वेदों की प्राचीनता एवं काल-निर्णय / ओरायन (लोकमान्य बाल गंगाधर तिलक - खगोलीय वैदिक शोध)

174 THE ARCTIC HOME IN THE VEDAS.
or reasonable than this; but still Prof. Max Muller translates
the verse to mean "All those who protect the generations of
men, who protect the mortal from injury,"* in spite of the fact
that this is tautological and that there is no conjunctive par-
ticle in the text (like cha) to join what according to him are the
two objects of the verb 'protect.' Mr. Griffith seems to have
perceived this difficulty, and has translated, "Who all, through
ages of mankind, guard mortal man from injury." Another
passage which is equally decisive on this point, is X, 140, 6.
The verse† is addressed to Agni, and people are said to have
put him in front to secure his blessings. It is as follows :—
Ritâvânam mahisham vishva-darshatam
agnim sumnâya, dadhire puro janâḥ
Shrut-karṇam saprathas-tamam
tvâ girâ daivyam mânushâ yugâ ॥
Here ṛitâvânam (righteous), mahisham (strong), vishva-dar-
shatam (visible to all), agnim (Agni, fire), shrut-karṇam (attentive
eared), saprathas-tamam (most widely-reaching), tvâ (thee) and
daivyam (divine) are all in the accusative case governed by
dadhire (placed), and describe the qualities of Agni. Janâḥ
(people) is the nominative and dadhire (placed) is the only verb in
the text. Sumnâya (for the welfare) denotes the purpose for which
the people placed Agni in front (puro) ; and girâ (by praises) is
the means by which the favour of Agni is to be secured. If we,
therefore, leave out the various adjectives of Agni, the verse
means, "The people have placed Agni (as described) in front for
their welfare, with praises." The only expression that remains is
mânushâ yugâ, and it can go in with other words in a natural
way only as an accusative of time. The verse would then mean

• See S. B. E. Series, Vol. XXXII, p. 312.
  † Rig. X, 140, 6,—ऋतावानं महिषं विश्वदर्शतमग्निं सुम्नाय दधिरे पुरो
  जनाः। श्रुत्कर्णं सप्रथस्तमं त्वा गिरा दैव्यं मानुषा युगा ॥