Iv, 9
*
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 348
Ma\"N"D"Ala Iv, Hymn 9.
Ash\"T"Aka Iii, Adhyya 5, Varga 9.
1. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass.
2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all.
3. He, the joy-giving Hot"ri", is led around the sacred seat at the heaven-aspiring sacrifices. And he sits down as the Pot"ri" also.
4. Agni sits down also as (the sacrificer's) wife 1 at the sacrifice, and as the master of the house in the house, and as the Brahman 2.
5. Thou zealously approachest as the Upavakt"ri" 1 of the people who perform the sacrificial service, and (thou approachest) the offerings of men.
6. And thou zealously performest the messenger-ship for the man in whose sacrifice thou takest pleasure, in order to bear the mortal's offering (to the gods).
7. Find pleasure 1 in our rites, in our sacrifice, O Agiras. Hear our call!
8. May thy unerring chariot, by which thou protectest the worshippers, encompass us from every side.
p. 349
Notes.
The same "Ri"shi and metre.--Verse I = Sv. I, 23. Verse 8 = Vs. Iii, 36; Ms. I, 5, 4. 5. 11.
Verse 4.
Note 1. 'Wir vermuten: utgn agnir adhvare die correctur drfte evident sein.' Ludwig. The same conjecture has been proposed already in 1868 by Prof. Max Mller (Chips, 2nd ed., vol. iii, p. 157). In my opinion the traditional text is correct.
Note 2. The Brahman very probably is not the Brahman of the later ritual, but the Brhma"n"k"kh"a"m"sin. See H. O., Religion des Veda, p. 396.
Verse 5.
Note 1. The Upavakt"ri" is identical with the Pra"s"st"ri" or Maitrvaru"n"a of the later ritual. H. O., Religion des Veda, p. 390.
Verse 7.
Note 1. On "g"oshi, cf. Bartholomae, Studien zur Indog. Sprachgeschichte, I, 21.
"Vedic Hymns, Part Ii (sbe46)\", by Hermann Oldenberg [1897],
p. 348
Ma\"N"D"Ala Iv, Hymn 9.
Ash\"T"Aka Iii, Adhyya 5, Varga 9.
1. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass.
2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all.
3. He, the joy-giving Hot"ri", is led around the sacred seat at the heaven-aspiring sacrifices. And he sits down as the Pot"ri" also.
4. Agni sits down also as (the sacrificer's) wife 1 at the sacrifice, and as the master of the house in the house, and as the Brahman 2.
5. Thou zealously approachest as the Upavakt"ri" 1 of the people who perform the sacrificial service, and (thou approachest) the offerings of men.
6. And thou zealously performest the messenger-ship for the man in whose sacrifice thou takest pleasure, in order to bear the mortal's offering (to the gods).
7. Find pleasure 1 in our rites, in our sacrifice, O Agiras. Hear our call!
8. May thy unerring chariot, by which thou protectest the worshippers, encompass us from every side.
p. 349
Notes.
The same "Ri"shi and metre.--Verse I = Sv. I, 23. Verse 8 = Vs. Iii, 36; Ms. I, 5, 4. 5. 11.
Verse 4.
Note 1. 'Wir vermuten: utgn agnir adhvare die correctur drfte evident sein.' Ludwig. The same conjecture has been proposed already in 1868 by Prof. Max Mller (Chips, 2nd ed., vol. iii, p. 157). In my opinion the traditional text is correct.
Note 2. The Brahman very probably is not the Brahman of the later ritual, but the Brhma"n"k"kh"a"m"sin. See H. O., Religion des Veda, p. 396.
Verse 5.
Note 1. The Upavakt"ri" is identical with the Pra"s"st"ri" or Maitrvaru"n"a of the later ritual. H. O., Religion des Veda, p. 390.
Verse 7.
Note 1. On "g"oshi, cf. Bartholomae, Studien zur Indog. Sprachgeschichte, I, 21.
