Sāmaveda 1:8 translation & grammar

आ ते वत्सो मनो यमत्परमाच्चित् सधस्थात् अग्ने त्वां कामये गिरा

आ ते मनः वत्सः यमत् परमाच्चित्  सधस्थात् अग्ने त्वाम् कामये गिरा 

अग्ने आ ते मनः चित् परमात् सधस्थात् यमत् वत्सः त्वाम् गिरा कामये 

Indeed O Agni, aiming to draw your mind from [your] most excellent abode, Vatsa longs for you by means of [this] hymn. 

आ particle showing assent, 'Verily! Indeed!'
वत्सः nominative, masc, singular. Name of seer
त्वाम् accusative, singular, pronoun - to you (तुम को in Hindi)
गिरा feminine, instrumental, singular of गिर् = speech, voice. As adjective it has the sense of invoking, praising. In Vedic times it was always by a hymn
कामये - "[I] long for" 1st person, singular, causative verb in ātmanepada
अग्ने! - 'O Agni' vocative case
ते - your (short form for तव)
मनः - mind - neuter, nominative, singular
परमात् - most high, excellent - ablative adjective agreeing with सधस्थात् 
सधस्थात् neuter, ablative singular "from [the] abode" (सधस्थ neuter noun = spot, abode region. Derived from √sthā to stand/stay)
चित् - verb = to intend to, aim*  
यमत् = present participle drawing, moving*
Griffiths uses the optative May I draw - but there is no evidence for this. It's probably to make the translation elegant.

*Motion is listed by Apte as 'yaman' and I wonder if I'm force fitting it to suit Griffith's translation. Similarly 'cit'. A root form of the verb is used in compound, but परमाच्चित्  doesn't look like a compound to me. I'm not an expert in Vedic grammar, so it could be that both are governed by rules I'm not aware of.  For now even though I'm not totally happy with these two, I'm posting as is. If you have an explanation, please leave a comment! I'd be grateful.

Sāmaveda 1:6 Translation

त्वं नो अग्ने महोभिः पाहि विश्वस्या अरातेः उत द्विषो मर्त्यस्य (Sāmaveda 1:6)

Vigraha & Anvaya

त्वम् नः महोभिः पाहि अग्ने विश्वस्या अरातेः उत मर्त्यस्य द्विषः 

Agni, protect us with [through] your might, from all adversity/malignity [and] from the enmity/hatred of mortals.

अग्ने - vocative - addressing Agni

त्वम्  - you

नः - us (this is a short form for अस्मान् =हम को) 

महोभिः - ablative plural पञ्चमी विभक्ति बहुवचन of Might (महन् neuter noun)  = might or great deeds से*. The ablative has a sense of source =from, as a result of 

पाहि - protect (Imperative - You protect [us])

विश्वस्या - of the world/universe=all (feminine genitive singular adjective agreeing with अरातेः

अरातेः - from adversity/malignity (ablative singular of feminine noun अराति = adversity, malignity. Declines like शक्ति)

उत - and, even

मर्त्यस्य - of mortals (masculine, genitive, singular)

द्विषः - Enemies, hatred (nominative, plural of द्विष् m/n) 

* could also be ablative plural of मह (neuter noun meaning great deeds)

Translation of Sāmaveda hymn Bk1 vs3

When exploring the possibility of doing my M.A in Hindu Studies, I asked Dr. Lynn Thomas (Roehampton University) if it was possible for me to do so without learning Sanskrit. She said "Yes, of course - but you'll have to read at least 5 translations of a text before you can begin to approximate what the original means!" I'm grateful to her for her advice. She was instrumental in my decision to learn Sanskrit. The journey continues...

अग्निन् दूतम् वृणीमहे होतारम् विश्ववेदसम् अस्य यज्ञ्यस्य सुक्रतुम्  

(http://www.astrojyoti.com/pdfs/DevanagariFiles/Samaveda.pdf)

(वयम्) वृणीमहे - We choose 

अग्निन् accusative, sing, masc (अग्नि को) 

दूतम्  - envoy, consul: accusative, sing, masc (उस अग्नि को जो दूत है) 

होतारम् -  priest (office of hotṛ): accusative, sing, masc (उस अग्नि को जो होत्र है) 

विश्ववेदसम्* - omniscient: accusative, sing, masc (उस अग्नि को जो सब जानता है)  √vid

अस्य यज्ञ्यस्य - genitive, sing, masc (of this sacrifice) 

सुक्रतुम्  - skillful: accusative, masc adjective for Agni. From√kṛ

(We have to supply अस्ति, as very often in Sanskrit - Agni 'is' all these things)

Translation:

(That) Agni (who is our) envoy (to the gods), priest (of the sacrifice), omniscient, (and) skillful (with regard to) this sacrifice, We choose (that Agni)

*This translation stems from a question mark I raised on Griffith's interpretation of विश्ववेदसम् as "possessor of all wealth" after a Twitter exchage with Wayne McEvilly:

"Agni we choose as envoy, skilled performer of this holy rite, Hotar, possessor of all wealth." (http://www.sacred-texts.com/hin/sv.htm)

The attested and most widely used definition of  'vedas' is knowledge, or science. 'vedas' also means property or wealth. (http://www.sanskrit-lexicon.uni-koeln.de/monier/) 

If we take viśvavedas as a genitive tatpuruṣa compound - we get (Agni who is) a) knowledge of the world, or b)wealth of the world. Grammatically, both a and b are correct. So we have to second guess the ancients. At the time of the composition of this hymn, were Vedic Indians still overwhelmingly materialistic, or had they begun the transition to an overriding love of knowledge which finds its fruition in the Upaniṣads? 

A lot of translators have taken it as possessor of wealth. Wayne then informs me that S.V Ganapati's translation is:

‏@waynemcevilly

@RohiniBakshi 2 "Agni! You preside over yajna (life activity) bestow desire4welfare on the home&support homes of men eagerly thru 

This version reflects a lot of cultural overlay. Yes Agni presides over the yajña, and yes he bestows welfare on homes etc. But that is information coming to us from other verses, other sources, other myths. This particular verse does not specifically mention any of this. The thing is, just as Ganapati chooses his interpretation, I might just as easily add 'Agni, you who give us heaven' because when the yajña is properly done, the sacrificer attains heaven. But it doesn't say that explicitly in the verse, does it? Neither does it talk about bestowing and presiding. So, learn Sanskrit, read the text, read the translations, then make up your own mind!