9. Thou, O Agni, art born, the mightiest by might , for the divine world, the strongest one, like wealth for the divine world. For thy delight is most strong, and thy power is most brilliant. And

they walk around thee , O (god) who never growest old, like obedient (servants), O (god) who never growest old.

10. Let your praise go forth to the great Agni, who is mighty in his might, who awakens at dawn, like a winner of cattle --let it go forth to Agni. When (the worshipper) rich in offerings has loudly praised him in all lands , he wakes like a singer in front of the dawns , the flaming one (?), the Hotri (in front) of the dawns .

11. Thus being seen by us, bring near to us, O Agni, graciously united with the gods, benignantly, great wealth benignantly. Make us behold great (bliss of valiant offspring ), O mightiest one, that we may obtain such enjoyment. Produce great bliss of valiant offspring, O bountiful Lord, (as fire is produced) by attrition, for those who praise thee, like a strong hero in thy might.

NOTES.

The Rishi is Parukkhepa Daivodasi, the metre Atyashti (verse 6 Atidhriti).--Verses 1-3 = SV. II, 1163-1165. Verse 1 = SV. I, 465; VS. XV, 47; TS. IV, 4, 4, 8; MS. II, 13, 8; AV. XX, 67, 3.

Verse 1.

Note [1:127:1:1]1. There is no doubt that the reading of the Rig-veda text vasum is correct; the Sama-veda has vasoh. Comp. H. O., Prolegomena, p. 280.

Note [1:127:1:2]2. 'Is it a play on the word? Like a priest knowing all things?' M. M.

Note [1:127:1:3]3. There is a metrical irregularity in this Pada; it has six syllables instead of five before the caesura. The text, however, seems to be correct.

Verse 2.

Note [1:127:2:1]1. The first Pada is Trishtubh instead of Gagati. It would be easy to correct huvemahi, but that form is never found in the Rig-veda, though both huvema and havamahe are frequent. Thus it is very probable that we have here a metrical irregularity of the type described by H. O., Prolegomena, p. 117.

Note [1:127:2:2]2. Comp. VIII, 60, 3. viprebhih sukra manmabhih.

Note [1:127:2:3]3. If the explanation of parigman which we have adopted (see above, I, 79, 3, note 2) is correct, it will be impossible, of course, to accept Bergaigne's opinion (Rel. Ved., II, 505, note I) that the accusative dya'm is governed by parigmanam.

Verse 3.

Note [1:127:3:1]1. In the second Pada one syllable is wanting. The text seems to be correct, and the irregularity apparently is the typical one described by H. O., Prolegomena, p. 68 seq.: the Pada has the tetrasyllabic beginning (before the caesura), and it goes on as if the beginning had been pentasyllabic. Several Padas of the same irregular structure occur in our hymn, thus in verse 9: tvam (read tuam) agne || sahasa sahantamah; verse 10: pra vah mahe || sahasa sahasvate; ushah-budhe || pasu-se na agnaye.