{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe46/sbe46074.htm","path":"hin/sbe46/sbe46074.htm","source_url":"https://sacred-texts.com/hin/sbe46/sbe46074.htm","text":"Vedic Hymns, Part II (SBE46), by Hermann Oldenberg [1897]\n1. The joy-giving Hotri has taken his place at the sacrifices 1, He the true, the sacrificer, the highest sage, the worshipper. Agni whose chariot is lightning, the son of strength, whose hair is flame, has spread forth his light over the earth.\n2. It 1 has been offered to thee\u2014be pleased with the adoring speech 2\u2014to thee who is observant of it, O righteous, strong one. Bring hither thou who art wise, the wise (gods). Sit down on the sacrificial grass in the middle (of it) for bliss, O worshipful one!\n3. To thee, Agni, Night and Dawn who further thy strength 1, shall hasten on the paths of the wind. When (the mortals) anoint the ancient one 2 with offerings, they 3 stand in the house as on a chariot-seat 4.\n4. Mitra and Varuna, O strong Agni, and all the Maruts shall sing to thee a pleasant song, when thou, O son of strength, standest with thy flames, a sun spreading out men 1 over the (terrestrial) dwellings.\n5. We have given thee thy desire to-day, sitting down near thee adoringly with outstretched hands 1: sacrifice thou to the gods as a priest with thy mind most skilled in sacrifice, with unerring thoughts, O Agni!\n6. From thee indeed, O son of strength, proceed manifold divine blessings and gains 1. Give us thousandfold true wealth according to thy guileless word, O Agni!\n7. What we have done here for thee at this sacrifice, we mortals, O skilful and thoughtful god, take thou notice of all that, O (god) with the good chariot 1; make all this (sacrificial food) here savoury, immortal Agni!\nThe same Rishi. The metre is Trishtubh.\u2014Verse 5 = VS. XVIII, 75.\nNote 1. On vid\u00e1tha, comp. I, 31, 6, note 2.\nNote 1. The subject to be supplied seems to be n\u00e1mah-uktih.\nNote 2. The words n\u00e1mah-uktim gushasva form a parenthesis, as Ludwig has seen.\nNote 1. It is possible that here, as in several other passages, a confusion between the two verbs v\u00e2g\u00e1yati and v\u00e2gay\u00e1ti has taken place. If the reading were v\u00e2gay\u00e1nt\u00ee, we should have to translate, 'Night and Dawn who are striving together (as if running a race against each other?).'\nNote 2. The ancient one is Agni.\nNote 3. The two goddesses, Night and Dawn.\nNote 4. The Padap\u00e2tha has vandh\u00far\u00e2-iva, which may be the dual of vandh\u00far (I, 34, 9). But more probably it should be vandh\u00fare-iva (nom. dual, neuter or loc. sing.), comp. I, 64, 9. \u00e2\u00b4 vandh\u00fareshu \u2026 tasthau; I, 139, 4. \u00e1dhi v\u00e2m sth\u00e2\u00b4ma vandh\u00fare; III, 43, 1. vandhureshth\u00e2\u00b4h, and see III, 6, 10. adhvar\u00e9va. On contracted Pragrihya vowels, see H. O., Die Hymnen des Rig-veda, I, p. 456.\nNote 1. On nr\u00ee\u00b4n and the different theories proposed for this word, see above, I, 146, 4, note 5.\nNote 1. Comp. X, 79, 2. utt\u00e2n\u00e1hast\u00e2h.\nNote 1. For this hemistich, comp. VI, 13, 1; 34, 1.\nNote 1. The traditional text has tv\u00e1m v\u00edsvasya sur\u00e1thasya bodhi, which can only mean, 'take thou notice of every one who has a good chariot'\u2014which Bergaigne (Quelques observations sur les figures de rh\u00e9torique dans le Rig-veda, p. 15) explains: 'Le char en question est la pri\u00e8re qui am\u00e8ne le dieu au sacrifice.' I believe that the text is corrupt; instead of sur\u00e1thasya I think we should read surath\u00e2sya (= suratha asya).","title":"Vedic Hymns, Part II (SBE46): III, 14","type":"page"}