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Vedic Hymns, Part II (SBE46), by Hermann Oldenberg [1897], at sacred-texts.com
1. Agni being kindled, set down on the earth, has stood up with his face towards all worlds. May the Hotri, the purifier, the ancient, wise one, may god Agni sacrifice to the gods, he who is worthy (of being the sacrificer).
2. Narâsamsa, anointing the abodes (of the sacrifice), equal by his greatness to the three heavens, endowed with beautiful light, moistening the offering, his mind being intent on scattering ghrita—may he anoint the gods on the summit of sacrifice.
3. Being magnified 1 in our mind, Agni, sacrifice for us to-day to the gods before the human (sacrificer) 2, thou who art worthy (of being the sacrificer). Conduct hither the unshakable host of the Maruts. Sacrifice, O men, to Indra who sits on the Barhis.
4. O divine Barhis! On this (Barhis) which is large, rich in valiant men, which has been spread on this Vedi (or sacrificial altar) rich in gain, ready for wealth, which is anointed with ghrita, sit down, O Vasus, O Visve devâs, O Âdityas 1 worthy of worship!
5. May the divine doors which are easily passable, open themselves wide when invoked with adoration. May they, the far-embracing, undecaying ones, open wide, purifying our glorious race 1 which is rich in valiant men.
6. May Dawn and Night, grown strong from of
old, joyful like two birds (?) 1, (do) their work well for us—they who weave, turned towards each other, the stretched-out warp, the ornamented form of the sacrifice 2, (the two goddesses) flowing with plenty, rich in milk.
7. May the two divine Hotris, the first ones, very knowing, very marvellous, perform the sacrifice rightly with their (sacrificial) verse. Sacrificing to the gods they anoint (them) 1, observing the right time, on the navel of the Earth, over the three ridges (of the three worlds).
8. May Sarasvatî, the accomplisher of our prayer, may the goddess Ilâ, all-victorious Bhâratî—may the three goddesses, according to their wont, sit down on this Barhis and protect it, the faultless shelter.
9. Through (the god's) hearing (our prayer) a manly son is born (to us), tawny-coloured, rich in gain, bringing vigour, loving the gods. May Tvashtri deliver for us a son, the navel (i. e. the tie that binds generations together), and may he then go to the abode of the gods.
10 1. May the tree (i. e. the sacrificial post) stand by, letting loose (the offering which goes to the gods). May Agni make the offering ready in consequence of our prayers. May the prescient divine butcher carry the thrice-anointed offering to the gods.
11. He 1 is joined with ghrita 2. His womb (on the altar) is ghrita. He rests on ghrita. His abode is ghrita. Carry hither (the gods) according to thy wont! Rejoice 3! Carry, O bull, the offering, over which the Svâhâ has been spoken, (to the gods).
The same Rishi. Metre, Trishtubh; verse 7: Gagatî.—Verse 9 = TS. III, 1, 11, 2; TB. II, 8, 7, 4; MS. IV, 14, 8. Verse 11 = VS. XVII, 88; TÂ. X, 10, 2.
Note 1. The text has îlitáh. Comp. above, I, 1, 1, note 2.
Note 2. Comp. X, 53, I. ní hí sátsat (scil. agníh) ántarah pû´rvah asmát.
Note 1. It is very probable that the poet intends to distinguish the Vasus, the Visve devâs, and the Âdityas as three categories of gods. But then we should expect the accent â´dityâh. Comp. VII, 51, 3. âdityâ´h vísve marûtah ka vísve devâ´h ka vísve; X, 125, 1. ahám rudrébhih vásubhih karâmi ahám â´dityaíh utá visvádevaih.
Note 1. Comp. the Grihya Mantra addressed to the Mekhalâ, of which it is said 'varnam pavitram punatî nah âgât,' Sâṅkhâyana Grihya II, 2, 1, &c.
Note 1. The meaning of vayỹa (comp. IX; 68, 8) is uncertain. Possibly it is derived from ví, 'the bird.' According to Sâyana it would mean 'weavers' (vânakusale iva). Vayỹeva may be vayỹe iva (dual feminine), in spite of the artificial theory of the Pragrihya vowels; see Lanman, p. 361; H. O., Hymnen des Rig-veda, I, 456. Or it may be vayỹâ iva, dual masculine or singular feminine (comp. VII, 2, 6).
Note 2. Comp. VII, 42, 1. adhvarásya pésah.
Note 1. Comp. VIII, 39, 1. agníh devâ´n anaktu nah.
Note 1. With the first hemistich compare especially, III, 4, 10 (see below).
Note 1. 'He' of course is Agni.
Note 2. Differing from M. M., vol. xxxii, p. 185, I take ghritam as an accusative.
Note 3. Comp. III, 6, 9 (see below).