{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe46/sbe46043.htm","path":"hin/sbe46/sbe46043.htm","source_url":"https://sacred-texts.com/hin/sbe46/sbe46043.htm","text":"Vedic Hymns, Part II (SBE46), by Hermann Oldenberg [1897]\n1. Ask ye him. He has come. He knows. He the intelligent one moves forward; He moves along (his way) (?) 1. In him all commands, all wishes dwell. He is the lord of strength, of mighty power.\n2. They ask him. He himself 1 does not ask in turn what he, the wise one, has grasped by his own mind alone 2. He does not forget the first word nor another word. Unconfused he adheres to his own power of mind.\n3. To him go the sacrificial ladles, to him go the racers 1. He alone may hear all my words. He who pronounces many praishas 2, the conqueror, the accomplisher of sacrifices whose blessings are flawless, the young child has assumed vigour.\n4. When he has come together 1 (with his companions 2), he goes to greet them 3. As soon as born he steals upon (his prey) together with his companions. He strokes the \u2026 4 to give him delight and joy, when the loving ones 5 approach him who stands on them 6.\n5. He, the animal living in the water and walking in the forest 1, has been placed on the highest skin 2 (sky?). He has proclaimed his rules to the mortals: for Agni, the knowing one, is intent upon Rita (Right) and is true.\nThe same Rishi. Metre, Gagat\u00ee; the last verse is Trishtubh.\u2014No verse occurs in the other Samhit\u00e2s.\nNote 1. The Samhit\u00e2 text has s\u00e2\u00b4 n\u1e7d \u00eeyate, the Pada text, s\u00e1h n\u00fa \u00eeyate. Comp. Pr\u00e2tis\u00e2khya 314. I propose to read s\u00e2\u00b4nu (= s\u00e1 \u00e1nu) \u00eeyate.\nNote 1. See Geldner, Ved. Studien, II, p. 188.\nNote 2. Possibly we should read sv\u00e9na ev\u00e1.\nNote 1. The text (\u00e1rvat\u00eeh) implies that these race-horses are mares. Probably, as S\u00e2yana explains, the prayers (stutayah) are alluded to. See on the prayers compared with horses, Bergaigne, II, 284 seq.\nNote 2. Praish\u00e1 is the technical designation of the sacrificial commands of one priest (or more especially, of the Maitr\u00e2varuna) to another priest; comp. Schwab, Das Altindische Thieropfer, p. 90; H. O., Religion des Veda, 390.\nNote 1. Sam\u00e2\u00b4rata may be the third person of singular or of plural.\nNote 2. I supply 'with his companions' in consideration of the second P\u00e2da (y\u00fagyebhih). It is difficult to say who Agni's companions are (the flames? the officiating priests?).\nNote 3. Ludwig's conjecture, \u00fapa st\u00e2\u00b4yam karati, is very ingenious. 'He stealthily approaches them.'\u2014On upasth\u00e2\u00b4yam, comp. also Bollensen, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLVII, 586.\nNote 4. The meaning of sv\u00e2nt\u00e1m, which occurs here and in the obscure passage X, 61, 21 (\u00e1dha g\u00e2\u00b4vah \u00fapam\u00e2tim kan\u00e2\u00b4y\u00e2h \u00e1nu sv\u00e2nt\u00e1sya k\u00e1sya kit p\u00e1r\u00e2 \u00eeyuh), is unknown. Possibly it is related to sv\u00e2tr\u00e1, which means something like 'powerful' or 'prosperous.'\nNote 5. The prayers? The oblations?\nNote 6. Api-sthit\u00e1m may have active or passive meaning, 'he who stands on somebody or something,' and 'he on whom somebody or something stands.'\nNote 1. The first P\u00e2da (and probably also the fourth) belong to the metrical. type described by H. O., Prolegomena, p. 68 seq.: the first part, before the caesura, consists of four syllables; and then the P\u00e2da goes on as if it had the pentasyllabic opening.\nNote 2. After Agni's abode in the Waters and in the wood has been mentioned in the first P\u00e2da, the second P\u00e2da possibly refers to his heavenly abode to which the adjective upam\u00e1 (highest') seems to point. Thus the 'highest skin' would be the sky. But S\u00e2yana, who refers it to the Vedi, may possibly be right. His explanation would very well agree with the second hemistich.","title":"Vedic Hymns, Part II (SBE46): I, 145","type":"page"}