to the ceremony early in the morning.
14. May the Maruts, they who give rain, the fire-tongued increasers of "Ri"ta, hear my praise. May Varu"n"a, whose laws are firm, drink the Soma, united with the two A"s"vins and with the Dawn!
p. 39
Notes.
The hymn is ascribed to Praska"n"va K"n"va, who is the reputed author of the whole group of the hymns, I, 44-50. It is certain that these hymns really belong to a branch of the great Ka"n"va family, for which the name Praska"n"va is characteristic. Comp. my Prolegomena, p. 260.
The metre is Brhata Pragtha. Verse 1 = Sv. I, 40. Verses 1-2 = Sv. Ii, 1130-1131. Verse 11 = Tb. Ii, 7, 12, 6. Verse 13 = Sv. I, 50; Vs. 33, 15; Tb. Ii, 7, 12, 5.
This Agni-hymn contains a number of allusions which show that it was destined for the morning service. The same may be said of the next hymn, I, 45, and of the whole collection of Praska"n"va hymns, which are addressed exclusively to the dev"h" prtaryv"n"a"h", viz. Agni in his special character as a matutinal deity, the two A"s"vins, the Dawn, the rising Sun. From the mention of the Soma tiroahnya 45, 10; 47, 1, and from other circumstances, Bergaigne has very ingeniously drawn the conclusion that in the Praska"n"va collection an ancient "s"vina"s"astra is preserved; see Recherches sur l'histoire de la Liturgie Vdique, 45.
Verse 1.
Note 1. I believe that the text, I may perhaps not say requires, but very strongly invites, a slight correction. The tradition gives gne vvasvat ushsa"h k"itrm rdha"h" amartya. To connect vvasvat with rdha"h" and to make the genitive ushsa"h" depend on rdha"h" would give an expression which is not, strictly speaking, impossible but in every case very unusual. Nothing, on the other hand, is more frequent than combinations of the locative of a noun derived from vi-vas with the genitive ushsa"h", 'at the rising of the dawn' (ushsa"h" vyush"t"au, vyush"t"ishu, vyshi; comp. the phrase vsto usr"h" treated of by Kaegi, Festgruss an Bhtlingk, 48; vsto"h" usr"h", Bartholomae, Bezzenberger's Beitrge, Xv, 185). I think that such
p. 40
a phrase should be restored in our verse, and propose to read gne vivsvan ushsa"h", &c. The word vivsvan occurs in Viii, 102, 22. agnm dhe vivsvabhi"h". The expression used here would thus be similar to that of Iii, 15, 2. tvm na"h" asy"h" ushsa"h" vyush"t"au bodhi gop"h"; comp. Iv, 1, 5, &c.
Verse 3.
Note 1. The meaning of bh"h"-"ri"g"ka is quite uncertain. The accent would well agree with the explanation of the word as a possessive compound; dhmketum bh"h"-"ri"g"kam would then be exactly parallel: whose banner is smoke, whose "ri"g"ka is light. We have then g-"ri"g"ka as an epithet of Soma, 'he whose "ri"g"ka the cows are,' i. e. 'whose "ri"g"ka is milk,' and v"h"-"ri"g"ka as an epithet of Dadhikrvan ('he whose "ri"g"ka is visible'). All this taken together is clearly insufficient for giving a result, and there is scarcely a better prospect for etymological guesses. Bergaigne's (Rel. Vd., I, 206) translation of "ri"g"ka by 'flche' would do for bh"h"-"ri"g"ka, but it is not very tempting in the cases of g-"ri"g"ka and v"h"-"ri"g"ka. Roth (Zeitschrift der D. Morg. Ges. 48, 118) translates 'lichtglnzend.'
Note 2. Pischel's explanation of adhvara"s"r (Vedische Studien, I, 53, 'Zum Opfer kommend') does not seem convincing to me.
Verse 4.
Note 1. Ludwig's translation 'dasz er die gtter herbringe' is not exact. As to the real meaning of our passage, comp. Vii, 9, 5. gne yh dtyam devn "k"kh"a, 'Agni, go as a messenger to the gods.'
Verse 5.
Note 1. Boehtlingk-Roth propose to read am"ri"tabho"g"ana. I think the traditional text is right. Agni is called vi"s"vasya bho"g"ana similarly, as it is said in I, 48, 10 (with regard to Ushas), v"s"vasya h pr"n"anam "g"vanam tv. Am"ri"ta may be vocative s. neuter or masculine. Comp. Lanman, 339.
p. 41
Verse 6.
Note 1. Benfey (Quantittsverschiedenheiten, Iv, 2, 27) and Ludwig take namasy for a first person.
Verse 8.
Note 1. If the accusative agnm is right, as it probably is, Agni would be invoked to conduct Agni to the sacrifice. This is quite a possible idea. Comp. the formula of the 'devatnm vhanam, agnim agna vaha, somam vaha; agnim vaha,' 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 kshpa"h" as an acc. plur. I think it is gen. sing., and the accent should be kshap"h". Comp. Viii, 19, 31; Iii, 49, 4, and the phrase akt"h" vyush"t"au.
Verse 10.
Note 1. Prof. Max Mller translates: 'Thou art the guardian in the hamlets, the chief-priest; thou art the human chief-priest at the sacrifices.'
Verse 12.
Note 1. With the third Pda comp. Ix, 50, 1, where it is said that the mighty strength of Soma shows itself 'sndho"h" rm"h" iva svan"h",' i. e. 'like the roar of the waves of the Sindhu.'
Verse 13.
Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrge, Xviii, 316.
