Vedic Hymns, Part II (SBE46), by Hermann Oldenberg , at sacred-texts.com
1. I call for you Agni, shining with beautiful shine, praised with beautiful praise 1, the guest of the clans, the receiver of fine offerings, who is desirable like Mitra (or, like an ally), Gâtavedas the god, among godly people.
2. The Bhrigus worshipping him in the abode of the waters 1 have verily 2 established him among the clans of Âyu. Let him surpass all worlds, Agni, the steward of the gods 3, the possessor of quick horses.
3. The gods have established beloved Agni among the human clans as (people) going to settle (establish) Mitra 1. May he illuminate the nights that are longing (for him), he who should be treated kindly by the liberal (worshipper) in his house.
4. His prosperity is delightful as good pasture (?) 1; delightful is his appearance when the burning one is driven forward, he who quickly shaking his tongue among the plants waves 2 his tail mightily like a chariot-horse.
5. When they praised 1 to me the monstrous might of the eater of the forests 2, he produced his (shining) colour as (he has done) for the Usigs 3. With shining splendour he has shone joyously, he who having grown old has suddenly become young (again).
6. He who shines on the forests 1 as if he were thirsty, who resounded like water on its path, like (the rattle of the wheels) of a chariot 2—he whose
path is black, the hot, the joyous one has shone, laughing 3 like the sky with its clouds.
7. He who has spread himself burning over the wide (earth), moves about like an animal, free, without a keeper. The naming Agni, burning down the brushwood, with a black trail 1, has, as it were, tasted the earth.
8. Now in the remembrance of thy former blessings this prayer has been recited to thee at the third sacrifice 1. Give to us, Agni, mighty strength with a succession of valiant men, with plenty of food; (give us) wealth with good progeny 2.
9. Give, O Agni, such vigour to thy praiser together with his liberal (lords), that the Gritsamadas, rich in valiant men, victorious over hostile plots, attaining (their aim) in secret, may overcome through thee (their rivals) who get behind 1.
The Rishi is Somâhuti Bhârgava, the metre Trishtubh.—No verse occurs in the other Samhitâs.
Note 1. To me there seems to be no doubt that the meaning of suvriktí is something like 'beautiful prayer,' beautiful song,' and then 'a god who is invoked with beautiful songs.' Thus suvriktáyah or other cases of the same word stand by the side of stómâh … gírah, VIII, 8, 22; of gírah, I, 64, 1; VIII, 96, 10, comp. X, 64, 4; of bráhma, VII, 31, 11; 97, 9; of stómaih, VII, 96, 1; of dhîtíbhih, VI, 61, 2; of ákkhoktibhih matînâ´m, I, 61, 3, and so on. Comp. also VII, 83, 9. hávâ´mahe vâm vrishanâ suvriktíbhih; X, 41, 1. rátham … suvriktíbhih vayám vỹushtâ ushásah havâmahe; X, 80, 7. avokâma suvriktím.
This being the meaning of the word, I cannot think it probable—and herein I differ from the opinion pronounced by Prof. Max Müller, vol. xxxii, p. 109—that it stands in connection with the verb vrig in its well-known use referring to the Barhis. In my opinion (comp. also Geldner, Vedische Studien, I, 151) suvriktí may be connected with another use of vrig, with the meaning of this verb 'to draw a god towards himself, averting him from other sacrificers' (materials regarding this use of vrig have been collected by Geldner, loc. cit., 144). Or possibly the word may be derived, as Prof. von Roth believes, from rik (comp. suvita derived from i). It is true that the substantive rikti does not occur by itself: but, as Prof. Max Müller remarks (loc. cit.), this would not be fatal to Prof. von Roth's etymology, because many other words in the Veda occur as uttarapadas only. If we accept this theory, we should of course have to separate suvriktí from námovrikti and svávrikti.
Note 1. Comp. X, 46, 2. imám vidhántah apâ´m sadhásthe.
Note 2. Literally, 'doubly.' 'In two places, in the abode of the waters and among the clans of man.' M. M. Compare, however, X, 46, 2 (see last note).
Note 3. Devâ´nâm aratíh; comp. I, 58, 7, note 1.
Note 1. The meaning seems to be that people going to settle anywhere, secure safety by ceremonies addressed to Mitra, i. e. possibly by concluding alliances which stand under the special protection of Mitra. Comp. IV, 33, 10; H. O., Religion des Veda, 186, note 1.—Mitra is kshetrasâ´dhas, VIII, 31, 14.
Note 1. Svásya-iva seems to be corrupt. Possibly we might read sûyávasâ-iva pushtíh. In X, 11, 5 we read, sádâ asi ranváh, yávasâ-iva púshyate. IV, 16, 15. ókah ná ranvâ´ sudrísî-iva pushtíh.—The translation of the traditional
reading would be, 'His prosperity is delightful, like that of a person belonging to us.'
Note 2. Bháribhrat seems to be a participle: but then dodhavîti must be accented (dódhavîti).
Note 1. On the verb pan, comp. Pischel, Vedische Studien, I, 199 seq.
Note 2. Vanád seems to be, as Grassmann has seen, a compound of ván, 'the forest' (comp. the genitive vanâ´m, the locative vámsu), and of ád. Of Agni is said several times 'vánâni atti.'
Note 3. On the mythical ancestors designated as the Usigas, see Bergaigne, I, 57 seq.
Note 1. The forests, of course, are the fuel.
Note 2. To ráthyâ-iva probably kakrâ´ (nom. plur.) is to be supplied.
Note 3. The 'laughing' of the sky is the lightning (Benfey, Vedica und Verwandtes, 138). The flames of Agni flash through the smoke as the lightning shines in the clouds.
Note 1. See Geldner, Vedische Studien, II, 29 seq.; Roth, Zeitschrift der Deutschen Morgenländ. Gesellschaft, XLVIII, 107.
Note 1. The text has tritî´ye vidáthe (comp. I, 31, 6, note 2). Does this mean at the tritîya-savana? Three vidathas are spoken of also in VI, 51, 2; VII, 66, 10.
Note 2. On the metrical irregularity, comp. H. O., Die Hymnen des Rig-veda, I, 67.
Note 1. 'May prevail, destroying through thee the neighbours lying in ambush.' M. M. To me gúhâ seems to be connected with vanvántah.