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Vedic Hymns, Part II (SBE46), by Hermann Oldenberg [1897], at sacred-texts.com
1. Thee, O Agni, the men who love Rita have kindled, the ancient ones thee the ancient, for the sake of bliss, O (god) who art produced by strength; the highly-brilliant, worshipful, in whom all refreshment dwells, the household god, the lord of the house, the chosen.
2. Thee, O Agni, the clans have set down, the ancient guest, the flame-haired lord of the house, with mighty light, with many shapes, the winner of prizes, giving good shelter and good help, who is busy among the decayed (wood) 1.
3. Thee, O Agni, the human clans magnify, who knowest (the art of sacrificial) libations, who separatest (what was mixed) 1, the highest bestower of treasures, who, (though) dwelling in secret, O blessed one, (yet) art visible to all, mightily roaring, an excellent sacrificer, shining with ghee.
4. Thee, O Agni, the supporter, we always have praised with our songs and have sat down near thee with adoration. Thus being kindled, O Aṅgiras, be pleased with us, as a god through the mortal's brilliant (offering) 1, with thy glorious splendours.
5. Thou, O Agni, manifold-shaped, bestowest vigour on every house in thy ancient way, O much-praised one.! Thou rulest with might over much food. This impetuousness of thine, when thou rushest forward impetuously, is not to be defied.
6. Thee, O Agni, when kindled, O youngest one, the gods have made their messenger and bearer of
oblations. Thee who extendest over wide spaces, who dwellest in ghee, into whom offerings are poured, they have made their eye, impetuous, stirring thoughts.
7. Thee, O Agni, on whom offerings of ghee are poured, (men) desirous of thy favour have kindled from of old with good fuel. Thus, grown strong, increased by the plants, thou spreadest thyself over the terrestrial spaces.
The same Rishi. Metre, Gagatî.—Verse 3 = TS. III, 3, 11, 2. Verses 6, 7 = TB. I, 2, 1, 12.
Note 1. The Padapâtha gives garat-vísham. I prefer this explanation to gara-dvísham ('who hates decay').
Note 1. Agni is, in the later ritual, worshipped as 'separator' (víviki), if the sacrificer's fires have become mixed with other fires. See Taittirîya Brâhmana III, 7, 3, 5; Satapatha Brâhmana XII, 4, 4, 2 (where this very verse is quoted), &c.
Note 1. For yasásâ, Böhtlingk-Roth conjecture yásasâ, which seems to me a conjectura nimis facilis. I think that the adjective yasásâ is right, and that a noun, meaning 'offering' or the like, should be supplied. Cf. above, IV, 1, 16, note 4.