Ii, 5
*
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 206
Ma\"N"D"Ala Ii, Hymn 5.
Ash\"T"Aka Ii, Adhyya 5, Varga 26.
1. The brilliant Hot"ri" 1 has been born 2, the father to protect the fathers 3, aspiring after noble wealth. May we be able to bridle the strong (horse) 4.
2. He the leader of the sacrifice towards whom the seven reins (or rays) are stretched, the Pot"ri" promotes, as (he has done) for Manu, the divine eighth (rein); all those (reins he promotes) 1.
3. Or when he has run along, and has recited the sacred words 1, and has pursued that (duty) 2, he has encompassed every kind of wisdom as the felly (encircles) the wheel.
4. For He has been born as the bright Pra"s"st"ri", with bright power of mind. (A man) who knows his firm laws, mounts up on them as on the branches (of a tree) 1.
5. The lively milch-cows were attached to his, the Nesh"t"ri"'s, (bright) colour 1. Was it according to the wish of the three sisters who have gone there 2?
6. When (coming) from the mother the sister has approached, bringing gh"ri"ta 1, the Adhvaryu rejoices at their 2 coming as corn (rejoices) at rain.
7. May He the "Ri"tvi"g" (priest) himself make the Ritvi"g" (serve) for his own refreshment 1. And may we readily gain the praise and the sacrifice 2; we have offered it.
8. In order that He the knowing one (Agni) may readily serve all the worshipful (gods), this sacrifice, O Agni, which we have performed, rests in thee.
p. 207
Notes.
The same "Ri"shi. Metre, Anush"t"ubh.--Verse 3 = Sv. I, 94; Ts. Iii, 3, 3, 3; Ms. Ii, 13, 5.
Verse 1.
Note 1. As the Hot"ri" is mentioned here, the following verses contain each the names of the other priests as given in Ii, 1, 2. Only the Agndh is left out; possibly the words sv"h" svya dhyase kri"n"utm "ri"tvk "ri"tv"g"am (verse 7) contain an allusion to this priest, who may well be termed the "Ri"tvi"g" belonging to Agni and refreshing him.
Note 2. With the first Pda of our verse, compare Ix, 64, 10. ndu"h" pavish"t"a "k"tana"h".
Note 3. The meaning seems to be: Agni, who has protected the fathers, has been born again, and will do the same for the present sacrificer.
Note 4. The strong horse, of course, is Agni. Comp. Iii, 27, 3 (see below). On the construction (v"g"na"h" ymam), see Delbrck, Altindische Syntax, p. 417.
Verse 2.
Note 1. On the seven rays or reins of Agni, see I, 146, 1, note 1. Besides the seven priests a mysterious eighth "Ri"tvi"g" priest is spoken of (x, 114, 9. km "ri"tv"g"m ash"t"amm "s"ram hu"h"); thus Agni has a mysterious eighth ra"s"m (ray or rein) besides the seven. Comp. Bergaigne, Religion Vdique, Ii, 144.
Verse 3.
Note 1. V"k"at brhm"n"i: this seems to be an allusion to the Brahman priest (see verse 1, note 1).
Note 2. V"h" is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, Xxv, 91.
Verse 4.
Note 1. Comp. Viii, 13, 6. vay"h"-iva nu rohate. Prof.
p. 208
[paragraph continues] Max Mller (vol. xxxii, p. 207) translates, 'springs up like young sprouts.'
Verse 5.
Note 1. It is the Nesh"t"ri"'s office to lead the wife of the sacrificer to the place where the sacrifice is being performed. Thus Agni, the divine Nesh"t"ri", is represented as accompanied by female beings, by the 'milch-cows,' meaning the oblations of gh"ri"ta, Ii, 107) identical with the milch-cows spoken of in the first hemistich? Ludwig (vol. iv, p. 166) very appropriately calls attention to the fact that three cows were milked at the sacrifice of the full and the new moon. Comp. Hillebrandt, Altindisches Neu- and Vollmondsopfer, p. 12 seq. Three dawns are mentioned in Viii, 41, 3.
Verse 6.
Note 1. The sister bringing gh"ri"ta seems to be the sacrificial spoon. Is the mother the milk-vessel or possibly the cow?
Note 2. Does 'their' refer to the mother and the sister (cf. Delbrck, Altindische Syntax, p. 102)? Or are 'the three sisters who have gone there' referred to?
Verse 7.
Note 1. The one "Ri"tvi"g" is Agni; the other possibly is the Agndh who refreshes the Ritvi"g" Agni. See verse 1, note 1.
Note 2. After t we should expect, instead of ram, another accusative, possibly "r"k"am (see Vii, 66, 11): 'may we master the praise, the sacrifice, and the verse.' ram may have found its way into the text from verse 8.
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 206
Ma\"N"D"Ala Ii, Hymn 5.
Ash\"T"Aka Ii, Adhyya 5, Varga 26.
1. The brilliant Hot"ri" 1 has been born 2, the father to protect the fathers 3, aspiring after noble wealth. May we be able to bridle the strong (horse) 4.
2. He the leader of the sacrifice towards whom the seven reins (or rays) are stretched, the Pot"ri" promotes, as (he has done) for Manu, the divine eighth (rein); all those (reins he promotes) 1.
3. Or when he has run along, and has recited the sacred words 1, and has pursued that (duty) 2, he has encompassed every kind of wisdom as the felly (encircles) the wheel.
4. For He has been born as the bright Pra"s"st"ri", with bright power of mind. (A man) who knows his firm laws, mounts up on them as on the branches (of a tree) 1.
5. The lively milch-cows were attached to his, the Nesh"t"ri"'s, (bright) colour 1. Was it according to the wish of the three sisters who have gone there 2?
6. When (coming) from the mother the sister has approached, bringing gh"ri"ta 1, the Adhvaryu rejoices at their 2 coming as corn (rejoices) at rain.
7. May He the "Ri"tvi"g" (priest) himself make the Ritvi"g" (serve) for his own refreshment 1. And may we readily gain the praise and the sacrifice 2; we have offered it.
8. In order that He the knowing one (Agni) may readily serve all the worshipful (gods), this sacrifice, O Agni, which we have performed, rests in thee.
p. 207
Notes.
The same "Ri"shi. Metre, Anush"t"ubh.--Verse 3 = Sv. I, 94; Ts. Iii, 3, 3, 3; Ms. Ii, 13, 5.
Verse 1.
Note 1. As the Hot"ri" is mentioned here, the following verses contain each the names of the other priests as given in Ii, 1, 2. Only the Agndh is left out; possibly the words sv"h" svya dhyase kri"n"utm "ri"tvk "ri"tv"g"am (verse 7) contain an allusion to this priest, who may well be termed the "Ri"tvi"g" belonging to Agni and refreshing him.
Note 2. With the first Pda of our verse, compare Ix, 64, 10. ndu"h" pavish"t"a "k"tana"h".
Note 3. The meaning seems to be: Agni, who has protected the fathers, has been born again, and will do the same for the present sacrificer.
Note 4. The strong horse, of course, is Agni. Comp. Iii, 27, 3 (see below). On the construction (v"g"na"h" ymam), see Delbrck, Altindische Syntax, p. 417.
Verse 2.
Note 1. On the seven rays or reins of Agni, see I, 146, 1, note 1. Besides the seven priests a mysterious eighth "Ri"tvi"g" priest is spoken of (x, 114, 9. km "ri"tv"g"m ash"t"amm "s"ram hu"h"); thus Agni has a mysterious eighth ra"s"m (ray or rein) besides the seven. Comp. Bergaigne, Religion Vdique, Ii, 144.
Verse 3.
Note 1. V"k"at brhm"n"i: this seems to be an allusion to the Brahman priest (see verse 1, note 1).
Note 2. V"h" is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, Xxv, 91.
Verse 4.
Note 1. Comp. Viii, 13, 6. vay"h"-iva nu rohate. Prof.
p. 208
[paragraph continues] Max Mller (vol. xxxii, p. 207) translates, 'springs up like young sprouts.'
Verse 5.
Note 1. It is the Nesh"t"ri"'s office to lead the wife of the sacrificer to the place where the sacrifice is being performed. Thus Agni, the divine Nesh"t"ri", is represented as accompanied by female beings, by the 'milch-cows,' meaning the oblations of gh"ri"ta, Ii, 107) identical with the milch-cows spoken of in the first hemistich? Ludwig (vol. iv, p. 166) very appropriately calls attention to the fact that three cows were milked at the sacrifice of the full and the new moon. Comp. Hillebrandt, Altindisches Neu- and Vollmondsopfer, p. 12 seq. Three dawns are mentioned in Viii, 41, 3.
Verse 6.
Note 1. The sister bringing gh"ri"ta seems to be the sacrificial spoon. Is the mother the milk-vessel or possibly the cow?
Note 2. Does 'their' refer to the mother and the sister (cf. Delbrck, Altindische Syntax, p. 102)? Or are 'the three sisters who have gone there' referred to?
Verse 7.
Note 1. The one "Ri"tvi"g" is Agni; the other possibly is the Agndh who refreshes the Ritvi"g" Agni. See verse 1, note 1.
Note 2. After t we should expect, instead of ram, another accusative, possibly "r"k"am (see Vii, 66, 11): 'may we master the praise, the sacrifice, and the verse.' ram may have found its way into the text from verse 8.
