MANDALA III, HYMN 27.

ASHTAKA III, ADHYAYA 1, VARGA 28-30.

1. Forward (goes) your strength tending heavenward, rich in offerings, with the (ladle) full of ghee. To the gods goes (the worshipper) desirous of their favour.

2. I magnify with prayer Agni who has knowledge of prayers (?), the accomplisher of sacrifice, who hears us, and in whom (manifold wealth) has been laid down.

3. O Agni, may we be able to bridle thee the strong god ; may we overcome (all) hostile powers.

4. Agni, inflamed at the sacrifice, the purifier who should be magnified, whose hair is flame--him we approach (with prayers).

5. With his broad stream of light the immortal Agni, clothed in ghee, well served with oblations, is the carrier of offerings at the sacrifice.

6. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither for help.

7. The Hotri, the immortal god goes in front with his secret power , instigating the sacrifices .

8. The strong (horse, i. e. Agni) is set at the races. He is led forth at the sacrifices, the priest, the accomplisher of sacrifice.

9. He has been produced by prayer, the excellent one. I have established him, the germ of beings, for ever the father of Daksha .

10. I have laid thee down , the excellent one, with the nourishment of Daksha, O thou who art produced by power, O Agni, thee the resplendent one, O Usig .

11. The priests, eager to set to work the Rita , kindle with quick strength Agni the governor , him who crosses the waters .

12. I magnify the child of vigour at this sacrifice, who shines under the heaven, the thoughtful Agni.

13. He who should be magnified and adored, who is visible through the darkness, Agni, the manly, is kindled .

14. Agni, the manly, is kindled, he who draws hither the gods like a horse. The (worshippers) rich in offerings magnify him.

15. We the manly ones will kindle thee the manly (god), O manly Agni who shinest mightily.

NOTES.

The same Rishi. The metre is Gayatri.--The position of the hymn in the collection shows that it is to be divided into Trikas, and this is confirmed by the ritual use of several of these Trikas (see Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 19, note 1). Some of the Trikas at least, however, do not seem to form independent hymns; verse 10 very probably stands in connection with verse 9, and the same seems to be the case with verses 12 and 13. Ludwig (IV, 305) and Bergaigne (loc. cit.) consider the whole Sukta as a collection of Samidhenis or verses to be recited for each piece of wood thrown into the fire. Comp. Hillebrandt, Neu- und Vollmondsopfer, 77.--Verse 1