{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe46/sbe46066.htm","path":"hin/sbe46/sbe46066.htm","source_url":"https://sacred-texts.com/hin/sbe46/sbe46066.htm","text":"Vedic Hymns, Part II (SBE46), by Hermann Oldenberg [1897]\n1. Bring forward, ye pious singers, stirred in your thoughts 1, (the ladle) which is turned towards the gods. Carrying (the sacrificial butter) from left to right 2 it turns eastward, rich in strength, bringing the offering to Agni, full of ghee.\n2. When born thou hast filled the two worlds, nay thou hast even exceeded them, O friend of sacrifices 1. May, O Agni, thy seven-tongued horses 2 move along, by the greatness of heaven and earth 3.\n3. Heaven and Earth the worshipful 1 establish thee as Hotri for the house, whenever the pious human tribes offering food magnify the bright light.\n4. (Thou art) seated, the great one, in a firm place 1, between the two mighty Heavens 2, thou who art longed for\u2014(between) the two united 3 never-ageing, inviolable wives, the two juice-yielding milch-cows 4 of the far-reigning one 5.\n5. Thy, the great (god's) laws, O Agni, are great. Through the power of thy mind thou hast spread out the two worlds. Thou hast become a messenger at thy birth, thou, O bull, the leader of the tribes.\n6. Or bind to the pole by means of thy (art of) harnessing the two long-maned, red (horses) of Rita, that swim in ghee 1, and carry hither, O god, all gods; perform splendid worship, O G\u00e2tavedas!\n7 1. Even from heaven thy shining lights have shone; thy splendour follows many resplendent dawns, when the gods, O Agni, praised the cheerful Hotri's work 2 who eagerly burns in the forests 3.\n8. Whether it be the gods who rejoice in the wide air, or those who dwell in the heavenly light, or those who are helpful 1, ready to hear our call, and worshipful; or whether the horses of thy chariot, O Agni, have turned themselves hither\u2014\n9. Come hither with them, O Agni, on one chariot or on many chariots, for thy horses are powerful. Bring hither, after thy nature, the thirty and the three gods with their wives, and rejoice (in the Soma).\n10. He is the Hotri whose sacrifice even the two wide worlds salute over and over again for the sake of prosperity. Turned to the east 1, the two well-established 2 (goddesses, Heaven and Earth), the righteous, true ones stand as at the sacrifice 3 of (Agni) the right-born.\n11 = III, 1, 23.\nThe sane Rishi and metre.\u2014Verse 1 = TB. II, 8, 2, 5; MS. IV, 14, 3. Verse 9 = AV. XX, 13, 4.\nNote 1. The translation of manan\u00e2\u00b4 is conjectural, and based only on the etymology. The passage \u00e2\u00b4t \u00edt r\u00e2\u00b4g\u00e2nam man\u00e1n\u00e2\u00b4h agribhnata, IX, 70, 3, does not help us much. 'Does not X, 47, 7. st\u00f3m\u00e2h hridispr\u00edsah m\u00e1nas\u00e2 vaky\u00e1m\u00e2n\u00e2h, indicate the original reading, m\u00e1nas\u00e2 vaky\u00e1m\u00e2n\u00e2m?' M. M.\nNote 2. The sr\u00fbkah are called dakshin\u00e2vr\u00edtah, I, 144, 1. By the word dakshin\u00e2v\u00e2\u00b4t the poet probably intended to designate the ladle also as procuring a Dakshin\u00e2 (sacrificial fee) to the priest.\nNote 1. On pr\u00e1yagyu, see M. M., vol. xxxii, p. 335, and Pischel, Ved. Studien, I, 98.\nNote 2. The flames of Agni.\nNote 3. Comp. below, 7, 10. The meaning seems to be: by thy (Agni's) greatness which is equal to that of Heaven and Earth.\nNote 1. I refer yag\u00f1\u00edy\u00e2sah, though it is a plural, to Heaven and Earth. Comp. Delbr\u00fcck, Altindische Syntax, 103.\nNote 1. The Padap\u00e2tha has dhruv\u00e1h. I think it should be dhruv\u00e9, comp. II, 41, 5. dhruv\u00e9 s\u00e1dasi \u00fattame \u2026 \u00e2s\u00e2te; IX, 40, 2. dhruv\u00e9 s\u00e1dasi s\u00eedati.\nNote 2. I. e. Heaven and Earth.\nNote 3. \u00c2\u00b4skra seems derived from \u00e2-sak (Joh. Schmidt, Kuhn's Zeitschrift, XXV, 71).\nNote 4. Or 'the two milch-cows which instantly give milk,' if sabar- is to be connected with the Greek \u1f04\u03c6\u03b1\u03c1; comp. Bartholomae, Bezzenberger's Beitr\u00e4ge, XV, 17.\nNote 5. Vishnu is not the only god who is called urug\u00e2y\u00e1, and there is no reason therefore why the epithet should not be referred here to Agni.\nNote 1. Comp. Lanman, Noun-Inflection, pp. 402, 413.\u2014See below, IV, 2, 3.\nNote 1. See Geldner, Vedische Studien, I, 114 seq.\nNote 2. Should the accent be \u00e1pah? Comp. III, 1, 3, note 3.\nNote 3. It is very probable that us\u00e1dhak (comp. III, 34, 3; VII, 7, 2) is an epithet of Agni. We should expect the genitive; us\u00e1dhak, which violates the construction, seems\nto stand metri causa. Or is us\u00e1dhak an accusative singular neuter, so that the literal translation would be: 'When the gods praised the work, burning in the forests, of the Hotri'?\nNote 1. On \u00fb\u00b4ma, comp. Pischel, Vedische Studien, I, 223.\nNote 1. Comp. above, II, 2, 7.\nNote 2. See Windisch in the Festgruss an Boehtlingk, p. 114.\nNote 3. There is one syllable above the number; the metre and meaning would be all right if we were to read adhvar\u00e9 (for adhvar\u00e9va): '(the two goddesses) stand at the sacrifice,' &c. Prof. Max M\u00fcller explains: 'Adhvar\u00e2\u00b4-iva, like two sacrifices, like two sacrificial altars, barhis.'","title":"Vedic Hymns, Part II (SBE46): III, 6","type":"page"}