I, 71
*
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 74
Ma\"N"D"Ala I, Hymn 71.
Ash\"T"Aka I, Adhyya 5, Varga 15-16.
1. The loving (women) have (amorously) excited 1 their lover, as wives of the same nest (house) their own husband. The sisters have delighted in the dark and in the red (goddess) 2, as the cows in the brightly shining dawn.
2. Our fathers, the Agiras 1, have broken even the strong fortresses by their hymns, the rock by their shouting. They have opened to us the path of the great heaven; they have obtained day and sun and the shine of the dawn 2.
3. They founded the "Ri"ta; they set into motion the thought of it 1. Thus then the widely-spread (prayers) 2 of the poor 3 which seek to obtain (wealth), which are free from thirst 4, the active, approach 5 the tribe of the gods 6, strengthening them by offering them delight.
4. When Mtari"s"van had produced him by attrition, he, the reddish, the noble one, who was brought to many places 1, has come to every house. Then the Bh"ri"gu-like 2 has undertaken the messengership 3 (for the mortal) as for a mightier king, being attached to him.
5. When he had created sap to the great father Heaven, the knowing one stealthily approached the speckled (cows). The archer fiercely shot an arrow at him. The god turned his impetuous power against his daughter 1.
6. Augment, O Agni, twofold the strength of
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the man who worships 1 thee in his house, or offers adoration to the loving one 2 day by day. May he whom thou incitest be united with riches 3.
7. Every nourishment goes towards Agni 1, as the seven young 2 rivers (flow) into the ocean. Our strength does not shine from kinsmen 3. Do thou therefore who knowest this, procure among the gods kindness for us.
8 1. When the sharp splendour 2 reached the lord of men to incite him 3, the bright sperm poured down from Heaven (or, from the god Dyaus) 4, Agni produced 5 and furthered the blameless, young, well-wishing host 6.
9. He who traverses the paths quickly 1 like thought, the Sun alone rules over wealth altogether. (There are) the two kings Mitra and Varu"n"a with graceful hands 2, who watch over the beloved ambrosia 3 in the cows.
10. Do not forget, O Agni, who art a sage possessed of knowledge 1, our paternal friendship. Old age impairs the appearance (of men) as a cloud (covers the sun or the sky). Before this curse (attains us), think thou (of us) 2.
Notes.
The same "Ri"shi. Metre, Trish"t"ubh.
Though the hymns 71-73 are not composed in the Vir"g" metre like the preceding hymns, it is shown by 'manifold evidence that they had the same origin. Verse 8 = Vs. Xxxiii, 11; Ts. I, 3, 14, 6; Ms. Iv, 14, 15.
Verse 1.
Note 1. Comp. Geldner, Vedische Studien, Ii, 134.
Note 2. if the text is correct, the 'sisters' may either
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be the ten fingers which generate Agni by attrition (iii, 29, 13; Iv, 6, 8), or the streams of water among which Agni grows up, or streams of Gh"ri"ta or the like (comp. Ii, 5, 5 see below). Why these sisters are said to delight in the dark and in the bright goddess, the Night and the Dawn, remains doubtful.
But I think there are reasons which strongly recommend a correction of the text. In Iii, 55, Ii we read "s"yv "k"a rush "k"a svsrau, 'the two sisters, the dark one and the red one.' Is it not probable that in our passage also it is the sisters who are described as dark and red? The dark goddess and the red goddess of course are Night and Dawn, and Night and Dawn, as is well known, are sisters in Vedic poetry. And furthermore the 'sisters' are described in our verse as amorously exciting the god Agni: for it cannot well be doubted that the svsra"h" of the third Pda are identical with the u"s"at"h" of the first: similarly it is said in 70, 7--in a hymn belonging to the same collection with out Skta--that the Nights and Dawns augment Agni's greatness; in other passages Agni is represented as beloved by the Dawn, or as suckled by Night and Dawn (Bergaigne, Religion Vdique, Ii, 14. 15). The 'sisters' then are stated in our verse to delight (a"g"ushran), probably in Agni: now we read in Ii, 2, 2. abh tv nkt"h" ushsa"h" vav"s"ire gne vatsm n svsareshu dhenva"h", '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 u"s"at"h" and the svsra"h" for the bright and dark goddesses, i. e. for the Dawns and Nights. The correction of the text to which this interpretation leads, is svsra"h s"yv"h" rush"h" a"g"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 Pda. The words ushsam n "g"va"h" seemed to demand a parallel nominative and a parallel accusative in the third Pda. The nominative was svsra"h", but there was no accusative. Thus probably arose the reading "s"yvm rushm.
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Verse 2.
Note 1. On the Agiras as the fathers of the priestly tribes, see H. O., Religion des Veda, 278.
Note 2. The phrase ushsa"h" ket"h" occurs several times in the Rig-veda. I think that ketm usr"h" means exactly the same; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's Beitrge, Xv, 185, that a genitive sing. usr"h" existed.
Verse 3.
Note 1. Ludwig refers asya to the sacrificer, Bollensen to Agni, and so does Sya"n"a. I believe that asya should be explained as "ri"tsya; the phrase "ri"tsya dht is frequently used, comp. Iv, 23, 8; Ix, 76, 4; 97, 34; 111, 2. See also Ludwig's note on Iii, 31, 1 (vol. v, p. 65).--Prof. Max Mller refers "ri"ta to Agni. 'One might translate it by righteous: They established the righteous (Agni), they moved his mind (made him attend?).'
Note 2. The substantive (of feminine gender) which is to be supplied to didhishva"h", t"ri"shyant"h", &c., seems to me to be gra"h" or the like. Ary"h" stands frequently together with gra"h".--Prof. Max Mller writes: 'Could not ari be a feminine like "k"arsha"n"i and vi"s"; see before, I, 70, I. We should then translate, and then the people emulous, widely spread, never flagging [the stones also are called at"ri"shit"h" at"ri"sh"n"a"g"a"h", X, 94, 11], and active go towards the gods.'
Note 3. See above, 70, 1, note 1.
Note 4. Are the prayers called 'free from thirst' because they are accompanied by libations of Gh"ri"ta, Soma, &c.?
Note 5. I believe that devn "g"nma depends both on "k"kh" and on vardhyant"h".
Note 6. Devn, or rather devm, is gen. plur.; see above, 70, 6, with note 1.
Verse 4.
Note 1. The place in which vbh"ri"ta"h" stands would seen to show that it is an epithet of Mtari"s"van, and so it is understood by Ludwig and by Bergaigne (Rel. Vd. I, 54).
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[paragraph continues] But it is Agni himself, not Mtari"s"van, who is very frequently mentioned as vbh"ri"ta or the like. As we read here, vbh"ri"ta"h" g"ri"h-g"ri"he, it is said in V, Ii, 4. agnm nra"h" v bharante g"ri"h-g"ri"he, 'the men carry Agni hither and thither, to every house;' comp. I, 70, 10; Iii, 55, 4; X, 1, 2; 45, 2; 80, 4. Thus I believe the poet means to say that Mtari"s"van first kindled Agni, in one place of course, and that Agni then was brought to many places, to all human dwellings. I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis.
We must not omit to mention that the first Pda of I, 148, 1 is nearly identical with our passage: mtht yt m vish"t"h" mtar"s"v. This Pda is deficient by one syllable. If we were to read vbh"ri"ta"h", as in our passage, this would lead indeed to the conclusion that there is no hyperbaton in our verse--for the verse, I, 148, 1, could not be explained in that way--but that vbh"ri"ta"h" refers to Mtari"s"van. I think, however, that it is more than doubtful that the verse, I, 148, 1, really ought to be corrected in this way; whatever may have been the original form of that verse, it is quite possible, and even probable, that it differed from our passage just in that one word.
Note 2. The exact meaning of Bh"r"gav"n"a is doubtful. It is, of course, derived from Bh"r"gu as vsavna, tkavna, from vsu, tku. Agni is called Bh"r"gav"n"a also in Iv, 7, 4. Comp. Bergaigne, I, 54.
Note 3. With the words dtyam vivya comp. Iv, 9, 6. vshi t u asya dtyam.
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. Vd. II, 109 seq. Agni seems to be represented here as stimulating the desire of the father; the 'sap' (rsa) probably is the sperm, comp. I, 105, 2.
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In the second Pda, Agni, having done, as it seems, some mischief, goes away to the speckled cows.' We cannot say who these speckled cows were; they evidently are identical with those mentioned in another passage treating of the same story, X, 61, S.--Bergaigne paraphrases the second Pda of our verse, wrongly in my opinion, 'Agni sort furtivement de cette fille, de cette vache, p"ri"s"an.'
The archer who shoots at Agni (third Pda) is not better known to us than the speckled cows. Bergaigne's opinion, 'que cet archer n'est autre que le pre lui-mme,' is not very convincing.
Verse 6.
Note 1. The traditional reading vibhti ('he who shines for thee in his house') gives no satisfactory sense. I propose to read vidhti. Cf. I, 120, 1. kath vidhti pra"k"et"h".
Note 2. I have some doubts as to the correctness of u"s"at"h" (Sa"m"hitp"th"a, u"s"at) nu dyn. U"s"t, of course, is an epithet not of the days, but of Agni. But then we expect the dative. Correcting the text (u"s"at) is all the easier, because before a following vowel the dative and the genitive were, in the original pronunciation, identical (u"s"atnu; see my Prolegomena, 447 sqq.); the spellings of the Sa"m"hitp"th"a, u"s"at nu and u"s"at nu, belong to the inventions of Vedic grammarians.
Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rath"h" ry"h" and the like.
Verse 7.
Note 1. Comp. Iv, 44, 2. yuv"h" vpu"h" abh p"r"ksha"h" sa"k"ante; Vii, 90, 5.
Note 2. Comp. I, 26, 10, note 1.
Note 3. Ludwig: nicht unter unsern freunden ward auszfndig gemacht die kraftspeise. Grassmann: nicht bei Verwandten ward uns Nahrung sichtbar. Wilson: Our food is not partaken of by our kinsmen. Griffith: Not by our brethren was our food discovered.--Ludwig and Grassmann translate as if the text had "g"mshu. What the
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instrumental means is shown, I believe, for instance, by Iv, 14, 2. v srya"h" ra"s"mbhi"h k"kitna"h", 'the sun shining with his rays.' Thus in our passage the poet seems to me to say, 'We have no strong kinsmen who might add lustre to our strength. Agni, procure thou strength to us.' Comp. X, 23, 7. vidm h te prmatim deva "g"mivt, 'for we know, O god, thy providing care like that of a kinsman.'--Prof. Max Mller proposes the translation: 'Our wealth is not known by our kinsmen, i. e. we cannot support them as we ought.'
Verse 8.
Note 1. The poet returns here to the myth of which he had spoken in verse 5. Should the order of the verses be changed?--On our verse, compare Geldner, Ved. Studien, Ii, 34.
Note 2. T"g"as seems to be here a synonym of rtas, as in the later language.
Note 3. Is the lord of men Agni? See the third Pda.--Ish I consider, with Geldner, as an infinitive.
Note 4. My translation rests on the supposition that dya"h" is to he corrected into dy"h"; thus the ablative is obtained, of which the word abhke is usually accompanied (comp. Lanman, 433; Collitz, Bezzenberger's Beitrge, X, 15). If we leave the reading dya"h", this nominative will be the subject of the verb na"t". Then t"g"a"h" must be accusative dependent on na"t", and we can scarcely avoid making n"ri"ptim to depend on the infinitive ish. This is the way which Geldner has followed in interpreting this passage. But I cannot consider this separation of n"ri"ptim from the verb na"t" very probable.
Note 5. The exact meaning of "g"anayat seems to be here, 'he caused them to be born.' Comp. "S"atapatha Brhma"n"a I, 7, 4, 4. yath tad dev reta"h" pr"g"anayan (comp. Aitareya Brhma"n"a III, 34; see also Rig-veda X, 61, 7).
Note 6. This may be the host of the seven "Ri"shis. Comp. Iii, 31, 1-5; Iv, 1, 12 seq. (?). Or the Maruts are alluded to (comp. below, 72, 4), though that seems to me less probable.
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Verse 9.
Note 1. Literally, in one day. But sady"h" has already in the Rig-veda the secondary meaning 'immediately, quickly.'
Note 2. Comp. Iii, 56, 7. r"g"n mitr-vru"n" sup"n".
Note 3. See below, 72, 6.
Verse 10.
Note 1. Comp. Vii, 18, 2: there the words abh vid"h" kav"h" sn are identical with our text.
Note 2. Of the second hemistich Prof. Collitz has treated in Bezzenberger's Beitrge, X, 15, note. He paraphrases the meaning in the following way: 'Der Sinn des ganzen Verses ist: unsere Freundschaft mit dir, Agni, stammt aus alter Zeit. Nun sagt man zwar "im Alter ndert 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. minti "s"ryam "g"arim tannm.
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 74
Ma\"N"D"Ala I, Hymn 71.
Ash\"T"Aka I, Adhyya 5, Varga 15-16.
1. The loving (women) have (amorously) excited 1 their lover, as wives of the same nest (house) their own husband. The sisters have delighted in the dark and in the red (goddess) 2, as the cows in the brightly shining dawn.
2. Our fathers, the Agiras 1, have broken even the strong fortresses by their hymns, the rock by their shouting. They have opened to us the path of the great heaven; they have obtained day and sun and the shine of the dawn 2.
3. They founded the "Ri"ta; they set into motion the thought of it 1. Thus then the widely-spread (prayers) 2 of the poor 3 which seek to obtain (wealth), which are free from thirst 4, the active, approach 5 the tribe of the gods 6, strengthening them by offering them delight.
4. When Mtari"s"van had produced him by attrition, he, the reddish, the noble one, who was brought to many places 1, has come to every house. Then the Bh"ri"gu-like 2 has undertaken the messengership 3 (for the mortal) as for a mightier king, being attached to him.
5. When he had created sap to the great father Heaven, the knowing one stealthily approached the speckled (cows). The archer fiercely shot an arrow at him. The god turned his impetuous power against his daughter 1.
6. Augment, O Agni, twofold the strength of
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the man who worships 1 thee in his house, or offers adoration to the loving one 2 day by day. May he whom thou incitest be united with riches 3.
7. Every nourishment goes towards Agni 1, as the seven young 2 rivers (flow) into the ocean. Our strength does not shine from kinsmen 3. Do thou therefore who knowest this, procure among the gods kindness for us.
8 1. When the sharp splendour 2 reached the lord of men to incite him 3, the bright sperm poured down from Heaven (or, from the god Dyaus) 4, Agni produced 5 and furthered the blameless, young, well-wishing host 6.
9. He who traverses the paths quickly 1 like thought, the Sun alone rules over wealth altogether. (There are) the two kings Mitra and Varu"n"a with graceful hands 2, who watch over the beloved ambrosia 3 in the cows.
10. Do not forget, O Agni, who art a sage possessed of knowledge 1, our paternal friendship. Old age impairs the appearance (of men) as a cloud (covers the sun or the sky). Before this curse (attains us), think thou (of us) 2.
Notes.
The same "Ri"shi. Metre, Trish"t"ubh.
Though the hymns 71-73 are not composed in the Vir"g" metre like the preceding hymns, it is shown by 'manifold evidence that they had the same origin. Verse 8 = Vs. Xxxiii, 11; Ts. I, 3, 14, 6; Ms. Iv, 14, 15.
Verse 1.
Note 1. Comp. Geldner, Vedische Studien, Ii, 134.
Note 2. if the text is correct, the 'sisters' may either
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be the ten fingers which generate Agni by attrition (iii, 29, 13; Iv, 6, 8), or the streams of water among which Agni grows up, or streams of Gh"ri"ta or the like (comp. Ii, 5, 5 see below). Why these sisters are said to delight in the dark and in the bright goddess, the Night and the Dawn, remains doubtful.
But I think there are reasons which strongly recommend a correction of the text. In Iii, 55, Ii we read "s"yv "k"a rush "k"a svsrau, 'the two sisters, the dark one and the red one.' Is it not probable that in our passage also it is the sisters who are described as dark and red? The dark goddess and the red goddess of course are Night and Dawn, and Night and Dawn, as is well known, are sisters in Vedic poetry. And furthermore the 'sisters' are described in our verse as amorously exciting the god Agni: for it cannot well be doubted that the svsra"h" of the third Pda are identical with the u"s"at"h" of the first: similarly it is said in 70, 7--in a hymn belonging to the same collection with out Skta--that the Nights and Dawns augment Agni's greatness; in other passages Agni is represented as beloved by the Dawn, or as suckled by Night and Dawn (Bergaigne, Religion Vdique, Ii, 14. 15). The 'sisters' then are stated in our verse to delight (a"g"ushran), probably in Agni: now we read in Ii, 2, 2. abh tv nkt"h" ushsa"h" vav"s"ire gne vatsm n svsareshu dhenva"h", '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 u"s"at"h" and the svsra"h" for the bright and dark goddesses, i. e. for the Dawns and Nights. The correction of the text to which this interpretation leads, is svsra"h s"yv"h" rush"h" a"g"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 Pda. The words ushsam n "g"va"h" seemed to demand a parallel nominative and a parallel accusative in the third Pda. The nominative was svsra"h", but there was no accusative. Thus probably arose the reading "s"yvm rushm.
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Verse 2.
Note 1. On the Agiras as the fathers of the priestly tribes, see H. O., Religion des Veda, 278.
Note 2. The phrase ushsa"h" ket"h" occurs several times in the Rig-veda. I think that ketm usr"h" means exactly the same; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's Beitrge, Xv, 185, that a genitive sing. usr"h" existed.
Verse 3.
Note 1. Ludwig refers asya to the sacrificer, Bollensen to Agni, and so does Sya"n"a. I believe that asya should be explained as "ri"tsya; the phrase "ri"tsya dht is frequently used, comp. Iv, 23, 8; Ix, 76, 4; 97, 34; 111, 2. See also Ludwig's note on Iii, 31, 1 (vol. v, p. 65).--Prof. Max Mller refers "ri"ta to Agni. 'One might translate it by righteous: They established the righteous (Agni), they moved his mind (made him attend?).'
Note 2. The substantive (of feminine gender) which is to be supplied to didhishva"h", t"ri"shyant"h", &c., seems to me to be gra"h" or the like. Ary"h" stands frequently together with gra"h".--Prof. Max Mller writes: 'Could not ari be a feminine like "k"arsha"n"i and vi"s"; see before, I, 70, I. We should then translate, and then the people emulous, widely spread, never flagging [the stones also are called at"ri"shit"h" at"ri"sh"n"a"g"a"h", X, 94, 11], and active go towards the gods.'
Note 3. See above, 70, 1, note 1.
Note 4. Are the prayers called 'free from thirst' because they are accompanied by libations of Gh"ri"ta, Soma, &c.?
Note 5. I believe that devn "g"nma depends both on "k"kh" and on vardhyant"h".
Note 6. Devn, or rather devm, is gen. plur.; see above, 70, 6, with note 1.
Verse 4.
Note 1. The place in which vbh"ri"ta"h" stands would seen to show that it is an epithet of Mtari"s"van, and so it is understood by Ludwig and by Bergaigne (Rel. Vd. I, 54).
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[paragraph continues] But it is Agni himself, not Mtari"s"van, who is very frequently mentioned as vbh"ri"ta or the like. As we read here, vbh"ri"ta"h" g"ri"h-g"ri"he, it is said in V, Ii, 4. agnm nra"h" v bharante g"ri"h-g"ri"he, 'the men carry Agni hither and thither, to every house;' comp. I, 70, 10; Iii, 55, 4; X, 1, 2; 45, 2; 80, 4. Thus I believe the poet means to say that Mtari"s"van first kindled Agni, in one place of course, and that Agni then was brought to many places, to all human dwellings. I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis.
We must not omit to mention that the first Pda of I, 148, 1 is nearly identical with our passage: mtht yt m vish"t"h" mtar"s"v. This Pda is deficient by one syllable. If we were to read vbh"ri"ta"h", as in our passage, this would lead indeed to the conclusion that there is no hyperbaton in our verse--for the verse, I, 148, 1, could not be explained in that way--but that vbh"ri"ta"h" refers to Mtari"s"van. I think, however, that it is more than doubtful that the verse, I, 148, 1, really ought to be corrected in this way; whatever may have been the original form of that verse, it is quite possible, and even probable, that it differed from our passage just in that one word.
Note 2. The exact meaning of Bh"r"gav"n"a is doubtful. It is, of course, derived from Bh"r"gu as vsavna, tkavna, from vsu, tku. Agni is called Bh"r"gav"n"a also in Iv, 7, 4. Comp. Bergaigne, I, 54.
Note 3. With the words dtyam vivya comp. Iv, 9, 6. vshi t u asya dtyam.
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. Vd. II, 109 seq. Agni seems to be represented here as stimulating the desire of the father; the 'sap' (rsa) probably is the sperm, comp. I, 105, 2.
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In the second Pda, Agni, having done, as it seems, some mischief, goes away to the speckled cows.' We cannot say who these speckled cows were; they evidently are identical with those mentioned in another passage treating of the same story, X, 61, S.--Bergaigne paraphrases the second Pda of our verse, wrongly in my opinion, 'Agni sort furtivement de cette fille, de cette vache, p"ri"s"an.'
The archer who shoots at Agni (third Pda) is not better known to us than the speckled cows. Bergaigne's opinion, 'que cet archer n'est autre que le pre lui-mme,' is not very convincing.
Verse 6.
Note 1. The traditional reading vibhti ('he who shines for thee in his house') gives no satisfactory sense. I propose to read vidhti. Cf. I, 120, 1. kath vidhti pra"k"et"h".
Note 2. I have some doubts as to the correctness of u"s"at"h" (Sa"m"hitp"th"a, u"s"at) nu dyn. U"s"t, of course, is an epithet not of the days, but of Agni. But then we expect the dative. Correcting the text (u"s"at) is all the easier, because before a following vowel the dative and the genitive were, in the original pronunciation, identical (u"s"atnu; see my Prolegomena, 447 sqq.); the spellings of the Sa"m"hitp"th"a, u"s"at nu and u"s"at nu, belong to the inventions of Vedic grammarians.
Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rath"h" ry"h" and the like.
Verse 7.
Note 1. Comp. Iv, 44, 2. yuv"h" vpu"h" abh p"r"ksha"h" sa"k"ante; Vii, 90, 5.
Note 2. Comp. I, 26, 10, note 1.
Note 3. Ludwig: nicht unter unsern freunden ward auszfndig gemacht die kraftspeise. Grassmann: nicht bei Verwandten ward uns Nahrung sichtbar. Wilson: Our food is not partaken of by our kinsmen. Griffith: Not by our brethren was our food discovered.--Ludwig and Grassmann translate as if the text had "g"mshu. What the
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instrumental means is shown, I believe, for instance, by Iv, 14, 2. v srya"h" ra"s"mbhi"h k"kitna"h", 'the sun shining with his rays.' Thus in our passage the poet seems to me to say, 'We have no strong kinsmen who might add lustre to our strength. Agni, procure thou strength to us.' Comp. X, 23, 7. vidm h te prmatim deva "g"mivt, 'for we know, O god, thy providing care like that of a kinsman.'--Prof. Max Mller proposes the translation: 'Our wealth is not known by our kinsmen, i. e. we cannot support them as we ought.'
Verse 8.
Note 1. The poet returns here to the myth of which he had spoken in verse 5. Should the order of the verses be changed?--On our verse, compare Geldner, Ved. Studien, Ii, 34.
Note 2. T"g"as seems to be here a synonym of rtas, as in the later language.
Note 3. Is the lord of men Agni? See the third Pda.--Ish I consider, with Geldner, as an infinitive.
Note 4. My translation rests on the supposition that dya"h" is to he corrected into dy"h"; thus the ablative is obtained, of which the word abhke is usually accompanied (comp. Lanman, 433; Collitz, Bezzenberger's Beitrge, X, 15). If we leave the reading dya"h", this nominative will be the subject of the verb na"t". Then t"g"a"h" must be accusative dependent on na"t", and we can scarcely avoid making n"ri"ptim to depend on the infinitive ish. This is the way which Geldner has followed in interpreting this passage. But I cannot consider this separation of n"ri"ptim from the verb na"t" very probable.
Note 5. The exact meaning of "g"anayat seems to be here, 'he caused them to be born.' Comp. "S"atapatha Brhma"n"a I, 7, 4, 4. yath tad dev reta"h" pr"g"anayan (comp. Aitareya Brhma"n"a III, 34; see also Rig-veda X, 61, 7).
Note 6. This may be the host of the seven "Ri"shis. Comp. Iii, 31, 1-5; Iv, 1, 12 seq. (?). Or the Maruts are alluded to (comp. below, 72, 4), though that seems to me less probable.
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Verse 9.
Note 1. Literally, in one day. But sady"h" has already in the Rig-veda the secondary meaning 'immediately, quickly.'
Note 2. Comp. Iii, 56, 7. r"g"n mitr-vru"n" sup"n".
Note 3. See below, 72, 6.
Verse 10.
Note 1. Comp. Vii, 18, 2: there the words abh vid"h" kav"h" sn are identical with our text.
Note 2. Of the second hemistich Prof. Collitz has treated in Bezzenberger's Beitrge, X, 15, note. He paraphrases the meaning in the following way: 'Der Sinn des ganzen Verses ist: unsere Freundschaft mit dir, Agni, stammt aus alter Zeit. Nun sagt man zwar "im Alter ndert 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. minti "s"ryam "g"arim tannm.
