Hymns of the Atharva-Veda — SBE Vol. 42 (Clarendon Press, 1897) — second scan

I III-

THE

SACRED BOOKS OF THE EAST

O]

Bonbon

HENRY FROWDE

Oxford University Press Warehouse Amen Corner, E.C.

(JWw ?)orft

THE MACMILLAN CO., 66 fifth avenue

THE

SACRED BOOKS OF THE EAST

TRANSLATED

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XLII

AT THE CLARENDON PRESS 1897

I All rights reserved]

PRINTED AT THE CLARENDON PRESS

BY HORACE HART PRINTER TO THE UNIVERSITY

HYMNS OF THE ATHARVA-VEDA

TOGETHER WITH

EXTRACTS FROM THE RITUAL BOOKS AND THE COMMENTARIES

TRANSLATED BY

MAURICE BLOOMFIELD

AT THE CLARENDON PRESS 1897

[All rights reserved']

CONTENTS.

Introduction : — BJI„M

PAGES

I. The names of the Atharva-veda and their meanings xvii

II. The position of the Atharva-veda in Hindu Litera-

ture in general ...... xxviii

w III. The Atharva-veda in the view of its Ritualistic

** Literature .... . . . lvii

° Prefatory remarks ....... lxxi

s:

«*» Hymns, Translation and Commentary : —

I. Charms to cure diseases and possession by demons of disease (bhaisha^yani).

Book v, 22. Charm against takman (fever) and

related diseases

vi, 20. Charm against takman (fever) . ^ i, 25. Charm against takman (fever) .

vii, 116. Charm against takman (fever) v, 4. Prayer to the kushMa-plant to destroy

^ takman (fever)

j xix, 39. Prayer to the kush/^a-plant to de-

^s stroy takman (fever) and other ailments .

^ i, 12. Prayer to lightning, conceived as the

K4 cause of fever, headache, and cough

y i, 22. Charm against jaundice and related

*

Pkr

3>

468

3,

270

4,

$6$

4,

414

5,

676

7,

246

7,

263

8,

463

8,

513

diseases

vi, 14. Charm against the disease balasa

vi, 105. Charm against cough

i, 2. Charm against excessive discharges from

the body 8, 233

ii, 3. Charm against excessive discharges from the body, undertaken with spring- water 9' 277

(.

*\ I-

Vlll CONTENTS.

BOOK PAGES

vi, 44. Charm against excessive discharges from

the body ....... 10, 481

i, 3. Charm against constipation and retention of

urine 10, 235

vi, 90. Charm against internal pain (colic), due to

the missiles of Rudra 11,506

i, 10. Charm against dropsy . . . . 11, 241 vii, 83. Charm against dropsy . . . .12, 562 vi, 24. Dropsy, heart-disease, and kindred maladies

cured by flowing water . . . . 12,471

vi, 80. An oblation to the sun, conceived as one of

the two heavenly dogs, as a cure for paralysis 13, 500 ii, 8. Charm against kshetriya, hereditary disease . 13, 286 ii, 10. Charm against kshetriya, hereditary disease . 14, 292 iii, 7. Charm against kshetriya, hereditary disease . 15, 336 i, 23. Leprosy cured by a dark plant . . . 16, 266 i, 24. Leprosy cured by a dark plant . . . 16, 268 vi, 83. Charm for curing scrofulous sores called

apa&t 17, 503

vii, 76. A. Charm for curing scrofulous sores called

apa&t 17, 559

B. Charm for curing tumours called ^ayanya 17, 560

C. Stanza sung at the mid-day pressure of

the soma . . . . . .18, 562

vii, 74. A. Charm for curing scrofulous sores called

apa&t 18, 557

A. Charm for curing scrofulous sores called

apa&t 17, 559

B. Charm for curing tumours called ^ayanya 17, 560

C. Stanza sung at the mid-day pressure of

the soma . . . . . .18, 562

vii, 74. A. Charm for curing scrofulous sores called

apa&t 18, 557

B. Charm to appease jealousy . . . 18,559

C. Prayer to Agni, the lord of vows . . 18, 559 vi, 25. Charm against scrofulous sores upon neck

and shoulders 19, 472

vi, 57. Urine (^dlasha) as a cure for scrofulous

sores

iv, 12. Charm with the plant arundhati (lakshd) for

the cure of fractures

v, 5. Charm with the plant sila^i (laksha, arundhati)

for the cure of wounds ....

vi, 109. The pepper-corn as a cure for wounds i, 17. Charm to stop the flow of blood . ii, 31. Charm against worms .... ii, 32. Charm against worms in cattle .

!9>

488

!9>

3^4

20,

419

21,

5l6

22,

257

22,

3*3

23>

3i7

CONTENTS.

IX

v, 23. Charm against worms in children iv, 6. Charm against poison iv, 7. Charm against poison vi, 100. Ants as an antidote against poison v, 13. Charm against snake-poison vi, 12. Charm against snake-poison vii, 56. Charm against the poison of serpents, scor- pions, and insects vi, 16. Charm against ophthalmia vi, 21. Charm to promote the growth of hair vi, 136. Charm with the plant nitatni to promote the growth of hair ..... vi, 137. Charm to promote the growth of hair iv, 4. Charm to promote virility .... vi, in. Charm against mania .... iv, 37. Charm with the plant a^a^rmgi to drive out

Rakshas, Apsaras, and Gandharvas ii, 9. Possession by demons of disease, cured by an amulet of ten kinds of wood .... iv, 36. Charm against demons (pua^a) conceived

as the cause of disease

ii, 25. Charm with the plant pmniparwi against the

demon of disease called kawva vi, 32. Charm for driving away demons (Rakshas

and PLra^as) ii, 4. Charm with an amulet derived from the

^arigida-tree, against diseases and demons xix, 34. Charm with an amulet derived from the

^•ahgi^a-tree, against diseases and demons xix, 35. Charm with an amulet derived from the

^•ahgi^a-tree, against diseases and demons vi, 85. Exorcism of disease by means of an amulet

from the vara«a-tree

vi, 127. The ^ipudru-tree as a panacea xix, 38. The healing properties of bdellium . vi, 91. Barley and water as universal remedies viii, 7. Hymn to all magic and medicinal plants, used as a universal remedy ....

vi, 96. Plants as a panacea

ii, 33. Charm to secure perfect health .

PAGES

23,

452

ix, 8. Charm to procure immunity from all diseases 45, 600 ii, 29. Charm for obtaining long life and prosperity

by transmission of disease . . . . 47,308

II. Prayers for long life and health (ayushyawi).

iii, n. Prayer for health and long life ♦ . . 49, 341

ii, 28. Prayer for long life pronounced over a boy . 50, 306

iii, 31. Prayer for health and long life . . . 51, 364

vii, 53. Prayer for long life 52, 551

viii, 1. Prayer for exemption from the dangers of

death 53, 569

viii, 2. Prayer for exemption from the dangers of

death 55, 573

v, 30. Prayer for exemption from disease and death 59, 455 iv, 9. Salve (a^-ana) as a protector of life and limb 61, 381 iv, 10. The pearl and its shell as an amulet bestow- ing long life and prosperity . . . . 62, 383 xix, 26. Gold as an amulet for long life . . 63, 668

III. Imprecations against demons, sorcerers, and ene- mies (abhi&irikam and kr/tydpratihara«ani).

i, 7. Against sorcerers and demons . . . 64, 237 i, 8. Against sorcerers and demons . . . 65, 239 i, 16. Charm with lead, against demons and sor- cerers 65, 256

vi, 2. The soma-oblation directed against demons

(rakshas) 66} 458

ii, 14. Charm against a variety of female demons,

conceived as hostile to men, cattle, and home 66, 298 iii, 9. Against vishkandha and kabava (hostile

demons) 67, 339

iv, 20. Charm with a certain plant (sadawpushpa)

which exposes demons and enemies . . 68, 398 iv, 17. Charm with the apamarga-plant, against

sorcery, demons, and enemies . . .69, 393 iv, 18. Charm with the apamarga-plant, against

sorcery, demons, and enemies . . . 70, 396 iv, 19. Mystic power of the apamarga-plant, against

demons and sorcerers 71, 397

CONTENTS. XI

81,

605

84,

608

88,

389

89,

294

90,

557

91*

285

9*>

334

vii, 65. Charm with the ap&m&rga-plant, against

curses, and the consequence of sinful deeds . 72, 556

x, 1. Charm to repel sorceries or spells . . 72, 602

v, 31. Charm to repel sorceries or spells . . 76, 456

v, 14. Charm to repel sorceries or spells . . 77, 429

viii, 5. Prayer for protection addressed to a talis- man made from the wood of the sraktya-tree . 79, 575

x, 3. Praise of the virtues of an amulet derived from the vara«a-tree

x, 6. Praise of the virtues of an amulet of khadira- wood in the shape of a ploughshare

iv, 16. Prayer to Varuwa for protection against treacherous designs

ii, 12. Imprecation against enemies thwarting holy work

vii, 70. Frustration of the sacrifice of an enemy .

Curse against one that practises hostile

charms 93? 475

vii, 13. Charm to deprive enemies of their strength 93, 544

IV. Charms pertaining to women (strikarmam).

ii, 36. Charm to obtain a husband . . . 94? 322

vi, 60. Charm to obtain a husband . . . 95» 491

vi, 82. Charm for obtaining a wife . . . 95, 50 2 vi, 78. Blessing for a married couple . . .96, 498

vii, 36. Love-charm spoken by a bridal couple . 96, 546 vii, 37. Charm pronounced by the bride over the

bridegroom 96, 54^

vi, 81. A bracelet as an amulet to ensure concep- tion 96, 501

iii, 23. Charm for obtaining a son (puzrasavanam) . 97, 356

vi, n. Charm for obtaining a son (pu/rcsavanam) . 97, 460

vii, 35. An incantation to make a woman sterile . 98, 545 vi, 17. Charm to prevent miscarriage . . -9s, 4^7

i, 11. Charm for easy parturition . . . 99, 242

Xll CONTENTS.

BOOK PAGES

i, 34. Charm with licorice, to secure the love of a

woman 99, 274

ii, 30. Charm to secure the love of a woman . 100, 311

vi, 8. Charm to secure the love of a woman . . 100, 459

vi, 9. Charm to secure the love of a woman . . 101, 459

vi, 102. Charm to secure the love of a woman . 1 01, 512 iii, 25. Charm to arouse the passionate love of

a woman 102, 358

vi, 139. Charm to arouse the passionate love of

a woman ....... 102, 539

vii, 38. Charm to secure the love of a man . . 103, 546 vi, 130. Charm to arouse the passionate love of

a man 104, 534

vi, 131. Charm to arouse the passionate love of

a man 104, 535

vi, 132. Charm to arouse the passionate love of

a man 104, 535

iv, 5. Charm at an assignation .... 105,371 vi, 77. Charm to cause the return of a truant

woman ....... 106, 496

vi, 18. Charm to allay jealousy . . . .106,467

vii, 45. Charm to allay jealousy .... 107, 547

i, 14. A woman's incantation against her rival . 107, 252

iii, 18. Charm of a woman against a rival or co-wife 107, 354

vi, 138. Charm for depriving a man of his virility . 108, 537 i, 18. Charm to remove evil bodily characteristics

from a woman 109, 260

vi, no. Expiatory charm for a child born under an

unlucky star 109, 517

vi, 140. Expiation for the irregular appearance of

the first pair of teeth 110,540

V. Charms pertaining to royalty (ra^-akarmam).

iv, 8. Prayer at the consecration of a king . . in, 378

iii, 3. Charm for the restoration of an exiled king . 112, 327 iii, 4. Prayer at the election of a king . . .113, 330 iii, 5. Praise of an amulet derived from the par«a-

tree, designed to strengthen royal power . 114, 331

viii, 8. Battle-charm

i, 19. Battle-charm against arrow- wounds iii, 1. Battle-charm for confusing the enemy, iii, 2. Battle-charm for confusing the enemy . vi, 97. Battle-charm of a king upon the eve of

battle

vi, 99. Battle-charm of a king upon the eve of

battle

xi, 9. Prayer to Arbudi and Nyarbudi for help in

battle

xi, 10. Prayer to Trishawdhi for help in battle v, 20. Hymn to the battle-drum .... v, 21. Hymn to the battle-drum, the terror of the

enemy

VI. Charms to secure harmony, influence in the assem-

bly, and the like (sa^manasyani, &c).

iii, 30. Charm to secure harmony

vi, 73. Charm to allay discord

vi, 74. Charm to allay discord

vii, 52. Charm against strife and bloodshed

vi, 64. Charm to allay discord

vi, 42. Charm to appease anger .

vi, 43. Charm to appease anger .

ii, 27. Charm against opponents in debate, under- taken with the pa/a-plant ....

vii, 12. Charm to procure influence in the assembly

vi, 94. Charm to bring about submission to one's will . . .

VII. Charms to secure prosperity in house, field, cattle,

business, gambling, and kindred matters, iii, 12. Prayer at the building of a house vi, 142. Blessing during the sowing of seed . vi, 79. Charm for procuring increase of grain vi, 50. Exorcism of vermin infesting grain in the

field

vii, 11. Charm to protect grain from lightning

116,

477

117,

478

117,

582

120,

262

121,

325

121,

327

122,

510

123,

510

123,

631

126,

637

I3°»

436

131. 439

134, 36r

135, 494

135, 495

136, 55o 136, 492

136, 479

137, 480

137, 304

138, 543

138, 508

140, 343

141, 54i

141, 499

142, 485 142, 543

XIV

CONTENTS.

BOOK PAGES

ii, 26. Charm for the prosperity of cattle . . 142, 303

iii, 14. Charm for the prosperity of cattle . . 143, 351 vi, 59. Prayer to the plant arundhati for protection

to cattle 144, 490

vi, 70. Charm to secure the attachment of a cow

to her calf 144, 493

iii, 28. Formula in expiation of the birth of twin- calves 145, 359

vi, 92. Charm to endow a horse with swiftness . 145, 507 iii, 13. Charm for conducting a river into a new

channel 146, 348

. . . . 155, 618

iv, 28. Prayer to Bhava and *Sarva for protection

from dangers 158, 406

vii, 9. Charm for finding lost property. . . 159, 542 vi, 128. Propitiation of the weather-prophet . . 160, 532 xi, 6. Prayer for deliverance from calamity, ad- dressed to the entire pantheon . . . 160, 628

VIII. Charms in expiation of sin and defilement.

vi, 45. Prayer against mental delinquency . .163, 483

vi, 26. Charm to avert evil 163, 473

vi,. 114. Expiatory formula for imperfections in the

sacrifice 164, 528

vi, 115. Expiatory formulas for sins . . . 164,529 vi, 112. Expiation for the precedence of a younger

brother over an older 164,521

vi, 113. Expiation for certain heinous crimes . 165, 527

CONTENTS. XV

vi, 120. Prayer for heaven after remission of sins . 165, 529 vi, 27. Charm against pigeons regarded as ominous

birds 166, 474

vi, 29. Charm against ominous pigeons and owls . 166, 475 vii, 64. Expiation when one is defiled by a black

bird of omen 167, 555

vi, 46. Exorcism of evil dreams . . . .167, 485 vii, 115. Charm for the removal of evil character- istics, and the acquisition of auspicious ones . 168, 564

IX. Prayers and imprecations in the interest of the

Brahmans.

v, 18. Imprecation against the oppressors of Brah- mans

v, 19. Imprecation against the oppressors of Brah- mans ........

v, 7. Prayer to appease Arati, the demon of grudge and avarice

xii, 4. The necessity of giving away sterile cows to the Brahmans

xi, 1. The preparation of the brahmaudana, the porridge given as a fee to the Brahmans

xii, 3. The preparation of the brahmaudana, the porridge given as a fee to the Brahmans

ix, 3. Removal of a house that has been presented to a priest as sacrificial reward

vi, 71. Brahmanical prayer at the receipt of gifts .

xx, 1 2 7. A kuntdpa-hymn

X. Cosmogonic and theosophic hymns.

xii, 1. Hymn to goddess Earth ....

xiii, 1. Prayer for sovereign power addressed to the god Rohita and his female Rohiwi

xi, 5. Glorification of the sun, or the primeval prin- ciple, as a Brahman disciple

xi, 4. Prawa, life or breath, personified as the supreme spirit

ix, 2. Prayer to Kama (love), personified as a pri- mordial power

169,

43o

171,

433

172,

423

174,

6$6

i79>

610

185, 645

x93>

595

196,

494

197,

688

*99>

639

207,

661

214,

626

713

INTRODUCTION.

I. The names of the Atharva-veda and

THEIR MEANINGS.

The fourth Veda is known in Hindu literature by an

The com- unusually large number of appellations. Of

pound stem these the dvandva plural atharvangirasa^ is old,

atharvangiras. occurring Ay X ^ 2Q . jt jg the name found at

the head of the Atharvan MSS. themselves. The appear- ance of this name in a given text has not unfrequently been made the basis — partly or entirely — for estimating the rela- tive chronology of that text. But this criterion can claim only negative value, since the designation occurs in a text as late as the Aujanasa-smrzti, III, 44 *• It is found in a great variety of texts of the Vedic literature, as may be seen in the subsequent account of the attitude of Hindu literature towards the fourth Veda (p. xxviii ff.), but at no period does it positively exclude other designations.

The locative singular of this same compound occurs in a passage not altogether textually certain, Mahabh. Ill, 305, 20 = 17066, where the Bombay edition has atharvangi- rasi jrutam, but the Calcutta, atharva^irasi mitam. The locative singular (apparently neuter) of the stem atharvangi- rasa occurs rarely, Ya^av. I, 312 (kujalam atharvangirase). A specimen of a derivative adjective from the compound may be seen at Manu XI, 33, atharvangirasi/z sruttA; cf. Mahabh. VIII, 40, 33 = 1848, krztyam atharv&ngirasim.

1* [42]

1 See Glvananda's Dharmajastrasawgraha, vol. i, p. 514.

XV111 HYMNS OF THE ATHARVA-VEDA.

The name atharvan, with a great variety of derivatives, is employed growingly as the designation of

Meaning of , *.* t& , . . , . ,,..

each of the the Veda; the name angiras by itself is so terms atharvan rare as to arrest attention when it is met.

and angiras.

The name atharvan, with a great variety of derivatives, is employed growingly as the designation of

Meaning of , *.* t& , . . , . ,,..

each of the the Veda; the name angiras by itself is so terms atharvan rare as to arrest attention when it is met.

and angiras.

At TS. VII, 5, ii, 2 = Kanaka Ajvamedha- grantha, V, 2, occurs the formula angirobhya^ svaha, pre- ceded by rtgbhyak, &c. svaha : it is, as far as is known, the solitary occurrence of this designation of the Atharva- veda in a Vedic text1. Quite frequently, however, the members of the compound atharvangirasa^ are separated so that each is mentioned by itself, but always in more or less close conjunction with one another. This shows that the compound is not a congealed formula, but that the texts are conscious of the fact that each has a distinct individuality, and a right to separate existence. In other words, the AV. actually consists of atharvan and angiras matter, and the question arises what elements in the make- up of this Veda these terms refer to. The answer, I believe, may now be given with a considerable degree of certainty : the term atharvan refers to the auspicious practices of the Veda, the bhesha^-ani (AV. XI, 6, 14), those parts of the Veda which are recognised by the Atharvan ritual and the orthodox Brahmanical writings, as santa., ' holy,5 and paush/ika, ' conferring prosperity ; ' the term angiras refers to the hostile sorcery practices of the Veda, the yatu (Sat. Br. X, 5, 2, 20), or abhiHra2, which is terrible (ghora).

In an article entitled, ' On the position of the Vaitana- sutra in the literature of the Atharva-veda/ Journ. Amer. Or. Soc. XI, 387 ff, I pointed out that the above-mentioned distinction is clearly made at Vait. Su. 5, 10, where two lists of plants are differentiated, one as atharva^ya^, the other as angirasya/*. The same distinction is maintained at Gop. Br. I, 2, 18. The former refers to the list of plants

1 In texts not Vedic the term angirasa/fc occurs occasionally as an abbreviated form of atharvangirasa^. Thus in the first superscription of the AV. Prati- jakhya, the 6aunakiya Aaturadhyayika, and in Pacini V, 2, 37. Cf. also Gop. Br. I, 1, 8.

2 For the distinction between janta and abhUarika see Kslus. 3, 19, and note 5 on p. 1 1 of our edition.

INTRODUCTION. XIX

Thus in the first superscription of the AV. Prati- jakhya, the 6aunakiya Aaturadhyayika, and in Pacini V, 2, 37. Cf. also Gop. Br. I, 1, 8.

2 For the distinction between janta and abhUarika see Kslus. 3, 19, and note 5 on p. 1 1 of our edition.

INTRODUCTION. XIX

catalogued at Kauy. 8, 16, and there distinctly described as sant&k, ' holy ;' the second list is stated at Vait. Su. 5, 10 itself to be angirasa, in the obscure terms, kapurviparva- rodakavWkkdvatina^/anirdahantibhir angirasibhi/£. These names are in general unknown, the text is not quite certain, but the designation of the last, nirdahanti, shows that the list is designed for unholy sorcery practices (abhiMrika) *. The adjective angirasa is in general in the ritualist texts of the AV. equivalent to abhiHrika. Thus sa/^bhara angi- rasa^, Kauj. 47, 2, means ' utensils for sorcery 2 ; ' da;/^/a angirasa^, Kauj. 47, 13, means ' staff for sorcery;' agnir angirasa/z, Kaui*. 14, 30, means 'sorcery-fire3.' The fifth kalpa of the AV., usually known as Angirasa-kalpa, bears also the names AbhiHra-kalpa, and Vidhana-kalpa, ' text- book of sorcery ; ' see ibid. XI, 376 fif.

It is worth while to follow out this specific use of the term angirasa in non-Atharvan texts, lest it be

ang^ra-Tin suspected of being an Atharvanic refinement. non-Atharvan The Rig-vidhana IV, 6, 4, has the following i-loka : ' He against whom those that are skilled in the Angirasakalpas practice sorcery repels them all with the Pratyangirasakalpa 4.' The term pratyangirasa is the exact equivalent of pratyabhiMra/za, ' counter- witch- craft5' (AV. II, 11, 2), and the krztyapratihara/zani, Ath. Pari.?. 32, 2 (cf. Kau^. 39, 7, note). The texts of the sort called atharva/zapratyangirakalpam (! see Ind. Stud. I, 469) deal with the same theme, as does the Ya^iir-vidhana (Agni-pura^a, 259, 10) in the expression pratyangireshu (sc. karmasu). Cf. also the titles of works, pratyangiratatva, pratyangirapa?X£anga, and pratyangirasukta, mentioned in Bohtlingk's Lexicon, as probably dealing with the same theme. We may connect with this pejorative use of the

1 Cf. AV. Ill, 2, 5 ; VII, 108, 2 ; IX, 2, 4; 5, 31 ; XIV, 2, 48.

2 Darila, ghoradravya/zi.

3 Kcfava, angirasoxgni^ H« 4 so * yam iti ghoram nigadet.

3 Scholiast, ghoram iti abhi/£aradipratipadakam ity artha//. Cf. RV. X, 34, 14, ma* no ghorewa £arata*bhi dhrtshnu.

INTRODUCTION. XXI

by the 5at. Br. XIII, 4, 3, 3 ff. : here also atharvan and angiras are recognised individually ; the correlation with bhesha^-am and ghoram is wanting, but the individuality of the two categories is clearly implied in the behest to recite on the third and fourth days respectively one section each of the Atharvans and the Ahgiras, each of which are distinctly said to be a Veda \

Indirect, yet significant testimony that this double character of the AV. was clearly established in Brahman- ical times may be derived from the formation of the names of two apocryphal teachers. One is Bhisha^ Atharva^a, Ka//z. S. XVI, 3 (Ind. Stud. Ill, 459); the other is Ghora Angirasa, Kaush. Br. XXX, 6 ; Asv. Sr. XII, 13, 1 ; KMnd. Up. Ill, 17, 6 (cf. Ind. Stud. I, 190, 293). The formation Bhisha^* Atharva;/a is illustrated further by Fa.nk. Br. XII, 9, 10, bhesha^a;// ya atharva^ani ; and XVI, 10, 10, bhesha- gam vai devanam atharva^o bhesha^yayai*va*rish/yai2; cf. also the expressions samyu atharva^a, personified as a sage, Gop. Br. I, 2, 18, and atharvabhi/£ ^anta/^, Kaiu\ 1 25, 33. These names never, as far as is known, occur in inverted order : there is no Bhisha^ Angirasa, and no Ghora Atharva//a ; they reflect perfectly the individual character and the individual function of the two members of the compound atharvangirasa^.

It seems now, further, that the texts of the Atharva- sa/^hita mark this same distinction with no

angirasin uncertain touch. At AV. XI, 6, 14, four

the Atharva- Vedic mantra-categories are indicated by the

expressions, ri'kak, samani, bhesha^*a(ni), and

yagumshl. The choice of the word bhesha^a is certainly

eclectic and one-sided. The passage appeals to the auspi-

1 atharva^o veda^ . . . atharvawam ekam parva vya^aksha^a^ ; ahgiraso veda/& . . . angirasam ekam parva vya&iksha^a^. Elsewhere, aside from the Atharvan texts, the component parts of the dvandva atharvangiras are drawn asunder, But without accessory statements; thus Tait. Br. Ill, 12, 9, 1; NWsiwhapurvatapani Up. 5, 9.

2 A converse statement like bhesha^aw va angirasani, is, if we judge the matter aright, a counter-sense, and unheard of anywhere in Hindu literature.

3 So also 6anti, as the wife of Atharvan ; see Wilson's translation of the Vishwu-purawa, I, 110, 200; Bhagavata-pura^a III, 24, 24.

XXU HYMNS OF THE ATHARVA-VEDA.

3 So also 6anti, as the wife of Atharvan ; see Wilson's translation of the Vishwu-purawa, I, 110, 200; Bhagavata-pura^a III, 24, 24.

XXU HYMNS OF THE ATHARVA-VEDA.

cious side of the holy texts, and naturally chooses the auspicious aspect of the Atharvan also. Its precise com- plement is 5at. Br. X, 5, 2, 20. Here, after correlating the adhvaryu-priests with the ya^n/z, the ^andoga-priests with the saman, the bahvr^as with the uktha (rik), the author presents yatu, ' sorcery/ and the yatuvida^, ' those skilled in sorcery/ as representatives of the fourth Veda. The bhesha^a of the Atharvan passage, and the yatu of the present passage, make up together what is embraced in the name atharvangirasa^ (AV. X, 7, 20). Moreover, the Sam- hita exhibits a decided predilection, bordering on rigorous distinction, for associating the term dngirasa with aggressive witchcraft, or the practice of spells (krz'tya). Thus VIII, 5, 9, krztya angirastt ; X, 1, 6, pratiKna angirasa^ . . . pra- Xlklh krz'tya akr/tya*mun krityakrito gahi ; XII, 5, 52, adadanam dngirasi brahma^yam upa d&saya ; cf. also VI, 45, 3 = RV. X, 164, 4. In XI, 4, 16 (cf. also VIII, 7, 17) the distinction between Atharvanic and Ahgirasic plants appears again, not, however, in any connection which con- veys of necessity the contrast between 'holy' and 'witch- craft ' plants. But it may do so. This, it will be remem- bered, is made in Vait. Su. 5, 10 ; it formed the starting point for the present enquiry, and the chain of evidence extending through the Atharvanic and Brahmanical litera- ture seems thus to be linked. We may add finally that the late Pamish/a hymns, AV. XIX, 22 and 23, which are repeated in the tract entitled Vedavratasya^de^anavidhi, Ath. Paris1. 46, 9 and io, deal with and state subdivisions of angirasa and atharva^a-texts_, each separately1. The statements are but faintly applicable to the existing redac- tions of the Atharvan, the Saunakiya, and Paippalada- sakhas 2, but we should be slow to condemn them as wholly apocryphal. The Gop. Br. I, 1, 5 and 8 also narrates in its own style of unbridled Brahmanical fancy the separate creation by Brahman of the Rtshls Atharvan and Angiras,

1 angirasa'nam adyaiA pa^Hnuvakai/j svaha (XIX, 22, 1); sarvebhyo sngirobhyo vidaga/zebhya/fc sv£ha (XIX, 22, 18); atharvaraanaw/katurr^ebhyo/fc sva'ha (XIX, 23, 1).

2 Cf. Weber, lad. Stud. IV, 433 ff.

INTRODUCTION. XXlll

the subsequent emanation from these two of twenty Athar- vanic and Angirasic descendant sages x, and finally, the pro- duction by the Atharvans of the atharva;za veda, by the Angiras of angirasa veda.

In another passage, I, 3, 4, the Gop. Br. also asserts the separate character of the Angiras and Atharvans ; the latter are again associated with bhesha^am, the former is made the base of a foolish etymology, to wit : bhuyisht/iam brahma yad bhrzgvangirasa/z, ye*ngiraso ye*ngiraso sa rasa^, ye*tharva/*o ye*tharva//as tad bhesha^-am.

Br. also asserts the separate character of the Angiras and Atharvans ; the latter are again associated with bhesha^am, the former is made the base of a foolish etymology, to wit : bhuyisht/iam brahma yad bhrzgvangirasa/z, ye*ngiraso ye*ngiraso sa rasa^, ye*tharva/*o ye*tharva//as tad bhesha^-am.

As regards the chronology and cause of this differentia- tion of atharvan and angiras the texts are differentiation apparently wholly silent. The association of

of atharvan fo^k names (and later of the name bhrzgu

and angiras. v . r i

also) with the texts and practices of the fourth Veda may be sought in the character of these mythic beings. They are fire-priests, fire-churners 2, and the Atharvanic rites, as well as the house-ceremonies in general, centre about the fire, the oblations are into the fire. Fire-priests, in distinction from soma-priesfs, may have had in their keeping these homelier practices of common life. But whence the terrible aspect of the An- giras in contrast to the auspicious Atharvans ? In the hymn about Sarama and the Pa/zis, RV. X, 108, 10, Sarama threatens the Pa/zis with the terrible Angiras, angirasa.? fca. ghora^. This statement, wholly incidental as it seems to be, is, of course, not to be entirely discarded. More im- portant is the fact that Brzhaspati, the divine purodha (purohita), is distinctly angirasa. In Kaor. 135, 9, Brz'has- pati Angirasa appears distinctly as the representative, or the divinity of witchcraft performances. In the Mahabha- rata he is frequently called angirasa^ sreshtkak. In his function of body-priest of the gods it behoves him to

1 Doubtless by way of allusion to the twenty books in the existing redaction of the 6aunakiya-.yakha. The expression vims'mo * ngirasa^ is repeated Paw. V, 2, 37, as a designation of the twenty books of the ^aunakiya-^akha in its present redaction.

2 Avestan atar-, athra-van and Vedic athar-van may be derivatives from the root manth, math (mth) ' churn/ But the absence of the aspiration in atar- makes the doubtful derivation still more doubtful.

XXIV HYMNS OF THE ATHARVA-VEDA.

2 Avestan atar-, athra-van and Vedic athar-van may be derivatives from the root manth, math (mth) ' churn/ But the absence of the aspiration in atar- makes the doubtful derivation still more doubtful.

XXIV HYMNS OF THE ATHARVA-VEDA.

exercise against hostile powers those fierce qualities which are later in a broader sense regarded as Angirasic. Thus RV. X, 164, 4 = AV. VI, 45, 3\ certainly exhibits this function of the divine purohita, and the composer of AV. X, i5 6, when he exclaims, ' Prati^ina (;c Back-hurler") the descendant of Ahgiras, is our overseer and officiator (puro- hita) : do thou drive back again (prati'^i^) the spells, and slay yonder fashioners of the spells/ has also in mind the divine purohita 2. The stanza foreshadows the later forma- tion pratyangiras, discussed above. We look in vain, how- ever, for statements of the reason why the word atharvan should be especially associated with janta and bhesha^a, and must assume that this was accomplished by secondarily contrasting it with ahgiras after the sense of ghora, abhi^ara had incrustated itself over it 3. The uncertainty of all this does not endanger the result that at a comparatively early time the terms atharva^a^, in. the sense of * holy charms/ and angirasa^, in the sense of ' witchcraft charms/ joined the more distinctively hieratic terms rik&h, yag-uz/zshi, and samani, as characteristic types of Brahmanical literary performances. But this distinction was at a later period again abandoned ; in the end the name atharvan and its derivatives prevail as designations of the practices and charms of the fourth Veda without reference to their strongly diversified character.

The stem atharvan is modulated in a considerable variety of ways by derivative processes, the simple stem itself, or forms in the singular from it, being decidedly rare, and not at all early. I have noted Nr/si^hapurvatapani Up. I, 4, ngya^u^samatharvarupa^ surya/fc. Plural forms are less rare : atharva/zo veda^, 5at. Br. XIII, 4, 3, 7 ; atharvawam,

1 yad indra brahma;zas pate-bhidrohaw £aramasi, pra£eta na angiraso dvishata'ra patv awhasa^.

2 RV. IV, 50, 7-9 prescribes that kings shall keep in honour (subhrztam) a br/haspati, i. e. a Brahman purohita, in archaic language whose sense coincides completely with the later Atharvan ic notions. Barring the diction the passage might stand in any Atharva-ParLrish/a ; cf. below, p. lxviii, note.

3 A dash of popular etymology may have helped the process : a-tharvan, •not injuring;' cf. thurv in the sense of ' injure,' Dhatupa/^a XV, 62, and perhaps Maitr. S. II, 10, 1 ; also the roots turv and dhurv with similar meanings.

INTRODUCTION. XXV

below, p. lxviii, note.

3 A dash of popular etymology may have helped the process : a-tharvan, •not injuring;' cf. thurv in the sense of ' injure,' Dhatupa/^a XV, 62, and perhaps Maitr. S. II, 10, 1 ; also the roots turv and dhurv with similar meanings.

INTRODUCTION. XXV

TB. Ill, is, 9, i ; atharvazza/z, Yank. Br. XVI, 10, 10. The derivative neuter plural atharvazzani (sc. suktani) is common, from AV.XIX, 23, 1 ; Tank. Br. XII, 9, 10 to W/ddhaha- rita-sa//zhita 111,45 (£ivananda, vol. i, p. 213), and later. The same stem, atharvazza, is used in the masculine singular, atharvazza.? (sc. veda/£) /£aturtha/z, Khand. Up. VII, 1, 2. 4 ; 2, 1 ; 7, 1 ; in the plural, mantra atharvazza/z, Ram. II, 26, 21. The stem atharvazza (without vrzddhi of derivation) is found Nrzsizzzhapurvatapani Up. II, 1, atharvazzair mantrai/i ; Mahabh. Ill, 189, 14 = 12963, atharvazza/^ (sc. veda/£). Still another derivative is atharvazza, in atharvazza-vid, Mahabh. XII, 342, 100=13259. The name atharva-veda appears about as early as the corresponding names of the other Vedic categories (rzgveda. &c), vSankh. 5r. XVI, 2, 10; Par. Grzh. II, 1, 7; Hir. Grzh. II, 19, 6; Baudh. Grzh. IV, 5, 1. The form employed in the Cainist Siddhanta is a(t)havvazza-veda (see below, p. lvi) ; that of the Buddhist scriptures is athabbazza-veda (ibid.).

In addition to the designations of the Atharvan discussed above there are still others, based upon different modes of 0th viewing this heterogeneous collection of Mantras.

designations A single passage, Sat. Br. XIV, 8, 14, 1-4 = Bz'zh. Ar. Up. V, 13, 1-4, seems to hint at the fourth Veda with the word kshatram. The passage is engaged in pointing out the merits of Vedic compositions, stated in the series uktham ( = rzk ; cf. vSat. Br. X, 5, 2, 2c), ya^u/k, sama, kshatram. Inasmuch as the first three ob- viously represent the trayi vidya, it is possible to view kshatram as epitomising the Atharvan 1. If so, the passage is of considerable interest, as it seems to view the fourth Veda as the Veda of the Kshatriyas. More precisely the passage substitutes the act of kshatra, i.e. the characteristic performances of the Kshatriya (through, or with the aid of

1 Cf. also Pra-ma Up. II, 6, where brahma and kshatra figure. Both together represent in the epics the best outcome of the life of a kshatriya, ' piety ' and * prowess.* It is possible to conceive the appearance of kshatra alone as an elliptic version of both brahma and kshatra, the two together being the out- come of the trayi preceding, rather than a supplementary statement of additional Vedic types of composition ; cf. Pra^na Up. II, 6. For brahma alone, see below, p. xxxi, note.

XXVI HYMNS OF THE ATHARVA-VEDA.

his purohita) as Atharvanic by distinction. Recently Pro- fessor Weber x has emphasised the marked relation of the Atharvan to the royal caste.

Pra^na Up. II, 6. For brahma alone, see below, p. xxxi, note.

XXVI HYMNS OF THE ATHARVA-VEDA.

his purohita) as Atharvanic by distinction. Recently Pro- fessor Weber x has emphasised the marked relation of the Atharvan to the royal caste.

The text of the Sawhita abounds in ra^akarmam, ' royal practices,5 and Weber thinks that the name of Kaiuika, the author of the great Atharvan Sutra, points to a Kshatriya connection, since Ku^ika is identical with Visvamitra, and the latter, as is well known, stands forth among the ancient Vedic heroes as the representative of royalty. None of these points can be regarded as more than possibilities 2.

Two other designations of the AV. differ from all the preceding in that they are the product of a later Athar- vanic literary age, neither of them being found in the Sawhita, and both being almost wholly restricted to the ritual text of the Atharvan itself. They are the terms bhrzgvangirasa// and brahma-veda.

The term bhrzgvangirasa^ is, as far as the evidence of the accessible literature goes, found only in Atharvan texts. Though bhrzgu takes in this compound the place of atharvan. the terms bhrzgava^ or bhrzguveda do not occur. The term bhrzgvangirasa^, however, is the favourite designation of the Veda in the Atharvan ritual texts3: it makes a show, in fact, of crowding out the other designations. Thus the Kaorika does not directly mention the Atharvan composi- tions by any other name (see 63, 3 ; 94, 2-4 ; cf. 137, 25 ; 139, 6), although vaguer allusions to this Veda and its adherents are made with the stem atharvan (59, 25 ; 73, 12 ;

1 Episches im vedischen Ritual, Proc. of the Royal Academy at Berlin, July 23, 1 89 1 ; nr. xxxviii, p. 785 ff. (especially 787, top) ; Ra^asilya, pp. 4, 23, note.

2 We may note also the prominence allowed in the AV. to the kind of performance called sava. These are elaborate and rather pompous bestowals of dakshiwa, rising as high as the presentation of a house (jalasava, IX, 3) ; or a goat with five messes of porridge, five cows, five pieces of gold, and five garments (a^-audana, IX, 4). There are twenty-two kinds of these sava, and the eighth book of the Kaurika is devoted to their exposition (Ke^ava 64-66 presents a brief catalogue of them). Revenues of this kind are not likely to have been derived from lesser personages than rich Kshatriyas, or kings.

3 In the Sawhita the stem bhrzgvangiras is never employed as the name of the Atharvan writings ; in AV. V, 19, 1. 2 the terms bhrz'gu and angirasa occur as the names of typical Brahman priests.

INTRODUCTION. XXV11

3 In the Sawhita the stem bhrzgvangiras is never employed as the name of the Atharvan writings ; in AV. V, 19, 1. 2 the terms bhrz'gu and angirasa occur as the names of typical Brahman priests.

INTRODUCTION. XXV11

125, 2.) The term also occurs in Vait. Su. 1, 5 ; Gop. Br. I, 1, 39 ; 2, 18 (end); 3, 1. 2. 4, and it is common in the Parmsh/as (see Weber, Omina und Portenta, p. 346 ff. ; Verzeichniss der Sanskrit und Prakrit Handschriften, II, 89 ff.), and the Anukrama^i. No valid reason appears why the term bhrigu has succeeded in encroaching so far upon the term atharvan. The following may, however, be remarked. The three words atharvan, angiras, and bhrigu are in general equivalent, or closely related mythic names in connection with the production or the service of fire. Occasionally in the mantras (RV. X, 14, 6) they are found all together 1, or bhrigu is found in company with atharvan (RV. X, 92, 10), or with angiras (RV. VIII, 43, 13). This interrelation of the three names continues in the Ya^us and Brahma?/a- texts, but in such a way that the juxtaposition of bhrigu and angiras becomes exceedingly frequent2, broaching in fact on complete synonymy. The latter is reached in Sat. Br. IV, 1, 5, 1, where the sage ATyavana is designated either as a Bhargava or as an Angirasa3. It is conceivable that the frequency of this collocation sug- gested to the Atharvavedins a mode of freshening up the more trite combination atharvangirasa^ ; of any reason for a conscious preference of the word bhrz'gu the texts show no trace 4.

The term brahma-veda whose origin is discussed below (p. lxv) likewise belongs to the sphere of the Atharvan ritual. Outside of the Atharvan there is to be noted only a single, but indubitable occurrence, Sankh. Grih. I, 16, 3.

1 Cf. Weber, Verzeichniss, II, 46.

2 E. g. Tait. S. I, 1, 7, 2 ; Maitr. S. I, 1, 8 ; \%. S. 1, 18 ; Tait. Br. 1, 1, 4, 8 ; III, 2, 7,6; -Sat. Br. I, 2, 1, 13 ; Katy. Sr. II, 4, 38 ; Apast. ^r. 1, 12, 3 ; 23, 6 ; Yaska's Nigh.V, 5 ; Nir. XI, 18. The juxtaposition of bhrz'gu and atharvan is decidedly rarer in this class of texts (e.g. Apast. St. IV, 12, 10); that of bhrzgu and angiras continues in the Mahabharata, and later ; see Pet. Lex. s. v. (col. 364, top).

3 Cf. similarly Dadhya/z>£ Atharva^a, Tait. S. V, 1, 4, 4, with Dadhya/1/£ Angirasa, Fank. Br. XII, 8, 6.

4 A statement like that of the late Aulika Upanishad 10, that the Bhrigu are foremost among the Atharvans (atharva^o bhrzguttama^), if it is taken seriously at all, reflects rather the result than the cause of the substitution of the name bhrigu for atharvan.

XXVlll HYMNS OF THE ATIIARVA-VEDA.

Even in the Atharvan Upanishads the term is wanting1. The earliest occurrences of the word, aside from 5ankh. Grzh., are Vait. Su. i, j; Gop. Br. I, z, 16. The word is common in the Pamish/as.

XXVlll HYMNS OF THE ATIIARVA-VEDA.

Even in the Atharvan Upanishads the term is wanting1. The earliest occurrences of the word, aside from 5ankh. Grzh., are Vait. Su. i, j; Gop. Br. I, z, 16. The word is common in the Pamish/as.

We may note finally the terms pa;££akalpa and pa#/£a- kalpin. They do not refer directly to the Sawhitas of the AV., but are both bahuvrihi-compounds designating 'one who practises with the five kalpas of the AV.,' i.e. Atharvan priests. Thus the words were first explained by the author, Journ. Amer. Or. Soc. XI, 378 ; Kaurika, Introduction, p. lvii. Cf. also Magoun, The Asuri-kalpa, Amer. Journ. Phil. X, 169. They are very late : they do not occur in the Sutras or Brahma/za of the AV., nor, as far as is known, in the literature proper of that Veda. They appear as the titles of scribes of Atharvan texts, see Kau^ika, Introduc- tion, p. ix ; Weber, Verzeichniss der Sanskrit und Prakrit Handschriften, II, 96. But they are sufficiently attested outside of the Atharvan, in the expression, pa/z^akalpam atharva/zam, Mahabh. XII, 342, 99 = 13258, and in the Mahabhashya (Ind. Stud. XIII, 455).

II. The position of the Atharva-veda in Hindu Literature in general.

In addressing oneself to the task of characterising the estimate which the Hindus placed upon the Atharvan

Statement texts an ^> the last the traditional name of the

the AV. in Saunakiya- version. The same tetrad is intended of the™5 at XI, 6, 14, where the narrower term bhesha-

Saunakiya- ^a(ni) takes the place of atharvangirasa^. At XIX, 54, 5 the mention of atharvan and angiras, though not directly referable to the AV., certainly suggests it, because stanza 3 speaks in the same strain of the rikdih and yaguk ; and in XIX, 22, 1 ; 23, 1 (parLrish/a in character ; cf. above, p. xxii), the angirasani and athar- va/zani (sc. suktani) are mentioned separately. Otherwise this text also fails to present a fixed name for the type of literature known later as Atharvanic 1. The Atharvan is very much in the same position as we shall find the Ya^us- texts : the three Vedas are mentioned, often in connection with other more specific forms and designations of prayer and sacerdotal acts, but the Atharvan is omitted. The impression left in both cases is by no means that of con- scious neglect or contempt, but rather of esoteric restriction to the sphere of the great Vedic ritual (.srauta)2. Thus

1 The word brahma which is catalogued with the trayi at XI, 8, 23 ; XV. 6, 3 (cf. also XV, 3, 7) does not refer to the Atharvan, but is the broader and higher term for religious activity in general. Cf. RV. X, 71, 11, and see below, p. lxvi.

2 E. g. in the very same hymn (X, 7, 14) in which the AtharvangirasaA are

XXXli HYMNS OF THE ATHARVA-VEDA.

6, 3 (cf. also XV, 3, 7) does not refer to the Atharvan, but is the broader and higher term for religious activity in general. Cf. RV. X, 71, 11, and see below, p. lxvi.

2 E. g. in the very same hymn (X, 7, 14) in which the AtharvangirasaA are

XXXli HYMNS OF THE ATHARVA-VEDA.

it augurs no contempt or neglect of the Atharvan, if in a charm constructed for the purpose of obtaining a know- ledge of the Vedas, AV. VII, 54 (Kaus\ 42, 9), only rzk, saman, ya^"u^, veda, and oblation (haviA) are mentioned : the person who here desires Vedic learning is not in training for Atharvan priesthood, and therefore does not take care to include this speeialistic learning l. And similarly a con- siderable number of additional Atharvan passages, IX, 6, 1. 2; XI, 7, 5. 24; 8, 23 ; XII, 1, 38 ; XV, 3, 6-8 ; 6, 3, in which the Atharvan is not mentioned with the other Vedic compositions, betray no sign of conscious exclusion or con- tempt of the Atharvan. On the other hand, this very omission ensures the interesting result that the Sawhita of the AV., unlike its ritualistic adjuncts (see p. lvii ff.), is in no wise engaged either in self-glorification, or in polemics against the other Vedas. It seems altogether evident that the Atharvan diaskeuasts were totally uncon- scious of any disadvantages inherent in their text, or any contemptuous treatment on the part of the adherents of the other Vedas.

In addition to the explicit designation of the Atharvan compositions as atharvangirasa/^, bhesha^ani, atharva/zani, &c, there is to be noted in the 6aunakiya-text of the hymns a decided advance in the association of the names Atharvan, Ahgiras, and Bhrzgu with the practices and conditions which these hymns are aimed at. The older, broader, and vaguer mythic personality of all three which appears, e.g. in RV. VIII, 43, 13 ; X, 14, 6 ( = AV. XVIII, i, 58) ; X, 92, 10, is still continued in the Atharvan (VI, 1, 1 ; XI, 6, 13; XVI, 8. 11-14): Atharvan, Angiras, and Bhrzgu are at times simply semi-divine, or wholly divine

mentioned as the fourth Veda the poet lapses into the more familiar traividya, in a stanza which, like st. 20, aims to state that the Vedas are derived from Skambha (Brahma), a monotheistic personification ; cf. Muir, Original Sanskrit Texts, V, 378.

1 A similar passage in a Sutra of the RV. (Asv Grih. Ill, 3, i-3\ on the same occasion, namely, the study of the Veda, does not hesitate to include the Atharvan along with many other Vedic texts. This does not argue conscious preference, any more than the Atharvan passage indicates conscious exclusion ; cf. below, p. xliv.

INTRODUCTION. XXX1U

Ill, 3, i-3\ on the same occasion, namely, the study of the Veda, does not hesitate to include the Atharvan along with many other Vedic texts. This does not argue conscious preference, any more than the Atharvan passage indicates conscious exclusion ; cf. below, p. xliv.

INTRODUCTION. XXX1U

beings, whose office is entirely non-Atharvanic. But on the other hand the Atharvans appear at IV, 37, 1 as slayers of the Rakshas (similarly IV, 3, 7) ; the Atharvans and Arigiras fasten amulets, and consequently slay the Dasyus, at X, 6, 20 ; and the name Bhrzgu appears at V, 19, 1 (cf. TS. I, 8, 18, 1 ; TB. I, 8, 2, 5) as the typical designation of a Brahma/^a, i.e. here, of an Atharvan priest. Such specialisations of these names are unknown in the RV. Especially noteworthy is the evident beginning of the asso- ciation of the name angirasa with aggressive witchcraft or spells, and the somewhat less clear corresponding correla- tion of the stem atharva/za with auspicious charms (see above, p. xviii ff.). Altogether the impression arises that the names Atharvan, Angiras, and Bhrz'gu, connected with the redaction of the AV., have in the text of that Veda assumed, or commenced to assume, the office which the diaskeuast and the ritualistic texts of the Atharvan have definitely and permanently bestowed upon them.

In the domain of the miti, exclusive of the Rig-veda, i. e.

in the Ya^xis-samhitas, and the Brahma/zas, the position

of the Atharvan is on the whole defined with

the AV. in sufficient clearness. It depends altogether on

the rest of the practical character of these texts as ex-

the smti. L

ponents of the great Vedic sacrifices, the jrauta-performances : these, by their very nature, exclude any very direct interest in the systematic charms of the bhesha^-ani and abhL£arika/zi. Such sorcery as is inter- woven with the .sTauta-performances has acquired inde- pendent expression in the metrical and prose formulas the Ya^-us-sa/^hitas ; it figures in the form and by the name of sacrificial formulas (ya^u^shi) as part of the threefold Veda (trayt vidya). Thus the subject-matter of formulas like the following : ' I dig (pits) that slay the Rakshas, destroy the spells that belong to Vish/zu ; that spell here which my equal or unequal has dug into (the ground) do I cast out ; I make subject here my equal or my unequal that plans hostile schemes against me ' (Tait. S. I, 3, 2, 1 ; VI, 2, 11, 1. 2; Maitr. S. I, 2, 10. 11 ; Va£\ S. V, 23 ff. ; Sat. Br. Ill, 5, 4, 8 ff.), is by its very terms [42] c

XXXIV HYMNS OF THE ATHARVA-VEDA.

S. I, 3, 2, 1 ; VI, 2, 11, 1. 2; Maitr. S. I, 2, 10. 11 ; Va£\ S. V, 23 ff. ; Sat. Br. Ill, 5, 4, 8 ff.), is by its very terms [42] c

XXXIV HYMNS OF THE ATHARVA-VEDA.

Atharvanic, and the practices by which its recitation is supplemented might be described in the Kaimka-sutra. The formula yo asman dvesh/i yam ka vaykm dvishma/z, ' he that hates us and whom we hate ' (shall perish, or the like), occurs countless times in the Ya^us-texts, as well as in the Atharvan charms. The aims and the acts of the Atharvan are present at the Vedic sacrifice, as well as at the practices of private life ; the difference lies in the degree of applicability, and the degree of prominence : in the .sruti-literature the sphere of the Atharvan is restricted to matters that are incidental and subsidiary, intended merely to pave the way for the main issue, the successful ffopatrhing of the sarri fire fo thp^cmdg^ anH the undis- turbed gratification of the priests (the ish/am and the pur- tam). Under these circumstances and at such a time pronounced hostility against the Atharvan would be a paradox, too silly even for the Ya^-us-texts and the Brah- ma^as ; no such hostility or repugnance is in evidence : that is reserved for a later and more reflective age.

In the first place then, the mythic personages Atharvan, Angiras, and Bhrzgu, whose proper names in the course of time are growingly restricted to the sphere of the Atharvan, continue in their pristine position of demi-gods. At Maitr. S. I, 6, i the Angiras are still gods, angirasa;^ tva devana^ vratena * dadhe ; similarly Tait. Br. I, 1,4, 8, bhrzgwiam tva*ngirasa;/z vratapate vratena * dadhami ; cf. also Tait. Br. Ill, 2, 7, 6 ; Maitr. S. I, 1, 8 ; Ykg. S. I, 18 (Sat. Br. I, 2, 1,13; Katy. Sr. II, 4, 38) ; Apast. Sr, V, 11, 7. For Atharvan, see Tait. S. V, 1, 4, 3 ; 6, 6, 3 ; Tait. Br. I, 1, 10, 4; Va£\ S. VIII, 56; XI, 32. And so innu- merable other instances. Needless to say, the descendants of the three divinities, conceived eponymically as the founders of families of jRishis, the Atharva/za, Angirasa, and Bhargava, enjoy the same rights, and hold the same position of honour as the other families of ^z'shis, it being reserved for the later Atharvan writings to extol them beyond measure, and to establish them as the typical teachers 1. Thus Atharvan Daiva is the name of an ancient

1 Cf. Weber, Omina und Portenta, p. 347.

INTRODUCTION. XXXV

Thus Atharvan Daiva is the name of an ancient

1 Cf. Weber, Omina und Portenta, p. 347.

INTRODUCTION. XXXV

teacher, Sat. Br. XIV, 5, 5, 22 ; 7, 3, 28 ; Dadhya/z/k Atharva^a, Tait. S. V, I, 4, 4 ; 6, 6, 3 ; vSat. Br. IV, 1, 5, 1 8 ; VI, 4, 2, 3 ; the countless Angirasa, of which the RV. Anukramam counts no less than 45 \ e. g. Sat. Br. IV, 1. 5, 1 ; Kaush. Br. XXX, 6 ; Ait. Br. VIII, 21, 13 ; Apast. Sr. V, 11, 7 ; and the equally frequent Bhargava, Tait. S. I, 8, 18, 1 ; Sat. Br. ib. ; Ait. Br. VIII, 2, 1. 5 ; Kau^. Br. XXII, 4. Occasionally, doubtless, even the .sruti feels the connection that has been established between these names and the sphere of Atharvanic literary activity, as when the KatA. S. XVI, 13 mentions a Rishi Bhisha^- Atharva^a 2 (see Weber, Ind. Stud. Ill, 459) ; the Kaush. Br. XXX, 6, a ^zshi Ghora Angirasa ; or when the Pa#£. Br. XII, 8, 6 states that Dadhya/z£ Angirasa was the chaplain (puro- dhaniya) of the gods.

The manner in which the hymns of the Atharvan are alluded to in the ^rauta-texts is as follows. Ordinarily the texts are preoccupied with the sacrificial literature in the narrower sense, and hence devote themselves to the men- tion and laudation of the trayi vidya, either without recount- ing its specific literary varieties, or by fuller citation of the terms rzk, saman, ya^u^. For these are substituted not infrequently other terms like stoma, uktha, ^astra, udgitha. &c, special liturgical varieties, also derived directly from the sphere of the .n*auta-performances, and, in fact, strictly dependent upon these performances for their existence. On the other hand, whenever the irauta-texts mention, or make draughts upon other literary forms like itihasa, pura;za, gatha, sutra, upanishad, and many others, the Atharvan literature is almost unfailingly included, and that too almost invariably in the following order : the traividya is mentioned first, the Atharvan holds the fourth place, and next follow in somewhat variable arrangement the types itihasa, &c.

1 Cf. Weber, Episches im vedischen Ritual, Sitzungsberichte der Koniglich- Preussischen Akademie d. Wissenschaften zu Berlin, 1891, p. 812 (46 of the reprint).

2 The same apocryphal Rishi is reported by the Anukramams as the author of the oshadhistuti, 'the hymn to the plants/ RV. X, 97 ; Nig. S. XII, 75-89.

C 7,

XXXVI HYMNS OF THE ATHARVA-VEDA.

Thus the Taittiriya-sa^hita mentions riky saman, and

yzguk alone at II, 4, 12, 7 ; 5, 7, 1 ; VI, 1, 2, 4; VII, 3,

1,4; 12, 1 ; the same categories are alluded to

TheAV.in Zl ' ' . , . A ,

the at II, 4, 1 1, 6, in the expressions samna^, ya^u-

Taittiriya- sham, and ukthamadanam ; at III, 2, 9, 5. 6

sa/rchita. ' / • \

, . A ,

the at II, 4, 1 1, 6, in the expressions samna^, ya^u-

Taittiriya- sham, and ukthamadanam ; at III, 2, 9, 5. 6

sa/rchita. ' / • \

in the expressions udgatrz>/am (with udgitha), uktha^awsinam (with rikak), and adhvaryu^am ; cf. also ish/aya^usha//, stutastomasya, j-astokthasya at I, 4, 28, 1. The only mention of Atharvan literature is at VII, 5, 11, 2, under the designation angirasa^ (without atharva/za/2 1), and here the text is as follows : rigbhya/i svaha, ya^*urbhya// svaha, samabhya/* svaha, angirobhya/^ svaha, vedebhya/^ svaha, gathabhya/2 svaha, nanUa/z/sibhya/z svaha, raibhi- bhya^ svaha.

This also, in the main, is the nature of the references to

the AV. in the Satapatha-brahma^a. Either the term

tray! vidya is used, or rik, saman, and yagu/z

The AV. in . -,. . 1 T tt

the are mentioned explicitly: I, 1, 4, 2. 3; \\,

StSSr 6' 4> 2~7 5 IV, 6, 7> 1. 2 ; V, 5, 5, 1. 9 ; VI, 1, r, 8 ; 3, i, 10. 11. 20 ; VII, 5, 2, 52 ; VIII, 5, 2, 4; IX, 5, 2, 12; X, 4, 2, 21. 22; 5, 2, i. 2; XI, 5, 4, 18; 8, 3-7; XII, 3, 3, 2 ; 4, 9 ; XIV, 4,3, 12 ; 83 15, 2. 9. In all these cases there is no mention of the Atharvan ; but neither is there any mention of any other literary type that has a distinctive standing outside of the trayi vidya. On the other hand, the Atharvan is mentioned in a number of cases, every one of which presents also a lengthy list of addi- tional literary forms. Thus XI, 5, 6, 4-8, rikzh, ya^u^shi, samani, atharvangirasa^, anu^asanani, vidya, vakovakyam, itihasapura^am, gatha nara^awsya^ ; XIII, 4, 3, 3 ff., riko veda^, ya^u/^shi veda>&, atharva/zo veda^, ahgiraso veda^, sarpavidya veda/*, deva^anavidya veda^, maya veda//, itihaso veda/z, pumnam veda/z, samani veda^ ; XIV, 5, 4, 10; 6, 10, 6; 7, 3, 11 (—Brih. Ar. II, 4, 10; IV, 1, 2; 5, 11), rigvedo ya^nrveda^ samavedo^tharvangirasa iti- hasa^ pura/za^/z vidya upanishada/z slokak sutra/zy anuvya- khyanani vyakhyanani ; X, 5, 2, 20, adhvaryava/z (yagu/i),

1 Cf. above, p. xviii.

INTRODUCTION. XXXV11

k/iandogak (saman), bahvrika/i (uktham), yatuvida^ (yatu), sarpavida// . . . deva^anavida^. Only a single Upanishad passage, XIV, 8, 14, 1-4 ( = Brzh. Ar. Up. V, 13, 1-4), seems to mention, or rather hint at, the Atharvan in con- nection with representatives of the trayi vidya, without mentioning other texts 1. The series is uktham, yaguk, sama, kshatram ; the passage possibly views the fourth Veda as the Veda of the Kshatriyas, or, more precisely, substitutes the act of kshatra, i. e. the performances of the kshatriya as Atharvanic by distinction. See, for this, p. xxv, above.

The Taittiriya-brahmawa mentions the Atharvan twice,

once in accordance with the method described above, at

III, 12, 8, 2, riko yagumshi samani atharva-

the hgirasa/z . . . itihasapura^am. In the other

Taitthiya- passage, III, 12, o, I, the Atharvan is men-

brahma;/a. r & ,

xxv, above.

The Taittiriya-brahmawa mentions the Atharvan twice,

once in accordance with the method described above, at

III, 12, 8, 2, riko yagumshi samani atharva-

the hgirasa/z . . . itihasapura^am. In the other

Taitthiya- passage, III, 12, o, I, the Atharvan is men-

brahma;/a. r & ,

tioned without the customary adjuncts, and that too before the Sama-veda, to wit, rikkm pra^i mahati dig u^yate, dakshi;/am ahur ya^usham aparam, atharva^am angirasa;/z prati/£i, samnam \\ £, nara.ra;/zsi/£.

The only mention of the Atharvan as a literary type in

5ankhayana's 5rauta-sutra is at XVI, 2, 2 ff., again in the

series, riko veda^, ya^urveda^, atharvaveda^

the remain- (in connection with bhesha^am), angiraso veda^

mg ^rauta- ^m connection with ghoram), sarpavidya, ra- kshovidya, asuravidya, itihasaveda/J, pura/za- veda/£, samaveda^. Very similarly in A^valayana's .Srauta- sutra X, 7, i ff., riko veda/z ya^urveda^, aiharvana/t veda^ (with bhesha^-am), angiraso veda^ (with ghoram), vishavidya, pu&^avidya, asuravidyd, pura^avidya, itihaso veda//, samaveda^. These passages are essentially iden- tical with .Sat. Br. XIII, 4, 3, 3 ff., above ; their chief interest lies in the differentiation of atharvan and angiras, respectively as representatives of the auspicious (bhesha^-am) and terrible (ghoram = £ibhiMrikam) activities of this Veda ; cf. above, p. xviii fif. In the Tanka.vimsa.-brahma.na., XII, 9, 10 ; XVI, 10, 10, the Atharvan charms are mentioned favourably : bhesha^aw va atharva/zani, and bhesha^a/^ vai devanam atharva/zo bhesha^yayai*va*rish/yai. Cf. also XXIII, 16, 7; Katk. S. XI, 5 (cf. Ind. Stud. Ill, 463).

The Va^asaneyi-sawhita mentions the traividya (or rik and saman without yagxxh) frequently, IV, 1.9; VIII, 12 ; XVIII, 9. 29. 67; XX, 12 ; XXXIV, 5 ; XXXVI, 9 ; the Atharvan is nowhere mentioned in connection with the other three. Once at XXX, i5 = Tait. Br. 111,4, 1, 11, a woman that miscarries (avatoka) is devoted to the Atharvans ; the reference, in the light of AV. VI, 17 ; Kaus. 35, 12 (a charm to prevent miscarriage), seems to be to Atharvan hymns or Atharvanic practices. Otherwise the word athar- van occurs in connections that admit of no special, or at any rate obvious, reference to the fourth Veda, VIII, $6 ; XI, 32. Neither is there, as far as is known, any mention of the Atharvan in the Maitraya/zl-sawhita, the Aitareya and Kaushitaki-brahma^as, or Katyayana's and Lazya- yana's 5rauta-sutras.

The position of the Atharvan in the jrauta-literature according to this evidence is what might be naturally

INTRODUCTION. XXXI X

expected : there is no evidence of repugnance or exclu-

siveness. .^wjfrhrr^ft is blended with every sphere of

religious thought and activity, and the only

the jrauta- sane attitude on the part ot these texts musr

texts estimate j^ ^e recognition of the literary products

.^wjfrhrr^ft is blended with every sphere of

religious thought and activity, and the only

the jrauta- sane attitude on the part ot these texts musr

texts estimate j^ ^e recognition of the literary products

of the AV. ° . i

which are by distinction the repositories of witchcraft. No one will expect rigid consistency : witchcraft blows hot and cold from the same mouth ; according as it is turned towards the inimical forces, human and demoniac, or is turned by others against one- self, it is regarded as useful, or noxious. The AV. itself takes the same view by implication: the hymn, II, 12, hurls the bitterest invective against enemies that endeavour to thwart one's holy work ; this does not prevent one's own endeavour to frustrate the sacrifice of an enemy (VII, 70); the hymn, II, 7, ensures protection against curses and hostile plots, but does not prevent the existence of fierce imprecations and curses issued forth subjectively for the ruin of another (VI, 13 and 37). It is a question throughout of my sorcery, or thy sorcery. The flavour of holiness and virginal innocency is necessarily absent, and this want crops out in connection with the performances of yatu even in the RV. (VII, 104, 15. 16), where the writer exclaims : ' may I die to-day if I am a sorcerer/ and com- plains against his enemy who calls him, though he is pure, a sorcerer, and against the real sorcerer who pretends that he is pure. Though yatu (sorcery) is regarded here as devilish (cf. e.g. AV. I, 7 and 8), the writer at Sat. Br. X, 5, 2, 20 is not prevented from placing the yatuvida^, ' those that are skilled in sorcery,' in solemn array with the repre- sentatives of the holiest forms of literature, immediately after the bahvr//£a/£, as the characteristic exponent of i Atharvanic activity. And on the other hand even bhe_r *4& Lsha^am, 'cure^. medicine/ the aIiniktic_-Drovinrp of the ^T ^Atharvan^though well regarded^Jn^ejiexaL does not come \^jjrfn^u>^ sneerT The TaJCiTvi, 4, 9, 3 (cf- Maitr. S. j^p IV, 6, 2; Aat. Jtir. IV, 1, 5, 14) says, brahma/zena bhesha- fl^ gam na karyam, ' a Brahman shall not practise medicine,'

the reason that is assigned being that the physician is

HYMNS OF THE ATHARVA-VEDA.

S. j^p IV, 6, 2; Aat. Jtir. IV, 1, 5, 14) says, brahma/zena bhesha- fl^ gam na karyam, ' a Brahman shall not practise medicine,'

the reason that is assigned being that the physician is

HYMNS OF THE ATHARVA-VEDA.

impure, that the practice entails promiscuous, unaristocratic mingling with men : 'men run to the physician' (MS. IV, 6, 3, p. 80, 1. 1) x. And we may trust that the canons of social standing and literary appreciation of a people that had produced the best that is to be found in Vedic litera- ture could not fail altogether, when in the proper mood, to estimate at its right value the wretched hocus-pocus of the bhesha^ani themselves, though these were the best that the Vedic period had produced for the relief of bodily ailment. Yet the Veda without witchcraft would not be the Veda, and the ^rauta-texts are not in the position to throw stones against the Atharvan. Moreover it must not be forgotten that the Atharvan contains in its cosmo- gonic and theosophic sections more material that undertakes to present the highest brahmavidya than any other Vedic Sa^hita (cf. below, p. lxvi) ; by whatever literary evo- lution this was associated with this sphere of literature and incorporated into the redaction, it doubtless contributed to the floating of the more compact body of sorcery-charms, and its higher valuation among the more enlightened of the people. At any rate, a sober survey of the position of the Atharvan in the traividya yields the result that this Veda, while not within the proper sphere of the greater concerns of Vedic religious life, is considered within its own sphere as a Veda in perfectly good standing ; the question of its relative importance, its authority, and its canonicity is not discussed, nor even suggested.

The position of the Atharvan in the Upanishads does not

appear to differ from that in the miti in general. Aside

The AV in ^rom t^ie Atharvan Upanishads, which are

the Upani- naturally somewhat freer in their reference

to the AV., and in the mention of more or

less apocryphal Atharvan teachers, it is introduced but

rarely, and usually in the manner prevalent elsewhere

in the ^rauta-literature, i. e. preceded by the trayi, and

1 Cf. the contempt for the pugaya^iyjU, ye pugan ya^ayanti, ' those who sacrifice for a crowd,' Manu III, 151 ; Mahabh. I, 2883, and the gramaya^in, Manu IV, 205, and gramaya^aka, Mahabh. Ill, 13355. See also Vishmi LXXXII, 12; Gaut. XV, 16.

INTRODUCTION. xli

e. preceded by the trayi, and

1 Cf. the contempt for the pugaya^iyjU, ye pugan ya^ayanti, ' those who sacrifice for a crowd,' Manu III, 151 ; Mahabh. I, 2883, and the gramaya^in, Manu IV, 205, and gramaya^aka, Mahabh. Ill, 13355. See also Vishmi LXXXII, 12; Gaut. XV, 16.

INTRODUCTION. xli

followed by a variable list of other literary types. Thus the passages quoted above from 5at. Br. XIV, 5, 4, 10 ; 6, i°, 6; 7> 3> IX = B/7I1. Ar. Up. 11,4, 10; IV, 1, 2 ; 5, 11, and the Tait. Ar. II, 9 and 10, are of Upanishad character, and the Maitr. Up. VI, 32 repeats the list of texts stated at 5at. Br. = Brzh. Ar. Up., just cited, in precisely the same order. The same text, Maitr. Up. VI, 3$ ( = Maha Up. 2 ; Atharva^iras 4), has the list rzgya^u//samatharvangirasa itihasa/z pura//am. The jOand. Up. Ill, 1-4 deals with rzk, yagu/i, saman, atharvangirasa//, and itihasapura^ani ; the same text at VII, 1, 2. 4 ; 2, 1 ; 7, 1, has the same list, . . . atharva;/aj ^aturtha^ itihasapura//a>& pa&ma^ to which are added a lengthy series of additional sciences (vidya). The Tait. Up. = Tait. Ar. VIII, 3, again, presents the Atharvan in a formulaic connection, tasya (sc. atmana/^) ya^-ur eva .rira//, rig dakshi//a/£ paksha^, samo*ttara^ pa- ksha/£, adej-a atma, atharvangirasa^ pukk/iam 1. There is, as far as is known, no additional mention of the Atharvan in the non-Atharvanic Upanishads, and it is evident that there is no marked change in the manner in which the fourth Veda is handled. Very much more numerous are the instances in which the trayi alone appears ; see Jacob's Concordance to the principal Upanishads, under the words rzgveda, nnmaya, rik ; ya^urveda, ya^urmaya, ya^us ; samaveda, samamaya, saman. They show that the draughts upon the Atharvan and the subsequent literary forms are, in general, made under the excitement of formulaic solem- nity ; while on the other hand, needless to say, the Upani- shads with their eye aloft alike from hymn, sacrificial formula, and witchcraft charm, have no occasion to condemn the Atharvan, aside from that superior attitude of theirs which implies, and diplomatically expresses condemnation of the entire Veda that is not brahmavidya.

Even in the Atharvan Upanishads there is sounded in

1 This Upanishad belongs to a Ya^us- school ; hence the pre-eminence of the ya^us. The Atharvan is here forced into a position of disadvantage, and it may be admitted that its mention after the ade^a (Upanishad) is intentional. But there is really no other course open to the writer. The tenor of the entire passage excludes the notion of disparagement of any of the texts mentioned.

xlil HYMNS OF THE ATHARVA-VEDA.

general neither the polemic nor the apologetic note which

characterises the ritualistic writings of the Atharvan. We

_ k _ find, to be sure, in the late Pra^ava Up. a spo-

TheAV.in 1# ,r ,. . . .

the radic, it not solitary, assumption of superiority

xlil HYMNS OF THE ATHARVA-VEDA.

general neither the polemic nor the apologetic note which

characterises the ritualistic writings of the Atharvan. We

_ k _ find, to be sure, in the late Pra^ava Up. a spo-

TheAV.in 1# ,r ,. . . .

the radic, it not solitary, assumption of superiority

Atharvan on the part of the AV where the Atharvan is recommended as the natural weapon of the Brahma^a against his enemies (see above). Narada, V, 108, also betrays his hostile attitude towards sorcery when he remarks that the sage Vasish/^a took an oath, being accused of witchcraft1. With especial frequency and emphasis the impurity of physicians is insisted upon, Apast. I, 6, 18, 20; 19, 15; Vishnu LI, 10; LXXXII, 9; Gaut. XVII, 17; Vas. XIV, 2. 19; Manu III, 152. 180; IV, 212. 220; Ya^Tzav. I, 162 ; III, 240 : we gathered above (p. xxxix) that the practice of medicine is regarded in the same light in the Brahma^as ; the charge, of course, reflects upon the Atharvan. Astro- logy also, and fortune-telling, are impure occupations, Baudh. II, 1, 2, 16 ; Manu IX, 258; the practice of astro- logy is forbidden to ascetics, Vas. X, 21 ; Manu VI, 50; and the astrologer is excluded from the ^raddha, Vish/m LXXXII, 7; Manu III, 162. That these practices were Atharvanic in character we may gather from AV. VI, 128 ; Kaui". 50, 15 2. An especially pointed reflection against the AV. is implied in the prohibition of the mulakriya or mulakarma, 'practices with roots3:' at Vish/m XXV, 7 wives are especially forbidden to engage in such practice ; at Manu IX, 290 magic rites with roots, practised by per- sons not related to him against whom they are directed, are regarded as sinful4; at Manu XI, 64 practices with roots in general are forbidden. Such practices abound in the AV. and its ritual; see I, 34; III, 18 ( = RV. X, 145); V, 31, 12 ; VI, 138. 139 ; VII, 38, &c, and the performances connected with them (cf. p. 99 ff. and the commentary on these hymns). Though they are not wanting elsewhere, especially in the Grzhya-sutras, the brunt of the charge is without doubt directed against the Atharvan. Finally, at Gaut. XV, 16 ; Vishnu LXXXII, 12 ; Manu III, 151 ; IV,

1 He has in mind the asseveration of the poet, RV. VII, 104, 15, adya1 muriyayadi yatudhano asmi, &c, 'may I die to-day if I am a sorcerer.'

3 Cf. ' Seven Hymns of the Atharva-veda,' Amer. Journ. Phil. VII, 484 ff. (19 ff. of the reprint) ; the present volume, pp. 160, 532 ff.

8 Cf. the same prohibition in the Mahabharata, below, p. liv.

4 The commentator Narada states that they are permissible, if practised against a husband or relative.

INTRODUCTION. H

205, he who practises for a multitude (gramaya^aka) is pronounced impure: we may presume that this kind of activity was largely, if not entirely in the hands of Athar- van-priests ; cf. the note on p. xl.

The position of the Atharvan in the Mahabharata may

be characterised in the single statement that its importance

the note on p. xl.

The position of the Atharvan in the Mahabharata may

be characterised in the single statement that its importance

Th AV in as a Veda, an &c- These expressions seem to indicate that he is the representa- tive at the sacrifice of the personified god Brahman. At 11, 2 (cf. Gop. Br. I, 2, 16) the Brahman is again ordered to be conversant with the atharvangirasa^, this time in

1 £atasro va ime hotra, hautram adhvaryavam audgatraw brahmatvam.

2 Thus according to the version of Saya?za, Introduction to the AV., p. 5, sxtshtho hi vedas tapasoxdhi^ato brahma^anaw hrzdaye sa;//babhuva. Ra^en- dralalamitra's edition, sresht/10 ha vedas tapaso * dhi^ato brahmfi^yanaw kshitaye sa;/zbabhuva, 'it was created for the destruction of the oppressors of Brahmans.'

3 See especially Gop. Br. II, 2, 14, where the atharvangirasa^ are added every time in liturgical formulas to the rik&h, ya^uwshi, and samani.

lx HYMNS OF THE ATHARVA-VEDA.

Br. II, 2, 14, where the atharvangirasa^ are added every time in liturgical formulas to the rik&h, ya^uwshi, and samani.

lx HYMNS OF THE ATHARVA-VEDA.

expressed contrast with udgatar, hotar, and adhvaryu (samaveda, rzgveda, ya^urveda). At Gop. Br. I, 2, 18 (end) the Brahman is described with the words, esha ha vai vidvan sarvavid brahma yad bhrzgvangirovid. The last statement is of especial interest as indicating the identifi- cation of the Atharvan with the sarvavidya which stands above the trayi vidya (cf. below, p. lxiii). Especially at Gop. I, 3, 1.2 the futility of the sacrifice without a Brah- man skilled in the bhrzgvafigirasa^ is described vividly: a cow, a horse, a mule, a chariot cannot proceed with less than four feet, therefore the sacrifice, in order to succeed, must have four feet : the four Vedas, and the four priests. Especially characteristic is the following : At Tait. S. Ill, 5, 2, 1, &c. (cf. Ind. Stud. X, 34), the well-known legend is told, according to which Vasish///a ' saw Indra clearly, though the i^zshis (in general) did not see him clearly.' Indra makes Vasish//za his Brahman (purohita), and con- fides to him moreover a mystery, the stomabhaga-verses. Since then men have Vasish/^a for their purohita : there- fore a descendant of Vasish//za is to be chosen as Brahman. The same legend is repeated almost verbatim Gop. Br. II, 2, 13, but the text demurs at the last clause. The Gop. Br. cannot say tasmad vasish//zo brahma karya/z, because it has previously stated emphatically that a bhr/gvangirovid is the only person fitted for that exalted office (I, 2, 18 ; 3, 1 fi\). At Vait. Su. 6, 1 the garhapatya-fire is personified as a steed which is prepared by the four Vedas for the Brah- man, and by Pra^apati for Atharvan : the equation brah- man = atharvan is implied. The passage, Vait. Su. 37, 2, a brahmodya or theological contest between the Brahman and the Udgatar, betrays perhaps a certain insecurity and touchiness on the part of the Brahman in his assumed superiority to the other priests : ' Not art thou superior, better than I, goest not before me. ... Thou speakest these words that are worthy of being learned, (but) shalt not become equal to me.' The superiority of the Brahman was occasionally disputed1, and possibly the Atharvanic

1 See Haug, Brahma und die Brahmanen, p. 10.

INTRODUCTION. lxi

Brahman felt that he stood in special need of asserting his dignity.

Even more energetic are the demands of the liturgical

texts in the matter of the office of purohita who is

rp, r, r known also by the name of brahman and

The office of f

10.

INTRODUCTION. lxi

Brahman felt that he stood in special need of asserting his dignity.

Even more energetic are the demands of the liturgical

texts in the matter of the office of purohita who is

rp, r, r known also by the name of brahman and

The office of f

purohita in the guru. ' The king who rules the country shall seek a wise Brahman (brahma^am). He verily is wise that is skilled in the bhr/gu and angiras ; for the bhrzgu and angiras act as a charm against all ominous occurrences, and protect everything ' (Kauj. 94, 2-4 ; cf. 126, 2). The equivalence of brahman, purohita, and guru is guaranteed by comparing with this Ath. Pam. 3, r, kulina//z .srotriya;// bhrzgvangirovida7/z . . . guru^ vr/myad bhupati^ ; and 3, 3, tasmad bhrzgvangirovida^ . , . kuryat purohitam. Cf. also 2, 2, brahma tasmad atharvavit. Conversely, ( The gods, the Fathers, and the twice-born (priests) do not receive the oblation of the king in whose house there is no guru that is skilled in the Atharvan ' (2, 3). Cf. Weber, Omina und Portenta, p. 346 fT. ; Ind. Stud. X, 138; Saya^a, Introduction to the AV., p. 6. In Kaui*. 17, 4fT. the king and the purohita (Darila: ra^a, purodha/^) are seen in active co-operative practice at the consecration of the king ; and again (brahma ra^a ka) in 140, 4 fT. at the indramahotsava- festival.

The Atharva-pari^ish/as are not content with these strong recommendations of their own adherents, but they would have the adherents of the other Vedas, yea even of certain branches (^kha) of the Atharvan itself, excluded from the purohiti : ' The Atharvan keeps off terrible occurrences, and acts as a charm against portentous ones . . . not the adhvaryu, not the ^andoga, and not the bahvrzka. . . . The bahvrika. destroys the kingdom, the adhvaryu destroys sons, the ^andoga dissipates wealth ; hence the guru must be an Atharva^a. ... A Paippalada as guru increases hap- piness, sovereignty, and health, and so does a 5aunakin who understands the gods and the mantras. . . . The king whose purodha is in any way a Calada or a Mauda is deposed from his kingdom within the year ' (Ath. Pam.

1X11 HYMNS OF THE ATHARVA-VEDA.

2, 2-5) x. The Paippaladas, Saunakins, Caladas; and Maudas are alike representatives of Atharvan schools (see Kaorika, Introduction, p. xxxiii ff.) : the passage shows how eager the scramble for the office of purohita had become. That the Atharvans finally succeeded in making heard their clamorous demand for this office (see below, p. lxvii) is probably due, as we shall see, to their superior, if not exclusive knowledge of witchcraft, which was doubtless regarded in the long run as the most prac- tical and trenchant instrument for the defence of king and people.

In order to estimate at its correct value the claims of the Atharvanists that their own Veda is entitled to the

name Brahma-veda, and that the so-called Causes leading up to Brahman-priests and the Purohitas must be

In order to estimate at its correct value the claims of the Atharvanists that their own Veda is entitled to the

name Brahma-veda, and that the so-called Causes leading up to Brahman-priests and the Purohitas must be

^fth^AV011 acmerents 0I~ tne AV., we need to premise certain considerations of a more general nature. In the Vedic religious system, or we might say more cautiously religious evolution, three literary forms and correspondingly three liturgical methods of application of these forms to the sacrifice were evolved at a time prior to the recorded history of Hindu religious thought and action. They are the rikzh, samani, and ya^u^shi, known also by a variety of other designations, and characterised to a con- siderable extent by special verbs expressing the act of reciting or chanting them 2. Correspondingly the priests who had learned one of these varieties of religious expres- sion and its mode of application to the sacrifice appear, again for aught we know from prehistoric times, as indi- vidual actors (hotar, udgatar, adhvaryu), in no wise qualified each by himself to shoulder the burden of literary know- ledge or liturgic technique. The Hindus were at all times well aware that these religious forms are fragmentary and parts of a whole. The Rig-veda contains countless expres- sions indicating the insufficiency of the rik&k to fulfil alone

1 Cf. Weber, Ind. Stud. I, 296 ; the author, Journ. Amer. Or. Soc. XI, 378, note.

2 See Max Muller, History of Ancient Sanskrit Literature, p. 489 ff. ; Ludwig, Der Rigveda, III, p. 25 ff.

INTRODUCTION. lxiil

the scheme of religious action, and the interdependence of the three Vedic types. There is a Rig-veda, but no Rig- vedic religion, as even recent writers on the religions of India unfortunately tend to assume : the absence of samans would in principle leave Vedic religion just as much muti- lated as the absence of rzks ; the categories are the three parts of a trio whose melody is carried by each in turn.

A comprehensive vision was never wanting, though the search for a word for * religion/ or religious practice, as a whole was at first not very successful. The IMhmaTza- texts still struggle with the notion of the superiority of him that knows all the Vedas, and they consequently posit a sarvavidya1 which is superior to a knowledge of each of the Vedas. The most successful attempt at describing the religious literature and action as a whole is the word brahma, and, correspondingly, he who knows the religion as a whole is a brahman. Each of these words appears occasionally in the fourth place, brahma after the trayi ; brahman in company with the priests of the trayi. In a sense the brahma is a fourth Veda, but it is not co-ordinate with the other three ; it embraces and comprehends them and much else besides; it is the religious expression and religious action as a whole, and it is the learned esoteric understanding of the nature of the gods and the mystery of the sacrifice as a whole (brahma in brahmodya and brahmavadin). Needless to say, this fourth Veda, if we may so call it, has primarily no connection with the Atharvan, not even in the Atharva-sa^hita itself (XI, 8, 23 ; XV, 3, 7 ; 6, 3), nor in the Upanishads of that Veda (e.g. Nrzsi//zha- purvatapani Up. V, 2) : the claim that the Atharvan is the Brahma-veda belongs to the Atharvan ritual. In the Upanishads this brahma, still frequently contrasted with the ordinary Vedas, is taken up eagerly, extolled above all other knowledge, and in a way personified, so that it fur- nishes one of the main sources of the various conceptions which finally precipitate themselves in the pantheistic

1 Tait. Br. Ill, 10, 11, 4; Tait. Ar. X, 47; cf. Sat. Br. XIV, 6, 7, 18; 9,4. 17-

lxiV HYMNS OF THE ATHARVA-VEDA.

Brahman-Atman. The knowledge of this brahma consti- tutes the brahmavidya, which is separated by the widest imaginable gap from the Brahma-veda in the Atharvanic sense ; cf. above, p. xliii.

Br. Ill, 10, 11, 4; Tait. Ar. X, 47; cf. Sat. Br. XIV, 6, 7, 18; 9,4. 17-

lxiV HYMNS OF THE ATHARVA-VEDA.

Brahman-Atman. The knowledge of this brahma consti- tutes the brahmavidya, which is separated by the widest imaginable gap from the Brahma-veda in the Atharvanic sense ; cf. above, p. xliii.

This broader religious knowledge exists again from earliest times, not only in the abstract, but centres in persons who grasped it in its entirety, in distinction from the technically qualified priests devoted to some speciality. What the brahma is to the trayi, that the brahman is to hotar, adhvaryu, &c. Thus the important stanza, RV. X, 71, ii, depicts the activity of four priests at a jrauta-sacri- fice, the hotar (rzkam posham aste pupushvan), the udgatar (gayatra/zz gayati ^akvarishu), the adhvaryu (ya^vzasya matram vi mimite), and the brahman. The latter is de- scribed in the words, brahma vadati ^atavidyam, ' the Brah- man tells (his) innate wisdom V The association of the first three priests with the three Vedic categories, rik, saman, and ya^-u^, is expressed with a degree of clearness com- mensurate with the character of the hymn, which is in the nature of a brahmodya. But the brahman has no peculiar Veda ; certainly there is no allusion to the Atharvan. His knowledge is that of the entire Veda, the sarvavidya (Tait. Br. Ill, 10, 11, 4), religious knowledge as a whole. By means of this knowledge he is able to assume in the ritual practices the function of correcting the mistakes of the other priests, whose knowledge is more mechanical. The Brahman is as it were the stage-manager in the sacerdotal drama, the physician of the sacrifice when it is attacked by the disease of faulty execution (5at. Br. XIV, 2, 2, 19) ; he is the mind of the sacrificer (Sat. Br. XIV, 6, 1, j)2. As such he is also conversant with the mystic aspects of the divine powers, the powers of nature, and the details of the sacrifice. In the expression, brahma vadati ^atavidyam, the ' own wisdom ' is the brahma (neuter), and vadati ^ata- vidyam foreshadows the brahmodya, ' the holy, or theo-

1 Cf. RV. I, 10, 1 ; II, 1, 2 ; IV, 22, i ; VI, 38, 3- 4 J VII, 33, 14 ; X, 52, 2 ; X, 91, 10.

2 Cf. Weber, Ind. Stud. X, 135 ff. ; Hang, Brahma und die Brahmanen, p. 9 ff. ; Ludwig, Der Rigveda, III, 28 ff.

INTRODUCTION. lxV

RV. I, 10, 1 ; II, 1, 2 ; IV, 22, i ; VI, 38, 3- 4 J VII, 33, 14 ; X, 52, 2 ; X, 91, 10.

2 Cf. Weber, Ind. Stud. X, 135 ff. ; Hang, Brahma und die Brahmanen, p. 9 ff. ; Ludwig, Der Rigveda, III, 28 ff.

INTRODUCTION. lxV

logical mystery, or riddle V as well as the ritualist refine- ments which the Brclhma/za and Sutra-texts introduce times without end with the closely-related expression, brahma- vadino vadanti. In the non-Atharvanic Vedic texts it is never suggested that the Atharvan is the specific equip- ment, above all other things, which shapes the faculties of this all-round Vedic theologian. On the contrary, the Kaush. Br. VI, n raises the rather one-sided claim that a Rig-veda scholar is the proper Brahman 2. Vasish/^a was a celebrated Brahman and Purohita, and the qualifications for this office were said for a time (probably by the descen- dants of Vasish/^a themselves) to be especially at home in this family. But the B rah ma/za- texts declare explicitly that this is an ' iiberwundener standpunkt,' an obsolete custom : every one properly equipped may be a Brahman ; see Weber, Ind. Stud. X, 34. 35. 137. There is no original connection between Vasish/^a and the Atharvan 3, and it is not going too far to assume that the distinguished abilities demanded by the theory of this office were rare enough to admit every one that had intrinsically valid claims upon it.

How, then, did the Atharvans come to raise the plea that the Brahman must be one of themselves, and that, consequently, the Atharva-veda was the Brahma-veda? Schematically this was suggested by an obvious proportion. As the hotar, &c, is to the Rig-veda, &c, so the Brahman is to the fourth Veda, and as the Atharvan is the fourth Veda, or rather a fourth Veda, it required no too violent wrench to identify it with that other comprehensive fourth Veda, the knowledge of the brahma. Thus the Atharvan

1 See the author, Journ. Amer. Or. Soc. XV, pp. 172, 184 ff.

2 A broader view, yet one that ignores the Atharvan claim, is taken by Apastamba, in the Ya^a-paribhasha-sutra 19. There the Brahman is said to perform with all three Vedas. Only the commentator admits that the Atharvan may be included. See Max Miiller, Ancient Sanskrit Literature, p. 470 ; Zeitschr. d. Deutsch. Morgenl. Gesellsch. IX, p. xlvii ; Sacred Books, vol. xxx, p. 321. Cf. also Sat. Br. XI, 5, 8, 7, and Madhusudana's statement of the final orthodox view, Max Miiller, ib. 445 ff. ; Ind. Stud. I, 4. 14.

3 The interesting association of VasishMa with the redaction of the Atharvan, reported by Mallinatha in his comment on Kiratar^uniya X, 10, may be founded upon this very title to the office of purohita, and thus show that purohitas were naturally supposed to be Atharvavedins ; cf. above, p. lv.

[42] e

lxvi HYMNS OF THE ATHARVA-VEDA.

above, p. lv.

[42] e

lxvi HYMNS OF THE ATHARVA-VEDA.

became the Brahma-veda. The fact that there was no systematic sharply-defined provision for the Atharvanists in the scheme of the hieratic religion must have been galling at first, until this arrangement was completed to their own satisfaction. They may have, though we do not know that they did, gathered courage for this tour de force by the frequent mention in the AV. itself of the word brahma in the sense of charm, prayer, e.g. I, 10, i; 14, 44; 23, 4, &c. If this was done it was a proceeding both arbitrary and superficial: the word has in the AV. the meaning of charm only in so far and inasmuch as the hymns of that Veda happen to be charms ; the RV. employs the term freely to designate its own suktini (e.g. V, 85, 1 ; VII, 28, 1 ; 36, 1 ; X, 13, 1 ; 61, 1). One misses, too, the plural brahmam as the true Vedic type of designation for a special class of composition, on a level with rika/i, samani, ya^uwshi, atharvangirasa^, or athar- vanak (bhesha^-ani) and angirasa^ (abhi^arikam). We may also remember that the Atharvan of all Sa/^hitas contains the largest collection of theosophic hymns which deal explicitly (X, 2), or implicitly (X, 7), with Brahman and the brahma x. This may, of course, have helped to suggest that the Atharvavedin was the truly superior theo- logian. In the Upanishads the knowledge of just such theosophic relations is styled the brahmavidya. Saya^a in the Introduction to the AV., p. 4, argues that the AV. is known as Brahma-veda because it was revealed to Brahman who is called Atharvan 2. His authority, however, is Gop. Br. I, 4 ff., a text that elsewhere identifies the AV. with that bhuyish//£am brahma which was produced by the tapas (cf. AV. VIII, 10, 25), pressing to an unwarranted degree the relationship of the Atharvan texts with the sphere of the Upanishads 3 ; cf. above, p. lix.

It may be safe to assume that all these and other notions

1 Cf. also the superabundant Upanishads, composed in Atharvanic schools.

2 atharvakhyena brahma/za drzsh/atvat tannamna aya;;z vedo vyapadisyate.

3 Similarly the Vishnu- pura^a VI, 5 (Wilson's translation, vol. v, p. 210) : ' The AV. also states that there are two kinds of knowledge. By the one which is the supreme, God (akshara) is obtained ; the other is that which consists of Rik and other Vedas.'

INTRODUCTION. lxvii

3 Similarly the Vishnu- pura^a VI, 5 (Wilson's translation, vol. v, p. 210) : ' The AV. also states that there are two kinds of knowledge. By the one which is the supreme, God (akshara) is obtained ; the other is that which consists of Rik and other Vedas.'

INTRODUCTION. lxvii

flitted through the minds of the systematic theologians R , . f of the Atharvan schools as they continued the purohita to insist upon the name Brahma-veda for to t e ' their scriptures, and upon the office of Brah- man for their priests. A measure of substantiality may, however, come to their claim from another quarter at a comparatively early time, in this instance with the passive support of all Vedic schools. The matter concerns the office of the purohita, the spiritual and temporal aid of the king, his chaplain, and chancellor. One would again look in vain in the non-Atharvanic Sa^hitas, Brahma/^as, or Sutras for the direct declaration that the purohita either was, or should be, an adherent of the Atharvan. These texts do not mention the Atharvan in this connection any more than in connection with the office of the Brahman at the sacrifice. Yet it seems extremely unlikely that the knowledge of Atharvan practices should not have been considered a very valuable adjunct, if not a conditio sine qua non, of the purohiti. Purohitas, whether they are formal adherents of the AV. or not, are always engaging in Atharvanic practices, even against one another (cf. Max Muller, Ancient Sanskrit Literature, p. 486). The interests of the king and his sovereignty (kshatriya and kshatram) are too obviously dependent upon magic rites to admit the likelihood that the pretensions to this office on the part of him that knew them should have been ignored. At all periods the safety of the king, the prosperity of his people, his ascendency over hostile neighbours, must have depended upon the skill of his purohita in magic. The description, Ait. Br. VIII, 24-28, of the purohita, his func- tions, and his relation to the king, transfer the reader to the sphere and spirit of the Atharvan. The purohita secures for the king royalty, strength, emf^re, and people (VIII, 24, 7). The purohita is a fire with five flaming missiles, dangerous when not properly propitiated ; but, duly honoured, he embraces the king, protecting him with his flames as the ocean the earth (VIII, 25, 1). His people do not die young, his own life's breath does not leave him before he has reached the full limits of his life, he lives to

e 2

lxviii HYMNS OF THE ATHARVA-VEDA.

His people do not die young, his own life's breath does not leave him before he has reached the full limits of his life, he lives to

e 2

lxviii HYMNS OF THE ATHARVA-VEDA.

a good old age, if a Brahma/za, imbued with this know- ledge, is his purohita, the shepherd of his kingdom. The subjects of such a king are loyal and obedient (VIII, 25, %. 3). The prescriptions regarding the purohita are fol- lowed (VIII, 25) by a magic rite, called bvahvaanak pari- mara, designed to kill hostile kings, which might have found a place in the ritual of the Atharvan1. In later texts, as a matter of fact, the rule is laid down formally that the purohita should be an Atharvavedin. Thus in Gaut. XI, 15. 17 ; Yagnav. I, 312 (cf. also Manu XI, 3$) ; see p. xlviii, above. Saya/za in the Introduction to the AV., pp. 5, 6, claims outright that the office of purohita belongs to the Atharvanists (paurohitya;^ ka atharvavidai*va ka- ryam), and he is able to cite in support of his claim not only the rather hysterical dicta of the Atharvan writings, but also j-lokas from a number of Pur£/zas, the Niti^astra, &c. ; cf. above, p. lvi 2. In the Da^akumara-^arita magic rites, as well as the marriage ceremony, are in fact per- formed at the court of a king with Atharvan rites athar- va;zena (atharva/zikena) vidhina, and the statement is the more valuable as it is incidental ; see above, p. lv.

I do not desire to enter here upon a discussion of the question of the original relation between the purohita and the brahman, whose identity is baldly assumed in many passages of the earlier Hindu literature 3. I believe that they were not originally the same, but that they were bound together by certain specific ties. They are similar,

1 Cf. the battle-charm, AV. Ill, 19 : the purohita figures in it as well as in the accompanying performances, Kaiu. 14, 22-23 (Darila). And RV. IV, 50, 7-9, perhaps earlier, shows the br/haspati (purohita) in essentially the same important relation to the king.

2 Cf. Deva at Katy. St. XV, 7, 11, purohito yo*tharvavedavihitanaw janti- kapaush/ikabhi^arakarma^aw karta.

3 Cf. Max Miiller, History of Ancient Sanskrit Literature, p. 485 ff. ; Weber, Ind. Stud. X, 31 ff. ; Ra^asuya, p. 23, note; Haug, Brahma und die Brahmanen, p. 9 ff. ; Geldner, Vedische Studien, II, 144 ff. ; Oldenberg, Die Religion des Veda, pp. 374, 395 ff Sayarca at RV. VII, 33, 14 equates purohita and brahman, and Ait. Br. VII, 16, 1 exhibits VasishMa, the typical purohita, in the office of brahman at a jrauta-rite. At RV. IV, 50, 7 ff. the activity of a purohita is sketched : the purohita, however, is called brz'haspati ( = brahman).

INTRODUCTION. Ixix

VII, 33, 14 equates purohita and brahman, and Ait. Br. VII, 16, 1 exhibits VasishMa, the typical purohita, in the office of brahman at a jrauta-rite. At RV. IV, 50, 7 ff. the activity of a purohita is sketched : the purohita, however, is called brz'haspati ( = brahman).

INTRODUCTION. Ixix

above all, in this, that they have in charge, each in his own way, the general interests of their noble employers, whereas other priests are likely ordinarily to have had only subordinate charges, because of the technical charac- ter of their knowledge and occupation. RV. X, 71, 11 expresses clearly the existence of broader theological in- terests than the mere knowledge of the recitation and chanting of hymns and the mechanical service of the sacrifice (hotar, udgatar, and adhvaryu). This is the Brah- manship which later forks into two directions, on one side the general knowledge of the procedures at the sacrifice (the Brahman as fourth priest), and the theological specula- tions attaching (brahmavadin) ; on the other, the higher theosophy which leads ultimately to the brahmavidya of the Upanishads. It is natural that a divine thus qualified should at a very early time assume permanent and con- fidential relations to the noble ra^ianya in all matters that concerned his religious and sacrificial interests. His func- tions are those of chaplain and high-priest. It seems unlikely that this Brahman was in all cases, too, competent to attend to those more secular and practical needs of the king connected with the security of his kingdom, the fealty of his people, and the suppression of his enemies. These activities, ra^akarma/zi, as the Atharvan writings call them, must have called for different training and different talents — they represent rather the functions of a chancellor, or prime-minister, than those of a chaplain — and there is no warrant to assume that every Brahman possessed these necessary qualifications in addition to his expertness in systematic theology. On the other hand, conversely, there must have been purohitas incapable of assuming the charge of their employers' interests on the occasion of the more elaborate Vedic performances (.srauta), unless we conceive that in such cases the Brahman was a mere figure-head and his office a sinecure.

And yet precisely here is to be found the measure of truth which we may suspect in the Atharvanist claim that the supervising Brahman shall be an adherent of the AV. In many cases the tribal king, or ra^a, might have had but

e 3

lxx HYMNS OF THE ATHARVA-VEDA.

And yet precisely here is to be found the measure of truth which we may suspect in the Atharvanist claim that the supervising Brahman shall be an adherent of the AV. In many cases the tribal king, or ra^a, might have had but

e 3

lxx HYMNS OF THE ATHARVA-VEDA.

one body-priest, well capable of attending to the kingdom's needs in all manner of charms and sorcery, and thus filling the paurohitya creditably with the entire armament of the Veda of charms and sorcery, himself an Atharvavedin. If the king had about him no systematic theologian re- splendent in his ^atavidya, if there was no adherent of that ideal fourth Veda, the sarvavidya that looms above the trayi vidya, the remoter applicability of the jrauta-practices to the weal and woe of everyday life, or confidence in the ability of hotar, adhvaryu, &c, to perform their duties correctly of themselves, would lead him to entrust the general supervision of the Vedic performances (in the nar- rower sense) to his Atharvan purohita. Thus the sweeping claim of the Atharvan priests may be founded at least upon a narrow margin of fact, and later the Atharvan priests are likely to have equipped themselves with a suffi- ciency of rather external and mechanical knowledge to perform the function of Brahman with a show of respecta- bility, witness the activity of the Brahman in the ^rauta- rites of the Vaitana-sutra. In very late times the ability of Atharvan priests to practise ^rauta-rites, and the canonicity of their .srauta- manual, the Vaitana-sutra, were recognised by other Vedic schools, if the matter-of-fact references to that Sutra on the part of the commentators to Katy&yana's vSrauta-sutras may be regarded as normal ; see Garbe in the preface to the edition of the Vait. Su., p. vi.

We may remark, however, that the entire question of

the relation of the AV. to .srauta-practices is a very obscure

point in the history of Vedic literature, it

Relation of . . 111 1 a 1

the AV. to being assumed generally that the Atharvan the jrauta- hac[ originally nothing to do with the larger Vedic ritual. The assumption in this broad form is at any rate erroneous, or defective. The existing Sa/^hitas of the AV. contain mantras which could have had no sense and purpose except in connection with jrauta- performances. A series of formulas, e. g. like AV. VI, 47 and 48, has no meaning except in connection with the three daily pressures of soma (savana), and the Vait. Su.

INTRODUCTION. 1

XXI

contain mantras which could have had no sense and purpose except in connection with jrauta- performances. A series of formulas, e. g. like AV. VI, 47 and 48, has no meaning except in connection with the three daily pressures of soma (savana), and the Vait. Su.

INTRODUCTION. 1

XXI

21, 7 exhibits them, properly no doubt, as part of an ordi- nary ^rauta-rite, the agnish/oma. It would seem then that the Atharvavedins possessed the knowledge of, and prac- tised .srauta- rites prior to the conclusion of the present redactions of their hymns, and thus perhaps, after all, the purohita, in case of his being an Atharvan, was not altogether unequipped for taking a hand in the broader Vedic rites with the three fires and the usual assortment of priests. Again, the AV. contains hymns which are evidently expiatory formulas for faults committed at the sacrifice. Thus AV. VI, 114 presents itself in the light of an ordinary praya^itta- formula, and there are MSS. of the Vaitana-sutra which add six praya^itta chapters to the eight which make up the body of that text 1. The Gop. Br., more frequently than other Brahma/zas, refers to defects in the sacrifice (virish/a, una, yatayama) which are to be corrected (sa/^dhana) by certain hymns, stanzas, and for- mulas ; see 1, 1, 13 and 22. Possibly the germs of the corre- lation of the Atharvan and the Brahman, in his function as supervisor and corrector of the sacrifice, may also turn out to be traceable to a period prior to the present redaction of the Sa/^hitas.

The present volume of translations comprises about one third of the entire material of the Atharva-veda in the text of the vSaunaka-school. But it represents the contents and spirit of the fourth Veda in a far greater measure than is indicated by this numerical statement. The twentieth book of the Sa^hita, with the exception of the so-called kuntapa- suktani (hymns 127-136 2), seems to be a verbatim repeti- tion of mantras contained in the Rig-veda, being employed in the Vaitana-sutra at the .rastras and stotras of the soma- sacrifice : it is altogether foreign to the spirit of the original

1 See Garbe, in the preface of his edition of the text, p. 5 ; Weber, Ver- zeichniss der Sanskrit und Prakrit Handschriften, II, 83 ; Kaimka, Introduction, p. xxxiii.

2 One of these, hymn 127, appears in the present volume, p. 197 ff.

lxxii HYMNS OF THE ATHARVA-VEDA.

5 ; Weber, Ver- zeichniss der Sanskrit und Prakrit Handschriften, II, 83 ; Kaimka, Introduction, p. xxxiii.

2 One of these, hymn 127, appears in the present volume, p. 197 ff.

lxxii HYMNS OF THE ATHARVA-VEDA.

Atharvan. The nineteenth book is a late addendum1, in general very corrupt ; its omission (with the exception of hymns 26, 34, 35, 38, 39, 53, and 54) does not detract much from the general impression left by the body of the collec- tion. The seventeenth book consists of a single hymn of inferior interest. Again, books XV and XVI, the former entirely Brahmanical prose 2, the latter almost entirely so, are of doubtful quality and chronology. Finally, books XIV and XVIII contain respectively the wedding and funeral stanzas of the Atharvan, and are largely coincident with corresponding mantras of the tenth book of the Rig-veda : they are, granted their intrinsic interest, not specifically Atharvanic 3. Of the rest of the Atharvan (books I-XIII) there is presented here about one half, naturally that half which seemed to the translator the most interesting and characteristic. Since not a little of the collection rises scarcely above the level of mere verbiage, the process of exclusion has not called for any great degree of abstemiousness.

These successive acts of exclusion have made it possible to present a fairly complete history of each of the hymns translated. The employment of the hymns in the Athar- vanic practices is in closer touch with the original purpose of the composition or compilation of the hymns than is true in the case of the other collections of Vedic hymns. Many times, though by no means at all times, the practices connected with a given hymn present the key to the correct interpretation of the hymn itself. In any case it is instruc- tive to see what the Atharvan priests did with the hymns of their own school, even if we must judge their performances to be secondary.

I do not consider any translation of the AV. at this time as final. The most difficult problem, hardly as yet ripe for final solution, is the original function of many mantras,

1 See Kaimka, Introduction, p. xl ff.

2 Translated by Professor Aufrecht, Indische Studien, I, 130, 140.

3 The fourteenth book has been rendered by Professor Weber, Indische Studien, V, p. 195 ff.; the eighteenth book by the same scholar in the Pro- ceedings of the Royal Prussian Academy, 1895, p. 815 ff. ; 1896, p. 253 ff.

INTRODUCTION. lxxiii

3 The fourteenth book has been rendered by Professor Weber, Indische Studien, V, p. 195 ff.; the eighteenth book by the same scholar in the Pro- ceedings of the Royal Prussian Academy, 1895, p. 815 ff. ; 1896, p. 253 ff.

INTRODUCTION. lxxiii

after they have been stripped of certain adaptive modifica- tions, imparted to them to meet the immediate purpose of the Atharvavedin. Not infrequently a stanza has to be rendered in some measure of harmony with its connection, when, in fact, a more original meaning, not at all applicable to its present environment, is but scantily covered up by the secondary modifications of the text. This garbled tradition of the ancient texts partakes of the character of popular etymology in the course of the transmission of words. New meaning is read into the mantras, and any little stubbornness on their part is met with modifications of their wording. The critic encounters here a very difficult situation : searching investigation of the remaining Vedic collections is necessary before a bridge can be built from the more original meaning to the meaning implied and required by the situation in a given Atharvan hymn. Need- less to say the only correct and useful way to translate a mantra in the Atharvan, is to reproduce it with the bent which it has received in the Atharvan. The other Vedic collections are by no means free from the same taint. The entire Vedic tradition, the Rig-veda not excepted, presents rather the conclusion than the beginning of a long period of literary activity. Conventionality of subject-matter, style, form (metre), &c, betray themselves at every step : the ' earliest ' books of the RV. are not exempt from the same processes of secondary grouping and adaptation of their mantras, though these are less frequent and less obvious than is the case in the Atharva-veda.

Obligations to previous translators : Weber, Muir, Ludwig, Zimmer, Grill 1, Henry, &c, are acknowledged in the intro- duction to each hymn. I regret that the work was in the hands of the printer prior to the appearance of Professor Henry's excellent version of books X-XII 2. The late lamented Professor Whitney kindly furnished me with the

1 Grill's work, entitled, Hundert Lieder des Atharva-veda, second edition (1888), is cited as * Grill V My own six series of Contributions to the Interpre- tation of the Veda, are cited for the sake of brevity as ' Contributions/

2 Les livres X, XI, et XII de 1' Atharva-veda. Paris, 1896.

lxxiv HYMNS OF THE ATHARVA-VEDA.

advance sheets of the late Shankar Pandurang Pandit's scholarly edition of the AV. with Saya/za's commentary, as also with many of the readings of the Cashmir text (the so-called Paippalada-^akha) of the AV. Neither the Paippalada nor Saya/za sensibly relieves the task of its difficulty and responsibility.

MAURICE BLOOMFIELD.

Johns Hopkins University,

Baltimore: April, 1896.

HYMNS

OF THE

ATHARVA-VEDA.

HYMNS

OF THE

Neither the Paippalada nor Saya/za sensibly relieves the task of its difficulty and responsibility.

MAURICE BLOOMFIELD.

Johns Hopkins University,

Baltimore: April, 1896.

HYMNS

OF THE

ATHARVA-VEDA.

HYMNS

OF THE

ATHARVA-VEDA.

i.

CHARMS TO CURE DISEASES AND POSSESSION BY DEMONS OF DISEASE (BHAISHAGYANI).

V, 22. Charm against takman (fever) and related diseases.

i. May Agni drive the takman away from here, may Soma, the press-stone, and Varima, of tried skill ; may the altar, the straw (upon the altar), and the brightly-flaming fagots (drive him away) ! Away to naught shall go the hateful powers !

2. Thou that makest all men sallow, inflaming them like a searing fire, even now, O takman, thou shalt become void of strength : do thou now go away down, aye, into the depths !

3. The takman that is spotted, covered with spots, like reddish sediment, him thou, (O plant) of unremitting potency, drive away down below !

4. Having made obeisance to the takman, I cast him down below : let him, the champion of .Sakaw- bhara, return again to the Mahavrzshas !

5. His home is with the Mu^avants, his home

[42] B

HYMNS OF THE ATHARVA-VEDA.

with the Mah&vrzshas. From the moment of thy birth thou art indigenous with the Balhikas.

6. O takman, vyala, vi gada, vydnga, hold off (thy missile) far! Seek the gadabout slave-girl, strike her with thy bolt !

7. O takman, go to the Mu^avants, or to the Balhikas farther away ! Seek the lecherous .Sftdra- female : her, O takman, give a good shaking-up !

8. Go away to the Mahavrzshas and the Mufa- vants, thy kinsfolk, and consume them ! Those (regions) do we bespeak for the takman, or these regions here other (than ours).

9. (If) in other regions thou dost not abide, mayest thou that art powerful take pity on us ! Takman, now, has become eager : he will go to the Balhikas.

10. When thou, being cold, and then again de- liriously hot, accompanied by cough, didst cause the (sufferer) to shake, then, O takman, thy missiles were terrible : from these surely exempt us !

11. By no means ally thyself with balasa, cough and spasm ! From there do thou not return hither again : that, O takman, do I ask of thee !

12. O takman, along with thy brother balasa, along with thy sister cough, along with thy cousin pclman, go to yonder foreign folk !

13. Destroy the takman that returns on (each) third day, the one that intermits (each) third day> the one that continues without intermission, and the autumnal one ; destroy the cold takman, the hot, him that comes in summer, and him that arrives in the rainy season !

14. To the Gandharis, the Mu^avants, the Angas, and the Magadhas, we deliver over the takman, like a servant, like a treasure !

I. CHARMS TO CURE DISEASES.

14. To the Gandharis, the Mu^avants, the Angas, and the Magadhas, we deliver over the takman, like a servant, like a treasure !

I. CHARMS TO CURE DISEASES.

VI, 20. Charm against takman (fever).

1. As if from this Agni (fire), that burns and flashes, (the takman) comes. Let him then, too, as a babbling drunkard, pass away! Let him, the impious one, search out some other person,, not ourselves ! Reverence be to the takman with the burning weapon !

2. Reverence be to Rudra, reverence to the takman, reverence to the luminous king Vanma! Reverence to heaven, reverence to earth, reverence to the plants !

3. To thee here, that burnest through, and turnest all bodies yellow, to the red, to the brown, to the takman produced by the forest, do I render obeisance.

I, 25. £harm against takman (fever).

1. When Agni, having entered the waters, burned, where the (gods) who uphold the order (of the universe) rendered homage (to Agni), there, they say, is thy origin on high : do thou feel for us, and spare us, O takman !

2. Whether thou art flame, whether thou art heat, or whether from licking chips (of wood) thou hast arisen, HrtWu by name art thou, O god of the yellow: do thou feel for us, and spare us, O takman !

3. Whether thou art burning, whether thou art scorching, or whether thou art the son of king Varu^a, Hrfo/u by name art thou, O god of the yellow: do thou feel for us, and spare us, O takman !

b 2

HYMNS OF THE ATHARVA-VEDA.

4. To the cold takman, and to the deliriously hot, the glowing, do I render homage. To him that returns on the morrow, to him that returns for two (successive) days, to the takman that returns on the third day, homage shall be !

VII, 116. Charm against takman (fever).

1. Homage (be) to the deliriously hot, the shaking, exciting, impetuous (takman) ! Homage to the cold (takman), to him that in the past fulfilled desires !

2. May (the takman) that returns on the morrow, he that returns on two (successive) days, the impious one, pass into this frog !

V, 4. Prayer to the kush/^a-plant to destroy takman (fever).

1. Thou that art born upon the mountains, as the most potent of plants, come hither, O kush/^a, destroyer of the takman, to drive out from here the takman !

2. To thee (that growest) upon the mountain, the brooding-place of the eagle, (and) art sprung from Himavant, they come with treasures, having heard (thy fame). For they know (thee to be) the de- stroyer of the takman.

3. The a-svattha-tree is the seat of the gods in the third heaven from here. There the gods pro- cured the kush//£a, the visible manifestation of amrzta (ambrosia).

4. A golden ship with golden tackle moved upon the heavens. There the gods procured the kush^/za, the flower of amrzta (ambrosia).

CHARMS TO CURE DISEASES.

5. The paths were golden, and golden were the oars ; golden were the ships, upon which they car- ried forth the kush/^a hither (to the mountain),

There the gods procured the kush^/za, the flower of amrzta (ambrosia).

CHARMS TO CURE DISEASES.

5. The paths were golden, and golden were the oars ; golden were the ships, upon which they car- ried forth the kush/^a hither (to the mountain),

6. This person here, O kush/^a, restore for me, and cure him ! Render him free from sickness for me !

7. Thou art born of the gods, thou art Soma's good friend. Be thou propitious to my in-breathing and my out-breathing, and to this eye of mine !

8. Sprung in the north from the Himavant (moun- tains), thou art brought to the people in the east. There the most superior varieties of the kush/^a were apportioned.

9. ' Superior/ O kush/^a, is thy name ; ' superior ' is the name of thy father. Do thou drive out all disease, and render the takman devoid of strength !

10. Pain in the head, affliction in the eye, and ailment of the body, all that shall the kushMa heal — a divinely powerful (remedy), forsooth !

XIX, 39. Prayer to the kush/y£a-plant to destroy takman (fever), and other ailments.

1. May the protecting god kush/^a come hither from the Himavant : destroy thou every takman, and all female spooks !

2. Three names hast thou, O kush/^a, (namely: kush^a), na-gha-m&ra ('forsooth -no-death'), and na-gha-risha (' forsooth-no-harm '). Verily no harm shall suffer (na gh& . . . rishat) this person here, for whom I bespeak thee morn and eve, aye the (entire) day!

3. Thy mothers name is ^ivala ('quickening'), thy fathers name is ^ivanta ('living'). Verily no

HYMNS OF THE ATHARVA-VEDA.

harm shall suffer this person here, for whom I be- speak thee morn and eve, aye the entire day !

4. Thou art the most superior of the plants, as a steer among cattle, as the tiger among beasts of prey. Verily no harm shall suffer this person here, for whom I bespeak thee morn and eve, aye the entire day!

5. Thrice begotten by the .Sambu Angiras, thrice by the Adityas, and thrice by all the gods, this kush/^a, a universal remedy, stands together with soma. Destroy thou every takman, and all female spooks !

6. The awattha-tree is the seat of the gods in the third heaven from here. There came to sight the amnta (ambrosia), there the kush/^a-plant was born.

7. A golden ship with golden tackle moved upon the heavens. There came to sight the amnta, there the kush/^a-plant was born.

8. On the spot where the ship glided down, on the peak of the Himavant, there came to sight the ambrosia, there the kush/^a-plant was born. This kushA&a, a universal remedy, stands together with soma. Destroy thou every takman, and all female spooks !

9. (We know) thee whom Ikshvaku knew of yore, whom the women, fond of kush^a, knew, whom Viyasa and Matsya knew: therefore art thou a universal remedy.

10. The takman that returns on each third day, the one that continues without intermission, and the yearly one, do thou, (O plant) of unremitting strength, drive away down below !

10. The takman that returns on each third day, the one that continues without intermission, and the yearly one, do thou, (O plant) of unremitting strength, drive away down below !

I. CHARMS TO CURE DISEASES.

1,12. Prayer to lightning, conceived as the cause of fever, headache, and cough.

i. The first red bull, born of the (cloud-)womb, born of wind and clouds, comes on thundering with rain. May he, that cleaving moves straight on, spare our bodies; he who, a single force, has passed through threefold !

2. Bowing down to thee that fastenest thyself with heat upon every limb, we would reverence thee with oblations ; we would reverence with oblations the crooks and hooks of thee that hast, as a seizer, seized the limbs of this person.

3. Free him from headache and also from cough, (produced by the lightning) that has entered his every joint ! May the flashing (lightning), that is born of the cloud, and born of the wind, strike the trees and the mountains !

4. Comfort be to my upper limb, comfort be to my nether ; comfort be to my four members, comfort to my entire body !

I, 22. Charm against jaundice and related diseases.

1. Up to the sun shall go thy heart-ache and thy jaundice : in the colour of the red bull do we envelop thee !

2. We envelop thee in red tints, unto long life. May this person go unscathed, and be free of yellow colour !

3. The cows whose divinity is Rohi/zi, they who, moreover, are (themselves) red (rohi/zU) — (in their) every form and every strength we do envelop thee.

8 HYMNS OF THE ATHARVA-VEDA.

4. Into the parrots, into the ropa/zakfis (thrush) do we put thy jaundice, and, furthermore, into the haridravas (yellow wagtail) do we put thy jaundice.

VI, 14. Charm against the disease balasa.

1. The internal disease that has set in, that crumbles the bftnes, and crumbles the joints, every balasa do thou drive out, that which is in the limbs, and in the joints !

2. The balasa of him that is afflicted with balasa do I remove, as one gelds a lusty animal. Its con- nection do I cut off as th^ root of a pumpkin.

3. Fly forth from here, O bal&sa, as a swift foal (after the mare). And even, as the reed in every year, pass away without slaying men !

VI, 105. Charm against cough.

1. As the soul with the soul's desires swiftly to a distance flies, thus do thou, O cough, fly forth along the soul's course of flight !

2. As a well-sharpened arrow swiftly to a distance flies, thus do thou, O cough, fly forth along the expanse of the earth f

3. As the rays of the sun swiftly to a distance fly, thus do thou, O cough, fly forth along the flood of the sea !

I, 2. Charm against excessive discharges from the body.

1. We know the father of the arrow, Par^anya, who furnishes bountiful fluid, and well do we know his mother, Pmhivi (earth), the multiform !

2. O bowstring, turn aside from us, turn my body

We know the father of the arrow, Par^anya, who furnishes bountiful fluid, and well do we know his mother, Pmhivi (earth), the multiform !

2. O bowstring, turn aside from us, turn my body

CHARMS TO CURE DISEASES.

into stone ! Do thou firmly hold very far away the hostile powers and the haters !

3. When the bowstring, embracing the wood (of the bow), greets with a whiz the eager arrow, do thou, O Indra, ward off from us the piercing mis- sile !

4. As the point (of the arrow) stands in the way of heaven and earth, thus may the mu%*a-grass unfailingly stand in the way of sickness and (exces- sive) discharge !

II, 3. Charm against excessive discharges from the body, undertaken with spring-water.

1. The spring- water yonder which runs down upon the mountain, that do I render healing for thee, in order that thou mayest contain a potent remedy.

2. Then surely, yea quite surely, of the hundred remedies contained in thee, thou art the most superior in checking discharges and removing pain,

3. Deep down do the Asuras bury this great healer of wounds ; that is the cure for discharges, and that hath removed disease.

4. The ants bring the remedy from the sea : that is the cure for discharges, and that hath quieted disease.

5. This great healer of wounds has been gotten out of the earth : that is the cure for discharges, and that hath removed disease.

6. May the waters afford us welfare, may the herbs be propitious to us ! Indras bolt shall beat off the Rakshas, far (from us) shall fly the arrows cast by the Rakshas !

IO HYMNS OF THE ATHARVA-VEDA.

VI, 44. Charm against excessive discharges from

the body.

1. The heavens have stood still, the earth has stood still, all creatures have stood still. The trees that sleep erect have stood still : may this disease of thine stand still !

2. Of the hundred remedies which thou hast, of the thousand that have been collected, this is the most excellent cure for discharges, the best remover of disease.

3. Thou art the urine of Rudra, the navel of amr/ta (ambrosia). Thy name, forsooth, is vishd- /2ak&, (thou art) arisen from the foundation of the Fathers, a remover of diseases produced by the winds (of the body).

I, 3. Charm against constipation and retention of urine.

1. We know the father of the arrow, Par^anya, of hundredfold power. With this (charm) may I render comfortable thy body : make thy outpouring upon the earth ; out of thee may it come with the sound bal !

2. We know the father of the arrow, Mitra, &c.

3. We know the father of the arrow, Varu/za, &c.

4. We know the father of the arrow, Sandra, &c.

5. We know the father of the arrow, Surya, &c.

6. That which has accumulated ift thy entrails, in thy canals, in thy bladder — thus let thy urine be released, out completely, with the sound bal !

7. I split open thy penis like the dike of a lake — thus let thy urine be released, out completely, with the sound bal !

I, CHARMS TO CURE DISEASES. I I

8. Relaxed is the opening of thy bladder like the ocean, the reservoir of water — thus let thy urine be released, out completely, with the sound bal !

9. As an arrow flies to a distance when hurled from the bow — thus let thy urine be released, out completely, with the sound bal !

VI, 90. Charm against internal pain (colic), due to the missiles of Rudra.

1. The arrow that Rudra did cast upon thee, into (thy) limbs, and into thy heart, this here do we now draw out away from thee.

2. From the hundred arteries which are distributed along thy limbs, from all of these do we exorcise forth the poisons.

3. Adoration be to thee, O Rudra, as thou casteth (thy arrow) ; adoration to the (arrow) when it has been placed upon (the bow) ; adoration to it as it is being hurled; adoration to it when it has fallen down !

I, 10. Charm against dropsy.

1. This Asura rules over the gods; the com- mands of Varu/za, the ruler, surely come true. From this (trouble), from the wrath of the mighty (Varu;za), do I, excelling in my incantation, lead out this man.

2. Reverence, O king Varu/za, be to thy wrath, for all falsehood, O mighty one, dost thou discover. A thousand others together do I make over to thee : this thy (man) shall live a hundred autumns !

3. From the untruth which thou hast spoken, the abundant wrong, with thy tongue — from king Varu/za I release thee, whose laws do not fail.

12 HYMNS OF THE ATHARVA-VEDA.

4. I release thee from Vai^vdnara (Agni), from the great flood. Our rivals, O mighty one, do thou cen- sure here, and give heed to our prayer !

VII, 83. Charm against dropsy.

1. Thy golden chamber, king Vanma, is built in the waters! Thence the king that maintains the laws shall loosen all shackles !

2. From every habitation (of thine), O king Vanma, from here do thou free us ! In that we have said, ' ye waters, ye cows ; ' in that we have said, 'O Vanma/ from this (sin), O Vanma, free us!

3. Lift from us, O Vanma, the uppermost fetter, take down the nethermost, loosen the middlemost ! Then shall we, O Aditya, in thy law, exempt from guilt, live in freedom !

4. Loosen from us, O Vanma, all fetters, the uppermost, the nethermost, and those imposed by Vanma ! Evil dreams, and misfortune drive away from us : then may we go to the world of the pious !

VI, 24. Dropsy, heart-disease, and kindred maladies cured by flowing water.

1. From the Himavant (mountains) they flow forth, in the Sindhu (Indus), forsooth, is their as- sembling-place : may the waters, indeed, grant me that cure for heart-ache !

2. The pain that hurts me in the eyes, and that which hurts in the heels and the fore-feet, the waters, the most skilled of physicians, shall put all that to rights !

2. The pain that hurts me in the eyes, and that which hurts in the heels and the fore-feet, the waters, the most skilled of physicians, shall put all that to rights !

3. Ye rivers all, whose mistress is Sindhu, whose

CHARMS TO CURE DISEASES.

queen is Sindhu, grant us the remedy for that : through this (remedy) may we derive benefit from you!

VI, 80. An oblation to the sun, conceived as one of the two heavenly dogs, as a cure for paralysis.

1. Through the air he flies, looking down upon all beings : with the majesty of the heavenly dog, with that oblation would we pay homage to thee !

2. The three kalaka/^*a that are fixed upon the sky like gods, all these I have called for help, to render this person exempt from injury.

3. In the waters is thy origin, upon the heavens thy home, in the middle of the sea, and upon the earth thy greatness. With the majesty of the heavenly dog, with that oblation would we pay homage to thee !

II, 8. Charm against kshetriya, hereditary disease.

1. Up have risen the majestic twin stars, the viirztau (' the two looseners ') ; may they loosen the nethermost and the uppermost fetter of the kshetriya (inherited disease) !

2. May this night shine (the kshetriya) away, may she shine away the witches ; may the plant, destruc- tive of kshetriya, shine the kshetriya away !

3. With the straw of thy brown barley, endowed with white stalks, with the blossom of the sesame — may the plant, destructive of kshetriya, shine the kshetriya away !

4. Reverence be to thy ploughs, reverence to thy

14 HYMNS OF THE ATHARVA-VEDA.

wagon-poles and yokes ! May the plant, destructive of kshetriya, shine the kshetriya away !

5. Reverence be to those with sunken eyes (?), reverence to the indigenous (evils ?), reverence to the lord of the field ! May the plant, destructive of kshetriya, shine the kshetriya away !

II, 10. Charm against kshetriya, hereditary disease.

1. From kshetriya (inherited disease), from Nirrzti (the goddess of destruction), from the curse of the kinswoman, from Druh (the demon of guile), from the fetter of Varu/za do I release thee. Guiltless do I render thee through my charm ; may heaven and earth both be propitious to thee !

2. May Agni together with the waters be auspicious to thee, may Soma together with the plants be auspicious. Thus from kshetriya, from Nirrzti, from the curse of the kinswoman^ from the Druh, from the fetter of Vanma do I release thee. Guiltless do I render thee through my charm; may heaven and earth both be propitious to thee !

3. May the wind in the atmosphere auspiciously bestow upon thee strength, may the four quarters of the heaven be auspicious to thee. Thus from kshetriya, from Nirrzti &c.

4. These four goddesses, the directions of space, the consorts of the wind, the sun surveys. Thus from kshetriya, from Nirnti &c.

5. Within these (directions) I assign thee to old age; forth to a distance shall go Nirrzti and disease ! Thus from kshetriya, from Nirriti &c.

4. These four goddesses, the directions of space, the consorts of the wind, the sun surveys. Thus from kshetriya, from Nirnti &c.

5. Within these (directions) I assign thee to old age; forth to a distance shall go Nirrzti and disease ! Thus from kshetriya, from Nirriti &c.

6. Thou hast been released from disease, from

I. CHARMS TO CURE DISEASES. 1 5

mishap, and from blame; out from the fetter of Druh, and from Grahi (the demon of fits) thou hast been released. Thus from kshetriya, from Nirrzti &c.

7. Thou didst leave behind Arati (the demon of grudge), didst obtain prosperity, didst enter the happy world of the pious. Thus from kshetriya, from Nirmi &c.

8. The gods, releasing the sun and the r/tam (the divine order of the universe) from darkness and from Grahi, did take them out of sin. Thus from kshetriya, from Nirmi &c.

Ill, 7. Charm against kshetriya, hereditary disease.

1. Upon the head of the nimble antelope a remedy grows! He has driven the kshetriya (inherited disease) in all directions by means of the horn.

2. The antelope has gone after thee with his four feet. O horn, loosen the kshetriya that is knitted into his heart !

3. (The horn) that glistens yonder like a roof with four wings (sides), with that do we drive out every kshetriya from thy limbs.

4. The lovely twin stars, the vi^rztau (' the two looseners ') that are yonder upon the sky, shall loosen the nethermost and the uppermost fetter of the kshetriya !

5. The waters, verily, are healers, the waters are scatterers of disease, the waters cure all disease: may they relieve thee from the kshetriya !

6. The kshetriya that has entered into thee from the prepared (magic) concoction, for that I know the remedy : I drive the kshetriya out of thee.

1 6 HYMNS OF THE ATHARVA-VEDA.

7. When the constellations fade away, and when the dawn does fade away, (then) shall he shine away from us every evil and the kshetriya !

I, 23, Leprosy cured by a dark plant.

1. Born by night art thou, O plant, dark, black, sable. Do thou, that art rich in colour, stain this leprosy, and the gray spots !

2. The leprosy and the gray spots drive away from here — may thy native colour settle upon thee — the white spots cause to fly away !

3. Sable is thy hiding-place, sable thy dwelling- place, sable art thou, O plant: drive away from here the speckled spots !

4. The leprosy which has originated in the bones, and that which has originated in the body and upon the skin, the white mark begotten of corruption, I havq destroyed with my charm.

I, 24. Leprosy cured by a dark plant.

1. The eagle (supar/za) that was born at first, his gall thou wast, O plant The Asuri having conquered this (gall) gave it to the trees for their colour.

2. The Asuri was the first to construct this remedy for leprosy, this destroyer of leprosy. She has destroyed the leprosy, has made the skin of even colour.

2. The Asuri was the first to construct this remedy for leprosy, this destroyer of leprosy. She has destroyed the leprosy, has made the skin of even colour.

3. ' Even-colour ' is the name of thy mother; ' Even-colour ' is the name of thy father ; thou, O plant, producest even colour : render this (spot) of even colour !

4. The black (plant) that produces even colour has been fetched out of the earth. Do thou now, pray, perfect this, construct anew the colours !

I. CHARMS TO CURE DISEASES. 1 7

VI, 83. Charm for curing scrofulous sores called apa^it.

1. Fly forth, ye apa^it (sores), as an eagle from the nest ! Siirya (the sun) shall prepare a remedy, Aandramas (the moon) shall shine you away !

2. One is variegated, one is white, one is black, and two are red : I have gotten the names of all of them. Go ye away without slaying men !

3. The apa/£it, the daughter of the black one, without bearing offspring will fly away; the boil will fly away from here, the galunta (swelling) will perish.

4. Consume thy own (proper) oblation with grati- fication in thy mind, when I here offer svaha in my mind!

VII, 76. A. Charm for curing scrofulous sores called apa^it.

1. Ye (sores) fall easily from that which falls easily, ye exist less than those that do not exist (at all) ; ye are drier than the (part of the body called) sehu, more moist than salt.

2. The apa/£it (sores) that are upon the neck, and those that are upon the shoulders ; the apa^it that are upon the vi^*aman (some part of the body) fall off of themselves.

B. Charm for curing tumours called ^ayanya.

3. The^ayanya that crushes the ribs, that which passes down to the sole of the foot, and whichever is fixed upon the crown of the head, I have driven out every one.

[42] c

1 8 HYMNS OF THE ATHARVA-VEDA.

4. The ^ayanya, winged, flies; he settles down upon man. Here is the remedy both for sores not caused by cutting, as well as for wounds sharply cut!

5. We know, O ^ayanya, thy origin, whence thou didst spring. How canst thou slay there, in whose house we offer oblations ?

C. Stanza sung at the mid-day pressure of the soma.

6. Drink stoutly, O Indra, slayer of Vntra, hero, of the soma in the cup, at the battle for riches ! Drink thy fill at the mid-day pressure ! Living in wealth, do thou bestow wealth upon us !

VII, 74. A. Charm for curing scrofulous sores called apa^it.

1. We have heard it said that the mother of the black apa/£it (pustules) is red : with the root (found by) the divine sage do I strike all these.

2. I strike the foremost one of them, and I strike also the middlemost of them; this hindmost one I cut off as a flake (of wool).

B. Charm to appease jealousy.

3. With Tvash/ar's charm I have sobered down thy jealousy ; also thy anger, O lord, we have quieted.

C. Prayer to Agni, the lord of vows.

C. Prayer to Agni, the lord of vows.

4. Do thou, O lord of vows, adorned with vows, ever benevolently here shine ! May we all, adoring thee, when thou hast been kindled, O 6£tavedas, be rich in offspring !

I. CHARMS TO CURE DISEASES. 1 9

VI, 25. Charm against scrofulous sores upon neck and shoulders.

1. The five and fifty (sores) that gather together upon the nape of the neck, from here they all shall pass away, as the pustules of the (disease called) apa^it !

2. The seven and seventy (sores) that gather to- gether upon the neck, from here they all shall pass away, as the pustules of the (disease called) apa^it !

3. The nine and ninety (sores) that gather together upon the shoulders, from here they all shall pass away, as the pustules of the (disease called) apa/^it !

VI, 57. Urine (^alasha) as a cure for scrofulous sores.

1. This, verily, is a remedy, this is the remedy of Rudra, with which one may charm away the arrow that has one shaft and a hundred points !

2. With ^alasha (urine) do ye wash (the tumour), with ^alasha do ye sprinkle it! The ^alasha is a potent remedy : do thou (Rudra) with it show mercy to us, that we may live !

3. Both well-being and comfort shall be ours, and nothing whatever shall injure us ! To the ground the disease (shall fall) : may every remedy be ours, may all remedies be ours !

IV, 12. Charm with the plant arundhatt (laksha) for the cure of fractures.

1. Roha/zi art thou, causing to heal (roha/zi), the broken bone thou causest to heal (roha^i) : cause this here to heal (rohaya), O arundhati !

c 2

20 HYMNS OF THE ATHARVA-VEDA.

2. That bone of thine which, injured and burst, exists in thy person, Dhatar shall kindly knit to- gether again, joint with joint!

3. Thy marrow shall unite with marrow, and thy joint (unite) with joint ; the part of thy flesh that has fallen off, and thy bone shall grow together again !

4. Thy marrow shall be joined together with marrow, thy skin grow together with skin ! Thy blood, thy bone shall grow, thy flesh grow together with flesh !

5. Fit together hair with hair, and fit together skin with skin ! Thy blood, thy bone shall grow : what is cut join thou together, O plant!

6. Do thou here rise up, go forth, run forth, (as) a chariot with sound wheels, firm feloe, and strong nave ; stand upright firmly !

7. If he has been injured by falling into a pit, or if a stone was cast and hurt him, may he (Dhatar, the fashioner) fit him together, joint to joint, as the wagoner (Jfobhu) the parts of a chariot !

V, 5. Charm with the plant sila/£i (laksha, arundhati) for the cure of wounds.

1. The night is thy mother, the cloud thy father, Aryaman thy grandfather. Silaii, forsooth, is thy name, thou art the sister of the gods.

2. He that drinks thee lives; (that) person thou dost preserve. For thou art the supporter of all successive (generations), the refuge of men.

1. The night is thy mother, the cloud thy father, Aryaman thy grandfather. Silaii, forsooth, is thy name, thou art the sister of the gods.

2. He that drinks thee lives; (that) person thou dost preserve. For thou art the supporter of all successive (generations), the refuge of men.

3. Every tree thou dost climb, like a wench lusting after a man. ' Victorious/ ' firmly founded/ ' saving/ verily, is thy name.

I. CHARMS TO CURE DISEASES. 21

4. The wound that has been inflicted by the club, by the arrow, or by fire, of that thou art the cure : do thou cure this person here !

5. Upon the noble plaksha-tree (ficus infectoria) thou growest up, upon the asvattha (ficus religiosa), the khadira (acacia catechu), and the dhava (grislea tomentosa) ; (thou growest up) upon the noble nya- grodha (ficus indica, banyan-tree), and the par/za (butea frondosa). Come thou to us, O arundhati !

6. O gold-coloured, lovely, sun-coloured, most handsome (plant), mayest thou come to the fracture, O cure ! ' Cure/ verily, is thy name !

7. O gold-coloured, lovely, fiery (plant), with hairy stem, thou art the sister of the waters, O ldksha, the wind became thy very breath.

8. Sila^i is thy name, O thou that art brown as a goat, thy father is the son of a maiden. With the blood of the brown horse of Yama thou hast verily been sprinkled.

9. Having dropped from the blood of the horse she ran upon the trees, turning into a winged brook. Do thou come to us, O arundhati !

VI, 109. The pepper-corn as a cure for wounds.

1. The pepper-corn cures the wounds that have been struck by missiles, it also cures the wounds from stabs. Anent it the gods decreed : ' Powerful to secure life this (plant) shall be ! '

2. The pepper-corns spake to one another, as they came out, after having been created : ' He whom we shall find (as yet) alive, that man shall not suffer harm ! '

3. The Asuras did dig thee into the ground, the

2 2 HYMNS OF THE ATHARVA-VEDA.

gods cast thee up again, as a cure for disease pro- duced by wind (in the body), moreover as a cure for wounds struck by missiles.

I, 17. Charm to stop the flow of blood.

t. The maidens that go yonder, the veins, clothed in red garments, like sisters without a brother, bereft of strength, they shall stand still !

2. Stand still, thou lower one, stand still, thou higher one ; do thou in the middle also stand still ! The most tiny (vein) stands still : may then the great artery also stand still !

3. Of the hundred arteries, and the thousand veins, those in the middle here have indeed stood still. At the same time the ends have ceased (to flow).

4. Around you has passed a great sandy dike : stand ye still, pray take your ease !

II, 31. Charm against worms.

1. With Indra's great mill-stone, that crushes all vermin, do I grind to pieces the worms, as lentils with a mill-stone.

At the same time the ends have ceased (to flow).

4. Around you has passed a great sandy dike : stand ye still, pray take your ease !

II, 31. Charm against worms.

1. With Indra's great mill-stone, that crushes all vermin, do I grind to pieces the worms, as lentils with a mill-stone.

2. I have crushed the visible and the invisible worm, and the kururu, too, I have crushed. All the alga/zafu and the ^aluna, the worms, we grind to pieces with our charm.

3. The alga^u do I smite with a mighty weapon: those that have been burned, and those that have not been burned, have become devoid of strength. Those that are left and those that are not left do I destroy with my song, so that not one of the worms be left.

I. CHARMS TO CURE DISEASES. 23

4. The worm which is in the entrails, and he that is in the head, likewise the one that is in the ribs : avaskava and vyadhvara, the worms, do we crush with (this) charm.

5. The worms that are within the mountains, forests, plants, cattle, and the waters, those that have settled in our bodies, all that brood of the worms do I smite.

II, 32. Charm against worms in cattle.

1. The rising sun shall slay the worms, the setting sun with his rays shall slay the worms that are within the cattle !

2. The variegated worm, the four -eyed, the speckled, and the white — I crush his ribs, and I tear off his head.

3. Like Atri, like Ka/zva, and like Gamadagni do I slay you, ye worms ! With the incantation of Agastya do I crush the worms to pieces.

4. Slain is the king of the worms, and their viceroy also is slain. Slain is the worm, with him his mother slain, his brother slain, his sister slain.

5. Slain are they who are inmates with him, slain are his neighbours; moreover all the quite tiny worms are slain.

6. I break off thy two horns with which thou deliverest thy thrusts ; I cut that bag of thine which is the receptacle for thy poison.

V, 23. Charm against worms in children.

1. I have called upon heaven and earth, I have called upon the goddess Sarasvati, I have called

24 HYMNS OF THE ATHARVA-VEDA.

upon Indra and Agni : ' they shall crush the worm/ (I said).

2. Slay the worms in this boy, O Indra, lord of treasures ! Slain are all the evil powers by my fierce imprecation !

3. Him that moves about in the eyes, that moves about in the nose, that gets to the middle of the teeth, that worm do we crush.

4. The two of like colour, the two of different colour ; the two black ones, and the two red ones ; the brown one, and the brown-eared one ; the (one like a) vulture, and the (one like a) cuckoo, are slain.

5. The worms with white shoulders, the black ones with white arms, and all those that are varie- gated, these worms do we crush.

6. In the east rises the sun, seen by all, slaying that which is not seen ; slaying the seen and the unseen (worms), and grinding to pieces all the worms.

5. The worms with white shoulders, the black ones with white arms, and all those that are varie- gated, these worms do we crush.

6. In the east rises the sun, seen by all, slaying that which is not seen ; slaying the seen and the unseen (worms), and grinding to pieces all the worms.

7. The yevasha and the kashkasha, the e^atka, and the sipavitnuka — the seen worm shall be slain, moreover the unseen shall be slain !

8. Slain of the worms is the yevasha, slain further is the nadaniman ; all have I crushed down like lentils with a mill-stone.

9. The worm with three heads and the one with three skulls, the speckled, and the white — I crush his ribs and I tear off his head.

10. Like Atri, like Ka/zva, and like Gamadagni do I slay you, ye worms ! With the incantation of Agastya do I crush the worms to pieces.

11. Slain is the king of the worms, and their viceroy also is slain. Slain is the worm, with him his mother slain, his brother slain, his sister slain.

I. CHARMS TO CURE DISEASES. 25

12. Slain are they who are inmates with him, slain are his neighbours ; moreover all the quite tiny worms are slain.

13. Of all the male worms, and of all the female worms do I split the heads with the stone, I burn their faces with fire.

IV, 6. Charm against poison.

1. The Brahma^a was the first to be born, with ten heads and ten mouths. He was the first to drink the soma ; that did render poison powerless.

2. As great as heaven and earth are in extent, as far as the seven streams did spread, so far from here have I proclaimed forth this charm that destroys poison.

3. The eagle Garutmant did, O poison, first devour thee. Thou didst not bewilder him, didst not injure him, yea, thou didst turn into food for him.

4. The five-fingered hand that did hurl upon thee (the arrow) even from the curved bow — from the point of the tearing (arrow) have I charmed away the poison.

5. From the point (of the arrow) have I charmed away the poison, from the substance that has been smeared upon it, and from its plume. From its barbed horn, and its neck, I have charmed away the poison.

6. Powerless, O arrow, is thy point, and powerless is thy poison. Moreover of powerless wood is thy powerless bow, O powerless (arrow) !

7. They that ground (the poison), they that daubed it on, they that hurled it, and they that let

26 HYMNS OF THE ATHARVA-VEDA.

it go, all these have been rendered impotent. The mountain that grows poisonous plants has been rendered impotent.

8. Impotent are they that dig thee, impotent art thou, O plant ! Impotent is that mountain height whence this poison has sprung.

IV, 7. Charm against poison.

1. This water (var) in the (river) Vara/zavati shall ward off (varayatai) ! Amrzta (ambrosia) has been poured into it : with that do I ward off (varaye) poison from thee.

2. Powerless is the poison from the east, power- less that from the north. Moreover the poison from the south transforms itself into a porridge.

Amrzta (ambrosia) has been poured into it : with that do I ward off (varaye) poison from thee.

2. Powerless is the poison from the east, power- less that from the north. Moreover the poison from the south transforms itself into a porridge.

3. Having made thee (the poison) that comes from a horizontal direction into a porridge, rich in fat, and cheering, from sheer hunger he has eaten thee, that hast an evil body : do thou not cause injury !

4. Thy bewildering quality (madam), O (plant ?) that art bewildering (madavati), we cause to fall like a reed. As a boiling pot of porridge do we remove thee by (our) charm.

5. (Thee, O poison) that art, as it were, heaped about the village, do we cause to stand still by (our) charm. Stand still as a tree upon its place ; do not, thou that hast been dug with the spade, cause injury !

6. With broom-straw (?), garments, and also with skins they purchased thee : a thing for barter art thou, O plant ! Do not, thou that hast been dug with the spade, cause injury !

7. Those of you who were of yore unequalled in

I. CHARMS TO CURE DISEASES. 27

the deeds which they performed— may they not injure here our men : for this very purpose do I engage you !

VI, 100. Ants as an antidote against poison.

1. The gods have given, the sun has given, the earth has given, the three Sarasvatis, of one mind, have given this poison-destroying (remedy) !

2. That water, O ants, which the gods poured for you into the dry land, with this (water), sent forth by the gods, do ye destroy this poison !

3. Thou art the daughter of the Asuras, thou art the sister of the gods. Sprung from heaven and earth, thou didst render the poison devoid of strength.

V, 13. Charm against snake-poison.

1. Varima, the sage of heaven, verily lends (power) to me. With mighty charms do I dissolve thy poison. The (poison) which has been dug, that which has not been dug, and that which is inherent, I have held fast. As a brook in the desert thy poison has dried up.

2. That poison of thine which is not fluid I have confined within these (serpents ?). I hold fast the sap that is in thy middle, thy top, and in thy bottom, too. May (the sap) now vanish out of thee from fright !

3. My lusty shout (is) as the thunder with the cloud : then do I smite thy (sap) with my strong charm. With manly strength I have held fast that sap of his. May the sun rise as light from the darkness !

4. With my eye do I slay thy eye, with poison

28 HYMNS OF THE ATHARVA-VEDA.

do I slay thy poison. O serpent, die, do not live ; back upon thee shall thy poison turn !

5. O kair&ta, speckled one, upatrz/zya (grass- dweller?), brown one, listen to me; ye black re- pulsive reptiles, (listen to me) ! Do not stand upon the ground of my friend ; cease with your poison and make it known (to people ?) !

5. O kair&ta, speckled one, upatrz/zya (grass- dweller?), brown one, listen to me; ye black re- pulsive reptiles, (listen to me) ! Do not stand upon the ground of my friend ; cease with your poison and make it known (to people ?) !

6. I release (thee) from the fury of the black serpent, the taimata, the brown serpent, the poison that is not fluid, the all-conquering, as the bow- string (is loosened) from the bow, as chariots (from horses).

7. Both Aligi and Viligi, both father and mother, we know your kin everywhere. Deprived of your strength what will ye do ?

8. The daughter of urugula, the evil one born with the black — of all those who have run to their hiding-place the poison is devoid of force.

9. The prickly porcupine, tripping dowrn from the mountain, did declare this : ' Whatsoever serpents, living in ditches, are here, their poison is most deficient in force/

10. Tabuvam (or) not tabuvam, thou (O serpent) art not tabuvam. Through tabuvam thy poison is bereft of force.

11. Tastuvam (or) not tastuvam, thou (O serpent) art not tastuvam. Through tastuvam thy poison is bereft of force.

VI, 12. Charm against snake-poison.

1. As the sun (goes around) the heavens I have surrounded the race of the serpents. As night (puts to rest) all animals except the ha/^sa bird, (thus) do I with this (charm) ward off thy poison.

I. CHARMS TO CURE DISEASES. 29

2. With (the charm) that was found of yore by the Brahmans, found by the jffzshis, and found by the gods, with (the charm) that was, will be, and is now present, with this do I ward off thy poison.

3. With honey do I mix the rivers ; the moun- tains and peaks are honey. Honey are the rivers Parush/zf and ^ipala. Prosperity be to thy mouth, prosperity to thy heart !

VII, 56. Charm against the poison of serpents, scorpions, and insects.

1. The poison infused by the serpent that is striped across, by the black serpent, and by the adder ; that poison of the kankaparvan (' with limbs like a comb/ scorpion) this plant has driven out.

2. This herb, born of honey, dripping honey, sweet as honey, honied, is the remedy for injuries ; moreover it crushes insects.

3. Wherever thou hast been bitten, wherever thou hast been sucked, from there do we exorcise for thee the poison of the small, greedily biting insect, (so that it be) devoid of strength.

4. Thou (serpent) here, crooked, without joints, and without limbs, that twisteth thy crooked jaws — mayest thou, O Brzhaspati, straighten them out, as a (bent) reed !

5. The poison of the ^arko/a (scorpion) that creeps low upon the ground, (after he) has been deprived of his strength, I have taken away ; more- over I have caused him to be crushed.

6. There is no strength in thy arms, in thy head, nor in the middle (of thy body). Then why dost thou so wickedly carry a small (sting) in thy tail ?

30 HYMNS OF THE ATHARVA-VEDA.

6. There is no strength in thy arms, in thy head, nor in the middle (of thy body). Then why dost thou so wickedly carry a small (sting) in thy tail ?

30 HYMNS OF THE ATHARVA-VEDA.

7. The ants devour thee, pea-hens hack thee to pieces. Yea, every one of you shall declare the poison of the sarko/a powerless !

8. Thou (scorpion) that strikest with both, with mouth as well as tail, in thy mouth there is no poison : then what can there be in the receptacle in thy tail ?

VI, 16. Charm against ophthalmia.

1. O abayu, (and even if) thou art not ibayu, strong is thy juice, O abayu ! We eat a gruel, compounded of thee.

2. Vihalha is thy fathers name, Madavatt thy mothers name. Thou art verily not such, as to have consumed thy own self.

3. O Tauvilika, do be quiet ! This howling one has become quiet. O brown one, and brown-eared one, go away ! Go out, O ala !

4. Alasala thou art first, sil&^alala thou art the next, nilagalasala (thou art third ?) !

VI, 21. Charm to promote the growth of hair.

1. Of these three earths (our) earth verily is the highest. From the surface of these I have now plucked a remedy.

2. Thou art the most excellent of remedies, the best of plants, as Soma (the moon) is the lord in the watches of the night, as Varu/za (is king) among the gods.

3. O ye wealthy, irresistible (plants), ye do generously bestow benefits. And ye strengthen the hair, and, moreover, promote its increase.

I. CHARMS TO CURE DISEASES. 3 1

VI, 136, Charm with the plant nitatni to promote the growth of hair.

1. As a goddess upon the goddess earth thou wast born, O plant ! We dig thee up, O nitatni, that thou mayest strengthen (the growth) of the hair.

2. Strengthen the old (hair), beget the new! That which has come forth render more luxurious !

3. That hair of thine which does drop off, and that which is broken root and all, upon it do I sprinkle here the all-healing herb.

VI, 137. Charm to promote the growth of hair.

1. The (plant) that Camadagni dug up to promote the growth of his daughter's hair, Vitahavya has brought here from the dwelling of Asita.

2. With reins they had to be measured, with out- stretched arms they had to be measured out. May thy hairs grow as reeds, may they (cluster), black, about thy head !

3. Make firm their roots, draw out their ends, expand their middle, O herb ! May thy hairs grow as reeds, may they (cluster), black, about thy head !

IV, 4. Charm to promote virility.

1. Thee, the plant, which the Gandharva dug up for Varu^a, when his virility had decayed, thee, that causest strength1, we dig up.

2. Ushas (Aurora), Surya (the sun), and this charm of mine ; the bull Pra^apati (the lord of creatures) shall with his lusty fire arouse him !

1 The original, more drastically, jepaharshamm. By a few changes and omissions in stanzas 3, 6, and 7 the direct simplicity of the original has been similarly veiled.

1 The original, more drastically, jepaharshamm. By a few changes and omissions in stanzas 3, 6, and 7 the direct simplicity of the original has been similarly veiled.

HYMNS OF THE ATHARVA-VEDA.

3. This herb shall make thee so very full of lusty strength, that thou shalt, when thou art excited, exhale heat as a thing on fire !

4. The fire of the plants, and the essence of the bulls shall arouse him ! Do thou, O Indra, con- troller of bodies, place the lusty force of men into this person !

5. Thou (O herb) art the first-born sap of the waters and also of the plants. Moreover thou art the brother of Soma, and the lusty force of the antelope buck !

6. Now, O Agni, now, O Savitar, now, O goddess Sarasvati, now, O Brahma^aspati, do thou stiffen the pasas as a bow !

7. I stiffen thy pasas as a bowstring upon the bow. Embrace thou (women) as the antelope buck the gazelle with ever unfailing (strength) !

8. The strength of the horse, the mule, the goat and the ram, moreover the strength of the bull bestow upon him, O controller of bodies (Indra) !

VI, in. Charm against mania.

1. Release for me, O Agni, this person here, who, bound and well-secured, loudly jabbers ! Then shall he have due regard for thy share (of the offer- ing), when he shall be free from madness !

2. Agni shall quiet down thy mind, if it has been disturbed ! Cunningly do I prepare a remedy, that thou shalt be freed from madness.

3. (Whose mind) has been maddened by the sin of the gods, or been robbed of sense by the Rakshas, (for him) do I cunningly prepare a remedy, that he shall be free from madness.

4. May the Apsaras restore thee, may Indra, may

CHARMS TO CURE DISEASES.

Bhaga restore thee ; may all the gods restore thee, that thou mayest be freed from madness !

IV, 37. Charm with the plant a^airzngi to drive out Rakshas, Apsaras and Gandharvas.

1. With thee, O herb, the Atharvans first slew the Rakshas, with thee Kasyapa slew (them), with thee Ka^va and Agastya (slew them).

2. With thee do we scatter the Apsaras and Gan- dharvas. O digdLsrmgi (odina pinnata), goad (a^a) the Rakshas, drive them all away with thy smell !

3. The Apsaras, Guggulil, Pila, Naladi, Auksha- gandhi, and Pramandani (by name), shall go to the river, to the ford of the waters, as if blown away ! Thither do ye, O Apsaras, pass away, (since) ye have been recognised !

4. Where grow the asvattha (ficus religiosa) and the banyan-trees, the great trees with crowns, thither do ye, O Apsaras, pass away, (since) ye have been recognised !

5. Where your gold and silver swings are, where cymbals and lutes chime together, thither do ye, O Apsaras, pass away, (since) ye have been recog- nised.

6. Hither has come the mightiest of the plants and herbs. May the a^a^rzngi ara/aki pierce with her sharp horn (tikshma^rmgi) !

7. Of the crested Gandharva, the husband of the Apsaras, who comes dancing hither, I crush the two mushkas and cut off the sepas.

6. Hither has come the mightiest of the plants and herbs. May the a^a^rzngi ara/aki pierce with her sharp horn (tikshma^rmgi) !

7. Of the crested Gandharva, the husband of the Apsaras, who comes dancing hither, I crush the two mushkas and cut off the sepas.

8. Terrible are the missiles of Indra, with a hun- dred points, brazen ; with these he shall pierce the Gandharvas, who devour oblations, and devour the avaka-reed.

[42] D

34 HYMNS OF THE ATHARVA-VEDA.

9. Terrible are the missiles of Indra, with a hun- dred points, golden ; with these he shall pierce the Gandharvas, who devour oblations, and devour the avaka-reed.

10. All the Pisaias that devour the avaki-reeds, that burn, and spread their little light in the waters, do thou, O herb, crush and overcome !

11. One is like a dog, one like an ape. As a youth, with luxuriant locks, pleasant to look upon, the Gandharva hangs about the woman. Him do wre drive out from here with our powerful charm.

12. The Apsaras, you know, are your wives ; ye, the Gandharvas, are their husbands. Speed away, ye immortals, do not go after mortals !

II, 9. Possession by demons of disease, cured by an amulet of ten kinds of wood.

1. O (amulet) of ten kinds of wood, release this man from the demon (rakshas) and the fit (grahi) which has seized upon (^agraha) his joints! Do thou, moreover, O plant, lead him forth to the world of the living !

2. He has come, he has gone forth, he has joined the community of the living. And he has become the father of sons, and the most happy of men !

3. This person has come to his senses, he has come to the cities of the living. For he (now) has a hundred physicians, and also a thousand Jierbs.

4. The gods have found thy arrangement, (O amulet); the Brahmans, moreover, the plants. All the gods have found thy arrangement upon the earth.

5. (The god) that has caused (disease) shall per- form the cure ; he is himself the best physician.

I. CHARMS TO CURE DISEASES. 35

Let him indeed, the holy one, prepare remedies for thee, together with the (earthly) physician !

IV, 36. Charm against demons (pi^a^a) conceived as the cause of disease.

1. May Agni Vaisvanara, the bull of unfailing strength, burn up him that is evil-disposed, and desires to harm us, and him that plans hostile deeds against us !

2. Between the two rows of teeth of Agni Vais- vanara do I place him that plans to injure us, when we are not planning to injure him ; and him that plans to injure us, when we do plan to injure him.

3. Those who hound us in our chambers, while shouting goes on in the night of the new moon, and the other flesh-devourers who plan to injure us, all of them do I overcome with might.

4. - With might I overcome the Pisaias, rob them of their property; all evil-disposed (demons) do I slay : may my device succeed !

5. With the gods who vie with, and measure their swiftness with this sun, with those that are in the rivers, and in the mountains, do I, along with my cattle, consort.

- With might I overcome the Pisaias, rob them of their property; all evil-disposed (demons) do I slay : may my device succeed !

5. With the gods who vie with, and measure their swiftness with this sun, with those that are in the rivers, and in the mountains, do I, along with my cattle, consort.

6. I plague the PL?a/£as as the tiger the cattle- owners. As dogs who have seen a lion, these do not find a refuge.

7. My strength does not lie with Pi^ias, nor with thieves, nor with prowlers in the forest. From the village which I enter the Pi^as vanish away.

8. From the village which my fierce power has entered the Pi^aias vanish away ; they do not devise evil.

d 2

36 HYMNS OF THE ATHARVA-VEDA.

9. They who irritate me with their jabber, as (buzzing) mosquitoes the elephant, them I regard as wretched (creatures), as small vermin upon people.

10. May Nirrzti (the goddess of destruction) take hold of this one, as a horse with the halter ! The fool who is wroth with me is not freed from (her) snare.

II, 25. Charm with the plant prismpami against the demon of disease, called ka/zva.

1. The goddess Frzsnipami has prepared pros- perity for us, mishap for Nirrzti (the goddess of destruction). For she is a fierce devourer of the Ka^vas : her, the mighty, have I employed.

2. The Vrzsniparm was first begotten power- ful ; with her do I lop off the heads of the evil brood, as (the head) of a bird.

3. The blood-sucking demon, and him that tries to rob (our) health, Ka^va, the devourer of our offspring, destroy, O Prz>nipar;zi, and overcome !

4. These Ka/zvas, the effacers of life, drive into the mountain ; go thou burning after them like fire,

0 goddess PrzVnipar/zi !

5. Drive far away these Ka^vas, the effacers of life ! Where the dark regions are, there have

1 made these flesh-eaters go.

VI, 32. Charm for driving away demons (Rakshas and Pisa^as).

1. Do ye well offer within the fire this oblation with ghee, that destroys the spook! Do thou, O Agni, burn from afar against the Rakshas, (but) our houses thou shalt not consume !

I. CHARMS TO CURE DISEASES. 37

2. Rudra has broken your necks, ye Pisaias : may he also break your ribs, ye spooks ! The plant whose power is everywhere has united you with Yama (death).

3. Exempt from danger, O Mitra and Varu/za, may we here be ; drive back with your flames the devouring demons (Atrin) ! Neither aider, nor support do they find ; smiting one another they go to death.

II, 4. Charm with an amulet derived from the ^angi^a tree, against diseases and demons.

1. Unto long life and great delights, for ever unharmed and vigorous, do we wear the ^"angida, as an amulet destructive of the vishkandha.

2. From convulsions, from tearing pain, from vishkandha, and from torturing pain, the ^angida shall protect us on all sides — an amulet of a thousand virtues !

3. This ^afigida conquers the vishkandha, and smites the Atrin (devouring demons) ; may this all- healing ^angida protect us from adversity !

4. By means of the invigorating ^angL/a, bestowed by the gods as an amulet, do we conquer in battle the vishkandha and all the Rakshas.

5. May the hemp and may the^arigu/a protect me against vishkandha ! The one (^angi^a) is brought hither from the forest, the other (hemp) from the sap of the furrow.

6. Destruction of witchcraft is this amulet, also destruction of hostile powers : may the powerful ^angi^a therefore extend far our lives !

38 HYMNS OF THE ATHARVA-VEDA.

XIX, 34. Charm with an amulet derived from the ^angina-tree, against diseases and demons.

1. Thou art an Angiras, O ^angi^a, a protector art thou, O ^angi^a. All two-footed and four-footed creatures that belong to us the^angi^a shall protect !

2. The sorceries fifty-three in number, and the hundred performers of sorcery, all these having lost their force, the ^angi^/a shall render bereft of strength !

3. Bereft of strength is the gotten-up clamour, bereft of strength are the seven debilitating (charms). Do thou, O ^angida, hurl away from here poverty, as an archer an arrow !

4. This ^angi^a is a destroyer of witchcraft, and also a destroyer of hostile powers. May then the powerful ^angida extend far our lives !

5. May the greatness of the ^angi^a protect us about on all sides, (the greatness) with which he has overcome the vishkandha (and) the sa^skandha, (overcoming) the powerful (disease) with power !

6. Thrice the gods begot thee that hast grown up upon the earth. The Brahma^as of yore knew thee here by the name of Angiras.

7. Neither the plants of olden times, nor they of recent times, surpass thee ; a fierce slayer is the ^angi^a, and a happy refuge.

8. And when, O ^angu/a of boundless virtue, thou didst spring up in the days of yore, O fierce (plant), Indra at first placed strength in thee.

9. Fierce Indra, verily, put might into thee, O lord of the forest! Dispersing all diseases, slay thou the Rakshas, O plant !

10. The breaking disease and the tearing disease,

I. CHARMS TO CURE DISEASES. 39

the bal&sa, and the pain in the limbs, the takman that comes every autumn, may the ^angi^a render devoid of force !

XIX, 35. Charm with an amulet derived from the ^angina-tree, against diseases and demons.

1. While uttering Indras name the seers bestowed (upon men) the ^ahgi^a, which the gods in the beginning had made into a remedy, destructive of the vishkandha.

2. May that ^angi^a protect us as a treasurer his treasures, he whom the gods and the Brahma^as made into a refuge that puts to naught the hostile powers !

3. The evil eye of the hostile-minded, (and) the evil-doer I have approached. Do thou, O thousand- eyed one, watchfully destroy these ! A refuge art thou, O^ahgida.

3. The evil eye of the hostile-minded, (and) the evil-doer I have approached. Do thou, O thousand- eyed one, watchfully destroy these ! A refuge art thou, O^ahgida.

4. May the ^angi^a protect me from heaven, protect me from earth, protect (me) from the atmos- phere, protect me from the plants, protect me from the past, as well as the future ; may he protect us from every direction of space !

5. The sorceries performed by the gods, and also those performed by men, may the all-healing ^angu/a render them all devoid of strength !

VI, 85. Exorcism of disease by means of an amulet from the vara/za-tree.

1. This divine tree, the vara^a, shall shut out (virayatai). The gods, too, have shut out (avlvaran) the disease that hath entered into this man!

2. By Indras command, by Mitra's and by

4 £) the spells, and slay yonder fashioners of the spells !

7. He that has said to thee (the spell) : ' go on'! upon that enemy, that antagonist do thou turn, O spell : do not seek out us, that are harmless !

8. He that has fitted together thy joints with skill, as the wagoner (Ribhu) the joints of a chariot, to him go, there is thy course : this person here shall remain unknown to thee !

9. They that have prepared thee and taken hold of thee, the cunning wizards — this is what cures it, destroys the spell, drives it back the opposite way : with it do we bathe thee.

10. Since wre have come upon the wretched (spell), as upon (a cow) with a dead calf, flooded away (by a river), may all evil go away from me, and may possessions come to me !

11. If (thy enemies) have made (offerings) to thy Fathers, or have called thy name at the sacrifice, may these herbs free thee from every indigenous evil !

12. From the sin of the gods, and that of the fathers, from mentions of (thy) name, from (evil schemes) concocted at home, may the herbs free thee with might, through (this) charm, (and these) stanzas, (that are) the milk of the Rishis !

13. As the wind stirs up the dust from the earth, and the cloud from the atmosphere, thus may all misfortune, driven by my charm, go away from me !

14. Stride away (O spell), like a loudly braying

74 HYMNS OF THE ATHARVA-VEDA.

she-ass, that has been loosened (from the tether) ; reach those that have fabricated thee, driven from here by (my) forceful charm !

15. ' This is the way, O spell/ with these words do we lead thee. Thee that hast been sent out against us do we send back again. Go this way like a crushing army, with heavy carts, thou that art multiform, and crowned by a crest (?) !

16. In the distance there is light for thee, hither- ward there is no road for thee ; away from us take thy course ! By another road cross thou ninety navigable streams, hard to cross! Do not injure, go away !

17. As the wind the trees, crush down and fell (the enemy), leave them neither cow, nor horse, nor serving-man ! Turn from here upon those that have fabricated thee, O spell, awaken them to childlessness !

Do not injure, go away !

17. As the wind the trees, crush down and fell (the enemy), leave them neither cow, nor horse, nor serving-man ! Turn from here upon those that have fabricated thee, O spell, awaken them to childlessness !

18. The spell or the magic which they have buried against thee in the sacrificial straw (barhis), in the field, (or) in the burial-ground, or if with superior skill they have practised sorcery against thee, that art simple and innocent, in thy house- hold fire, —

19. The hostile, insidious instrument which they have brought hither has been discovered ; that which has been dug in we have detected. It shall go whence it has been brought hither; there, like a horse, it shall disport itself, and slay the offspring of him that has fashioned the spell !

20. Swords of good brass are in our house : we know how many joints thou hast, O spell ! Be sure to rise, go away from hence! O stranger, what seekest thou here ?

III. IMPRECATIONS AGAINST DEMONS, ETC. 75

21. I shall hew off, O spell, thy neck, and thy feet : run away ! May Indra and Agni, to whom belong the children (of men), protect us !

22. King Soma, who guards and pities us, and the lords of the beings shall take pity on us !

23. May Bhava and 6arva cast the lightning, the divine missile, upon him that performs evil, fashions a spell, and does wrong !

24. If thou art come two-footed, (or) four-footed, prepared by the fashioner of the spell, multiform, do thou, having become eight-footed, again go away from here, O misfortune !

25. Anointed, ornamented, and well equipped, go away, carrying every misfortune ! Know, O spell, thy maker, as a daughter her own father !

26. Go away, O spell, do not stand still, track (the enemy) as a wounded (animal) ! He is the game, thou the hunter : he is not able to put thee down.

27. Him that first hurls (the arrow), the other, laying on in defence, slays with the arrow, and while the first deals the blow, the other returns the blow.

28. Hear, verily, this speech of mine, and then return whence thou earnest, against the one that fashioned thee !

29. Slaughter of an innocent is heinous, O spell : do not slay our cow, horse, or serving-man! Wherever thou hast been put down, thence thee do we remove. Be lighter than a leaf!

30. If ye are enveloped in darkness, covered as if by a net — we tear all spells out from here, send them back again to him that fashioned them.

31. The offspring of them that fashion the spell, practise magic, or plot against us, crush thou, O spell,

j6 HYMNS OF THE ATHARVA-VEDA.

leave none of them ! Slay those that fashion the spell !

32. As the sun is released from darkness, abandons the night, and the streaks of the dawn, thus every misery, (every) device prepared by the fashioner of the spell, (every) misfortune, do I leave behind, as an elephant the dust.

V, 31. Charm to repel sorceries or spells.

32. As the sun is released from darkness, abandons the night, and the streaks of the dawn, thus every misery, (every) device prepared by the fashioner of the spell, (every) misfortune, do I leave behind, as an elephant the dust.

V, 31. Charm to repel sorceries or spells.

1. The spell which they have put for thee into an unburned vessel, that which they have put into mixed grain, that which they have put into raw meat, that do I hurl back again.

2. The spell which they have put for thee into a cock, or that which (they have put) into a goat, into a crested animal, that which they have put into a sheep, that do I hurl back again.

3. The spell which they have put for thee into solipeds, into animals with teeth on both sides, that which they have put into an ass, that do I hurl back again.

4. The magic which they have put for thee into moveable property, or into personal possession, the spell which they have put into the field, that do I hurl back again.

5. The spell which evil-scheming persons have put for thee into the garhapatya-fire, or into the house- fire, that which they have put into the house, that do I hurl back again.

6. The spell which they have put for thee into the assembly-hall, that which (they have put) into the gaming-place, that which they have put into the dice, that do I hurl back again.

III. IMPRECATIONS AGAINST DEMONS, ETC. 77

7. The spell which they have put for thee into the army, that which they have put into the arrow and the weapon, that which they have put into the drum, that do I hurl back again.

8. The spell which they have placed down for thee in the well, or have buried in the burial-ground, that which they have put into (thy) home, that do I hurl back again.

9. That which they have put for thee into human bones, that which (they have put) into the funeral fire, to the consuming, burning, flesh-eating fire do I hurl that back again.

10. By an unbeaten path he has brought it (the spell) hither, by a (beaten) path we drive it out from here. The fool in his folly has prepared (the spell) against those that are surely wise.

11. He that has undertaken it has not been able to accomplish it : he broke his foot, his toe. He, luckless, performed an auspicious act for us, that are lucky.

12. Him that fashions spells, practises magic, digs after roots, sends out curses, Indra shall slay with his mighty weapon, Agni shall pierce with his hurled (arrow) !

V, 14. Charm to repel sorceries or spells.

1. An eagle found thee out, a boar dug thee out with his snout. Seek thou, O plant, to injure him that seeks to injure (us), strike down him that pre- pares spells (against us) !

2. Strike down the wizards, strike down him that prepares spells (against us) ; slay thou, moreover, O plant, him that seeks to injure us !

78 HYMNS OF THE ATHARVA-VEDA.

3. Cutting out from the skin (of the enemy) as if (from the skin) of an antelope, do ye, O gods, fasten the spell upon him that prepares it, as (one fastens) an ornament !

78 HYMNS OF THE ATHARVA-VEDA.

3. Cutting out from the skin (of the enemy) as if (from the skin) of an antelope, do ye, O gods, fasten the spell upon him that prepares it, as (one fastens) an ornament !

4. Take hold by the hand and lead away the spell back to him that prepares it ! Place it in his very presence, so that it shall slay him that prepares the spell !

5. The spells shall take effect upon him that prepares the spells, the curse upon him that pro- nounces the curse ! As a chariot with easy-going wheels, the spell shall turn back upon him that prepares the spell !

6. Whether a woman, or whether a man has pre- pared the spell for evil, we lead that spell to him as a horse with the halter.

7. Whether thou hast been prepared by the gods, or hast been prepared by men, we lead thee back with the help of Indra as an ally.

8. O Agni, gainer of battles, do thou gain the battles ! With a counter-charm do we hurl back the spell upon him that prepares the spell.

9. Hold ready, (O plant,) thy weapon, and strike him, slay the very one that has prepared (the spell) ! We do not whet thee for the destruction of him that has not practised (spells).

10. Go as a son to his father, bite like an adder that has been stepped upon. Return thou, O spell, to him that prepares the spell, as one who over- comes his fetters !

11. As the shy deer, the antelope, goes out to the mating (buck), thus the spell shall reach him that prepares it !

12. Straighter than an arrow may it (the spell) fly

III. IMPRECATIONS AGAINST DEMONS, ETC. 79

against him, O ye heaven and earth ; may that spell take hold again of him that prepares it, as (a hunter) of his game !

13. Like fire (the spell) shall progress in the teeth of obstacles, like water along its course ! As a chariot with easy-going wheels the spell shall turn back upon him that prepares the spell !

VIII, 5. Prayer for protection addressed to a talis- man made from wood of the sraktya-tree.

1. This attacking talisman, (itself) a man, is fastened upon the man : it is full of force, slays enemies, makes heroes of men, furnishes shelter, provides good luck.

2. This talisman slays enemies, makes strong men, is powerful, lusty, victorious, strong ; as a man it advances against sorceries and destroys them.

3. With this talisman Indra slew Wztra, with it he, full of device, destroyed the Asuras, with it he conquered both the heaven and earth, with it he conquered the four regions of space.

4. This talisman of sraktya assails and attacks. With might controlling the enemies, it shall protect us on all sides !

5. Agni has said this, and Soma has said this ; Brzhaspati, Savitar, Indra (have said) this. These divine purohitas (chaplains) shall turn back for me (upon the sorcerer) the sorceries with aggressive amulets !

6. I have interposed heaven and earth, also the day, and also the sun. These divine purohitas (chaplains) shall turn back for me (upon the sorcerer) the sorceries with aggressive amulets !

6. I have interposed heaven and earth, also the day, and also the sun. These divine purohitas (chaplains) shall turn back for me (upon the sorcerer) the sorceries with aggressive amulets !

80 HYMNS OF THE ATHARVA-VEDA.

7. (For) the folk that make an armour of the talisman of sraktya — like the sun ascending the sky, it subjects and beats off the sorceries.

8. With the amulet of sraktya, as if with a seer of powerful spirit, I have gained all battles, I slay the enemies, the Rakshas.

9. The sorceries that come from the Angiras, the sorceries that come from the Asuras, the sorceries that prepare themselves, and those that are prepared by others, both these shall go away to a distance across ninety navigable streams !

10. As an armour upon him the gods shall tie the amulet, Indra, Vish/m, Savitar, Rudra, Agni, Pra^a- pati, Paramesh/^in, Vira^, Vaisvanara, and the seers all.

11. Thou art the most superb of plants, as if a steer among the cattle, as if a tiger among beasts of prey. (The amulet) that we did seek, that have we found, a guardian at our side.

12. He that wears this talisman, verily is a tiger, a lion as well, and, too, a bull ; moreover a curtailer of enemies.

13. Him slay not the Apsaras, nor the Gan- dharvas, nor mortal men ; all regions does he rule, that wears this talisman.

14. Kasyapa has created thee, Ka^yapa has pro- duced thee. Indra wore thee in human (battle) ; wearing thee in the close combat he conquered. The gods did make the talisman an armour of thousandfold strength.

15. He that plans to harm thee with sorceries, with (unholy) consecrations and sacrifices — him beat thou back, O Indra, with thy thunderbolt that hath a hundred joints !

16. This talisman verily does assail, full of might,

III. IMPRECATIONS AGAINST DEMONS, ETC. 8 1

victorious. Offspring and wealth it shall protect, provide defence, abound in luck !

17. Remove our enemies in the south, remove our enemies in the north ; remove, O Indra, our enemies in the west : light, O hero, place in front (east) of us !

18. An armour for me be heaven and earth, an armour day, an armour the sun ! An armour for me be Indra and Agni ; Dhatar shall bestow (dadhatu) an armour upon me !

19. The armour of Indra and Agni, that is thick and strong, all the gods united do not pierce. This great (armour) shall protect my body on all sides, that I may obtain long life, and reach old age !

20. The divine talisman has ascended upon me unto complete exemption from injury. Assemble about this post that protects the body, furnishes threefold defence, in order to (secure) strength !

21. Into it Indra shall deposit manliness: do ye, O gods, assemble about it for long life, for life lasting a hundred autumns, that he may reach old age.

Assemble about this post that protects the body, furnishes threefold defence, in order to (secure) strength !

21. Into it Indra shall deposit manliness: do ye, O gods, assemble about it for long life, for life lasting a hundred autumns, that he may reach old age.

22. May Indra who bestows welfare, the lord of the people, the slayer of Vrztra, the controller of enemies, he that conquereth and is unconquered, the soma-drinking bull that frees from danger, fasten the amulet upon thee : may it protect thee on each and every side, by day and by night !

X, 3. Praise of the virtues of an amulet derived from the vara/za-tree.

1. Here is my vara^a-amulet, a bull that destroys the rivals : with it do thou close in upon thy enemies, crush them that desire to injure thee !

[42] G

82 HYMNS OF THE ATHARVA-VEDA.

2. Break them, crush them, close in upon them : the amulet shall be thy van-guard in front ! With the vara^a the Devas (gods) did ward off (av&ra- yanta) the onslaught of the Asuras (demons) day after day.

3. This thousand-eyed, yellow, golden vara^a- amulet is a universal cure ; it shall lay low thy enemies : be thou the first to injure those that hate thee !

4. This vara/za will ward off (varayishyate) the spell that has been spread against thee ; this will protect thee from human danger, this will protect thee from all evil !

5. This divine tree, the vara/za, shall shut out (varayatai) ! The gods, too, have shut out (avivaran) the disease that has entered into this (man).

6. If when asleep thou shalt behold an evil dream ; as often as a wild beast shall run an inauspicious course ; from (ominous) sneezing, and from the evil shriek of a bird, this vara^a-amulet will protect thee (varayishyate).

7. From Arati (grudge), Nirrzti (misfortune), from sorcery, and from danger; from death and over- strong weapons the vara^a will protect thee.

8. The sin that my mother, that my father, that my brothers and my sister have committed ; the sin that we (ourselves) have committed, from that this divine tree will protect us.

9. Through the vara^a are confused my enemies and my (rival) kin. To untra versed gloom they have gone : they shall go to the nethermost darkness !

10. (May) I (be) unharmed, with cows unharmed, long-lived, with undiminished men ! This vara^a- amulet shall guard me in every region (of space) !

III. IMPRECATIONS AGAINST DEMONS, ETC. 83

11. This vara^a upon my breast, the kingly, divine tree, shall smite asunder my enemies, as Indra the Dasyus, the Asuras (demons) !

12. Long-lived, a hundred autumns old, do I wear this vara^a : kingdom and rule, cattle and strength, this shall bestow upon me !

1 3. As the wind breaks with might the trees, the lords of the forest, thus do thou break my rivals, those formerly born, and the latter born ! The vara^a shall watch over thee !

1 3. As the wind breaks with might the trees, the lords of the forest, thus do thou break my rivals, those formerly born, and the latter born ! The vara^a shall watch over thee !

14. As the wind and the fire consume the trees, the lords of the forest, thus do thou consume my rivals, those formerly born, and the latter born ! The vara/za shall watch over thee !

15. As, ruined by the wind, the trees lie prostrate, thus do thou ruin and prostrate my rivals, those formerly born, and the latter born ! The vara^a shall watch over thee !

16. Do thou cut off, O vara/za, before their appointed time and before old age, those that aim to injure him in his cattle, and threaten his sove- reignty !

1 7. As the sun is resplendent, as in him brilliance has been deposited, thus shall the amulet of vara/za hold fast for me reputation and prosperity, shall sprinkle me with brilliance, and anoint me with splendour !

18. As splendour is in the moon, and in the sun, the beholder of men, thus shall the amulet of vara/za hold fast, &c.

19. As splendour is in the earth, as in this 6ata- vedas (the fire), thus shall the amulet of vara^a hold fast, &c.

20. As splendour is in the maiden, as in this

G 2

84 HYMNS OF THE ATHARVA-VEDA.

appointed chariot, thus shall the amulet of vara^a hold fast, &c.

21. As splendour is in the soma-draught, as splen- dour is in the honey-mixture (for guests), thus shall the amulet of vara^a hold fast, &c.

22. As splendour is in the agnihotra-oblation, as splendour is in the call vasha^, thus shall the amulet of vara?za hold fast, &c.

23. As splendour is in the sacrificer, as (splendour) has been deposited in the sacrifice, thus shall the amulet of vara^a hold fast, &c.

24. As splendour is in Pra^apati, as in this Para- mesh/^in (the lord on high), thus shall the amulet of vara^a hold fast, &c.

25. As immortality is in the gods, as truth has been deposited in them, thus shall the amulet of vara/za hold fast, &c.

X, 6. Praise of the virtues of amulet of khadira- wood in the shape of a ploughshare.

1. The head of the hostile rival, of the enemy that hates me, do I cut off with might.

2. This amulet, produced by the ploughshare, will prepare an armour for me : full of stirred drink it has come to me, together with sap and lustre.

3. If the skilful workman has injured thee with his hand or with his knife, the living bright waters shall purify thee from that, (so that thou shalt be) bright !

4. This amulet has a golden wreath, bestows faith and sacrifice and might; in our house as a guest it shall dwell !

5. Before it (the amulet as a guest) ghee, sura

III. IMPRECATIONS AGAINST DEMONS, ETC. 85

(liquor), honey, and every kind of food we place. The amulet having gone to the gods shall, as a father for his sons, plan for us growing good, more and more day after day !

5. Before it (the amulet as a guest) ghee, sura

III. IMPRECATIONS AGAINST DEMONS, ETC. 85

(liquor), honey, and every kind of food we place. The amulet having gone to the gods shall, as a father for his sons, plan for us growing good, more and more day after day !

6. The amulet which EWhaspati tied, the plough- share dripping with ghee, the strong khadira, unto strength, that Agni did fasten on ; that yields him ghee more and more day after day : with it those that hate me do thou slay !

7. This amulet which Brzhaspati tied . . . that Indra did fasten on, for strength and heroism ; that yields him might more and more, &c.

8. The amulet which Brzhaspati tied . . . that Soma did fasten on unto perfect hearing and seeing ; that verily yields him lustre more and more, &c.

9. The amulet which Brzhaspati tied . . . that Surya did fasten on, with that he conquered these directions of space ; that yields him prosperity more and more, &c.

10. The amulet which Brzhaspati tied . . . wear- ing that amulet Aandramas (the moon) conquered the golden cities of the Asuras and the Danavas ; that yields him fortune more and more, &c.

11. The amulet which Brzhaspati tied for swift Vata (wind), that yields him strength more and more, &c.

12. The amulet which Brzhaspati tied for swift Vata, with that amulet, O Asvins, do ye guard this plough-land ; that yields the two physicians (the A^vins) might more and more, &c.

13. The amulet which Brzhaspati tied for swift Vata, wearing that, Savitar through it conquered this light ; that yields him abundance more and more, &c.

86 HYMNS OF THE ATHARVA-VEDA.

14. The amulet which Brzhaspati tied for swift Vata, wearing that, the waters ever run undimin- ished ; that verily yields them ambrosia more and more, &c.

15. The amulet which Brzhaspati tied for swift Vata, that comforting amulet king Varu^a did fasten on ; that verily yields him truth more and more, &c.

16. The amulet which Brz'haspati tied for swift Vata, wearing that the gods did conquer all the worlds in battle ; that verily yields them conquest more and more, &c.

17. The amulet which Brzhaspati tied for swift Vata, that comforting amulet the divinities did fasten on ; that verily yields them all more and more, &c.

18. The seasons did fasten it on; the divisions (of the year) did fasten it on. Since the year did fasten it on, it guards every being.

19. The intermediate directions did fasten it on; the directions did fasten it on. The amulet created by Pra^apati has subjected those that hate me.

20. The Atharvans did tie it on, the descendants of the Atharvans did tie it on ; with these allied, the Angiras cleft the castles of the Dasyus. With it those that hate me do thou slay !

21. That Dhatar did fasten on : (then) he shaped the being. With it those that hate me do thou slay !

22. The amulet which Brzhaspati tied for the gods, destructive of the Asuras, that has come to me together with sap and lustre.

With it those that hate me do thou slay !

21. That Dhatar did fasten on : (then) he shaped the being. With it those that hate me do thou slay !

22. The amulet which Brzhaspati tied for the gods, destructive of the Asuras, that has come to me together with sap and lustre.

23. The amulet . . . has come to me together with cows, goats, and sheep, together with food and offspring.

III. IMPRECATIONS AGAINST DEMONS, ETC. 87

24. The amulet . . . has come to me together with rice and barley, together with might and pros- perity.

25. The amulet . . . has come to me with a stream of honey and ghee together with sweet drink.

26. The amulet . . . has come to me together with nourishment and milk, together with goods and fortune.

27. The amulet . . . has come to me together with brilliance and strength, together with glory and reputation.

28. The amulet . . . has come to me together with all kinds of prosperity.

29. This amulet the gods shall give me unto prosperity, the mighty amulet that strengthens sovereignty and injures the rivals !

30. An (amulet) auspicious for me thou shalt fasten upon (me), together with brahma (spiritual exaltation) and brilliance ! Free from rivals, slaying rivals, it has subjected my rivals.

31. This god-born amulet, the sap milked from which these three worlds revere, shall render me superior to him that hates me ; it shall ascend upon my head unto excellence !

32. The amulet upon which the gods, the Fathers, and men ever live, shall ascend upon my head unto excellence !

33. As the seed grows in the field, in the furrow drawn by the ploughshare, thus in me offspring, cattle, and every kind of food shall grow up !

34. Upon whom, O thou amulet that prosperest the sacrifice, I have fastened thee (that art) propitious, him, O amulet, that yieldest a hundredfold sacrificial reward, thou shalt inspire unto excellence !

88 HYMNS OF THE ATHARVA-VEDA.

35. This fire-wood that has been laid on together with the oblations do thou, Agni, gladly accept : may we in this kindled ^atavedas (fire), through (this) charm, find favour, well-being, offspring, sight, and cattle !

IV, 16. Prayer to Varu/za for protection against treacherous designs.

1. The great guardian among these (gods) sees as if from anear. He that thinketh he is moving stealthily — all this the gods know.

2. If a man stands, walks, or sneaks about, if he goes slinking away, if he goes into his hiding-place ; if two persons sit together and scheme, king Varu/za is there as a third, and knows it.

3. Both this earth here belongs to king Varu#a, and also yonder broad sky whose boundaries are far away. Moreover these two oceans are the loins of Varu/za ; yea, he is hidden in this small (drop of) water.

4. He that should flee beyond the heaven far away would not be free from king Varu/za. His spies come hither (to the earth) from heaven, with a thousand eyes do they watch over the earth.

Moreover these two oceans are the loins of Varu/za ; yea, he is hidden in this small (drop of) water.

4. He that should flee beyond the heaven far away would not be free from king Varu/za. His spies come hither (to the earth) from heaven, with a thousand eyes do they watch over the earth.

5. King Varu/za sees through all that is between heaven and earth, and all that is beyond. He has counted the winkings of men s eyes. As a (winning) gamester puts down his dice, thus does he establish these (laws).

6. May all thy fateful toils which, seven by seven, threefold, lie spread out, ensnare him that speaks falsehood : him that speaks the truth they shall let go !

III. IMPRECATIONS AGAINST DEMONS, ETC. 89

7. With a hundred snares, O Varima, surround him, let the liar not go free from thee, O thou that observest men ! The rogue shall sit, his belly hanging loose, like a cask without hoops, bursting all about !

8. With (the snare of) Varu/za which is fastened lengthwise, and that which (is fastened) broadwise, with the indigenous and the foreign, with the divine and the human, —

9. With all these snares do I fetter thee, O N. N-, descended from N. N., the son of the woman N. N.: all these do I design for thee.

II, 12. Imprecation against enemies thwarting holy work.

1. Heaven and earth, the broad atmosphere, the goddess of the field, and the wonderful, far-striding (Vishnu) ; moreover, the broad atmosphere guarded by Vata (the wind) : may these here be inflamed, when I am inflamed !

2. Hear this, O ye revered gods ! Let Bharad- va^a recite for me songs of praise ! May he who injures this our plan be bound in the fetter (of disease) and joined to misfortune !

3. Hear, O soma-drinking Indra, what with burning heart I shout to thee ! I cleave, as one cleaves a tree with an axe, him that injures this our plan.

4. With (the aid of) thrice eighty s&man-singers, with (the aid of) the Adityas, Vasus, and Angiras — may our father's sacrifices and gifts to the priests aid us — do I seize this one with fateful fervour.

5. May heaven and earth look after me, may all the gods support me ! O ye Angiras, O ye fathers

90 HYMNS OF THE ATHARVA-VEDA.

devoted to Soma, may he who does harm enter into misfortune !

6. He who perchance despises us, O ye Maruts, he who abuses the holy practice which is being performed by us, may his evil deeds be firebrands to him, may the heavens surround with fire the hater of holy practices !

7. Thy seven in-breathings and thy eight mar- rows, these do I cut for thee by means of my charm. Thou shalt go to the seat of Yama, fitly prepared, with Agni as thy guide !

8. I set thy footstep upon the kindled fire. May Agni surround thy body, may thy voice enter into breath !

VII, 70. Frustration of the sacrifice of an enemy.

Thou shalt go to the seat of Yama, fitly prepared, with Agni as thy guide !

8. I set thy footstep upon the kindled fire. May Agni surround thy body, may thy voice enter into breath !

VII, 70. Frustration of the sacrifice of an enemy.

1. Whenever yonder person in his thought, and with his speech, offers sacrifice accompanied by oblations and benedictions, may Nirrzti (the goddess of destruction), allying herself with death, smite his offering before it takes effect !

2. May sorcerers, Nirrzti, as well as Rakshas, mar his true work with error ! May the gods, despatched by Indra, scatter (churn) his sacrificial butter; may that which yonder person offers not succeed !

3. The two agile supreme rulers, like two eagles pouncing down, shall strike the sacrificial butter of the enemy, whosoever plans evil against us !

4. Back do I tie both thy two arms, thy mouth I shut. With the fury of god Agni have I destroyed thy oblation.

5. I tie thy two arms, I shut thy mouth. With the fury of terrible Agni have I destroyed thy oblation.

III. IMPRECATIONS AGAINST DEMONS, ETC. 9 1

II, 7. Charm against curses and hostile plots, undertaken with a certain plant.

1. The god-begotten plant, hated by the wicked, which wipes away the curses (of the enemies), like water a foul spot it has washed away all curses from me.

2. The curse of the rival and the curse of the kinswoman, the curse which the Brahman shall utter in wrath, all that (do thou put) under our feet !

3. From heaven her root is suspended, from the earth it rises up ; with her that has a thousand shoots do thou protect us on all sides !

4. Protect me, protect my offspring, protect our goods; let not ill-will overcome us, let not hostile schemes overcome us !

5. The curse shall go to the curser; joint pos- session shall we have with the friend. Of the enemy who bewitches with (his) eye we hew off the ribs.

Ill, 6. The asvattha-tree as a destroyer of enemies.

1. A male has sprung from a male, the asvattha (ficus religiosa) from the khadira (acacia catechu). May this slay my enemies, those whom I hate and those who hate me !

2. Crush the enemies, as they rush on, O awattha, 'displacer/ allied with Indra, the slayer of Vrztra, (allied) with Mitra and Varu^a !

3. As thou didst break forth, O a^vattha, into the great flood (of the air), thus do thou break up all those whom I hate and those who hate me !

4. Thou that goest conquering as a conquering

92 HYMNS OF THE ATHARVA-VEDA.

bull, with thee here, O a^vattha, may we conquer our rivals !

5. May NirWti (the goddess of destruction), O a^vattha, bind in the toils of death that cannot be loosened those enemies of mine whom I hate and who hate me !

6. As thou climbest up the trees, O a^vattha, and renderest them subordinate, thus do thou split in two the head of my enemy, and overcome him !

6. As thou climbest up the trees, O a^vattha, and renderest them subordinate, thus do thou split in two the head of my enemy, and overcome him !

7. They (the enemies) shall float down like a ship cut loose from its moorings ! There is no returning again for those that have been driven out by the ' displaced

8. I drive them out with my mind, drive them out with my thought, and also with my incantation. We drive them out with a branch of the asvattha- tree.

VI, 75. Oblation for the suppression of enemies (nairbadhya^ havi^).

1. Forth from his home do I drive that person yonder, who as a rival contends with us : through the oblation devoted to suppression Indra has broken him to pieces.

2. Indra, the slayer of Wz'tra, shall drive him to the remotest distance, from which in all successive years he shall not again return !

3. He shall go to the three distances, he shall go beyond the five peoples ; he shall go beyond the three ethers, whence he shall not again in all successive years return, while the sun is upon the heavens !

III. IMPRECATIONS AGAINST DEMONS, ETC. 93

VI, 37. Curse against one that practises hostile

charms.

1. The thousand-eyed curse having yoked his chariot has come hither, seeking out him that curses me, as a wolf the house of him that owns sheep.

2. Avoid us, O curse, as a burning fire (avoids) a lake ! Strike here him that curses us, as the lightning of heaven the tree !

3. He that shall curse us when we do not curse, and he that shall curse us when we do curse, him do I hurl to death as a bone to a dog upon the ground.

VII, 13. Charm to deprive enemies of their strength.

1. As the rising sun takes away the lustre of the stars, thus do I take away the strength of both the women and the men that hate me.

2. As many enemies as ye are, looking out against me, as I come on — of those that hate me do I take away the strength, as the sun takes away the strength of persons asleep (while it rises).

IV.

CHARMS PERTAINING TO WOMEN (STRIKARMAAT).

II, 36. Charm to obtain a husband.

1. May, O Agni, a suitor after our own heart come to us, may he come to this maiden with our fortune ! May she, agreeable to suitors, charming at festivals, promptly obtain happiness through a husband !

2. Agreeable to Soma, agreeable to Brahma, arranged by Aryaman, with the unfailing certainty of god Dhatar, do I bestow upon thee good fortune, the acquisition of a husband.

3. This woman shall obtain a husband, since king Soma makes her lovely ! May she, begetting sons, become a queen ; may she, going to her husband, shine in loveliness !

4. As this comfortable cave, O Maghavan (Indra), furnishing a safe abode, hath become pleasing to ani- mals, thus may this woman be a favourite of fortune (Bhaga), beloved, not at odds with her husband !

5. Do thou ascend the full, inexhaustible ship of Bhaga (fortune) ; upon this bring hither the suitor who shall be agreeable (to thee) !

5. Do thou ascend the full, inexhaustible ship of Bhaga (fortune) ; upon this bring hither the suitor who shall be agreeable (to thee) !

6. Bring hither by thy shouts, O lord of wealth, the suitor, bend his mind towards her; turn thou the right side of every agreeable suitor towards (her) !

7. This gold and bdellium, this balsam, and

IV. CHARMS PERTAINING TO WOMEN. 95

Bhaga (fortune), too ; these have prepared thee for husbands, that thou mayest obtain the one that is agreeable.

8. Hither to thee Savitar shall lead the husband that is agreeable ! Do thou, O herb, bestow (him) upon her !

VI, 60. Charm for obtaining a husband.

1. This Aryaman (wrooer) with loosened crest of hair comes hither in front (of the procession), seeking a husband for this spinster, and a wife for this wifeless man.

2. This maid, O Aryaman, has wearied of going to the wedding-feasts of other women. Now shall, without fail, O Aryaman, other women go to her wedding-feast !

3. Dhatar (the creator) supports (dadhara) this earth, Dhatar supports the heavens, and the sun. May Dhatar furnish this spinster with a husband after her own heart!

VI, 82. Charm for obtaining a wife.

1. I call the name of him that comes here, that hath come here, and is arriving ; I crave (the name) of Indra, Vrztra's slayer, the Vasava of hundred- fold strength.

2. The road by which the A^vins carried away as a bride Sury&, Savitar s daughter, 'by that road/ Bhaga (fortune) told me, 'thou shalt bring here a wife ' !

3. With thy wealth-procuring, great, golden hook, O Indra, husband of Sdiki, procure a wife for me that desireth a wife !

96 HYMNS OF THE ATHARVA-VEDA.

VI, 78. Blessing for a married couple.

1. Through this oblation, that causes prosperity, may this man flourish anew ; may he excel the wife that they have brought to him with his sap !

2. May he excel in strength, excel in royalty ! May this couple be inexhaustible in wealth that bestows thousandfold lustre !

3. Tvash/ar begot (for thee) a wife, Tvash/ar for her begot thee as a husband. May Tvash/ar bestow upon you two a thousand lives, may he bestow upon you long life!

VII, 36. Love-charm spoken by a bridal couple.

The eyes of us two shine like honey, our foreheads gleam like ointment. Place me within thy heart ; may one mind be in common to us both !

VII, 37. Charm pronounced by the bride over the bridegroom.

I envelope thee in my garment that was produced by Manu (the first man), that thou shalt be mine alone, shalt not even discourse of other women !

VI, 81. A bracelet as an amulet to ensure conception.

1. A holder art thou, holdest both hands, drivest off the Rakshas. An acquirer of offspring and wealth this bracelet hath become !

2. O bracelet, open up the womb, that the embryo be put (into it) ! Do thou, O limit (-setting bracelet),

An acquirer of offspring and wealth this bracelet hath become !

2. O bracelet, open up the womb, that the embryo be put (into it) ! Do thou, O limit (-setting bracelet),

IV. CHARMS PERTAINING TO WOMEN. 97

furnish a son, bring him here (£ gamaya), thou that comest here (dgame) !

3. The bracelet that Aditi wore, when she desired a son, Tvash/ar shall fasten upon this woman, intend- ing that she shall beget a son.

Ill, 23. Charm for obtaining a son (pu^savanam).

1. That which has caused thee to miscarry do we drive away from thee, that very thing do we deposit outside of thee, away in a far place.

2. Into thy womb shall enter a male germ, as an arrow into a quiver! May a man be born there, a son ten months old !

3. A male son do thou produce, and after him a male shall be born ! Thou shalt be the mother of sons, of those who are born, and those whom thou shalt bear !

4. By the effective seed which bulls put forth do thou obtain a son ; be a fruitful milch-cow !

5. Pra^apati's (the lord of creatures) work do I perform for thee : may the germ enter into thy womb ! Obtain thou, woman, a son who shall bring prosperity to thee, and bring thou prosperity to him!

6. The plants whose father was the sky, whose mother the earth, whose root the (heavenly) ocean — may those divine herbs aid thee in obtaining a son !

VI, 11. Charm for obtaining a son (pu/^savanam).

1. The a^vattha (ficus religiosa) has mounted the ^ami (mimosa suma) : then a male child was pro- duced. That, forsooth, is the way to obtain a son ; that do we bring to (our) wives.

M H

98 HYMNS OF THE ATHARVA-VEDA.

2. In the male, forsooth, seed doth grow, that is poured into the female. That, forsooth, is the way to obtain a son ; that has been told by Pra^apati.

3. Pra^apati, Anumati, and Sinivali have fashioned him. May he (Pra^apati) elsewhere afford the birth of a female, but here he shall bestow a man !

VII, 35. An incantation to make a woman sterile.

1. The other enemies conquer with might; beat back, O Gatavedas, those that are not yet born! Enrich this kingdom unto happiness, may all the gods acclaim this man !

2. Of these hundred entrails of thine, as well as of the thousand canals, of all these have I closed the openings with a stone.

3. The upper part of the womb do I place below, there shall come to thee neither offspring nor birth ! I render thee sterile and devoid of offspring ; a stone do I make into a cover for thee.

VI, 17. Charm to prevent miscarriage.

1. As this great earth conceives the germs of the beings, thus shall thy embryo be held fast, to produce a child after pregnancy !

2. As this great earth holds these trees, thus shall thy embryo be held fast, to produce a child after pregnancy !

3. As this great earth holds the mountains and the peaks, thus shall thy embryo be held fast, to produce a child after pregnancy !

3. As this great earth holds the mountains and the peaks, thus shall thy embryo be held fast, to produce a child after pregnancy !

4. As this great earth holds the animals scattered

IV. CHARMS PERTAINING TO WOMEN. 99

far, thus shall thy embryo be held fast, to produce a child after pregnancy !

I, 11. Charm for easy parturition.

1. Aryaman as active hotar-priest shall utter for thee the vasha/-call at this (soma-) pressing, O Ptishan! May (this) woman, (herself) begotten in the proper way, be delivered, may her joints relax, that she shall bring forth !

2. Four directions has the heaven, and also four the earth : (from these) the gods created the embryo. May they open her, that she shall bring forth !

3. May Sushan open : her womb do we cause to gape. Do thou, O Stisha/za, loosen the womb, do thou, O Bishkala, let go (the embryo) !

4. Attached not at all to the flesh, nor to the fat, not at all to the marrow, may the splotched, moist, placenta come down to be eaten by a dog ! May the placenta fall down !

5. I split open thy vagina, thy womb, thy canals ; I separate the mother and the son, the child along with the placenta. May the placenta fall down !

6. As flies the wind, as flies the mind, as fly the winged birds, so do thou, O embryo, ten months old, fall along writh the placenta ! May the placenta fall down !

I, 34. Charm with licorice, to secure the love of a woman.

1. This plant is born of honey, with honey do we dig for thee. Of honey thou art begotten, do thou make us full of honey !

2. At the tip of my tongue may I have honey, at my tongue's root the sweetness of honey ! In my

h 2

IOO HYMNS OF THE ATHARVA-VEDA.

power alone shalt thou then be, thou shalt come up to my wish !

3. Sweet as honey is my entrance, sweet as honey my departure. With my voice do I speak sweet as honey, may I become like honey !

4. I am sweeter than honey, fuller of sweetness than licorice, Mayest thou, without fail, long for me alone, (as a bee) for a branch full of honey !

5. I have surrounded thee with a clinging sugar- cane, to remove aversion, so that thou shalt not be averse to me !

II, 30. Charm to secure the love of a woman.

1. As the wind tears this grass from the surface of the earth, thus do I tear thy soul, so that thou, woman, shalt love, shalt not be averse to me !

2. If ye, O two A^vins, shall unite and bring together the loving pair — united are the fortunes of both of you (lovers), united the thoughts, united the purposes !

3. When birds desire to chirp, lustily desire to chirp, may my call go there, as an arrow-point upon the shaft !

4. What is within shall be without, what is with- out shall be within! Take captive, O herb, the soul of the maidens endowed with every charm !

5. Longing for a husband this woman hath come, I have come longing for a wife. As a loudly neigh- ing horse I have attained to my good fortune !

Take captive, O herb, the soul of the maidens endowed with every charm !

5. Longing for a husband this woman hath come, I have come longing for a wife. As a loudly neigh- ing horse I have attained to my good fortune !

VI, 8. Charm to secure the love of a woman.

1. As the creeper embraces the tree on all sides, thus do thou embrace me, so that thou, woman,

IV. CHARMS PERTAINING TO WOMEN. 10 1

shalt love me, so that thou shalt not be averse to me !

2. As the eagle when he flies forth presses his wings against the earth, thus do I fasten down thy mind, so that thou, woman, shalt love me, so that thou shalt not be averse to me.

3. As the sun day by day goes about this heaven and earth, thus do I go about thy mind, so that thou, woman, shalt love me, so that thou shalt not be averse to me.

VI, 9. Charm to secure the love of a woman.

1. Hanker thou after my body, my feet, hanker after my eyes, my thighs ! The eyes of thee, as thou lustest after me, and thy hair shall be parched with love !

2. I make thee cling to my arm, cling to my heart, so that thou shalt be in my power, shalt come up to my wish !

3. The cows, the mothers of the ghee, who lick their young, in whose heart love is planted, shall make yonder woman bestow love upon me !

VI, 102. Charm to secure the love of a woman.

1. As this draught animal, O ye Asvins, comes on, and proceeds, thus may thy soul come on, and proceed to me !

2. I draw to myself thy mind, as the leading stallion the female side-horse. As the stalk of grass torn by the wind, thus shall thy mind fasten itself upon me !

3. A coaxing mixture of salve, of sweet wood, of kush/^a, and of spikenard, do I deftly pick out with the hands of Bhaga (good fortune).

[02 HYMNS OF THE ATHARVA-VEDA.

Ill, 25. Charm to arouse the passionate love of a woman.

1. May (love), the disquieter, disquiet thee; do not hold out upon thy bed! With the terrible arrow of Kama (love) do I pierce thee in the heart.

2. The arrow, winged with longing, barbed with love, whose shaft is undeviating desire, with that, well-aimed, Kama shall pierce thee in the heart !

3. With that well-aimed arrow of Kama which parches the spleen, whose plume flies forward, which burns up, do I pierce thee in the heart.

4. Consumed by burning ardour, with parched mouth, do thou (woman) come to me, pliant, (thy) pride laid aside, mine alone, speaking sweetly and to me devoted !

5. I drive thee with a goad from thy mother and thy father, so that thou shalt be in my power, shalt come up to my wish.

6. All her thoughts do ye, O Mitra and Varu/za, drive out of her ! Then, having deprived her of her will, put her into my power alone !

VI, 139. Charm to arouse the passionate love of a woman.

1. Clinging to the ground thou didst grow, (O plant), that producest bliss for me; a hundred branches extend from thee, three and thirty grow down from thee : with this plant of a thousand leaves thy heart do I parch.

VI, 139. Charm to arouse the passionate love of a woman.

1. Clinging to the ground thou didst grow, (O plant), that producest bliss for me; a hundred branches extend from thee, three and thirty grow down from thee : with this plant of a thousand leaves thy heart do I parch.

2. Thy heart shall parch (with love) for me, and thy mouth shall parch (with love for me) ! Languish,

IV. CHARMS PERTAINING TO WOMEN. IO3

moreover, with love for me, with parched mouth pass thy days !

3. Thou that causest affection, kindlest (love), brown, lovely (plant), draw (us) together; draw together yonder woman and myself, our hearts make the same !

4. As the mouth of him that hath not drunk dries up, thus languish thou with love for me, with parched mouth pass thy days !

5. As the ichneumon tears the serpent, and joins him together again, thus, O potent (plant), join together what hath been torn by love !

VII, 38. Charm to secure the love of a man.

1. This potent herb do I dig out: it draws toward me the eye, causes (love's) tears. It brings back him wTho has gone to a distance, rejoices him that approaches me.

2. By (the plant) with which the Asurf allured Indra away from the gods, by that do I subject thee, that I may be well-beloved of thee !

3. Thy face is turned towards Soma (the moon), thy face is turned towards Surya (the sun), thy face is turned towards all the gods : 't is thee here that we do invoke.

4. My speech, not thine, (in this matter) hath weight : in the assembly, forsooth, do thou speak ! To me alone shalt thou belong, shalt not even discourse of other women !

5. Whether thou art beyond the haunts of men, or whether across the river, this very herb, as if a captive bound, shall bring thee back to me !

104 HYMNS OF THE ATHARVA-VEDA.

VI, 130. Charm to arouse the passionate love of a man.

1. This yearning love comes from the Apsaras, the victorious, imbued with victory. Ye gods, send forth the yearning love : may yonder man burn after me !

2. My wish is, he shall long for me, devoted he shall long for me ! Ye gods, send forth the yearning love : may yonder man burn after me !

3. That yonder man shall long for me, (but) I for him nevermore, ye gods, send forth the yearning love : may yonder man burn after me !

4. Do ye, O Maruts, intoxicate him (with love) ; do thou, O mid-air, intoxicate him ; do thou, O Agni, intoxicate him ! May yonder man burn after me !

VI, 131. Charm to arouse the passionate love of a man.

1. From thy head unto thy feet do I implant (love's) longing into thee. Ye gods, send forth the yearning love : may yonder man burn after me !

2. Favour this (plan), Anumati ; fit it together, Akuti ! Ye gods, send forth the yearning love : may yonder man burn after me !

3. If thou dost run three leagues away, (or even) five leagues, the distance coursed by a horseman, from there thou shalt again return, shalt be the father of our sons !

Ye gods, send forth the yearning love : may yonder man burn after me !

3. If thou dost run three leagues away, (or even) five leagues, the distance coursed by a horseman, from there thou shalt again return, shalt be the father of our sons !

VI, 132. Charm to arouse the passionate love of a man.

1. Love's consuming longing, together with yearn-

IV. CHARMS PERTAINING TO WOMEN. IO5

ing, which the gods have poured into the waters, that do I kindle for thee by the law of Varima !

2. Love's consuming longing, together with yearn- ing, which the all-gods (vLsve deva/fc) have poured into the waters, that do I kindle for thee by the law of Vanma !

3. Love's consuming longing, together with yearn- ing, which Indra;rf has poured into the waters, that do I kindle for thee by the law of Varu^a !

4. Love's consuming longing, together with yearn- ing, which Indra and Agni have poured into the waters, that do I kindle for thee by the law of Vanma !

5. Love's consuming longing, together with yearn- ing, which Mitra and Varu^a have poured into the waters, that do I kindle for thee by the law of Varu/za !

IV, 5. Charm at an assignation.

1. The bull with a thousand horns who rose out of the sea, with the aid of him, the mighty one, do we put the folks to sleep.

2. The wind blows not over the earth. No one looks on. Do thou then, befriended of Indra, put all women and dogs to sleep !

3. The women that lie upon couches and upon beds, and they that rest in litters, the women all that exhale sweet fragrance, do we put to sleep.

4. Every moving thing I have held fast. Eye and breath I have held fast. I have held fast all limbs in the deep gloom of the night.

5. Of him that sits, and him that walks, of him that stands and looks about, of these the eyes we do shut, just as these premises (are shut).

I06 HYMNS OF THE ATHARVA-VEDA.

6. The mother shall sleep, the father shall sleep, the dog shall sleep, the lord of the house shall sleep ! All her relations shall sleep, and these people round about shall sleep !

7. O sleep, put thou to sleep all people with the magic that induces sleep ! Put the others to sleep until the sun rises ; may I be awake until the dawn appears, like Indra, unharmed, uninjured !

VI, 77. Charm to cause the return of a truant woman.

1. The heavens have stood, the earth has stood, all creatures have stood. The mountains have stood upon their foundation, the horses in the stable I have caused to stand.

2. Him that has control of departure, that has control of coming home, return, and turning in, that shepherd do I also call.

3. O Gatavedas (Agni), cause thou to turn in; a hundred ways hither shall be thine, a thousand modes of return shall be thine : with these do thou restore us again !

VI, 18. Charm to allay jealousy.

1. The first impulse of jealousy, moreover the one that comes after the first, the fire, the heart- burning, that do we waft away from thee.

VI, 18. Charm to allay jealousy.

1. The first impulse of jealousy, moreover the one that comes after the first, the fire, the heart- burning, that do we waft away from thee.

2. As the earth is dead in spirit, in spirit more dead than the dead, and as the spirit of him that has died, thus shall the spirit of the jealous (man) be dead !

3. Yon fluttering little spirit that has been fixed

IV. CHARMS PERTAINING TO WOMEN. I07

into thy heart, from it the jealousy do I remove, as air from a water-skin.

VII, 45. Charm to allay jealousy.

1. From folk belonging to all kinds of people, from the Sindhu (Indus) thou hast been brought hither : from a distance, I ween, has been fetched the very remedy for jealousy.

2. As if a fire is burning him, as if the forest-fire burns in various directions, this jealousy of his do thou quench, as a fire (is quenched) with water !

I, 14. A woman's incantation against her rival.

1. I have taken unto myself her fortune and her glory, as a wreath off a tree. Like a mountain with broad foundation may she sit a long time with her parents !

2. This woman shall be subjected to thee as thy wife, O king Yama; (till then) let her be fixed to the house of her mother, or her brother, or her father !

3. This woman shall be the keeper of thy house, O king (Yama), and her do we make over to thee ! May she long sit with her relatives, until (her hair) drops from her head !

4. With the incantation of Asita, of Ka^yapa, and of Gaya do I cover up thy fortune, as women cover (something) within a chest.

Ill, 18. Charm of a woman against a rival or co-wife.

1. I dig up this plant, of herbs the most potent, by whose power rival women are overcome, and husbands are obtained.

IOS HYMNS OF THE ATHARVA-VEDA.

2. O thou (plant) with erect leaves, lovely, do thou, urged on by the gods, full of might, drive away my rival, make my husband mine alone !

3. He did not, forsooth, call thy name, and thou shalt not delight in this husband ! To the very farthest distance do we drive our rival.

4. Superior am I, O superior (plant), superior, truly, to superior (women). Now shall my rival be inferior to those that are inferior !

5. I am overpowering, and thou, (O plant), art completely overpowering. Having both grown full of power, let us overpower my rival !

6. About thee (my husband) I have placed the overpowering (plant), upon thee placed the very overpowering one. May thy mind run after me as a calf after the cow, as water along its course !

VI, 138. Charm for depriving a man of his virility.

1. As the best of the plants thou art reputed, O herb : turn this man for me to-day into a eunuch that wears his hair dressed !

2. Turn him into a eunuch that wears his hair dressed, and into one that wears a hood ! Then Indra with a pair of stones shall break his testicles both!

1. As the best of the plants thou art reputed, O herb : turn this man for me to-day into a eunuch that wears his hair dressed !

2. Turn him into a eunuch that wears his hair dressed, and into one that wears a hood ! Then Indra with a pair of stones shall break his testicles both!

3. O eunuch, into a eunuch thee I have turned ; O castrate, into a castrate thee I have turned ; O weakling, into a weakling thee I have turned ! A hood upon his head, and a hair-net do we place.

4. The two canals, fashioned by the gods, in

which man's power rests, in thy testicles

I break them with a club.

IV. CHARMS PERTAINING TO WOMEN. IO9

5. As women break reeds for a mattress with a stone, thus do I break thy member

I, 18. Charm to remove evil bodily characteristics from a woman.

1. The (foul) mark, the lalami (with spot on the forehead), the Arati (grudging demon), do we drive out. Then the (signs) that are auspicious (shall remain) with us ; (yet) to beget offspring do we bring the Arati !

2. May Savitar drive out uncouthness from her feet, may Vanma, Mitra, and Aryaman (drive it) out from her hands ; may Anumati kindly drive it out for us ! For happiness the gods have created this woman.

3. The fierceness that is in thyself, in thy body, or in thy look, all that do we strike away with our charm. May god Savitar prosper thee !

4. The goat-footed, the bull-toothed, her who scares the cattle, the snorting one, the vilid/ti (the driveling one), the lalami (with spot on the fore- head), these do we drive from us.

VI, no. Expiatory charm for a child born under an unlucky star.

1. Of yore, (O Agni), thou wast worthy of sup- plication at the sacrifice ; thou wast the priest in olden times, and now anew shalt sit (at our sacrifice) ! Delight, O Agni, thy own body, and, sacrificing, bring good fortune here to us !

2. Him that hath been born under the (constella- tion) ^yesh/^aghni ('she that slays the oldest'), or

IIO HYMNS OF THE ATHARVA-VEDA.

under the viirztau ('they that uproot'), save thou from being torn up by the root by Yama (death) ! May he (Agni) guide him across all misfortunes to long life, to a life of a hundred autumns !

3. On a tiger (-like) day the hero was born ; born under a (good) constellation he becometh a mighty hero. Let him not slay, when he grows up, his father, let him not injure the mother that hath begotten him!

VI, 140. Expiation for the irregular appearance of the first pair of teeth.

1. Those two teeth, the tigers, that have broken forth, eager to devour father and mother, do thou, O Brahma/zaspati Gatavedas, render auspicious !

2. Do ye eat rice, eat barley, and eat, too, beans, as well as sesamum ! That, O teeth, is the share deposited for your enrichment. Do not injure father and mother !

3. Since ye have been invoked, O teeth, be ye in unison kind and propitious ! Elsewhere, O teeth, shall pass away the fierce (qualities) of your body ! Do not injure father and mother!

Do not injure father and mother !

3. Since ye have been invoked, O teeth, be ye in unison kind and propitious ! Elsewhere, O teeth, shall pass away the fierce (qualities) of your body ! Do not injure father and mother!

CHARMS PERTAINING TO ROYALTY (RAGAKARMAM).

IV, 8. Prayer at the consecration of a king.

i. Himself prosperous (bhftto), he does put strength into the beings (bhuteshu) ; he became the chief lord of the beings (bhutanam). To his consecration death does come : may he, the king, favour this kingdom !

2. Come forth hither — do not glance away — as a mighty guardian, slayer of enemies ! Step hither, thou who prosperest thy friends : the gods shall bless thee !

3. As he did step hither all (men) did attend him. Clothed in grace, he moves, shining by his own lustre. This is the great name of the manly Asura ; endowed with every form (quality) he entered upon immortal (deeds).

4. Thyself a tiger, do thou upon this tiger-skin stride (victorious) through the great regions! All the clans shall wish for thee, and the heavenly waters, rich in sap !

5. The heavenly waters, rich in sap, flow joyously, (and too) those in the sky and upon the earth : with the lustre of all of these do I sprinkle thee.

6. They have sprinkled thee with their lustre, the heavenly waters rich in sap. May Savitar thus fashion thee, that thou shalt prosper thy friends !

112 HYMNS OF THE ATHARVA-VEDA.

7. (The waters) thus embracing him, the tiger, promote him, the lion, to great good fortune. Him, the leopard in the midst of the waters, as though standing in the ocean, the beneficent (floods, or the vigorous priests) cleanse thoroughly !

Ill, 3. Charm for the restoration of an exiled

king.

1. (Agni) has shouted loud: may he here well perform his work ! Spread thyself out, O Agni, over the far-reaching hemispheres of the world ! The all- possessing Maruts shall engage thee : bring hither that (king) who devoutly spends the offering !

2. However far he be, the red (steeds) shall urge hither Indra, the seer, to friendship, since the gods, (chanting) for him the gayatri, the brzhati, and the arka (songs), infused courage into him with the sautrama/rf-sacrifice !

3. From the waters king Varu^a shall call thee, Soma shall call thee from the mountains, Indra shall cite thee to these clans ! Turn into an eagle and fly to these clans !

4. An eagle shall bring hither from a distance him that is fit to be called, (yet) wanders exiled in a. strange land ! The Asvins shall prepare for thee a path, easy to travel ! Do ye, his kinfolk, gather close about him !

5. Thy opponents shall call thee ; thy friends have chosen thee ! Indra, Agni, and all the gods have kept prosperity with this people.

6. The kinsman or the stranger that opposes thy call, him, O Indra, drive away; then render this (king) accepted here!

CHARMS PERTAINING TO ROYALTY. II3

Indra, Agni, and all the gods have kept prosperity with this people.

6. The kinsman or the stranger that opposes thy call, him, O Indra, drive away; then render this (king) accepted here!

CHARMS PERTAINING TO ROYALTY. II3

III, 4. Prayer at the election of a king.

1. (Thy) kingdom hath come to thee: arise, en- dowed with lustre ! Go forth as the lord of the people, rule (shine) thou, a universal ruler ! All the regions of the compass shall call thee, O king; attended and revered be thou here !

2. Thee the clans, thee these regions, goddesses five, shall choose for empire ! Root thyself upon the height, the pinnacle of royalty : then do thou, mighty, distribute goods among us !

3. Thy kinsmen with calls shall come to thee ; agile Agni shall go with them as messenger ! Thy wives, thy sons shall be devoted to thee ; being a mighty (ruler) thou shalt behold rich tribute !

4. The Asvins first, Mitra and Varu/za both, all the gods, and the Maruts, shall call thee ! Then fix thy mind upon the bestowal of wealth, then do thou, mighty, distribute wealth among us !

5. Hither hasten forth from the farthest distance ; heaven and earth, both, shall be propitious to thee ! Thus did this king Varu/za (as if, ' the chooser ') decree that ; he himself did call thee : ' come thou hither'!

6. O Indra, Indra, come thou to the tribes of men, for thou hast agreed, concordant with the Varu/zas (as if, 'the electors'). He did call thee to thy own domain (thinking) : ' let him revere the gods, and manage, too, the people ' !

7. The rich divinities of the roads, of manifold diverse forms, all coming together have given thee a broad domain. They shall all concordantly call

[42] 1

I 14 HYMNS OF THE ATHARVA-VEDA.

thee ; rule here, a mighty, benevolent (king), up to the tenth decade (of thy life) !

Ill, 5. Praise of an amulet derived from the par/za- tree, designed to strengthen royal power.

1. Hither hath come this amulet of pama-wood, with its might mightily crushing the enemy. (It is) the strength of the gods, the sap of the waters : may it assiduously enliven me with energy !

2. The power to rule thou shalt hold fast in me, O amulet of par^a-wood ; wealth (thou shalt hold fast) in me ! May I, rooted in the domain of royalty, become the chief!

3. Their very own amulet which the gods de- posited secretly in the tree, that the gods shall give us to wear, together with life !

4. The par^a has come hither as the mighty strength of the soma, given by Indra, instructed by Varu;za. May I, shining brilliantly, wear it, unto long life, during a hundred autumns!

5. The amulet of par/za-wood has ascended upon me unto complete exemption from injury, that I may rise superior (even) to friends and alliances !

6. The skilful builders of chariots, and the inge- nious workers of metal, the folk about me all, do thou, O par/za, make my aids !

5. The amulet of par/za-wood has ascended upon me unto complete exemption from injury, that I may rise superior (even) to friends and alliances !

6. The skilful builders of chariots, and the inge- nious workers of metal, the folk about me all, do thou, O par/za, make my aids !

7. The kings who (themselves) make kings, the charioteers, and leaders of hosts, the folk about me all, do thou, O par/za, make my aids !

8. Thou art the body-protecting par/za, a hero, brother of me, the hero. Along with the brilliancy of the year do I fasten thee on, O amulet !

V. CHARMS PERTAINING TO ROYALTY. I 1 5

IV, 22. Charm to secure the superiority of a king.

i. This warrior, O Indra, do thou strengthen for me, do thou install this one as sole ruler (bull) of the Vis (the people) ; emasculate all his enemies, subject them to him in (their) contests !

2. To him apportion his share of villages, horses, and cattle ; deprive of his share the one that is his enemy ! May this king be the pinnacle of royalty ; subject to him, O Indra, every enemy!

3. May this one be the treasure-lord of riches, may this king be the tribal lord of the Vis (the people) ! Upon this one, O Indra, bestow great lustre, devoid of lustre render his enemy !

4. For him shall ye, O heaven and earth, milk ample good, as two milch-cows yielding warm milk ! May this king be favoured of Indra, favoured of cows, of plants, and cattle !

5. I unite with thee Indra who has supremacy, through whom one conquers and is not (himself) conquered, who shall install thee as sole ruler of the people, and as chief of the human kings.

6. Superior art thou, inferior are thy rivals, and whatsoever adversaries are thine, O king! Sole ruler, befriended of Indra, victorious, bring thou hither the supplies of those who act as thy enemies !

7. Presenting the front of a lion do thou devour all (their) people, presenting the front of a tiger do thou strike down the enemies ! Sole ruler, befriended of Indra, victorious, seize upon the supplies of those who act as thy enemies !

1 2

Il6 HYMNS OF THE ATHARVA-VEDA.

I, 9. Prayer for earthly and heavenly success.

1. Upon this (person) the Vasus, Indra, Pushan, Varu;za, Mitra, and Agni, shall bestow goods (vasu) ! The Adityas, and, further, all the gods shall hold him in the higher light !

2. Light, ye gods, shall be at his bidding : Surya (the sun), Agni (fire), or even gold ! Inferior to us shall be our rivals ! Cause him to ascend to the highest heaven !

3. With that most potent charm with which, O C&tavedas (Agni), thou didst bring to Indra the (soma-) drink, with that, O Agni, do thou here strengthen this one ; grant him supremacy over his kinsmen !

4. Their sacrifice and their glory, their increase of wealth and their thoughtful plans, I have usurped, O Agni. Inferior to us shall be our rivals ! Cause him to ascend to the highest heaven !

4. Their sacrifice and their glory, their increase of wealth and their thoughtful plans, I have usurped, O Agni. Inferior to us shall be our rivals ! Cause him to ascend to the highest heaven !

VI, 38. Prayer for lustre and power.

1. The brilliancy that is in the lion, the tiger, and the serpent ; in Agni, the Brahma^a, and Surya (shall be ours) ! May the lovely goddess that bore Indra come to us, endowed with lustre !

2. (The brilliancy) that is in the elephant, panther, and in gold ; in the waters, cattle, and in men (shall be ours) ! May the lovely goddess that bore Indra come to us, endowed with lustre !

3. (The brilliancy) that is in the chariot, the dice, in the strength of the bull ; in the wind, Par^anya, and in the fire of Vanma (shall be ours) ! May the

V. CHARMS PERTAINING TO ROYALTY. 1 1 7

lovely goddess that bore Indra come to us, endowed with lustre !

4. (The brilliancy) that is in the man of royal caste, in the stretched drum, in the strength of the horse, in the shout of men (shall be ours) ! May the lovely goddess that bore Indra come to us, endowed with lustre !

VI, 39. Prayer for glory (yasas).

1. The oblation that yields glory, sped on by Indra, of thousandfold strength, well offered, pre- pared with might, shall prosper! Cause me, that offers the oblation, to continue long beholding (light), and to rise to supremacy!

2. (That he may come) to us, let us honour with obeisance glory-owning Indra, the glorious one with glory-yielding (oblations) ! Do thou (the oblation) grant us sovereignty sped on by Indra ; may we in thy favour be glorious !

3. Glorious was Indra born, glorious Agni, glorious Soma. Glorious, of all beings the most glorious, am I.

VIII, 8. Battle-charm.

1. May Indra churn (the enemy), he, the churner, .Sakra (mighty), the hero, that pierces the forts, so that we shall slay the armies of the enemies a thousandfold !

2. May the rotten rope, wafting itself against yonder army, turn it into a stench. When the enemies see from afar our smoke and fire, fear shall they lay into their hearts !

3. Tear asunder those (enemies), O ai'vattha

Il8 HYMNS OF THE ATHARVA-VEDA.

(ficus religiosa), devour (khada) them, O khadira (acacia catechu) in lively style! Like the ta£*ad- bhanga (ricinus communis) they shall be broken (bha^yantam), may the vadhaka (a certain kind of tree) slay them with his weapons (vadhai^) !

4. May the knotty ahva-plant put knots upon yonder (enemies), may the vadhaka slay them with his weapons! Bound up in (our) great trap-net, they shall quickly be broken as an arrow-reed !

5. The atmosphere was the net, the great regions (of space) the (supporting) poles of the net : with these £akra (mighty Indra) did surround and scatter the army of the Dasyus.

6. Great, forsooth, is the net of great vSakra, who is rich in steeds : with it infold thou all the enemies, so that not one of them shall be released !

6. Great, forsooth, is the net of great vSakra, who is rich in steeds : with it infold thou all the enemies, so that not one of them shall be released !

7. Great is the net of thee, great Indra, hero, that art equal to a thousand, and hast hundredfold might. With that (net) Sakra slew a hundred, thousand, ten thousand, a hundred million foes, having sur- rounded them with (his) army.

8. This great world was the net of great .Sakra : with this net of Indra I infold all those (enemies) yonder in darkness.

9. With great dejection, failure, and irrefragable misfortune ; with fatigue, lassitude, and confusion, do I surround all those (enemies) yonder.

10. To death do I hand them over, with the fetters of death they have been bound. To the evil messengers of death do I lead them captive.

1 1. Guide ye those (foes), ye messengers of death; ye messengers of Yama, infold them ! Let more than thousands be slain; may the club of Bhava crush them !

V. CHARMS PERTAINING TO ROYALTY. II9

12. The S&dhyas (blessed) go holding up with might one support of the net, the Rudras another, the Vasus another. (Still) another is upheld by the Adityas.

13. All the gods shall go pressing from above with might ; the Angiras shall go on the middle (of the net), slaying the mighty army !

14. The trees, and (growths) that are like trees, the plants and the herbs as well ; two-footed and four-footed creatures do I impel, that they shall slay yonder army !

15. The Gandharvas and Apsaras, the serpents and the gods, holy men and (deceased) Fathers, the visible and invisible (beings), do I impel, that they shall slay yonder army !

16. Scattered here are the fetters of death ; when thou steppest upon them thou shalt not escape! May this hammer slay (the men) of yonder army by the thousand !

17. The gharma (sacrificial hot drink) that has been heated by the fire, this sacrifice (shall) slay thousands ! Do ye, Bhava and .Sarva, whose arms are mottled, slay yonder army !

18. Into the (snare of) death they shall fall, into hunger, exhaustion, slaughter, and fear ! O Indra and 6arva, do ye with trap and net slay yonder army !

1 9. Conquered, O foes, do ye flee away ; repelled by (our) charm, do ye run ! Of yonder host, re- pulsed by Brzhaspati, not one shall be saved !

20. May their wreapons fall from their (hands), may they be unable to lay the arrow on (the bow) ! And then (our) arrows shall smite them, badly frightened, in their vital members !

21. Heaven and earth shall shriek at them, and

120 HYMNS OF THE ATHARVA-VEDA.

the atmosphere, along with the divine powers ! Neither aider, nor support did they find; smiting one another they shall go to death !

22. The four regions are the she-mules of the god's chariot, the puroa&ras (sacrificial rice-cakes) the hoofs, the atmosphere the seat (of the wagon). Heaven and earth are its two sides, the seasons the reins, the intermediate regions the attendants, V&k (speech) the road.

22. The four regions are the she-mules of the god's chariot, the puroa&ras (sacrificial rice-cakes) the hoofs, the atmosphere the seat (of the wagon). Heaven and earth are its two sides, the seasons the reins, the intermediate regions the attendants, V&k (speech) the road.

23. The year is the chariot, the full year is the body of the chariot, Virag" the pole, Agni the front part of the chariot. Indra is the (combatant) stand- ing on the left of the chariot, Aandramas (the moon) the charioteer.

24. Do thou win here, do thou conquer here, overcome, win, hail ! These here shall conquer, those yonder be conquered! Hail to these here, perdition to those yonder! Those yonder do I envelop in blue and red !

I, 19. Battle-charm against arrow-wounds.

1. The piercing (arrows) shall not hit us, nor shall the striking arrows hit us ! Far away from us, O Indra, to either side, cause the arrow-shower to fall !

2. To either side of us the arrows shall fall, those that have been shot and shall be shot ! Ye divine and ye human arrows, pierce ye mine enemies !

3. Be he our own, or be he strange, the kinsman, or the foreigner, who bear enmity towards us, those enemies of mine Rudra shall pierce with a shower of arrows !

4. Him that rivals us, or does not rival us, him

V. CHARMS PERTAINING TO ROYALTY. 121

that curses us with hate, may all the gods injure : my charm protects me from within !

Ill, i. Battle-charm for confusing the enemy.

i. Agni shall skilfully march against our oppo- nents, burning against their schemes and hostile plans ; Gatavedas shall confuse the army of our opponents and deprive them (of the use) of their hands !

2. Ye Maruts are mighty in such matters : ad- vance ye, crush ye, conquer ye (the enemy) ! These Vasus when implored did crush (them). Agni, verily, as their vanguard shall skilfully attack !

3. O Maghavan, the hostile army which contends against us — do ye, O Indra, Wztra's slayer, and Agni, burn against them !

4. Thy thunderbolt, O Indra, who hast been driven forward swiftly by thy two bay steeds, shall advance, crushing the enemies. Slay them that resist, pursue, or flee, deprive their schemes of fulfilment !

5. O Indra, confuse the army of the enemy; with the impact of the fire and the wind scatter them to either side !

6. Indra shall confuse the army, the Maruts shall slay it with might ! Agni shall rob it of its sight ; vanquished it shall turn about !

Ill, 2. Battle-charm for confusing the enemy.

1. Agni, our skilful vanguard, shall attack, burn- ing against their schemes and hostile plans ! Gata- vedas shall bewilder the plans of the enemy, and deprive them (of the use) of their hands !

2. This fire has confused the schemes that are in

122 HYMNS OF THE ATHARVA-VEDA.

your mind ; it shall blow you from your home, blow you away from everywhere !

3. O Indra, bewildering their schemes, come hither with thy (own) plan : with the impact of the fire and the wind scatter them to either side !

your mind ; it shall blow you from your home, blow you away from everywhere !

3. O Indra, bewildering their schemes, come hither with thy (own) plan : with the impact of the fire and the wind scatter them to either side !

4. O ye plans of theirs, fly ye away ; O ye schemes, be ye confused ! Moreover, what now is in their mind, do thou drive that out of them !

5. Do thou, O (goddess) Apva, confusing their plans, go forth (to them), and seize their limbs ! Attack them, burn with flames into their hearts ; strike the enemy with fits, (strike our) opponents with darkness !

6. That army yonder of the enemy, that comes against us fighting with might, do ye, O Maruts, strike with planless darkness, that one of them shall not know the other !

VI, 97. Battle-charm of a king upon the eve of

battle.

1. Superior is the sacrifice, superior Agni, superior Soma, superior Indra. To the end that I shall be superior to all hostile armies do we thus, offering the agnihotra, reverently present this oblation !

2. Hail be, ye wise Mitra and Varu^a : with honey swell ye our kingdom here, (so that it shall) abound in offspring ! Drive far to a distance mis- fortune, strip off from us sin, even after it has been committed !

3. With inspiration follow ye this strong hero ; cling close, ye friends, to Indra (the king), who conquers villages, conquers cattle, has the thunder- bolt in his arm, overcomes the host arrayed (against him), crushing it with might !

V. CHARMS PERTAINING TO ROYALTY. 1 23

VI, 99. Battle-charm of a king on the eve of battle.

1. I call upon thee, O Indra, from afar, upon thee for protection against tribulation. I call the strong avenger that has many names, and is of unequalled birth.

2. Where the hostile weapon now rises against us, threatening to slay, there do we place the two arms of Indra round about.

3. The two arms of Indra, the protector, do we place round about us : let him protect us ! O god Savitar, and king Soma, render me of confident mind, that I may prosper !

XI, 9. Prayer to Arbudi and Nyarbudi for help in battle.

1. The arms, the arrows, and the might of the bows; the swords, the axes, the weapons, and the artful scheme that is in our mind; all that, O Arbudi, do thou make the enemies see, and spectres also make them see !

2. Arise, and arm yourselves ; friends are ye, O divine folk! May our friends be perceived and protected by you, O Arbudi (and Nyarbudi) !

3. Arise (ye two), and take hold ! With fetters and shackles surround ye the armies of the enemy, O Arbudi (and Nyarbudi) !

4. The god whose name is Arbudi, and the lord Nyarbudi, by whom the atmosphere and this great earth has been infolded, with these two companions of Indra do I pursue the conquered (king) with my army.

124 HYMNS OF THE ATHARVA-VEDA.

5. Arise, thou divine person, O Arbudi, together with thy army ! Crushing the army of the enemy, encompass them with thy embraces !

124 HYMNS OF THE ATHARVA-VEDA.

5. Arise, thou divine person, O Arbudi, together with thy army ! Crushing the army of the enemy, encompass them with thy embraces !

6. Thou, Arbudi, makest appear the sevenfold spectral brood. Do thou, when the oblation has been poured, rise up with all these, together with the army !

7. (The female mourner), beating herself, with tear-stained face, with short (mutilated ?) ears, with dishevelled hair, shall lament, when a man has been slain, pierced by thee, O Arbudi !

8. She curves her spine while longing in her heart for her son, her husband, and her kin, when (a man) has been pierced by thee, O Arbudi !

9. The aliklavas and the ^ashkamadas, the vul- tures, the strong-winged hawks, the crows, and the birds (of prey) shall obtain their fill! Let them make evident to the enemy, when (a man) has been pierced by thee, O Arbudi !

10. Then, too, every wild beast, insect, and worm shall obtain his fill on the human carcass, when (a man) has been pierced by thee, O Arbudi !

11. Seize ye, and tear out in-breathing and out- breathing, O Nyarbudi (and Arbudi): deep-sounding groans shall arise ! Let them make it evident to the enemy, when (a man) has been pierced by thee, O Arbudi !

12. Scare them forth, let them tremble; bewilder the enemies with fright ! With thy broad embrace, with the clasp of thy arms crush the enemies, O Nyarbudi !

13. May their arms, and the artful scheme that is in their mind be confused ! Not a thing shall remain of them, pierced by thee, O Arbudi !

V. CHARMS PERTAINING TO ROYALTY. 1 25

14. May (the mourning women) beating them- selves, run together, smiting their breasts and their thighs, not anointed, with dishevelled hair, howling, when a man has been slain, has been pierced by thee, O Arbudi !

15. The dog-like Apsaras, and also the Rupakas (phantoms), the plucking sprite, that eagerly licks within the vessel, and her that seeks out what has been carelessly hidden, all those do thou, O Arbudi, make the enemies see, and spectres also make them see !

16. (And also make them see) her that strides upon the mist, the mutilated one, who dwells with the mutilated ; the vapoury spooks that are hidden, and the Gandharvas and Apsaras, the serpents, and other brood, and the Rakshas !

17. (And also) the spooks with fourfold teeth, black teeth, testicles like a pot, bloody faces, who are inherently frightful, and terrifying !

18. Frighten thou, O Arbudi, yonder lines of the enemy ; the conquering and the victorious (Arbudi and Nyarbudi), the two comrades of Indra, shall conquer the enemies !

19. Dissolved, crushed, slain the enemy shall lie, O Nyarbudi ! May victorious sprites, with fiery tongues and smoky crests, go with (our) army !

20. Of the enemies repulsed by this (army), O Arbudi, Indra, the spouse of Sa&i, shall slay each picked man : not a single one of those yonder shall escape !

May victorious sprites, with fiery tongues and smoky crests, go with (our) army !

20. Of the enemies repulsed by this (army), O Arbudi, Indra, the spouse of Sa&i, shall slay each picked man : not a single one of those yonder shall escape !

21. May their hearts burst, may their life's breath escape upward! May dryness of the mouth over- take (our) enemies, but not (our) allies !

22. Those who are bold and those who are

126 HYMNS OF THE ATHARVA-VEDA.

cowardly, those who turn (in flight) and those who are deaf (to danger?), those who are (like) dark goats, and those, too, who bleat like goats, all those, do thou, O Arbudi, make the enemies see, and spectres also make them see !

23. Arbudi and Trishamdhi shall pierce our enemies, so that, O Indra, slayer of Vntra, spouse of Sa&i, we may slay the enemy by thousands !

24. The trees, and (growths) that are like trees, the plants and the herbs as well, the Gandharvas and the Apsaras, the serpents, gods, pious men, and (departed) Fathers, all those, O Arbudi, do thou make the enemies see, and spectres also make them see !

25. The Maruts, god Aditya, Brahma^aspati did rule over you ; Indra and Agni, Dhatar, Mitra, and Pra^apati did rule over you ; the seers did rule over you. Let them make evident to the enemies when (a man) has been pierced by thee, O Arbudi !

26. Ruling over all these, rise ye and arm your- selves ! Ye divine folk are (our) friends : win ye the battle, and disperse to your various abodes !

XI, 10. Prayer to Trisha^dhi for help in battle.

1 . Arise and arm yourselves, ye nebulous spectres together with fiery portents; ye serpents, other brood, and Rakshas, run ye after the enemy !

2. He knows how to rule your kingdom together with the red portents (of the heavens). The evil brood that is in the air and the heaven, and the human (powers) upon the earth, shall be obedient to the plans of Trishawdhi !

V. CHARMS PERTAINING TO ROYALTY. 1 27

3. The brazen-beaked (birds of prey), those with beaks pointed as a needle, and those, too, with thorny beaks, flesh-devouring, swift as the wind, shall fasten themselves upon the enemies, together with the Trishawdhi-bolt (the bolt with three joints) !

4. Make away with, O 6atavedas Aditya, many carcasses ! This army of Trisha^dhi shall be de- voted to my bidding !

5. Arise thou divine person, O Arbudi, together with thy army! This tribute has been offered to you (Arbudi and Trishawdhi), an offering pleasing to Trisha^dhi.

6. This white-footed, four-footed arrow shall fetter (?). Do thou, O magic spell, operate, together with the army of Trishawdhi, against the enemies !

7. May (the mourning woman) with suffused eyes hurry on, may she that hath short (mutilated ?) ears shout when (a man) has been overcome by the army of Trisha^dhi ! Red portents shall be (visible) !

Do thou, O magic spell, operate, together with the army of Trishawdhi, against the enemies !

7. May (the mourning woman) with suffused eyes hurry on, may she that hath short (mutilated ?) ears shout when (a man) has been overcome by the army of Trisha^dhi ! Red portents shall be (visible) !

8. May the winged birds that move in the air and in the sky descend ; beasts of prey and insects shall seize upon them ; the vultures that feed upon raw flesh shall hack into (their) carcasses !

9. By virtue of the compact which thou, O Brz~ haspati, didst close with Indra and Brahman, by virtue of that agreement with Indra, do I call hither all the gods : on this side conquer, not over yonder !

10. Brzhaspati, the descendant of Angiras, and the seers, inspired by (our) song, did fix the three- jointed (Trisha^dhi) weapon upon the sky for the destruction of the Asuras.

11. Trisha^dhi, by whom both yonder Aditya

128 HYMNS OF THE ATHARVA-VEDA.

(the sun) and Indra are protected, the gods did destine for (our) might and strength.

12. All the worlds the gods did conquer through this oblation, (and) by the bolt which Br/haspati, the descendant of Angiras, did mould into a weapon for the destruction of the Asuras.

1 3. With the bolt which Brzhaspati, the descendant of Angiras, did mould into a weapon for the destruc- tion of the Asuras do I, O Brzhaspati, annihilate yonder army : I smite the enemies with force.

14. All the gods that eat the oblation offered with the call vasha/ are coming over. Receive this oblation graciously ; conquer on this side, not over yonder !

15. May all the gods come over: the oblation is pleasing to Trisha^dhi. Adhere to the great compact under which of yore the Asuras were conquered !

16. Vayu (the wind) shall bend the points of the enemies' bows, Indra shall break their arms, so that they shall be unable to lay on their arrows, Aditya (the sun) shall send their missiles astray, and Aan- dramas (the moon) shall bar the way of (the enemy) that has not (as yet) started !

17. If they have come on as citadels of the gods, if they have constituted an inspired charm as their armour, if they have gathered courage through the protections for the body and the bulwarks which they have made, render all that devoid of force !

1 8. Placing (our) purohita (chaplain), together with the flesh-devourer (Agni) and death, in thy train, do thou, O Trisha;?zdhi, go forth with thy army, conquer the enemies, advance !

19. O Trisha^dhi, envelop thou the enemies in

CHARMS PERTAINING TO ROYALTY. 1 29

darkness ; may not a single one of those, driven forth by the speckled ghee, be saved !

20. May the white-footed (arrow ?) fly to yonder lines of the enemy, may yonder armies of the enemies be to-day put to confusion, O Nyarbudi !

21. The enemies have been confused, O Nyar- budi : slay each picked man among them, slay them with this army !

20. May the white-footed (arrow ?) fly to yonder lines of the enemy, may yonder armies of the enemies be to-day put to confusion, O Nyarbudi !

21. The enemies have been confused, O Nyar- budi : slay each picked man among them, slay them with this army !

22. The enemy with coat-of-mail, he that has no coat-of-mail, and he that stands in the battle-throng, throttled by the strings of their bows, by the fasten- ings of their coats-of-mail, by the battle-throng, they shall lie !

23. Those with armour and those without armour, the enemies that are shielded by armour, all those, O Arbudi, after they have been slain, dogs shall devour upon the ground !

24. Those that ride on chariots, and those that have no chariots, those that are mounted, and those that are not mounted, all those, after they have been slain, vultures and strong-winged hawks shall devour !

25. Counting its dead by thousands, the hostile army, pierced and shattered in the clash of arms, shall lie !

26. Pierced in a vital spot, shrieking in concert with the birds of prey, wretched, crushed, prostrate, (the birds of prey) shall devour the enemy who attempts to hinder this oblation of ours directed against (him) !

27. With (the oblation) to which the gods flock, which is free from failure, with it Indra, the slayer of Wztra, shall slay, and with the Trishawdhi-bolt (the bolt with three joints) !

[42] K

13O HYMNS OF THE ATHARVA-VEDA.

V, 20. Hymn to the battle-drum.

1. High sounds the voice of the drum, that acts the warrior, the wooden (drum), equipped with the skin of the cow. Whetting thy voice, subduing the enemy, like a lion sure of victory, do thou loudly thunder against them !

2. The wooden (instrument) with fastened (cover- ing) has thundered as a lion, as a bull roars to the cow that longs to mate. Thou art a bull, thy enemies are eunuchs ; thou ownest Indra's foe- subduing fire !

3. Like a bull in the herd, full of might, lusty, do thou, O snatcher of booty, roar against them ! Pierce with fire the heart of the enemy ; with broken ranks the foe shall run and scatter !

4. In victorious battles raise thy roar! What may be captured, capture ; sound in many places ! Favour, O drum, (our deeds) with thy divine voice ; bring to (us) with strength the property of the enemy !

5. When the wife of the enemy hears the voice of the drum, that speaks to a far distance, may she, aroused by the sound, distressed, snatch her son to her arms, and run, frightened at the clash of arms!

6. Do thou, O drum, sound the first sound, ring brilliantly over the back of the earth ! Open wide thy maw at the enemies host; resound brightly, joyously, O drum !

7. Between this heaven and earth thy noise shall spread, thy sounds shall quickly part to every side ! Shout thou and thunder with swelling sound ; make

V. CHARMS PERTAINING TO ROYALTY. 131

music at thy friend's victory, having (chosen) the good side !

7. Between this heaven and earth thy noise shall spread, thy sounds shall quickly part to every side ! Shout thou and thunder with swelling sound ; make

V. CHARMS PERTAINING TO ROYALTY. 131

music at thy friend's victory, having (chosen) the good side !

8. Manipulated with care, its voice shall resound ! Make bristle forth the weapons of the warriors ! Allied to Indra do thou call hither the warriors ; with thy friends beat vigorously down the enemies !

9. A shouting herald, followed by a bold army, spreading news in many places, sounding through the village, eager for success, knowing the way, do thou distribute glory to many in the battle !

10. Desiring advantage, gaining booty, full mighty, thou hast been made keen by (my) song, and winnest battles. As the press-stone on the gather- ing skin dances upon the soma-shoots, thus do thou, O drum, lustily dance upon the booty !

11. A conqueror of enemies, overwhelming, foe- subduing, eager for the fray, victoriously crushing, as a speaker his speech do thou carry forth thy sound; sound forth here strength for victory in battle !

12. Shaking those that are unshaken, hurrying to the strife, a conqueror of enemies, an unconquerable leader, protected by Indra, attending to the hosts, do thou that crusheth the hearts of the enemies, quickly go !

V, 21. Hymn to the battle-drum, the terror of the enemy.

1. Carry with thy voice, O drum, lack of heart, and failure of courage among the enemies ! Dis- agreement, dismay, and fright, do we place into the enemies : beat them down, O drum !

2. Agitated in their minds, their sight, their

k 2

132 HYMNS OF THE ATHARVA-VEDA.

hearts, the enemies shall run, frightened with terror, when our oblation has been offered !

3. Made of wood, equipped with the skin of the cow, at home with every clan, put thou with thy voice terror into the enemies, when thou hast been anointed with ghee !

4. As the wild animals of the forest start in fear from man, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds !

5. As goats and sheep run from the wolf, badly frightened, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds !

6. As birds start in fear from the eagle, as by day and by night (they start) at the roar of the lion, thus do thou, O drum, shout against the enemies, frighten them away, and bewilder their minds !

7. With the drum and the skin of the antelope all the gods, that sway the battle, have scared away the enemies.

8. At the noise of the beat of the feet when Indra disports himself, and at his shadow, our enemies yonder, that come in successive ranks, « shall tremble !

9. The whirring of the bowstring and the drums shall shout at the directions where the conquered armies of the enemies go in successive ranks !

10. O sun, take away their sight; O rays, run after them; clinging to their feet, fasten your- selves upon them, when the strength of their arms is gone !

The whirring of the bowstring and the drums shall shout at the directions where the conquered armies of the enemies go in successive ranks !

10. O sun, take away their sight; O rays, run after them; clinging to their feet, fasten your- selves upon them, when the strength of their arms is gone !

1 1. Ye strong Maruts, Frzsms children, with Indra

V. CHARMS PERTAINING TO ROYALTY. 1 33

as an ally, crush ye the enemies ; Soma the king (shall crush them), Varu^a the king, Mahadeva, and also Mrztyu (death), and Indra !

12. These wise armies of the gods, having the sun as their ensign, shall conquer our enemies! Hail!

VI.

CHARMS TO SECURE HARMONY, INFLUENCE IN

THE ASSEMBLY, AND THE LIKE

(SA^/MANASYANI, ETC.).

Ill, 30. Charm to secure harmony.

1. Unity of heart, and unity of mind, freedom from hatred, do I procure for you. Do ye take delight in one another, as a cow in her (new-) born calf!

2. The son shall be devoted to his father, be of the same mind with his mother ; the wife shall speak honied, sweet, words to her husband !

3. The brother shall not hate the brother, and the sister not the sister! Harmonious, devoted to the same purpose, speak ye words in kindly spirit !

4. That charm which causes the gods not to dis- agree, and not to hate one another, that do we prepare in your house, as a means of agreement for your folk.

5. Following your leader, of (the same) mind, do ye not hold yourselves apart! Do ye come here, co-operating, going along the same wagon-pole, speaking agreeably to one another ! I render you of the same aim, of the same mind.

6. Identical shall be your drink, in common shall be your share of food ! I yoke you together in the same traces : do ye worship Agni, joining together, as spokes around about the hub !

7. I render you of the same aim, of the same

VI. CHARMS TO SECURE HARMONY, ETC. 1 35

mind, all paying deference to one (person) through my harmonising charm. Like the gods that are guarding the ambrosia, may he (the leader) be well- disposed towards you, night and day !

VI, 73. Charm to allay discord.

1. Hither shall come Varu/za, Soma, Agni; Brz- haspati with the Vasus shall come hither ! Come together, O ye kinsmen all, of one mind, to the glory of this mighty guardian !

2. The fire that is within your souls, the scheme that hath entered your minds, do I frustrate with my oblation, with my ghee: delight in me shall ye take, O kinsmen !

3. Remain right here, go not away from us ; (the roads) at a distance Pushan shall make impassable for you ! Vastoshpati shall urgently call you back : delight in me shall ye take, O kinsmen !

VI, 74. Charm to allay discord.

1. May your bodies be united, may your minds and your purposes (be united) ! Brahma/zaspati here has brought you together, Bhaga has brought you together.

1. May your bodies be united, may your minds and your purposes (be united) ! Brahma/zaspati here has brought you together, Bhaga has brought you together.

2. Harmony of mind (I procure) for you, and also harmony of heart. Moreover with the aid of Bhaga's exertions do I cause you to agree.

3. As the Adityas are united with the Vasus, as the fierce (Rudras), free from grudge, with the Maruts, thus, O three-named (Agni), without grudge, do thou render these people here of the same mind!

136 HYMNS OF THE ATHARVA-VEDA.

VII, 52. Charm against strife and bloodshed.

1. May we be in harmony with our kinfolk, in harmony with strangers ; do ye, O A^vins, establish here agreement among us !

2. May we agree in mind and thought, may we not struggle with one another, in a spirit displeasing to the gods ! May not the din of frequent battle- carnage arise, may the arrow not fly when the day of Indra has arrived!

VI, 64. Charm to allay discord.

1. Do ye agree, unite yourselves, may your minds be in harmony, just as the gods of old in harmony sat down to their share !

2. Same be their counsel, same their assembly, same their aim, in common their thought ! The ' same ' oblation do I sacrifice for you : do ye enter upon the same plan !

3. Same be your intention, same your hearts ! Same be your mind, so that it may be perfectly in common to you !

VI, 42. Charm to appease anger.

1. As the bowstring from the bow, thus do I take off thy anger from thy heart, so that, having become of the same mind, we shall associate like friends !

2. Like friends we shall associate — I take off thy anger. Under a stone that is heavy do we cast thy anger.

3. I step upon thy anger with my heel and my fore-foot, so that, bereft of will, thou shalt not speak, shalt come up to my wish !

VI. CHARMS TO SECURE HARMONY, ETC. 1 37

VI, 43. Charm to appease anger.

1. This darbha-grass removes the anger of both kinsman and of stranger. And this remover of wrath, ' appeaser of wrath ' it is called.

2. This darbha-grass of many roots, that reaches down into the ocean, having risen from the earth, ' appeaser of wrath ' it is called.

3. Away we take the offensiveness that is in thy jaw, away (the offensiveness) in thy mouth, so that, bereft of will, thou shalt not speak, shalt come up to my wish !

II, 27. Charm against opponents in debate, undertaken with the pa/a-plant.

1. May the enemy not win the debate ! Thou art mighty and overpowering. Overcome the debate of those that debate against us, render them devoid of force, O plant !

2. An eagle found thee out, a boar dug thee out with his snout. Overcome the debate of those that debate against us, render them devoid of force, O plant !

3. Indra placed thee upon his arm in order to overthrow the Asuras. Overcome the debate of those that debate against us, render them devoid of force, O plant !

Overcome the debate of those that debate against us, render them devoid of force, O plant !

3. Indra placed thee upon his arm in order to overthrow the Asuras. Overcome the debate of those that debate against us, render them devoid of force, O plant !

4. Indra did eat the pa/a-plant, in order to over- throw the Asuras. Overcome the debate of those that debate against us, render them devoid of force, O plant!

5. By means of thee I shall conquer the enemy,

138 HYMNS OF THE ATHARVA-VEDA.

as Indra (conquered) the Silavr/kas. Overcome the debate of those that debate against us, render them devoid of force, O plant !

6. O Rudra, whose remedy is the urine, with black crest of hair, performer of (strong) deeds — overcome thou the debate of those that debate against us, render them devoid of force, O plant !

7. Overcome thou the debate of him that is hostile to us, O Indra ! Encourage us with thy might ! Render me superior in debate !

VII, 12. Charm to procure influence in the assembly.

1. May assembly and meeting, the two daughters of Pra^apati, concurrently aid me ! May he with whom I shall meet co-operate with me ; may I, O ye Fathers, speak agreeably to those assembled !

2. We know thy name, O assembly: 'mirth,' verily, is thy name ; may all those that sit assem- bled in thee utter speech in harmony with me !

3. Of them that are sitting together I take to myself the power and the understanding : in this entire gathering render, O Indra, me successful !

4. If your mind has wandered to a distance, or has been enchained here or there, then do we turn it hither : may your mind take delight in me !

VI, 94. Charm to bring about submission to one's will.

i. Your minds, your purposes, your plans, do we cause to bend. Ye persons yonder, that are devoted to other purposes, we cause you to comply !

2. With my mind do I seize your minds : do ye

VI. CHARMS TO SECURE HARMONY, ETC. 1 39

with your thoughts follow my thought ! I place your hearts in my control : come ye, directing your way after my course !

3. I have called upon heaven and earth, I have called upon the goddess Sarasvatl, I have called upon both Indra and Agni : may we succeed in this, O Sarasvati !

VII.

CHARMS TO SECURE PROSPERITY IN HOUSE, FIELD,

CATTLE, BUSINESS, GAMBLING, AND KINDRED

MATTERS.

Ill, 12. Prayer at the building of a house.

i. Right here do I erect a firm house : may it stand upon a (good) foundation, dripping with ghee ! Thee may we inhabit, O house, with heroes all, with strong heroes, with uninjured heroes !

2. Right here, do thou, O house, stand firmly, full of horses, full of cattle, full of abundance ! Full of sap, full of ghee, full of milk, elevate thyself unto great happiness !

3. A supporter art thou, O house, with broad roof, containing purified grain ! To thee may the calf come, to thee the child, to thee the milch-cows, when they return in the evening !

Full of sap, full of ghee, full of milk, elevate thyself unto great happiness !

3. A supporter art thou, O house, with broad roof, containing purified grain ! To thee may the calf come, to thee the child, to thee the milch-cows, when they return in the evening !

4. May Savitar, Vayu, Indra, EWhaspati cunningly erect this house ! May the Maruts sprinkle it with moisture and with ghee; may king Bhaga let our ploughing take root!

5. O mistress of dwelling, as a sheltering and kindly goddess thou wast erected by the gods in the beginning ; clothed in grass, be thou kindly dis- posed; give us, moreover, wealth along with heroes!

6. Do thou, O cross-beam, according to regulation ascend the post, do thou, mightily ruling, hold off the enemies ! May they that approach thee rever-

VII. CHARMS TO SECURE PROSPERITY. 1 4 I

ently, O house, not suffer injury, may we with all our heroes live a hundred autumns !

7. Hither to this (house) hath come the tender child, hither the calf along with (the other) domestic animals ; hither the vessel (full) of liquor, together with bowls of sour milk !

8. Carry forth, O woman, this full jar, a stream of ghee mixed with ambrosia ! Do thou these drinkers supply with ambrosia ; the sacrifice and the gifts (to the Brahmans) shall it (the house) . protect !

9. These waters, free from disease, destructive of disease, do I carry forth. The chambers do I enter in upon together with the immortal Agni (fire).

VI, 142. Blessing during the sowing of seed.

1 . Raise thyself up, grow thick by thy own might, O grain ! Burst every vessel ! The lightning in the heavens shall not destroy thee !

2. When we invoke thee, god grain, and thou dost listen, then do thou raise thyself up like the sky, be inexhaustible as the sea !

3. Inexhaustible shall be those that attend to thee, inexhaustible thy heaps ! They who give thee as a present shall be inexhaustible, they who eat thee shall be inexhaustible !

VI, 79. Charm for procuring increase of grain.

1. May this bounteous Nabhasaspati (the lord of the cloud) preserve for us (possessions) without measure in our house !

2. Do thou, O Nabhasaspati, keep strengthening

142 HYMNS OF THE ATHARVA-VEDA.

food in our house, may prosperity and goods come hither !

3. O bounteous god, thou dost command thou- sandfold prosperity : of that do thou bestow upon us, of that do thou give us, in that may we share with thee !

VI, 50. Exorcism of vermin infesting grain in the field.

1. Slay ye the tarda ('borer'), the samanka ('hook'), and the mole, O Asvins; cut off their heads, and crush their ribs ! Shut their mouths, that they shall not eat the barley; free ye, moreover, the grain from danger !

2. Ho tarda (' borer '), ho locust, ho ^abhya (' snapper'), upakvasa ! As a Brahman (eats not) an uncompleted sacrifice, do ye, not eating this barley, without working injury, get out!

Shut their mouths, that they shall not eat the barley; free ye, moreover, the grain from danger !

2. Ho tarda (' borer '), ho locust, ho ^abhya (' snapper'), upakvasa ! As a Brahman (eats not) an uncompleted sacrifice, do ye, not eating this barley, without working injury, get out!

3. O husband of the tarda (-female), O husband of the vagha (-female), ye of the sharp teeth, listen to me ! The vyadvaras (' rodents ') of the forest, and whatever other vyadvaras (there are), all these we do crush.

VII, 11. Charm to protect grain from lightning.

With thy broad thunder, with the beacon, elevated by the gods that pervade this all, with the lightning do thou not destroy our grain, O god ; nor do thou destroy it with the rays of the sun !

II, 26. Charm for the prosperity of cattle.

1. Hither shall come the cattle which have strayed to a distance, whose companionship Vdyu

VII. CHARMS TO SECURE PROSPERITY. 1 43

(the wind) enjoys ! (The cattle) whose structure of form Tvash/ar knows, Savitar shall hold in place in this stable!

2. To this stable the cattle shall flow together, Brzhaspati skilfully shall conduct them hither! Sinivcllt shall conduct hither their van : do thou, O Anumati, hold them in place after they have arrived !

3. May the cattle, may the horses, and may the domestics flow together ; may the increase of the grain flow together! I sacrifice with an oblation that causeth to flow together !

4. I pour together the milk of the cows, I pour together strength and sap with the ghee. Poured together shall be our heroes, constant shall be the cows with me the owner of the cows !

5. I bring hither the milk of the cows, I have brought hither the sap of the grain. Brought hither are our heroes, brought hither to this house are our wives !

Ill, 14. Charm for the prosperity of cattle.

1. With a firmly founded stable, with wealth, with well-being, with the name of that which is born on a lucky day do we unite you (O cattle) !

2. May Aryaman unite you, may Pushan, Brz- haspati, and Indra, the conqueror of booty, unite you ! Do ye prosper my possessions !

3. Flocking together without fear, making ordure in this stable, holding honey fit for soma, free from disease, ye shall come hither !

4. Right here come, ye cows, and prosper here like the saka-bird ! And right here do ye beget (your young) ! May ye be in accord with me !

144 HYMNS OF THE ATHARVA-VEDA.

5. May your stable be auspicious to you, prosper ye like the ^ari-birds and parrots ! And right here do ye beget (your young) ! With us do we unite you.

6. Attach yourselves, O cows, to me as your pos- sessor ; may this stable here cause you to prosper ! Upon you, growing numerous, and living, may we, increasing in wealth, alive, attend !

VI, 59. Prayer to the plant arundhatt for pro- tection to cattle.

1. Thy foremost protection, O Arundhatt, do thou bestow upon steer and milch-kine, upon (cattle of) the age when weaned from their mother, upon (all) four-footed creatures !

VI, 59. Prayer to the plant arundhatt for pro- tection to cattle.

1. Thy foremost protection, O Arundhatt, do thou bestow upon steer and milch-kine, upon (cattle of) the age when weaned from their mother, upon (all) four-footed creatures !

2. May Arundhatt, the herb, bestow protection along with the gods, render full of sap the stable, free from disease our men !

3. The variegated, lovely, life-giving (plant) do I invoke. May she carry away for us, far from the cattle, the missile hurled by Rudra !

VI, 70. Charm to secure the attachment of a cow to her calf.

1. As meat, and liquor, and dice (abound) at the gambling-place, as the heart of the lusty male hankers after the woman, thus shall thy heart, O cow, hanker after the calf!

2. As the elephant directs his steps after the steps of the female, as the heart of the lusty male hankers after the woman, thus shall thy heart, O cow, hanker after the calf!

3. As the felloe, and as the spokes, and as the

VII. CHARMS TO SECURE PROSPERITY. 1 45

nave (of the wheel is joined) to the felloe, as the heart of the lusty male hankers after the woman, thus shall thy heart, O cow, hanker after the calf!

Ill, 28. Formula in expiation of the birth of twin-calves.

1. Through one creation at a time this (cow) was born, when the fashioners of the beings did create the cows of many colours. (Therefore), when a cow doth beget twins portentously, growling and cross she injureth the cattle.

2. This (cow) doth injure our cattle : a flesh-eater, devourer, she hath become. Hence to a Brahman he shall give her ; in this way she may be kindly and auspicious !

3. Auspicious be to (our) men, auspicious to (our) cows and horses, auspicious to this entire field, auspicious be to us right here !

4. Here be prosperity, here be sap ! Be thou here one that especially gives a thousandfold ! Make the cattle prosper, thou mother of twins !

5. Where our pious friends live joyously, having left behind the ailments of their bodies, to that world the mother of twins did attain : may she not injure our men and our cattle !

6. Where is the world of our pious friends, where the world of them that sacrifice with the agnihotra, to that world the mother of twins did attain : may she not injure our men and our cattle !

VI, 92. Charm to endow a horse with swiftness.

1. Swift as the wind be thou, O steed, when joined (to the chariot) ; at Indra's urging go, fleet as [42] l

146 HYMNS OF THE ATHARVA-VEDA.

the mind ! The Maruts, the all-possessing, shall har- ness thee,Tvash/ar shall put fleetness into thy feet!

2. With the fleetness, O runner, that has been deposited in thee in a secret place, (with the fleetness) that has been made over to the eagle, the wind, and moves in them, with that, O steed, strong with strength, do thou win the race, reaching the goal in the contest !

2. With the fleetness, O runner, that has been deposited in thee in a secret place, (with the fleetness) that has been made over to the eagle, the wind, and moves in them, with that, O steed, strong with strength, do thou win the race, reaching the goal in the contest !

3. Thy body, O steed, leading (our) body, shall run, a pleasure to ourselves, delight to thyself! A god, not stumbling, for the support of the great, he shall, as if upon the heaven, found his own light!

Ill, 13. Charm for conducting a river into a new

channel.

1 . Because of yore, when the (cloud-) serpent was slain (by Indra), ye did rush forth and shout (ana- data), therefore is your name ' shouters ' (nadya^ ' rivers ') : that is your designation, ye streams !

2. Because, when sent forth by Vanma, ye then quickly did bubble up; then Indra met (apnot) you, as ye went, therefore anon are ye ' meeters ' (apa^ 4 waters ') !

3. When reluctantly ye flowed, Indra, forsooth, did with might choose (avivarata) you as his own, ye goddesses ! Therefore f choice ' (var * water ') has been given you as your name !

4. One god stood upon you, as ye flowed accord- ing to will. Up breathed (ud dnishuA) they who are known as ' the great ' (mshik). Therefore * up- breather ' (udakam ' water ') are they called !

5. The waters are kindly, the waters in truth were ghee. These waters, truly, do support Agni and

VII. CHARMS TO SECURE PROSPERITY. 1 47

Soma. May the readily flowing, strong sap of the honey-dripping (waters) come to me, together with life's breath and lustre !

6. Then do I see them and also do I hear them ; their sound, their voice doth come to me. When, ye golden-coloured, I have refreshed myself with you, then I ween, ambrosia (amrzta) am I tasting !

7. Here, ye waters, is your heart, here is your calf, ye righteous ones ! Come ye, mighty ones, by this way here, by which I am conducting you here !

VI, 106. Charm to ward off danger from fire.

1. Where thou comest, (O fire), and where thou goest away, the blooming durva-plant shall grow : a well-spring there shall rise up, or a lotus-laden pool !

2. Here (shall be) the gathering place of the waters, here the dwelling-place of the sea ! In the midst of a pond our house shall be : turn, (O fire), away thy jaws !

3. With a covering of coolness do we envelop thee, O house ; cool as a pond be thou for us ! Agni shall furnish the remedy !

IV, 3. Shepherd's charm against wild beasts and

robbers.

1. Three have gone away from here, the tiger, man, and wolf. Out of sight, forsooth, go the rivers, out of sight (grows) the divine tree (the banyan-tree ?) : out of sight the enemies shall retreat !

2. The wolf shall tread a distant path, and the robber one still more distant! On a distant path shall move the biting rope (the serpent), on a distant path the plotter of evil !

i\ 2

2. The wolf shall tread a distant path, and the robber one still more distant! On a distant path shall move the biting rope (the serpent), on a distant path the plotter of evil !

i\ 2

148 HYMNS OF THE ATHARVA-VEDA.

3. Thy eyes and thy jaw we crush, O tiger, and also all thy twenty claws.

4. We crush the tiger, the foremost of animals, armed with teeth. Next, too, the thief, and then the serpent, the wizard, and also the wolf.

5. The thief that approacheth to-day, crushed to pieces he goeth away. Where the paths are preci- pitate he shall go, Indra shall slay him with his bolt !

6. The teeth of the wild beast are dulled, and broken are his ribs. Out of thy sight the dragon shall go, down shall tumble the hare-hunting beast !

7. The (jaw, O beast,) that thou shuttest together, thou shalt not open up ; that which thou openest up, thou shalt not shut together! — Born of Indra, born of Soma, thou, (my charm), art Atharvan's crusher of tigers.

Ill, 15. A merchant's prayer.

1. Indra, the merchant, do I summon: may he come to us, may he be our van ; driving away the demon of grudge, the waylayers, and wild beasts, may he, the possessor, bestow wealth upon me !

2. May the many paths, the roads of the gods, which come together between heaven and earth, gladden me with milk and ghee, so that I may gather in wealth from my purchases !

3. Desirous do I, O Agni, with firewood and ghee offer oblations (to thee), for success and strength; according to ability praising (thee) with my prayer, do I sing this divine song, that I may gain a hundredfold !

4. (Pardon, O Agni, this sin of ours [incurred

VII. CHARMS TO SECURE PROSPERITY. 1 49

upon] the far road which we have travelled !) May our purchases and our sales be successful for us ; may what I get in barter render me a gainer ! May ye two (Indra and Agni) in accord take pleasure in this oblation ! May our transactions and the accru- ing gain be auspicious to us !

5. The wealth with which I go to purchase, de- siring, ye gods, to gain wealth through wealth, may that grow more, not less ! Drive away, O Agni, in return for the oblation, the gods who shut off gain !

6. The wealth with which I go to purchase, de- siring, ye gods, to gain wealth through wealth, may Indra, Pra^apati, Savitar, Soma, Agni, place lustre into it for me !

7. We praise with reverence thee, O priest (Agni) Vai^vanara. Do thou over our children, selves, cattle, and life's breath watch !

8. Daily, never failing, shall we bring (oblations to thee), O Gatavedas, (as if fodder) to a horse stand- ing (in the stable). In growth of wealth and nutri- ment rejoicing, may we, O Agni, thy neighbours, not take harm !

IV, 38. A. Prayer for success in gambling.

1. The successful, victorious, skilfully gaming Apsara, that Apsara who makes the winnings in the game of dice, do I call hither.

2. The skilfully gaming Apsara who sweeps and heaps up (the stakes), that Apsara who takes the winnings in the game of dice, do I call hither.

1. The successful, victorious, skilfully gaming Apsara, that Apsara who makes the winnings in the game of dice, do I call hither.

2. The skilfully gaming Apsara who sweeps and heaps up (the stakes), that Apsara who takes the winnings in the game of dice, do I call hither.

3. May she, who dances about with the dice, when she takes the stakes from the game of dice, when she desires to win for us, obtain the advantage

15O HYMNS OF THE ATHARVA-VEDA.

by (her) magic ! May she come to us full of abun- dance ! Let them not win this wealth of ours !

4. The (Apsaras) who rejoice in dice, who carry grief and wrath — that joyful and exulting Apsara, do I call hither.

B. Prayer to secure the return of calves that have strayed to a distance.

5. They (the cattle) who wander along the rays of the sun, or they who wander along the flood of light, they whose bull (the sun), full of strength, from afar protecting, with the day wanders about all the worlds — may he (the bull), full of strength, delight- ing in this offering, come to us together with the atmosphere !

6. Together with the atmosphere, O thou who art full of strength, protect the white (karki) calf, O thou swift steed (the sun) ! Here are many drops (of ghee) for thee ; come hither ! May this white calf (karki) of thine, may thy mind, be here !

7. Together with the atmosphere, O thou who art full of strength, protect the white (karki) calf, O thou swift steed (the sun)! Here is the fodder, here the stall, here do we tie down the calf. What- ever (are your) names, we own you. Hail !

VII, 50. Prayer for success at dice.

1. As the lightning at all times smites irresistibly the tree, thus would I to-day irresistibly beat the gamesters with my dice !

2. Whether they be alert, or not alert, the fortune of (these) folks, unresisting, shall assemble from all sides, the gain (collect) within my hands !

VII. CHARMS TO SECURE PROSPERITY. 151

3. I invoke with reverence Agni, who has his own riches ; here attached he shall heap up gain for us ! I procure (wealth) for myself, as if with chariots that win the race. May I accomplish au- spiciously the song of praise to the Maruts !

4. May we by thy aid conquer the (adversary's) troop ; help us (to obtain) our share in every con- test! Make for us, O Indra, a good and ample road ; crush, O Maghavan, the lusty power of our enemies !

5. I have conquered and cleaned thee out (?) ; I have also gained thy reserve. As the wolf plucks to pieces the sheep, thus do I pluck thy winnings.

6. Even the strong hand the bold player conquers, as the skilled gambler heaps up his winnings at the proper time. Upon him that loves the game (the god), and does not spare his money, (the game, the god) verily bestows the delights of wealth.

7. Through (the possession of) cattle we all would suppress (our) wretched poverty, or with grain our hunger, O thou oft implored (god) ! May we foremost among rulers, unharmed, gain wealth by our cunning devices !

7. Through (the possession of) cattle we all would suppress (our) wretched poverty, or with grain our hunger, O thou oft implored (god) ! May we foremost among rulers, unharmed, gain wealth by our cunning devices !

8. Gain is deposited in my right hand, victory in my left. Let me become a conqueror of cattle, horses, wealth, and gold !

9. O dice, yield play, profitable as a cow that is rich in milk ! Bind me to a streak of gain, as the bow (is bound) with the string!

VI, 56. Exorcism of serpents from the premises.

1. May the serpent, ye gods, not slay us along with our children and our men ! The closed (jaw)

152 HYMNS OF THE ATHARVA-VEDA.

shall not snap open, the open one not close ! Rever- ence (be) to the divine folk !

2. Reverence be to the black serpent, reverence to the one that is striped across ! To the brown sva^a reverence ; reverence to the divine folk !

3. I clap thy teeth upon thy teeth, and also thy jaw upon thy jaw ; I press thy tongue against thy tongue, and close up, O serpent, thy mouth.

X, 4. Charm against serpents, invoking the horse of Pedu that slays serpents.

1. To Indra belongs the first chariot, to the gods the second chariot, to Varu^a, forsooth, the third. The serpents' chariot is the last : it shall hit a post, and come to grief !

2. The young darbha-grass burns (the serpents ?), the tail of the horse, the tail of the shaggy one, the seat of the wagon (burns the serpents ?).

3. Strike down, O white (horse), with thy fore- foot and thy hind-foot ! As timber floating in water, the poison of the serpents, the fierce fluid, is devoid of strength.

4. Neighing loudly he dived down, and, again diving up, said : ' As timber floating in water, the poison of the serpents, the fierce fluid, is devoid of strength/

5. The horse of Pedu slays the kasanzila, the horse of Pedu slays the white (serpent), and also the black. The horse of Pedu cleaves the head of the ratharvi, the adder.

6. O horse of Pedu, go thou first : we come after thee ! Thou shalt cast out the serpents from the road upon which we come !

7. Here the horse of Pedu was born ; from here

VII. CHARMS TO SECURE PROSPERITY. 1 53

is his departure. Here are the tracks of the serpent- killing, powerful steed !

8. May the closed (serpent's jaw) not snap open, may the open one not close ! The two serpents in this field, man and wife, they are both bereft of strength.

9. Without strength here are the serpents, those that are near, and those that are far. With a club do I slay the vrzs/Aka, (scorpion), with a staff the serpent that has approached.

10. Here is the remedy for both the aghasva and the sva^a! Indra (and) Pedus horse have put to naught the evil-planning (aghayantam) serpent.

11. The horse of Pedu do we remember, the strong, with strong footing: behind lie, staring forth, these adders.

11. The horse of Pedu do we remember, the strong, with strong footing: behind lie, staring forth, these adders.

12. Deprived are they of life's spirit, deprived of poison, slain by Indra with his bolt. Indra hath slain them : we have slain them.

1 3. Slain are they that are striped across, crushed are the adders! Slay thou the one that produces a hood, (slay) the white and the black in the darbha- grass !

14. The maiden of the Kirata-tribe, the little one digs up the remedy, with golden spades, on the mountain's back.

15. Hither has come a youthful physician: he slays the speckled (serpent), is irresistible. He, forsooth, crushes the sva^a and the vrzs&ika. both.

16. Indra did set at naught for me the serpent, (and so did) Mitra and Varima, Vata and Par^anya both.

17. Indra did set at naught for me the serpent, the adder, male and female, the sva^a, (the serpent)

154 HYMNS OF THE ATHARVA-VEDA.

that is striped across, the kasar/dla, and the dasonasi.

1 8. Indra slew thy first ancestor, O serpent, and since they are crushed, what strength, forsooth, can be theirs ?

19. I have gathered up their heads, as the fisher- man the karvara (fish). I have gone off into the rivers midst, and washed out the serpent's poison.

20. The poison of all serpents the rivers shall carry off! Slain are they that are striped across, crushed are the adders !

21. As skilfully I cull the fibre of the plants, as I guide the mares, (thus), O serpent, shall thy poison go away !

22. The poison that is in the fire, in the sun, in the earth, and in the plants, the kanda-poison, the kanaknaka, thy poison shall go forth, and come !

23. The serpents that are sprung from the fire, that are sprung from the plants, that are sprung from the water, and originate from the lightning ; they from whom great brood has sprung in many ways, those serpents do we revere with obeisance.

24. Thou art, (O plant), a maiden, Taudi by name ; Ghrzta/H, forsooth, is thy name. Underfoot is thy place : I take in hand what destroys the poison.

25. From every limb make the poison start ; shut it out from the heart ! Now the force that is in thy poison shall go down below !

26. The poison has gone to a distance : he has shut it out ; he has fused the poison with poison. Agni has put away the poison of the serpent, Soma has led it out. The poison has gone back to the biter. The serpent is dead !

VII. CHARMS TO SECURE PROSPERITY. 1 55

XI, 2. Prayer to Bhava and 6arva for protection from dangers.

1. O Bhava and 6arva, be merciful, do not attack (us) ; ye lords of beings, lords of cattle, reverence be to you twain ! Discharge not your arrow even after it has been laid on (the bow), and has been drawn! Destroy not our bipeds and our quadrupeds !

2. Prepare not our bodies for the dog, or the jackal ; for the aliklavas, the vultures, and the black birds ! Thy greedy insects, O lord of cattle (pasu- pate), and thy birds shall not get us to devour !

Destroy not our bipeds and our quadrupeds !

2. Prepare not our bodies for the dog, or the jackal ; for the aliklavas, the vultures, and the black birds ! Thy greedy insects, O lord of cattle (pasu- pate), and thy birds shall not get us to devour !

3. Reverence we offer, O Bhava, to thy roaring, to thy breath, and to thy injurious qualities ; reverence to thee, O Rudra, thousand-eyed, im- mortal !

4. We offer reverence to thee from the east, from the north, and from the south ; from (every) domain, and from heaven. Reverence be to thy atmosphere !

5. To thy face, O lord of cattle, to thy eyes, O Bhava, to thy skin, to thy form, thy appearance, (and to thy aspect) from behind, reverence be !

6. To thy limbs, to thy belly, to thy tongue, to thy mouth, to thy teeth, to thy smell (nose), reverence be !

7. May we not conflict with Rudra, the archer with the dark crest, the thousand-eyed, powerful one, the slayer of Ardhaka !

8. Bhava shall steer clear from us on all sides, Bhava shall steer clear from us, as fire from water ! May he not bear malice towards us : reverence be to him !

9. Four times, eight times, be reverence to Bhava,

I56 HYMNS OF THE ATHARVA-VEDA.

ten times be reverence to thee, O lord of cattle ! To thy (charge) have been assigned these five (kinds of) cattle : cows, horses, men, goats and sheep.

10. Thine, O strong god (ugra), are the four regions, thine the sky, thine the earth, and thine this broad atmosphere; thine is this all that has a spirit and has breath upon the earth.

1 1. Thine is this broad, treasure-holding receptacle within which all worlds are contained. Do thou spare us, O lord of cattle : reverence be to thee ! Far from us shall go the jackals, evil omens, dogs ; far shall go (the mourning women) who bewail mis- fortune with dishevelled hair !

12. Thou, O crested (god), earnest in (thy hand), that smites thousands, a yellow, golden bow that slays hundreds ; Rudra's arrow, the missile of the gods, flies abroad : reverence be to it, in whatever direc- tion from here (it flies) !

1 3. The adversary who lurks and seeks to over- come thee, O Rudra, upon him thou dost fasten thyself from behind, as (the hunter) that follows the trail of a wounded (animal).

14. Bhava and Rudra, united and concordant, both strong (ugrau), ye advance to deeds of heroism : reverence be to both of them, in whatever direction (they are) from here !

15. Reverence be to thee coming, reverence to thee going; reverence, O Rudra, be to thee standing, and reverence, also, to thee sitting !

16. Reverence in the evening, reverence in the morning, reverence by night, reverence by day ! I have offered reverence to Bhava and to 6arva, both.

1 7. Let us not with our tongue offend Rudra, who

VII. CHARMS TO SECURE PROSPERITY. 1 57

rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise !

I have offered reverence to Bhava and to 6arva, both.

1 7. Let us not with our tongue offend Rudra, who

VII. CHARMS TO SECURE PROSPERITY. 1 57

rushes on, thousand-eyed, overseeing all, who hurls (his shafts) forward, who is manifoldly wise !

18. We approach first the (god) that has dark horses, is black, sable, destructive, terrible, who casts down the car of Keiin : reverence be to him !

19. Do not hurl at us thy club, thy divine bolt; be not incensed at us, O lord of cattle ! Shake over some other than us the celestial branch !

20. Injure us not, interpose for us, spare us, be not angry with us ! Let us not contend with thee !

21. Do not covet our cattle, our men, our goats and sheep ! Bend thy course elsewhere, O strong god (ugra), slay the offspring of the blasphemers !

22. He whose missile, fever and cough, assails the single (victim), as the snorting of a stallion, who snatches away (his victims) one by one, to him be reverence !

23. He who dwells fixed in the atmosphere, smit- ing the blasphemers of the god that do not sacrifice, to him be reverence with ten sakvari-stanzas !

24. For thee the wild beasts of the forest have been placed in the forest : flamingoes, eagles, birds of prey, and fowls. Thy spirit, O lord of cattle, is within the waters, to strengthen thee the heavenly waters flow.

25. The dolphins, great serpents (boas), purikayas (water-animals), sea-monsters, fishes, ra^asas, at which thou shootest — there exists for thee, O Bhava, no distance, and no barrier. At a glance thou lookest around the entire earth ; from the eastern thou slayest in the northern ocean.

26. Do not, O Rudra, contaminate us with fever, or with poison, or with heavenly fire : cause this lightning to descend elsewhere than upon us !

I58 HYMNS OF THE ATHARVA-VEDA.

27. Bhava rules the sky, Bhava rules the earth; Bhava has filled the broad atmosphere. Reverence be to him in whatever direction from here (he abides) !

28. O king Bhava, be merciful to thy worshipper, for thou art the lord of living beasts! He who believes the gods exist, to his quadruped and biped be merciful !

29. Slay neither our great nor our small ; neither those of us that are riding, nor those that shall ride ; neither our father, nor our mother. Cause no injury, O Rudra, to our own persons !

30. To Rudra's howling dogs, who swallow their food without blessing, who have wride jaws, I have made this obeisance.

31. Reverence, O god, be to thy shouting hosts, reverence to thy long-haired, reverence to thy reverenced, reverence to thy devouring hosts ! May well-being and security be to us !

IV, 28. Prayer to Bhava and .Sarva for protection from calamities.

1. O Bhava and 6arva, I am devoted to you. Take note of that, ye under whose control is all this which shines (the visible universe) ! Ye who rule all these two-footed and four-footed creatures, deliver us from calamity !

IV, 28. Prayer to Bhava and .Sarva for protection from calamities.

1. O Bhava and 6arva, I am devoted to you. Take note of that, ye under whose control is all this which shines (the visible universe) ! Ye who rule all these two-footed and four-footed creatures, deliver us from calamity !

2. Ye to whom belongs all that is near by, yea, all that is far ; ye who are known as the most skil- ful archers among bowmen ; ye who rule all these two-footed and four-footed creatures, deliver us from calamity !

3. The thousand-eyed slayers of Vntra both do

VIL CHARMS TO SECURE PROSPERITY. 1 59

I invoke. I go praising the two strong gods (ugrau) whose pastures extend far. Ye who rule all these two-footed and four-footed creatures, deliver us from calamity !

4. Ye who, united, did undertake many (deeds) of old, and, moreover, did visit portents upon the people ; ye who rule all these two-footed and four- footed creatures, deliver us from calamity !

5. Ye from whose blows no one either among gods or men escapes ; ye who rule all these two- footed and four-footed creatures, deliver us from calamity !

6. The sorcerer who prepares a spell, or manipu- lates the roots (of plants) against us, against him, ye strong gods, launch your thunderbolt ! Ye who rule all these two-footed and four-footed creatures, deliver us from calamity.

7. Ye strong gods, favour us in battles, bring into contact with your thunderbolt the Kimtdin ! I praise you, O Bhava and 6arva, call fervently upon you in distress : deliver us from calamity !

VII, 9. Charm for finding lost property.

1. On the distant path of the paths Pushan was born, on the distant path of heaven, on the distant path of the earth. Upon the two most lovely places both he walks hither and away, knowing (the way).

2. Pushan knows these regions all ; he shall lead us by the most dangerless (way). Bestowing well- being, of radiant glow, keeping our heroes undi- minished, he shall, alert and skilful, go before us!

3. O Pushan, under thy law may we never suffer harm : as praisers of thee are we here !

4. Ptishan shall from the east place his right hand

l60 HYMNS OF THE ATHARVA-VEDA.

about us, shall bring again to us what has been lost : we shall come upon what has been lost !

VI, 128. Propitiation of the weather-prophet.

1. When the stars made .Sakadhfima their king they bestowed good weather upon him : * This shall be his dominion/ they said.

2. Let us have good weather at noon, good weather at eve, good weather in the early morning, good weather in the night !

3. For day and night, for the stars, for sun and moon, and for us prepare good weather, O king •Sakadhuma !

4. To thee, O 6akadhuma, ruler of the stars, that gavest us good weather in the evening, in the night, and by day, let there ever be obeisance !

XI, 6. Prayer for deliverance from calamity, addressed to the entire pantheon.

4. To thee, O 6akadhuma, ruler of the stars, that gavest us good weather in the evening, in the night, and by day, let there ever be obeisance !

XI, 6. Prayer for deliverance from calamity, addressed to the entire pantheon.

1. To Agni we speak and to the trees, to the plants and to the herbs ; to Indra, Brzhaspati, and Surya : they shall deliver us from calamity !

2. We speak to king Varu^a, to Mitra, Vishnu and Bhaga. To Amsa and Vivasvant do we speak : they shall deliver us from calamity !

3. We speak to Savitar, the god, to Dhatar, and to Pushan ; to first-born Tvash/ar do we speak : they shall deliver us from calamity !

4. We speak to the Gandharvas and the Apsaras, to the A^vins and to Brahma/zaspati, to the god whose name is Aryaman : they shall deliver us from calamity !

5. Now do we speak to day and night, to Stlrya

VII. CHARMS TO SECURE PROSPERITY. l6l

(sun) and to Aandramas (moon), the twain ; to all the Adityas we speak : they shall deliver us from calamity !

6. We speak to V&ta (wind) and Par^anya, to the atmosphere and the directions of space. And to all the regions do we speak : they shall deliver us from calamity !

7. Day and night, and Ushas (dawn), too, shall deliver thee from curses ! Soma the god, whom they call Aandramas (moon), shall deliver me !

8. To the animals of the earth and those of heaven, to the wild beasts of the forest, to the winged birds, do we speak : they shall deliver us from calamity !

9. Now do we speak to Bhava and .Sarva, to Rudra and Pasupati ; their arrows do we know well : these (arrows) shall be ever propitious to us !

10. We speak to the heavens, and the stars, to earth, the Yakshas, and the mountains ; to the seas, the rivers, and the lakes : they shall deliver us from calamity !

1 1. To the seven 7?zshis now do we speak, to the divine waters and Pra^apati. To the Fathers with Yama at their head : they shall deliver us from calamity !

12. The gods that dwell in heaven, and those that dwell in the atmosphere ; the mighty (gods) that are fixed upon the earth, they shall deliver us from calamity !

13. The Adityas, Rudras, Vasus, the divine Athar- vans in heaven, and the wise Angiras : they shall deliver us from calamity !

14. We speak to the sacrifice and the sacrificer, to the riks, the samans, and the healing (Atharvan) charms ; we speak to the ya^us-formulas and the

[42] M

1 62 HYMNS OF THE ATHARVA-VEDA.

invocations (to the gods) : they shall deliver us from calamity !

15. We speak to the five kingdoms of the plants with soma the most excellent among them. The darbha-grass, hemp, and mighty barley : they shall deliver us from calamity !

16. We speak to the Ariyas (demons of grudge), Rakshas, serpents, pious men, and Fathers ; to the one and a hundred deaths : they shall deliver us from calamity !

1 7. To the seasons we speak, to the lords of the seasons, and to the sections of the year ; to the half- years, years, and months : they shall deliver us from calamity !

1 7. To the seasons we speak, to the lords of the seasons, and to the sections of the year ; to the half- years, years, and months : they shall deliver us from calamity !

18. Come, ye gods, from the south and the west ; ye gods in the east come forth ! From the east, from the north the mighty gods, all the gods assembled : they shall deliver us from calamity !

19. 20. We speak here to all the gods that hold to their agreements, promote the order (of the universe), together with all their wives : they shall deliver us from calamity !

21. We speak to being, to the lord of being, and also to him that controls the beings ; to the beings all assembled : they shall deliver us from calamity !

22. The five divine regions, the twelve divine seasons, the teeth of the year, they shall ever be propitious to us !

2$. The amrzta (ambrosia), bought for the price of a chariot, which Matali knows as a remedy, that Indra stored away in the waters : that, O ye waters, furnish ye as a remedy !

VIII.

CHARMS IN EXPIATION OF SIN AND DEFILEMENT.

VI, 45. Prayer against mental delinquency.

1. Pass far away, O sin of the mind! Why dost thou utter things not to be uttered ? Pass away, I love thee not ! To the trees, the forests go on ! With the house, the cattle, is my mind.

2. What wrongs we have committed through imprecation, calumny, and false speech, either awake, or asleep — Agni shall put far away from us all offensive evil deeds!

3. What, O Indra Brahma^aspati, we do falsely — may Pra/£etas ('care-taker') Angirasa protect us from misfortune, and from evil!

VI, 26. Charm to avert evil.

1. Let me go, O evil; being powerful, take thou pity on us! Set me, O evil, unharmed, into the world of happiness !

2. If, O evil, thou dost not abandon us, then do we abandon thee at the fork of the road. May evil follow after another (man) !

3. Away from us may thousand-eyed, immortal (evil) dwell ! Him whom we hate may it strike, and him whom we hate do thou surely smite !

M 2

1 64 HYMNS OF THE ATHARVA-VEDA.

VI, 114. Expiatory formula for imperfections in the sacrifice.

1 . The god-angering (deed), O ye gods, that we, the (Brahman) gods, have committed, from that do ye, O Adityas, release us, by virtue of the order of the universe !

2. By virtue of the order of the universe do ye, O reverend Adityas, release us here, if, O ye carriers of the sacrifice, though desirous of accomplishing (the sacrifice), we did not accomplish (it) ! —

3. (If), when sacrificing with the fat (animal), when offering oblations of ghee with the spoon, when desiring to benefit you, O all ye gods, wre have contrary to desire, not succeeded !

VI, 115. Expiatory formulas for sins.

1. From the sins which knowingly or unknowingly we have committed, do ye, all gods, of one accord, release us !

2. If awake, or if asleep, to sin inclined, I have committed a sin, may what has been, and what shall be, as if from a wooden post, release me !

VI, 115. Expiatory formulas for sins.

1. From the sins which knowingly or unknowingly we have committed, do ye, all gods, of one accord, release us !

2. If awake, or if asleep, to sin inclined, I have committed a sin, may what has been, and what shall be, as if from a wooden post, release me !

3. As one released from a wooden post, as one in a sweat by bathing (is cleansed) of filth, as ghee is clarified by the sieve, may all (the gods) clear me from sin !

VI, 112. Expiation for the precedence of a younger brother over an older.

1. May this (younger brother) not slay the oldest one of them, O Agni ; protect him that he be not torn out by the root! Do thou here cunningly

VIII. CHARMS IN EXPIATION OF SIN ETC. 1 65

loosen the fetter of Grahi (attack of disease) ; may all the gods give thee leave !

2. Free these three, O Agni, from the three fetters with which they have been shackled ! Do thou cunningly loosen the fetters of Grahi ; release them all, father, sons, and mother !

3. The fetters with which the older brother, whose younger brother has married before him, has been bound, with which he has been encumbered and shackled limb by limb, may they be loosened ; since fit for loosening they are ! Wipe off, O Pushan, the misdeeds upon him that practiseth abortion !

VI, 113. Expiation for certain heinous crimes.

1. On TVzta the gods wiped off this sin, TYzta wiped it off on human beings ; hence if Grahi (attack of disease) has seized thee, may these gods remove her by means of their charm !

2. Enter into the rays, into smoke, O sin ; go into the vapours, and into the fog ! Lose thyself on the foam of the river! Wipe off, O Pushan, the misdeeds upon him that practiseth abortion !

3. Deposited in twelve places is that which has been wiped off TVzta/the sins belonging to humanity. Hence if Grahi has seized thee, may these gods remove her by means of their charm !

VI, 120. Prayer for heaven after remission of

sins.

i. If air, or earth and heaven, if mother or father, we have injured, may this Agni Garhapatya (house- hold fire) without fail lead us out from this (crime) to the world of well-doing !

1 66 HYMNS OF THE ATHARVA-VEDA.

2. The earth is our mother, Aditi (the universe) our kin, the air our protector from hostile schemes. May father sky bring prosperity to us from the world of the Fathers ; may I come to my (departed) kin, and not lose heaven !

3. In that bright world where our pious friends live in joy, having cast aside the ailments of their own bodies, free from lameness, not deformed in limb, there may we behold our parents and our children !

VI, 27. Charm against pigeons regarded as ominous birds.

1. O ye gods, if the pigeon, despatched as the messenger of Nirrzti (the goddess of destruction), hath come here seeking (us out), we shall sing his praises, and prepare (our) ransom. May our two- footed and four-footed creatures be prosperous !

Charm against pigeons regarded as ominous birds.

1. O ye gods, if the pigeon, despatched as the messenger of Nirrzti (the goddess of destruction), hath come here seeking (us out), we shall sing his praises, and prepare (our) ransom. May our two- footed and four-footed creatures be prosperous !

2. Auspicious to us shall be the pigeon that has been despatched ; harmless, ye gods, the bird shall be to our house ! The sage Agni shall verily take pleasure in our oblation ; the winged missile shall avoid us !

3. The winged missile shall not do us injury: upon our hearth, our fireplace he (the pigeon) takes his steps ! Propitious he shall be to our cattle and our domestics ; may not, ye gods, the pigeon here do harm to us !

VI, 29. Charm against ominous pigeons and owls.

1. Upon those persons yonder the winged missile shall fall ! If the owl shrieks, futile shall this be, or if the pigeon takes his steps upon the fire !

VIII. CHARMS IN EXPIATION OF SIN ETC. 1 67

2. To thy two messengers, O Nirrzti, who come here, despatched or not despatched, to our house, to the pigeon and to the owl, this shall be no place to step upon!

3. He shall not fly hither to slaughter (our) men ; to keep (our) men sound he shall settle here ! Charm him very far away unto a distant region, that (people) shall behold you (i. e. him) in Yama's house devoid of strength, that they shall behold you bereft of power !

VII, 64. Expiation when one is defiled by a black bird of omen.

1. What this black bird flying forth towards (me) has dropped here — may the waters protect me from all that misfortune and evil !

2. What this black bird has brushed here with thy mouth, O Nirrzti (goddess of misfortune) — may Agni Garhapatya (the god of the household fire) free me from this sin !

VI, 46. Exorcism of evil dreams.

1. Thou who art neither alive nor dead, the immortal child of the gods art thou, O Sleep ! Varu^anl is thy mother, Yama (death) thy father, Araru is thy name.

2. We know, O Sleep, thy birth, thou art the son of the divine women-folk, the instrument of Yama (death) ! Thou art the ender, thou art death ! Thus do we know thee, O Sleep : do thou, O Sleep, protect us from evil dreams !

3. As one pays off a sixteenth, an eighth, or an (entire) debt, thus do we transfer every evil dream upon our enemy.

1 68 HYMNS OF THE ATHARVA-VEDA.

VII, 115. Charm for the removal of evil character- istics, and the acquisition of auspicious ones.

1. Fly forth from here, O evil mark, vanish from here, fly forth to yonder place ! Upon him that hates us do we fasten thee with a brazen hook.

2. The unsavoury mark which flying has alighted upon me, as a creeper upon a tree, that mayest thou put away from us, away from here, O golden-handed (golden-rayed) Savitar (the sun), bestowing goods upon us !

Upon him that hates us do we fasten thee with a brazen hook.

2. The unsavoury mark which flying has alighted upon me, as a creeper upon a tree, that mayest thou put away from us, away from here, O golden-handed (golden-rayed) Savitar (the sun), bestowing goods upon us !

3. Together with the body of the mortal, from his birth, one and a hundred marks are born. Those that are most foul do we drive away from here ; the auspicious ones, O £atavedas (Agni), do thou hold fast for us !

4. These (marks) here I have separated, as cows scattered upon the heather. The pure marks shall remain, the foul ones I have made to disappear !

IX.

PRAYERS AND IMPRECATIONS IN THE INTEREST OF THE BRAHMANS.

V, 1 8. Imprecation against the oppressors of Brahmans.

i. The gods, O king, did not give to thee this (cow) to eat. Do not, O prince, seek to devour the cow of the Brahma^a, which is unfit to be eaten !

2. The prince, beguiled by dice, the wretched one who has lost as a stake his own person, he may, perchance, eat the cow of the Brahma^a, (thinking), ' let me live to-day (if) not to-morrow ' !

3. Enveloped (is she) in her skin, as an adder with evil poison ; do not, O prince, (eat the cow) of the Brahma^a : sapless, unfit to be eaten, is that cow !

4. Away does (the Brahma^a) take regal power, destroys vigour ; like fire which has caught does he burn away everything. He that regards the Brahma^a as fit food drinks of the poison of the taimata-serpent.

5. He who thinks him (the Brahman) mild, and slays him, he who reviles the gods, lusts after wealth, without thought, in his heart Indra kindles a fire ; him both heaven and earth hate while he lives.

6. The Brahma^a must not be encroached upon,

17O HYMNS OF THE ATHARVA-VEDA.

any more than fire, by him that regards his own body! For Soma is his (the Br&hma^as) heir, Indra protects him from hostile plots.

7. He swallows her (the cow), bristling with a hundred hooks, (but) is unable to digest her, he, the fool who, devouring the food of the Brahmans, thinks, * I am eating a luscious (morsel)/

8. (The Brahmans) tongue turns into a bow- string, his voice into the neck of an arrow; his windpipe, his teeth are bedaubed with holy fire : with these the Brahman strikes those who revile the gods, by means of bows that have the strength to reach the heart, discharged by the gods.

9. The Brahma^as have sharp arrows, are armed with missiles, the arrow which they hurl goes not in vain ; pursuing him with their holy fire and their wrath, even from afar, do they pierce him.

10. They who ruled over a thousand, and were themselves ten hundred, the Vaitahavya, when they devoured the cow of the Brahma/za, perished.

11. The cow herself, when slaughtered, came down upon the Vaitahavyas, who had roasted for themselves the last she-goat of Kesaraprabandha.

12. The one hundred and one persons whom the earth did cast off, because they had injured the offspring of a Brahma/za, were ruined irretrievably.

11. The cow herself, when slaughtered, came down upon the Vaitahavyas, who had roasted for themselves the last she-goat of Kesaraprabandha.

12. The one hundred and one persons whom the earth did cast off, because they had injured the offspring of a Brahma/za, were ruined irretrievably.

13. As a reviler of the gods does he live among mortals, having swallowed poison, he becomes more bone (than flesh). He that injureth a Br£hma/za, whose kin are the gods, does not reach heaven by the road of the Fathers.

14. Agni is called our guide, Soma our heir, Indra slays those who curse (us): that the strong (sages) know.

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 171

15. Like a poisoned arrow, O king, like an adder, O lord of cattle, is the terrible arrow of the Brahma/za : with that he smites those who revile (the gods).

V, 19. Imprecation against the oppressors of Brahmans.

1. Beyond measure they waxed strong, just fell short of touching the heavens. When they in- fringed upon Bhrzgu they perished, the SrzVz£*aya Vaitahavyas.

2. The persons who pierced Brzhatsaman, the descendant of Angiras, the Brahma/za — a ram with two rows of teeth, a sheep devoured their offspring.

3. They who spat upon the Brahma/za, who desired tribute from him, they sit in the middle of a pool of blood, chewing hair.

4. The cow of the Brahman, when roasted, as far as she reaches does she destroy the lustre of the kingdom ; no lusty hero is born (there).

5. A cruel (sacrilegious) deed is her slaughter, her meat, when eaten, is sapless ; when her milk is drunk, that surely is accounted a crime against the Fathers.

6. When the king, weening himself mighty, de- sires to destroy the Brahma/za, then royal power is dissipated, where the Brahma/za is oppressed.

7. Becoming eight-footed, four-eyed, four-eared, four-jawed, two-mouthed, two-tongued, she dispels the rule of the oppressor of the Brahman.

8. That (kingdom) surely she swamps, as water a leaking ship ; misfortune strikes that kingdom, in which they injure a Brahma/za.

9. The trees chase away with the words : ' do not

172 HYMNS OF THE ATHARVA-VEDA.

come within our shade/ him who covets the wealth that belongs to a Brahma/za, O Narada !

10. King Varu/za pronounced this (to be) poison, prepared by the gods : no one who has devoured the cow of a Brahma//a retains the charge of a kingdom.

1 1 . Those full nine and ninety whom the earth did cast off, because they had injured the offspring of a Brahma/za, were ruined irretrievably.

12. The kudi-plant (Christ's thorn) that wipes away the track (of death), which they fasten to the dead, that very one, O oppressor of Brahmans, the gods did declare (to be) thy couch.

13. The tears which have rolled from (the eyes of) the oppressed (Brahman), as he laments, these very ones, O oppressor of Brahmans, the gods did assign to thee as thy share of water.

13. The tears which have rolled from (the eyes of) the oppressed (Brahman), as he laments, these very ones, O oppressor of Brahmans, the gods did assign to thee as thy share of water.

14. The water with which they bathe the dead, with which they moisten his beard, that very one, O oppressor of Brahmans, the gods did assign to thee as thy share of water.

15. The rain of Mitra and Varu^a does not moisten the oppressor of Brahmans ; the assembly is not complacent for him, he does not guide his friend according to his will.

V, 7. Prayer to appease Arati, the demon of grudge and avarice.

1. Bring (wealth) to us, do not stand in our way, O Arati ; do not keep from us the sacrificial reward as it is being taken (to us) ! Adoration be to the power of grudge, the power of failure, adoration to

Arati !

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. I 73

2. To thy advising minister, whom thou, Arati, didst make thy agent, do we make obeisance. Do not bring failure to my wish !

3. May our wish, instilled by the gods, be fulfilled by day and night ! We go in quest of Ar&ti. Adoration be to Arati !

4. Sarasvati (speech), Anumati (favour), and Bhaga (fortune) we go to invoke. Pleasant, honied, words I have spoken on the occasions when the gods were invoked.

5. Him whom I implore with Va/6 Sarasvati (the goddess of speech), the yoke-fellow of thought, faith shall find to-day, bestowed by the brown soma !

6. Neither our wish nor our speech do thou frus- trate ! May Indra and Agni both bring us wealth ! Do ye all who to-day desire to make gifts to us gain favour with Arati !

7. Go far away, failure ! Thy missile do we avert. I know thee (to be) oppressive and piercing, O Ar&ti !

8. Thou dost even transform thyself into a naked woman, and attach thyself to people in their sleep, frustrating, O Ar&ti, the thought and intention of man.

9. To her who, great, and of great dimension, did penetrate all the regions, to this golden-locked Nirr/ti (goddess of misfortune), I have rendered obeisance.

10. To the gold-complexioned, lovely one, who rests upon golden cushions, to the great one, to that Arati who wears golden robes, I have rendered obeisance.

174 HYMNS OF THE ATHARVA-VEDA.

XII, 4. The necessity of giving away sterile cows to the Brahmans.

1 . ' I give/ he shall surely say, ' the sterile cow to the begging Brahmans' — and they have noted her — that brings progeny and offspring !

2. With his offspring does he trade, of his cattle is he deprived, that refuses to give the cow of the gods to the begging descendants of the i?/shis.

3. Through (the gift of) a cow with broken horns his (cattle) breaks down, through a lame one he tumbles into a pit, through a mutilated one his house is burned, through a one-eyed one his property is given away.

3. Through (the gift of) a cow with broken horns his (cattle) breaks down, through a lame one he tumbles into a pit, through a mutilated one his house is burned, through a one-eyed one his property is given away.

4. Flow of blood attacks the cattle-owner from the spot where her dung is deposited : this under- standing there is about the vaici (the sterile cow) ; for thou (sterile cow) art said to be very difficult to deceive !

5. From the resting-place of her feet the (disease) called viklindu overtakes (the owner, or the cattle). Without sickness breaks down (the cattle) which she sniffs upon with her nose.

6. He that pierces her ears is estranged from the gods. He thinks : ' I am making a mark (upon her)/ (but) he diminishes his own property.

7. If any one for whatsoever purpose cuts her tail then do his colts die, and the wolf tears his calves.

8. If a crow has injured her hair, as long as she is with her owner then do his children die : decline overtakes them without (noticeable) sickness.

9. If the serving-maid sweeps together her dung,

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. I 75

that bites as lye, there arises from this sin disfigure- ment that passeth not away.

10. The sterile cow in her very birth is born for the gods and Brahma/zas. Hence to the Brahmans she is to be given : that, they say, guarantees the security of one's own property.

11. For those that come requesting her the cow has been created by the gods. Oppression of Brahmans it is called, if he keeps her for himself.

12. He that refuses to give the cow of the gods to the descendants of the i?zshis who ask for it, infringes upon the gods, and the wrath of the Brahma/zas.

13. Though he derives benefit from this sterile cow, another (cow) then shall he seek ! When kept she injures (his) folk, if he refuses to give her after she has been asked for !

14. The sterile cow is as a treasure deposited for the Brahma/zas : they come here for her, with whom- soever she is born.

15. The Brahma^as come here for their own, when they come for the sterile cow. The refusal of her is, as though he were oppressing them in other concerns.

16. If she herds up to her third year, and no disease is discovered in her, and he finds her to be a sterile cow, O N&rada, then must he look for the Brahma/zas.

17. If he denies that she is sterile, a treasure de- posited for the gods, then Bhava and .Sarva, both, come upon him, and hurl their arrow upon him.

18. Though he does not perceive upon her either udder, or tits, yet both yield him milk, if he has prevailed upon himself to give away the sterile cow.

176 HYMNS OF THE ATHARVA-VEDA.

19. Hard to cheat, she oppresses him, if, when asked for, he refuses to give her. His desires are not fulfilled, if he aims to accomplish them without giving her away.

20. The gods did ask for the sterile cow, making the Brahma^a their mouthpiece. The man that does not give (her) enters into the wrath of all of these.

His desires are not fulfilled, if he aims to accomplish them without giving her away.

20. The gods did ask for the sterile cow, making the Brahma^a their mouthpiece. The man that does not give (her) enters into the wrath of all of these.

21. Into the wrath of the cattle enters he that gives not the sterile cow to the Brahma/zas ; if he, the mortal, appropriates the share deposited for the gods.

22. Even if a hundred other Brahma^as beg the owner for the sterile cow, yet the gods did say anent her : ' The cow belongs to him that knoweth thus/

23. He that refuses the sterile cow to him that knoweth thus, and gives her to others, difficult to dwell upon is for him the earth with her divinities.

24. The gods did beg the sterile cow of him with whom she was born at first. That very one Narada recognised and drove forth in company with the gods.

25. The sterile cow renders childless, and poor in cattle, him that yet appropriates her, when she has been begged for by the Brahma/zas.

26. For Agni and Soma, for Kama, for Mitra, and for Vanma, for these do the Brahma/zas beg her : upon these he infringes, if he gives her not.

27. As long as the owner does not himself hear the stanzas referring to (the giving away of) her, she may herd among his cattle ; (only) if he has not heard (them) may she pass the night in his house.

28. He that has listened to the stanzas, yet has

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. I 77

permitted her to herd among the cattle, his life and prosperity the angry gods destroy.

29. The sterile cow, even when she rambles freely, is a treasure deposited for the gods. Make evident thy true nature when thou desirest to go to thy (proper) stable !

30. She makes evident her nature when she desires to go to her (proper) stable. Then indeed the sterile cow puts it into the minds of the Brahmans to beg (for her).

31. She evolves it in her mind, that (thought) reaches the gods. Then do the Brahmans come to beg for the sterile cow.

32. The call svadha befriends him with the Fathers, the sacrifice with the gods. Through the gift of the sterile cow the man of royal caste incurs not the anger of (her), his mother.

33. The sterile cow is the mother of the man of royal caste : thus was it from the beginning. It is said to be no (real) deprivation if she is given to the Brahmans.

34. As if he were to rob the ghee ladled up for Agni (the fire) from the (very) spoon, thus, if he gives not the sterile cow to the Brahmans, does he infringe upon Agni.

35. The sterile cow has the puro^asa (sacrificial cake) for her calf, she yields plentiful milk, helps in this world, and fulfils all wishes for him that gives her (to the Brahmans).

36. The sterile cow fulfils all wishes in the king- dom of Yama for him that gives her. But they say that hell falls to the lot of him that withholds her, when she has been begged for.

36. The sterile cow fulfils all wishes in the king- dom of Yama for him that gives her. But they say that hell falls to the lot of him that withholds her, when she has been begged for.

37. The sterile cow, even if she should become

[42] N

178 HYMNS OF THE ATHARVA-VEDA.

fruitful, lives in anger at her owner : ' since he did regard me as sterile (without giving me to the Brahmans), he shall be bound in the fetters of death ! '

38. He who thinks that the cow is sterile, and (yet) roasts her at home, even his children and grandchildren Brzhaspati causes to be importuned (for her).

39. Fiercely does the (supposed) sterile cow burn when she herds with the cattle, though she be a (fruitful) cow. She verily, too, milks poison for the owner that does not present her.

40. It pleases the cattle when she is given to the Brahmans ; moreover, the sterile cow is pleased, when she is made an offering to the gods (Brahmans).

41. From the sterile cows which the gods, re- turning from the sacrifice, created, Narada picked out as (most) terrible the vilipti.

42. In reference to her the gods reflected: 'Is she a sterile cow, or not ? ' And Narada in reference to her said : ' Of sterile cows she is the most sterile ! '

43. ' How many sterile cows (are there), O Na- rada, which thou knowest to be born among men ? ' About these do I ask thee, that knowest : ' Of which may the non-Brahma^a not eat ? '

44. Of the vilipti, of her that has born a sterile cow, and of the sterile cow (herself), the non-Brah- ma/za, that hopes for prosperity, shall not eat !

45. Reverence be to thee, O Narada, that knowest thoroughly which sterile cow is the most terrible, by withholding which (from the Brahmans) destruction is incurred.

46. The vilipti, O Brzhaspati, her that has be- gotten a sterile cow, and the sterile cow (herself),

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. I 79

the non-Brahma^a, that hopes for prosperity, shall not eat !

47. Three kinds, forsooth, of sterile cows are there : the vilipti, she that has begotten a sterile cow, and the sterile cow (herself). These he shall give to the Brahmans ; (then) does he not estrange himself from Pra^apati.

48. ' This is your oblation, O Br&hma^as,' thus shall he reflect, if he is supplicated, if they ask him for the sterile cow, terrible in the house of him that refuses to give her.

49. The gods animadverted in reference to Bheda and the sterile cow, angry because he had not given her, in these verses — and therefore he (Bheda) perished.

50. Bheda did not present the sterile cow, though requested by Indra : for this sin the gods crushed him in battle.

51. The counsellors that advise the withholding (of the sterile cow), they, the rogues, in their folly, conflict with the wrath of Indra.

52. They who lead the owner of cattle aside, then say to him : ' do not give/ in their folly they run into the missile hurled by Rudra.

51. The counsellors that advise the withholding (of the sterile cow), they, the rogues, in their folly, conflict with the wrath of Indra.

52. They who lead the owner of cattle aside, then say to him : ' do not give/ in their folly they run into the missile hurled by Rudra.

53. And if he roasts the sterile cow at home, whether he makes a sacrifice of her, or not, he sins against the gods and Brahma/zas, and as a cheat falls from heaven.

XI, 1. The preparation of the brahmaudana, the porridge given as a fee to the Brahmans.

1. O Agni, come into being! Aditi here in her throes, longing for sons, is cooking the porridge for the Brahmans. The seven 7?zshis, that did

N 2

l80 HYMNS OF THE ATHARVA-VEDA.

create the beings, shall here churn thee, along with progeny !

2. Produce the smoke, ye lusty friends ; unharmed by wiles go ye into the contest! Here is the Agni (fire) who gains battles, and commands powerful warriors, with whom the gods did conquer the demons.

3. O Agni, to a great heroic deed thou wast aroused, to cook the Brahman's porridge, O £ata- vedas ! The seven i?zshis, that did create the beings, have produced thee. Grant her (the wife) wealth together with undiminished heroes !

4. Burn, O Agni, after having been kindled by the firewood, bring skilfully hither the gods that are to be revered ! Causing the oblation to cook for these (Brahmans), do thou raise this (sacrificer) to the highest firmament !

5. The threefold share which was of yore assigned to you (belongs) to the gods, the (departed) Fathers, and to the mortals (the priests). Know your shares ! I divide them for you : the (share) of the gods shall protect this (woman) !

6. O Agni, possessed of might, superior, thou dost without fail prevail ! Bend down to the ground our hateful rivals ! — This measure, that is being measured, and has been measured, may constitute thy kin into (people) that render thee tribute !

7. Mayest thou together with thy kin be endowed with sap ! Elevate her (the wife) to great heroism ! Ascend on high to the base of the firmament, which they call ' the world of brightness ' !

8. This great goddess earth, kindly disposed, shall receive the (sacrificial) skin ! Then may we go to the world of well-doing (heaven) !

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. l8l

9. Lay these two press-stones, well coupled, upon the skin ; crush skilfully the (soma-) shoots for the sacrificer ! Crush down, (O earth), and beat down, those who are hostile to her (the wife); lift up high, and elevate her offspring !

10. Take into thy hands, O man, the press-stones that work together : the gods that are to be revered have come to thy sacrifice ! Whatever three wishes thou dost choose, I shall here procure for thee unto fulfilment.

11. This, (O winnowing-basket), is thy purpose, and this thy nature : may Aditi, mother of heroes, take hold of thee ! Winnow out those who are hostile to this (woman) ; afford her wealth and un- diminished heroes !

11. This, (O winnowing-basket), is thy purpose, and this thy nature : may Aditi, mother of heroes, take hold of thee ! Winnow out those who are hostile to this (woman) ; afford her wealth and un- diminished heroes !

1 2. Do ye, (O grains), remain in the (winnowing-) basket, while (the wind) blows over you ; be separated, ye who are fit for the sacrifice, from the chaff! May we in happiness be superior to all our equals ! I bend down under our feet those that hate us.

13. Retire, O woman, and return promptly! The stable of the waters (water-vessel) has settled upon thee, that thou mayest carry it : of these (the waters) thou shalt take such as are fit for sacrifice ; having intelligently divided them off, thou shalt leave the rest behind !

14. These bright women, (the waters), have come hither. Arise, thou woman, and gather strength ! To thee, that art rendered by thy husband a true wife, (and) by thy children rich in offspring, the sacrifice has come : receive the (water-) vessel !

15. The share of food that belongs to you of yore has been set aside for you. Instructed by the 7?zshis bring thou (woman) hither this water! May this

1 82 HYMNS OF THE ATHARVA-VEDA.

sacrifice win advancement for you, win protection, win offspring for you ; may it be mighty, win cattle, and heroes for you !

1 6. O Agni, the sacrificial pot has settled upon thee: do thou shining, brightly glowing, heat it with thy glow ! May the divine descendants of the i?zshis, assembled about their share (of the porridge), full of fervour, heat this (pot) at the proper time !

17. Pure and clear may these sacrificial women, the waters bright, flow into the pot! They have given us abundant offspring and cattle. May he that cooks the porridge go to the world of the pious (heaven) !

18. Purified by (our) prayer, and clarified by the ghee are the soma-shoots, (and) these sacrificial grains. Enter the water ; may the pot receive you ! When ye have cooked this (porridge) go ye to the world of the pious (heaven) !

19. Spread out far unto great extent, with a thou- sand surfaces, in the world of the pious ! Grand- fathers, fathers, children, grandchildren — I am the fifteenth one that did cook thee.

20. The porridge has a thousand surfaces, a hun- dred streams, and is indestructible ; it is the road of the gods, leads to heaven. Yonder (enemies) do I place upon thee : injure them and their offspring ; (but) to me that brings gifts thou shalt be merciful !

21. Step upon the altar (vedi) ; make this woman thrive in her progeny ; repel the demons ; advance her! May we in happiness be superior to all our equals ! I bend down under our feet all those that hate us.

22. Turn towards her with cattle, (thou pot), face towards her, together with the divine powers !

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. I 83

Neither curses nor hostile magic shall reach thee ; rule in thy dwelling free from disease !

I bend down under our feet all those that hate us.

22. Turn towards her with cattle, (thou pot), face towards her, together with the divine powers !

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. I 83

Neither curses nor hostile magic shall reach thee ; rule in thy dwelling free from disease !

23. Properly built, placed with care, this altar (vedi) has been arranged of yore for the Brahmans porridge. Put it, O woman, upon the purified a^sadhri ; place there the porridge for the divine (Brahma/zas) !

24. May this sacrificial ladle (sni/£), the second hand of Aditi, which the seven i?zshis, the creators of the beings, did fashion, may this spoon, knowing the limbs of the porridge, heap it upon the altar !

25. The divine (Brahma/zas) shall sit down to thee, the cooked sacrifice : do thou again descending from the fire, approach them ! Clarified by soma settle in the belly of the Brahma^as ; the descend- ants of the i?zshis who eat thee shall not take harm !

26. O king Soma, infuse harmony into the good Brahma/zas who shall sit about thee ! Eagerly do I invite to the porridge the i?zshis, descended from i?/shis, that are born of religious fervour, and gladly obey the call.

27. These pure and clear sacrificial women (the waters) I put into the hands of the Brahma/zas severally. With whatever wish I pour this upon you, may Indra accompanied by the Maruts grant this to me !

28. This gold is my immortal light, this ripe fruit of the field is my wish-granting cow. This treasure I present to the Brahma/zas : I prepare for myself a road that leads to the Fathers in the heavens.

29. Scatter the spelt into Agni Gatavedas (the fire), sweep away to a far distance the chaff! This (chaff) we have heard, is the share of the ruler of the house (Agni), and we know, too, what belongs to Nirrzti (destruction) as her share.

184 HYMNS OF THE ATHARVA-VEDA.

30. Note, (O porridge), him that takes pains, and cooks and presses the soma ; lift him up to the heavenly road, upon which, after he has reached the fullest age, he shall ascend to the highest firmament, the supreme heavens !

31. Anoint (with ghee), O adhvaryu (priest), the surface of this sustaining (porridge), make skilfully a place for the melted butter ; with ghee do thou anoint all its limbs ! I prepare for myself a road that leads to the Fathers in the heavens.

32. O sustaining (porridge), cast destruction and strife among such as are sitting about thee, and are not Brihma^as ! (But) the descendants of the i?zshis, that eat thee, being full of substance, spreading forth, shall not take harm !

33. To the descendants of the 7?zshis I make thee over, O porridge ; those who are not descended from Rtshis have no share in it! May Agni as my guardian, may all the Maruts, and all the gods watch over the cooked food !

33. To the descendants of the 7?zshis I make thee over, O porridge ; those who are not descended from Rtshis have no share in it! May Agni as my guardian, may all the Maruts, and all the gods watch over the cooked food !

34. Thee (the porridge) that milkest the sacrifice, art evermore abundant, the male milch-cow, the seat of wealth, we beseech for immortality of offspring and long life with abundance of wealth.

35. Thou art a lusty male, penetratest heaven : go thou to the ./?zshis, descended from Rhhis ! Dwell in the world of the pious : there is a well-prepared (place) for us two !

36. Pack thyself up, go forth ! O Agni, prepare the roads, that lead to the gods ! By these well- prepared (roads) may we reach the sacrifice, standing upon the firmament (that shines) with seven rays !

37. With the light with which the gods, having cooked the porridge for the Brahma;/as, ascended

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 1 85

to heaven, to the world of the pious, with that would we go to the world of the pious, ascending to the light, to the highest firmament !

XII, 3. The preparation of the brahmaudana, the porridge given as a fee to the Brahmans.

1. (Thyself) a male, step thou upon the hide of the male (steer) : go, call thither all that is dear to thee ! At whatever age ye two formerly did first unite (in marriage), may that age be your common lot in Yama's kingdom !

2. Your sight shall be as clear (as formerly), your strength as abundant, your lustre as great, your vitality as manifold ! When Agni, the (funeral-) pyre, fastens himself upon the corpse, then as a pair ye shall rise from the (cooked) porridge !

3. Come ye together in this world, upon the road to the gods, and in Yama's realms ! By purifica- tions purified call ye together the offspring that has sprung from you !

4. Around the water united, sit ye down, O children ; around this living (father) and the waters that refresh the living ! Partake of these (waters), and of that porridge which the mother of you two cooks, and which is called amma (ambrosia) !

5. The porridge which the father of you two, and which the mother cooks, unto freedom from defilement and foulness of speech, that porridge with a hundred streams (of ghee), leading to heaven, has penetrated with might both the hemispheres of the world.

6. In that one of the two hemispheres and the two heavenly worlds, conquered by the pious, which especially abounds in light, and is rich in honey, in

1 86 HYMNS OF THE ATHARVA-VEDA.

that do ye in the fulness of time come together with your children !

7. Keep ever on in an easterly direction : this is the region that the faithful cling to ! When your cooked porridge has been prepared on the fire, hold together, O man and wife, that ye may guard it !

8. When ye shall have reached the southerly direction, turn ye to this vessel ! In that Yama, associated with the fathers, shall give abundant protection to your cooked porridge !

When your cooked porridge has been prepared on the fire, hold together, O man and wife, that ye may guard it !

8. When ye shall have reached the southerly direction, turn ye to this vessel ! In that Yama, associated with the fathers, shall give abundant protection to your cooked porridge !

9. This westerly direction is especially favoured : in it Soma is ruler and consoler. To this hold, attach yourselves to the pious : then as a pair ye shall rise from the cooked porridge !

10. The northerly direction shall make our realm the very uppermost, in offspring uppermost ! The purusha is the metre pankti : with all (our kin), endowed with all their limbs, may we be united !

11. This 'firm' direction (nadir) is Vira^* (bril- liancy) : reverence be to her ; may she be kind to my children and to me ! Mayest thou, O goddess Aditi, who holdest all treasures, as an alert guardian guard the cooked porridge !

12. As a father his children do thou, (O earth), embrace us ; may gentle winds blow upon us here on earth ! Then the porridge which the two divini- ties (the sacrificer and his wife) are here preparing for us shall take note of our religious fervour and our truth !

13. Whatever the black bird, that has come hither stealthily, has touched of that which has stuck to the rim, or whatever the wet-handed slave- girl does pollute — may ye, O waters, purify (that) mortar and pestle !

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 187

1 4. May this sturdy press-stone, with broad bot- tom, purified by the purifiers, beat away the Rakshas ! Settle upon the skin, afford firm protection ; may man and wife not come to grief in their children !

15. The (pestle of) wood has come to us together with the gods : it drives away the Rakshas and Pua^as. Up it shall rise, shall let its voice resound : through it let us conquer all the worlds !

16. The cattle clothed itself in sevenfold strength, those among them that are sleek and those that are poor. The thirty-three gods attend them : mayest thou, (O cattle), guide us to the heavenly world !

1 7. To the bright world of heaven thou shalt lead us ; (there) let us be united with wife and children ! I take her hand, may she follow me there ; neither Nirrzti (destruction), nor Arati (grudge), shall gain mastery over us !

18. May we get past the evil Grahi (seizure)! Casting aside darkness do thou, (O pestle), let thy lovely voice resound; do not, O wooden tool, when raised, do injury ; do not mutilate the grain devoted to the gods !

19. All-embracing, about to be covered with ghee, enter, (O pot), as a co-dweller this space ! — Take hold of the winnowing-basket, that has been grown by the rain : the spelt and the chaff it shall sift out !

20. Three regions are constructed after the pattern of the Brahma^a : yonder heaven, the earth, and the atmosphere. — Take the (soma-) shoots, and hold one another, (O man and wife) ! They (the shoots) shall swell (with moisture), and again go back into the winnowing-basket !

20. Three regions are constructed after the pattern of the Brahma^a : yonder heaven, the earth, and the atmosphere. — Take the (soma-) shoots, and hold one another, (O man and wife) ! They (the shoots) shall swell (with moisture), and again go back into the winnowing-basket !

21. Of manifold variegated colours are the

1 88 HYMNS OF THE ATHARVA-VEDA.

animals, one colour hast thou, (O porridge), when successfully prepared. — Push these (soma-) shoots upon this red skin ; the press-stone shall purify them as the washer-man his clothes !

22. Thee, the (pot of) earth, I place upon the earth : your substance is the same, though thine, (O pot), is modified. Even though a blow has cracked or scratched thee, do not therefore burst : with this verse do I cover that up !

23. Gently as a mother embrace the son : I unite thee, (pot of) earth, with the earth ! Mayest thou, the hollow pot, not totter upon the altar, when thou art pressed by the tools of sacrifice and the ghee !

24. May Agni who cooks thee protect thee on the east, Indra with the Maruts protect thee on the south! May Varu/za on the west support thee upon thy foun- dation, may Soma on the north hold thee together !

25. Purified by the purifiers, the (waters) flow pure from the clouds, they reach to the spaces of heaven, and of the earth. They are alive, refresh the living, and are firmly rooted : may Agni heat them, after they have been poured into the vessel !

26. From heaven they come, into the earth they penetrate ; from the earth they penetrate into the atmosphere. May they, now pure, yet purify them- selves further ; may they conduct us to the heavenly world !

27. Whether ye are over-abundant or just suffi- cient, ye are surely clear, pure, and immortal : cook, ye waters, instructed by the husband and wife, obliging and helpful, the porridge !

28. Counted drops penetrate into the earth, com- mensurate with the breaths of life and the plants. The uncounted golden (drops), that are poured into

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 1 89

(the porridge), have, (themselves) pure, established complete purity.

29. The boiling waters rise and sputter, cast up foam and many bubbles. Unite, ye waters, with this grain, as a woman who beholds her husband in the proper season !

30. Stir up (the grains) as they settle at the bottom : let them mingle their inmost parts with the waters ! The water here I have measured with cups ; measured was the grain, so as to be according to these regulations.

31. Hand over the sickle, with haste bring promptly (the grass for the barhis); without giving pain let them cut the plants at the joints ! They whose kingdom Soma rules, the plants, shall not harbour anger against us !

32. Strew a new barhis for the porridge : pleasing to its heart, and lovely to its sight it shall be ! Upon it the gods together with the goddesses shall enter ; settle down to this (porridge) in proper order, and eat it !

32. Strew a new barhis for the porridge : pleasing to its heart, and lovely to its sight it shall be ! Upon it the gods together with the goddesses shall enter ; settle down to this (porridge) in proper order, and eat it !

33. O (instrument of) wood, settle down upon the strewn barhis, in keeping with the divinities and the agnish/oma rites ! Well shaped, as if by a carpenter (Tvash/ar) with his axe, is thy form. Longing for this (porridge) the (gods) shall be seen about the vessel !

34. In sixty autumns the treasurer (of the porridge) shall fetch it, by the cooked grain he shall obtain heaven ; the parents and the children shall live upon it. Bring thou this (man) to heaven, into the presence of Agni !

35. (Thyself) a holder, (O pot), hold on to the foundation of the earth : thee, that art immoveable

I go HYMNS OF THE ATHARVA-VEDA.

the gods (alone) shall move ! Man and wife, alive, with living children, shall remove thee from the hearth of the fire !

36. Thou hast conquered and reached all worlds ; as many as are our wishes, thou hast satisfied them. Dip ye in, stirring stick and spoon ! Place it (the porridge) upon a single dish !

37. Lay (ghee) upon it, let it spread forth, anoint this dish with ghee ! As the lowing cow her young that craves the breast, ye gods shall greet with sounds of satisfaction this (porridge) !

38. With ghee thou hast covered it, hast made this place (for the porridge) : may it, peerless, spread afar to heaven ! Upon it shall rest the mighty eagle ;- gods shall offer it to the divinities !

39. Whatever the wife cooks aside from thee, (O husband), or the husband (cooks) unbeknown of thee, O wife, mix that together : to both of you it shall belong ; bring it together into a single place !

40. As many of her children as dwell upon the earth, and the sons that have been begotten by him, all those ye shall call up to the dish : on shall come the young knowing their nest !

41. The goodly streams, swelling with honey, mixed with ghee, the seats of ambrosia, all these does he obtain, ascends to heaven. In sixty autumns the treasurer (of the porridge) shall fetch it !

42. The treasurer shall fetch this treasure: all outsiders round about shall not control it! The heaven-directed porridge, that has been presented and deposited by us, in three divisions has reached the three heavens.

43. May Agni burn the ungodly Rakshas ; the flesh-devouring Pisa^a shall have nothing here to

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 191

partake of! We drive him away, hold him afar from us : the Adityas and Angiras shall stay near it !

44. To the Adityas and the Angiras do I offer this (food of) honey, mixed with ghee. Do ye two, (man and wife), with clean hands, without having injured a Brahma^a, performing pious deeds, go to that heavenly world !

44. To the Adityas and the Angiras do I offer this (food of) honey, mixed with ghee. Do ye two, (man and wife), with clean hands, without having injured a Brahma^a, performing pious deeds, go to that heavenly world !

45. I would obtain this highest part of it (the porridge), the place from which the highest lord permeates (the all). Pour butter upon it, anoint it with plentiful ghee : this here is our share, fit for the Angiras !

46. For the sake of truth and holy strength do we make over this porridge as a hoarded treasure to the gods : it shall not be lost to us in gaming or in the assembly; do not let it go to any other person before me !

47. I cook, and I give (to the Brahmans), and so, too, my wife, at my religious rite and practice. — With the birth of a son the world of children has arisen (for you) : do ye two hold on to a life that extends beyond (your years) !

48. In that place exists no guilt, and no duplicity, not even if he goes conspiring with his friends. This full dish of ours has here been deposited : the cooked (porridge) shall come back again to him that cooks it !

49. Kind deeds we shall perform for our friends : all that hate us shall go to darkness (hell) ! — As (fruitful) cow, and (strong) steer, they (man and wife) shall during every successive period of their lives drive away man-besetting death !

50. The fires (all) know one another, that which lives in plants, and lives in the waters, and all the

I92 HYMNS OF THE ATHARVA-VEDA.

(light-) gods that glow upon the heaven. The gold (here) becomes the light of him that cooks (the porridge).

51. This (naked skin) among the hides is born upon man (alone), all other animals are not naked. Clothe yourselves, (ye Brahmans), in sheltering garments : (even) the face of the porridge is a home- spun garment !

52. What falsehood thou shalt speak at play and in the assembly, or the falsehood that thou shalt speak through lust for gain — put on together, (O man and wife), this same garment, deposit upon it every blemish !

53. Produce rain, go to the gods, let smoke arise from (thy) surface ; all-embracing, about to be covered with ghee, enter as a co-dweller this place !

54. In many ways heaven assumes within itself a different form, according to circumstances. It (the heaven) has laid aside its black form, purifying itself to a bright (form) ; the red form do I sacrifice for thee into the fire.

55. Thee here we hand over to the eastern direc- tion, to Agni as sovereign lord, to the black serpent as guardian, to Aditya as bowman : do ye guard it for us, until we arrive ! To the goal here he shall lead us, to old age ; old age shall hand us over to death : then shall we be united with the cooked (porridge) !

56. Thee here we hand over to the southern direction, to Indra as sovereign lord, to the serpent that is striped across as guardian, to Yama as bow- man : do ye guard it for us, until we arrive ! To the goal here, &c.

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 1 93

56. Thee here we hand over to the southern direction, to Indra as sovereign lord, to the serpent that is striped across as guardian, to Yama as bow- man : do ye guard it for us, until we arrive ! To the goal here, &c.

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 1 93

57. Thee here we hand over to the western direc- tion, to Varu^a as sovereign lord, to the przdaku- serpent as guardian, to food as bowman : do ye guard it for us, until we arrive. To the goal here, &c.

58. Thee here we hand over to the northern direction, to Soma as sovereign lord, to the sva^a- serpent as guardian, to the lightning as bowman : do ye guard it for us, until we arrive. To the goal here, &c.

59. Thee here we hand over to the direction of the nadir, to Vishnu as sovereign lord, to the serpent with black-spotted neck as guardian, to the plants as bowmen : do ye guard it for us, until we arrive. To the goal here, &c.

60. Thee here we hand over to the direction of the zenith, to Brzhaspati as sovereign lord, to the light-coloured serpent as guardian, to the rain as bowman : do ye guard it for us, until we arrive. To the goal here, &c.

IX, 3. Removal of a house that has been presented to a priest as sacrificial reward.

1. The fastenings of the buttresses, the supports, and also of the connecting beams of the house, that abounds in treasures, do we loosen.

2. O (house) rich in all treasures ! the fetter which has been bound about thee, and the knot which has been fastened upon thee, that with my charm do I undo, as Brzhaspati (undid) Vala.

3. (The builder) has drawn thee together, pressed thee together, placed firm knots upon thee. Skil- fully, as the priest who butchers (the sacrificial animal), do we with Indra's aid disjoint thy limbs.

[42] o

194 HYMNS OF THE ATHARVA-VEDA.

4. From thy beams, thy bolts, thy frame, and thy thatch ; from thy sides, (O house) abounding in treasures, do we loosen the fastenings.

5. The fastenings of the dove-tailed (joints), of the reed (-covering), of the frame-work, do we loosen here from the ' mistress of dwelling/

6. The ropes which they have tied within thee for comfort, these do we loosen from thee ; be thou propitious to our persons, O mistress of dwelling, after thou hast (again) been erected !

7. A receptacle for Soma, a house for Agni, a seat for the mistresses (of the house), a seat (for the priests), a seat for tlie gods art thou, O goddess house !

8. Thy covering of wicker-work, with thousand eyes, stretched out upon thy crown, fastened down and laid on, do we loosen with (this) charm.

9. He who receives thee as a gift, O house, and he by whom thou hast been built, both these, O mistress of dwelling, shall live attaining old age !

10. Return to him in the other world, firmly bound, ornamented, (thou house), which we loosen limb by limb, and joint by joint !

11. He who built thee, O house, brought together (thy) timbers, he, a Pra^apati on high, did construct thee, O house, for his progeny (pra^*ayai).

10. Return to him in the other world, firmly bound, ornamented, (thou house), which we loosen limb by limb, and joint by joint !

11. He who built thee, O house, brought together (thy) timbers, he, a Pra^apati on high, did construct thee, O house, for his progeny (pra^*ayai).

12. We render obeisance to him (the builder); obeisance to the giver, the lord of the house ; obeisance to Agni who serves (the sacrifice) ; and obeisance to thy (attendant) man !

13. Reverence to the cattle and the horses, and to that which is born in the house ! Thou that hast produced, art rich in offspring, thy fetters do we loosen.

14. Thou dost shelter Agni within, (and) the

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 1 95

domestics together with the cattle. Thou that hast produced, art rich in offspring, thy fetters do we loosen.

15. The expanse which is between heaven and earth, with that do I receive as a gift this house of thine ; the middle region wrhich is stretched out from the sky, that do I make into a receptacle for treasures ; with that do I receive the house for this one.

16. Full of nurture, full of milk, fixed upon the earth, erected, holding food for all, O house, do thou not injure them that receive thee as a gift !

17. Enveloped in grass, clothed in reeds, like night does the house lodge the cattle ; erected thou dost stand upon the earth, like a she-elephant, firm of foot.

18. The part of thee that was covered with mats unfolding do I loosen. Thee that hast been enfolded by Varu/za may Mitra uncover in the morning !

19. The house built with pious word, built by seers, erected — may Indra and Agni, the two immortals, protect the house, the seat of Soma !

20. Chest is crowded upon chest, basket upon basket; there mortal man is begotten from whom all things spring.

21. In the house which is built with two facades, four facades, six facades ; in the house with eight facades, with ten facades, in the ' mistress of dwell- ing/ Agni rests as if in the womb.

22. Turning towards thee that art turned towards me, O house, I come to thee that injurest me not. For Agni and the waters, the first door to divine order, are within.

o 2

I96 HYMNS OF THE ATHARVA-VEDA.

23. These waters, free from disease, destructive of disease, do I bring here. The chambers do I enter in upon in company with the immortal Agni (fire).

24. Do thou not fasten a fetter upon us ; though a heavy load, become thou light ! As a bride do we carry thee, O house, wherever we please.

25. From the easterly direction of the house reverence (be) to greatness, hail to the gods who are to be addressed with hail !

26. From the southerly direction of the house, &c. !

27. From the westerly direction of the house, &c. !

28. From the northerly direction of the house, &c. !

29. From the firm direction (nadir) of the house, &c. !

26. From the southerly direction of the house, &c. !

27. From the westerly direction of the house, &c. !

28. From the northerly direction of the house, &c. !

29. From the firm direction (nadir) of the house, &c. !

30. From the upright direction (zenith) of the house, &c. !

31. From every direction of the house reverence (be) to greatness, hail to the gods who are to be addressed with hail !

VI, 71. Brahmanical prayer at the receipt of

gifts.

1. The varied food which I consume in many places, my gold, my horses, and, too, my cows, goats, and sheep : everything whatsoever that I have re- ceived as a gift — may Agni, the priest, render that an auspicious offering !

2. The gift that has come to me by sacrifice, or without sacrifice, bestowed by the Fathers, granted by men, through which my heart, as it were, lights up with joy — may Agni, the priest, render that an auspicious offering!

3. The food that I, O gods, improperly consume,

IX. PRAYERS AND IMPRECATIONS FOR BRAHMANS. 1 97

(the food) I promise, intending to give of it (to the Brahmans), or not to give of it, by the might of mighty Vaisvanara (Agni) may (that) food be for me auspicious and full of honey!

XX, 127. A kuntapa-hymn.

A.

1. Listen, ye folks, to this : (a song) in praise of a hero shall be sung ! Six thousand and ninety (cows) did we get (when we were) with Kaurama among the Rasamas, —

2. Whose twice ten buffaloes move right along, together with their cows ; the height of his chariot just misses the heaven which recedes from its touch.

3. This one (Kaurama) presented the seer with a hundred jewels, ten chaplets, three hundred steeds, and ten thousand cattle.

B.

4. Disport thyself, O chanter, disport thyself as a bird upon a flowering tree ; thy tongue glides quickly over the lips as a razor over the strop.

5. The chanters with their pious song hurry on blithely as cows ; at home are their children, and at home the cows do they attend.

6. Bring hither, O chanter, thy poem, that which earns cattle and earns good things ! Among the gods (kings) place thy voice as a manly archer his arrow !

C.

7. Listen ye to the high praise of the king who rules over all peoples, the god who is above mortals, of Vaisvanara Parikshit !

I98 HYMNS OF THE ATHARVA-VEDA.

8. ' Parikshit has procured for us a secure dwell- ing, when he, the most excellent one, went to his seat/ (Thus) the husband in Kuru-land, when he founds his household, converses with his wife.

9. ' What may I bring to thee, curds, stirred drink, or liquor ? ' (Thus) the wife asks her husband in the kingdom of king Parikshit.

10. Like light the ripe barley runs over beyond the mouth (of the vessels). The people thrive merrily in the kingdom of king Parikshit.

D.

The people thrive merrily in the kingdom of king Parikshit.

D.

1 1. Indra has awakened the poet, saying : ' Arise, move about, and sing ; of me, the strong, verily, sing the praises ; full every pious one shall offer thee (sacrificial reward) ! '

12. Here, O cattle, ye shall be born, here, ye horses, here, ye domestics ! And Pfishan also, who bestows a thousand (cows) as sacrificial reward, settles down here.

13. May these cattle, O Indra, not suffer harm, and may their owner not suffer harm ; may the hostile folk, O Indra, may the thief not gain posses- sion of them !

14. We shout to the hero with hymn and song, we (shout) with a pleasing song. Take delight in our songs ; may we not ever suffer harm !

X.

COSMOGONIC AND THEOSOPHIC HYMNS.

XII, i. Hymn to goddess Earth.

i. Truth, greatness, universal order (rzta), strength, consecration, creative fervour (tapas), spiritual ex- altation (brahma), the sacrifice, support the earth. May this earth, the mistress of that which was and shall be, prepare for us a broad domain !

2. The earth that has heights, and slopes, and great plains, that supports the plants of manifold virtue, free from the pressure that comes from the midst of men, she shall spread out for us, and fit herself for us!

3. The earth upon which the sea, and the rivers and the waters, upon which food and the tribes of men have arisen, upon which this breathing, moving life exists, shall afford us precedence in drinking !

4. The earth whose are the four regions of space, upon which food and the tribes of men have arisen, which supports the manifold breathing, moving things, shall afford us cattle and other possessions also !

5. The earth upon which of old the first men unfolded themselves, upon which the gods overcame the Asuras, shall procure for us (all) kinds of cattle, horses, and fowls, good fortune, and glory !

6. The earth that supports all, furnishes wealth,

200 HYMNS OF THE ATHARVA-VEDA.

the foundation, the golden-breasted resting-place of all living creatures, she that supports Agni VaLsva- nara (the fire), and mates with Indra, the bull, shall furnish us with property !

7. The broad earth, which the sleepless gods ever attentively guard, shall milk for us precious honey, and, moreover, besprinkle us with glory !

8. That earth which formerly was water upon the ocean (of space), which the wise (seers) found out by their skilful devices ; whose heart is in the highest heaven, immortal, surrounded by truth, shall bestow upon us brilliancy and strength, (and place us) in supreme sovereignty !

9. That earth upon which the attendant waters jointly flow by day and night unceasingly, shall pour out milk for us in rich streams, and, moreover, besprinkle us with glory !

10. The earth which the Asvins have measured, upon which Vishmi has stepped out, which Indra, the lord of might, has made friendly to himself; she, the mother, shall pour forth milk for me, the son !

10. The earth which the Asvins have measured, upon which Vishmi has stepped out, which Indra, the lord of might, has made friendly to himself; she, the mother, shall pour forth milk for me, the son !

1 1. Thy snowy mountain heights, and thy forests, O earth, shall be kind to us ! The brown, the black, the red, the multi-coloured, the firm earth, that is protected by Indra, I have settled upon, not sup- pressed, not slain, not wounded.

12. Into thy middle set us, O earth, and into thy navel, into the nourishing strength that has grown up from thy body ; purify thyself for us ! The earth is the mother, and I the son of the earth ; Par^anya is the father ; he, too, shall save us !

13. The earth upon which they (the priests) in- close the altar (vedi), upon which they, devoted to all (holy) works, unfold the sacrifice, upon which

X. COSMOGONIC AND THEOSOPHIC HYMNS. 20I

are set up, in front of the sacrifice, the sacrificial posts, erect and brilliant, that earth shall prosper us, herself prospering !

14. Him that hates us, O earth, him that battles against us, him that is hostile towards us with his mind and his weapons, do thou subject to us, anticipating (our wish) by deed!

15. The mortals born of thee live on thee, thou supportest both bipeds and quadrupeds. Thine, O earth, are these five races of men, the mortals, upon whom the rising sun sheds undying light with his rays.

16. These creatures all together shall yield milk for us ; do thou, O earth, give us the honey of speech !

17. Upon the firm, broad earth, the all-begetting mother of the plants, that is supported by (divine) law, upon her, propitious and kind, may we ever pass our lives !

18. A great gathering-place thou, great (earth), hast become ; great haste, commotion, and agitation are upon thee. Great Indra protects thee unceas- ingly. Do thou, O earth, cause us to brighten as if at the sight of gold : not any one shall hate us !

19. Agni (fire) is in the earth, in the plants, the waters hold Agni, Agni is in the stones ; Agni is within men, Agnis (fires) are within cattle, within horses.

20. Agni glows from the sky, to Agni, the god, belongs the broad air. The mortals kindle Agni, the bearer of oblations, that loveth ghee.

21. The earth, clothed in Agni, with dark knees, shall make me brilliant and alert !

22. Upon the earth men give to the gods the sacrifice, the prepared oblation ; upon the earth

202 HYMNS OF THE ATHARVA-VEDA.

mortal men live pleasantly by food. May this earth give us breath and life, may she cause me to reach old age !

23. The fragrance, O earth, that has arisen upon thee, which the plants and the waters hold, which the Gandharvas and the Apsaras have partaken of, with that make me fragrant : not any one shall hate us !

24. That fragrance of thine which has entered into the lotus, that fragrance, O earth, which the immortals of yore gathered up at the marriage of Surya, with that make me fragrant : not any one shall hate us !

24. That fragrance of thine which has entered into the lotus, that fragrance, O earth, which the immortals of yore gathered up at the marriage of Surya, with that make me fragrant : not any one shall hate us !

25. That fragrance of thine which is in men, the loveliness and charm that is in male and female, that which is in steeds and heroes, that which is in the wild animals with trunks (elephants), the lustre that is in the maiden, O earth, with that do thou blend us : not any one shall hate us !

26. Rock, stone, dust is this earth ; this earth is supported, held together. To this golden-breasted earth I have rendered obeisance.

27. The earth, upon whom the forest-sprung trees ever stand firm, the all-nourishing, compact earth, do we invoke.

28. Rising or sitting, standing or walking, may we not stumble with our right or left foot upon the earth !

29. To the pure earth I speak, to the ground, the soil that has grown through the brahma (spiritual exaltation). Upon thee, that holdest nourishment, prosperity, food, and ghee, we would settle down, O earth !

30. Purified the waters shall flow for our bodies ;

X. COSMOGONIC AND THEOSOPHIC HYMNS. 203

what flows off from us that do we deposit upon him we dislike : with a purifier, O earth, do I purify myself!

31. Thy easterly regions, and thy northern, thy southerly (regions), O earth, and thy western, shall be kind to me as I walk (upon thee) ! May I that have been placed into the world not fall down !

32. Do not drive us from the west, nor from the east ; not from the north, and not from the south ! Security be thou for us, O earth : waylayers shall not find us, hold far away (their) murderous weapon!

33. As long as I look out upon thee, O earth, with Surya (the sun) as my companion, so long shall my sight not fail, as year followeth upon year !

34. When, as I lie, I turn upon my right or left side, O earth ; when stretched out we lie with our ribs upon thee pressing against (us), do not, O earth, that liest close to everything, there injure us !

35. What, O earth, I dig out of thee, quickly shall that grow again : may I not, O pure one, pierce thy vital spot, (and) not thy heart !

36. Thy summer, O earth, thy rainy season, thy autumn, winter, early spring, and spring ; thy decreed yearly seasons, thy days and nights shall yield us milk !

37. The pure earth that starts in fright away from the serpent, upon whom were the fires that are within the waters, she that delivers (to destruc- tion) the blasphemous Dasyus, she that takes the side of Indra, not of Wztra, (that earth) adheres to 6akra (mighty Indra), the lusty bull.

38. Upon whom rests the sacrificial hut (sadas) and the (two) vehicles that hold the soma (havir- dh&ne), in whom the sacrificial post is fixed, upon

204 HYMNS OF THE ATHARVA-VEDA.

whom the Brahma^as praise (the gods) with riks and samans, knowing (also) the ya^ur-formulas; upon whom the serving-priests (ritvig) are employed so that Indra shall drink the soma ; —

whom the Brahma^as praise (the gods) with riks and samans, knowing (also) the ya^ur-formulas; upon whom the serving-priests (ritvig) are employed so that Indra shall drink the soma ; —

39. Upon whom the seers of yore, that created the beings, brought forth with their songs the cows, they the seven active (priests), by means of the satra- offerings, the sacrifices, and (their) creative fervour (tapas) ;—

40. May this earth point out to us the wealth that wre crave ; may Bhaga (fortune) add his help, may Indra come here as (our) champion !

41. The earth upon whom the noisy mortals sing and dance, upon whom they fight, upon whom re- sounds the roaring drum, shall drive forth our enemies, shall make us free from rivals !

42. To the earth upon whom are food, and rice and barley, upon whom live these five races of men, to the earth, the wife of Par^anya, that is fattened by rain, be reverence !

43. The earth upon whose ground the citadels constructed by the gods unfold themselves, every region of her that is the womb of all, Pra^apati shall make pleasant for us !

44. The earth that holds treasures manifold in secret places, wealth, jewels, and gold shall she give to me ; she that bestows wealth liberally, the kindly goddess, wealth shall she bestow upon us !

45. The earth that holds people of manifold varied speech, of different customs, according to their habitations, as a reliable milch-cow that does not kick, shall she milk for me a thousand streams of wealth !

46. The serpent, the scorpion with thirsty fangs,

X. COSMOGONIC AND THEOSOPH1C HYMNS. 205

that hibernating torpidly lies upon thee ; the worm, and whatever living thing, O earth, moves in the rainy season, shall, when it creeps, not creep upon us : with what is auspicious (on thee) be gracious to us !

47. Thy many paths upon which people go, thy tracks for chariots and wagons to advance, upon which both good and evil men proceed, this road, free from enemies, and free from thieves, may we gain : with what is auspicious (on thee) be gracious to us !

48. The earth holds the fool and holds the wise, endures that good and bad dwell (upon her) ; she keeps company with the boar, gives herself up to the wild hog.

49. Thy forest animals, the wild animals homed in the woods, the man-eating lions, and tigers that roam; the ula, the wolf, mishap, injury (rzkshika), and demons (rakshas), O earth, drive away from us !

50. The Gandharvas, the Apsaras, the Arayas and Kimidins; the Pi^a^as and all demons (rakshas), these, O earth, hold from us !

51. The earth upon whom the biped birds fly together, the flamingoes, eagles, birds of prey, and fowls; upon whom Matarisvan, the wind, hastens, raising the dust, and tossing the trees — as the wind blows forth and back the flame bursts after ; —

52. The earth upon whom day and night jointly, black and bright, have been decreed, the broad earth covered and enveloped with rain, shall kindly place us into every pleasant abode !

The earth upon whom day and night jointly, black and bright, have been decreed, the broad earth covered and enveloped with rain, shall kindly place us into every pleasant abode !

53. Heaven, and earth, and air have here given me expanse ; Agni, Surya, the waters, and all the gods together have given me wisdom.

206 HYMNS OF THE ATHARVA-VEDA.

54. Mighty am I, 'Superior' (uttara) by name, upon the earth, conquering am I, all-conquering, completely conquering every region.

55. At that time, O goddess, when, spreading (prathamana) forth, named (przthivi * broad ') by the gods, thou didst extend to greatness, then pros- perity did enter thee, (and) thou didst fashion the four regions.

56. In the villages and in the wilderness, in the assembly-halls that are upon the earth ; in the gatherings, and in the meetings, may we hold forth agreeably to thee !

57. As dust a steed did she, as soon as she was born, scatter these people, that dwelt upon the earth, she the lovely one, the leader, the guardian of the world, that holds the trees and plants.

58. The words I speak, honied do I speak them : the things I see they furnish me with. Brilliant I am and alert : the others that rush (against me) do I beat down.

59. Gentle, fragrant, kindly, with the sweet drink (kilala) in her udder, rich in milk, the broad earth together with (her) milk shall give us courage !

60. She whom Visvakarman (the creator of all) did search out by means of oblations, when she had entered the surging (flood of the) atmosphere, she, the vessel destined to nourish, deposited in a secret place, became visible (to the gods) and the (heavenly) mothers.

61. Thou art the scatterer of men, the broadly expanding Aditi that yields milk according to wish. What is wanting in thee Pra^apati, first-born of the divine order (ma), shall supply for thee !

62. Thy laps, O earth, free from ailment, free

X. C0SM0G0NIC AND THEOSOPHIC HYMNS. 207

from disease, shall be produced for us ! May we attentively, through our long lives, be bearers of bali-offerings to thee !

63. O mother earth, kindly set me down upon a well-founded place! With (father) heaven co- operating, O thou wise one, do thou place me into happiness and prosperity !

XIII, 1. Prayer for sovereign power addressed to the god Rohita and his female Rohmi.

1. Rise up, O steed, that art within the waters, enter this kingdom, rich in liberal gifts ! Rohita (the red sun) who has begotten this all, shall keep thee well-supported for sovereignty !

2. The steed that is within the waters has risen up : ascend upon the clans that are sprung from thee ! Furnishing soma, the waters, plants, and cows, cause thou four-footed and two-footed creatures to enter here !

3. Do ye, strong Maruts, children of Prism (the cloud), allied with Indra, crush the enemies ! Rohita shall hear you, that give abundant gifts, the thrice seven Maruts, who take delight in sweet (nourish- ment) !

3. Do ye, strong Maruts, children of Prism (the cloud), allied with Indra, crush the enemies ! Rohita shall hear you, that give abundant gifts, the thrice seven Maruts, who take delight in sweet (nourish- ment) !

4. Rohita has climbed the heights, he has ascended them, he, the embryo of women, (has ascended) the womb of births. Closely united with these women they found out the six broad (direc- tions); spying out a road he has brought hither sovereignty.

5. Hither to thee Rohita has brought sovereignty; he has dispersed the enemies : freedom from danger has resulted for thee. To thee heaven and earth

208 HYMNS OF THE ATHARVA-VEDA.

together with the revati and .sakvari-stanzas shall yield gifts at will !

6. Rohita produced heaven and earth ; there Paramesh^in (the lord on high) extended the thread (of the sacrifice). There A^a Ekapada (the one- footed goat, the sun) did fix himself; he made firm the heavens and earth with his strength.

7. Rohita made firm heaven and earth, by him the (heavenly) light was established, by him the firmament. By him the atmosphere and the spaces were measured out, through him the gods obtained immortality.

8. Rohita did ponder the multiform (universe) while preparing (his) climbings and advances. Having ascended the heaven with great might, he shall anoint thy royalty with milk and ghee !

9. All thy climbings, advances, and all thy ascents with which thou, (Rohita, the sun), fillest the heavens and the atmosphere, having strengthened thyself with their brahma and payas (spiritual and physical essence) do thou keep awake (do thou watch over) among the people in the kingdom of the (earthly) Rohita (the king) !

10. The peoples that have originated from thy tapas (heat, or creative fervour), have followed here the calf, the gayatri. They shall enter thee with kindly spirit ; the calf Rohita with its mother shall come on !

11. High on the firmament Rohita has stood, a youth, a sage, begetting all forms. As Agni he shines with piercing light, in the third space he did assume lovely (forms).

12. A bull with a thousand horns, Catavedas (fire), endowed with sacrifices of ghee, carrying

X. COSMOGONIG AND THEOSOPHIC HYMNS. 209

soma upon his back, rich in heroes, he shall, when implored, not abandon me, nor may I abandon thee: abundance in cattle and abundance in heroes procure for me !

13. Rohita is the generator of the sacrifice, and its mouth ; to Rohita I offer oblations with voice, ear, and mind. To Rohita the gods resort with glad mind : he shall cause me to rise through eleva- tion derived from the assembly !

14. Rohita arranged a sacrifice for Vuvakarman ; from it these brilliant qualities have come to me. Let me announce thy origin over the extent of the world !

15. Upon thee have ascended the brzhati and the pahkti (metres), upon thee the kakubh with splendour, O Gatavedas. Upon thee the vasha/-call, whose syllables make an ush//ih&, has ascended, upon thee Rohita with his seed has ascended.

Let me announce thy origin over the extent of the world !

15. Upon thee have ascended the brzhati and the pahkti (metres), upon thee the kakubh with splendour, O Gatavedas. Upon thee the vasha/-call, whose syllables make an ush//ih&, has ascended, upon thee Rohita with his seed has ascended.

16. This one clothes himself in the womb of the earth, this one clothes himself in heaven, and in the atmosphere. This one at the station of the brown (sun) did attain unto the worlds of light.

1 7. O V^aspati (lord of speech), the earth shall be pleasant to us, pleasant our dwelling, agreeable our couches ! Right here life's breath shall be to our friend; thee, O ParameshMin, Agni shall envelop in life and lustre !

18. O Va/£aspati, the five seasons that we have, which have come about as the creation of VLsva- karman, right here (they and) life's breath shall be to our friend; thee, O Paramesh/^in, Rohita shall envelop in life and lustre !

19. O Va/£aspati, good cheer and spirit, cattle in our stable, children in our wombs beget thou ! Right

[42] p

2IO HYMNS OF THE ATHARVA-VEDA.

here life's breath shall be to our friend; thee, O Paramesh/^in, I envelop in life and lustre.

20. God Savitar and Agni shall envelop thee, Mitra and Vanma surround thee with lustre ! Tread- ing down all powers of grudge come thou hither : thou hast made this kingdom rich in liberal gifts.

21. Thou, O Rohita, whom the brindled cow, harnessed at the side, carries, goest with brilliance, causing the waters to flow.

22. Devoted to Rohita is Rohmi his mistress, with beautiful colour (complexion), great, and lustrous: through her may we conquer booty of every descrip- tion, through her win every battle !

23. This seat, Rohi/rf, belongs to Rohita; yonder is the path on which the brindled (female) goes ! Her the Gandharvas and the Kasyapas lead forth, her the sages guard with diligence.

24. The radiant bay steeds of the sun, the im- mortal, ever draw the delightful chariot. Rohita, the drinker of ghee, the shining god, did enter the variegated heavens.

25. Rohita, the sharp-horned bull, who surpasses Agni and surpasses Surya, who props up the earth and the sky, out of him the gods frame the creations.

26. Rohita ascended the heaven from the great flood ; Rohita has climbed all heights.

27. Create (the cow) that is rich in milk, drips with ghee : she is the milch-cow of the gods that does not refuse! Indra shall drink the Soma, there shall be secure possession ; Agni shall sing praises : the enemies do thou drive out !

28. Agni kindled, spreads his flames, fortified by ghee, sprinkled with ghee. Victorious, all-conquering Agni shall slay them that are my rivals !

X. COSMOGONIC AND THEOSOPHIC HYMNS. 211

29. He shall slay them, shall burn the enemy that battles against us ! With the flesh-devouring Agni do we burn our rivals.

30. Smite them down, O Indra, with the thunder- bolt, with thy (strong) arm ! Then have I over- powered my rivals with Agni's brilliant strengths.

211

29. He shall slay them, shall burn the enemy that battles against us ! With the flesh-devouring Agni do we burn our rivals.

30. Smite them down, O Indra, with the thunder- bolt, with thy (strong) arm ! Then have I over- powered my rivals with Agni's brilliant strengths.

31. O Agni, subject our rivals to us; confuse, O B/zhaspati, the kinsman that is puffed up ! O Indra and Agni, O Mitra and Vanma, subjected they shall be, unable to vent their wrath against us !

32. Do thou, god Surya (the sun), when thou risest, beat down my rivals, beat them down with a stone : they shall go to the nethermost darkness !

33. The calf of Viri^*, the bull of prayers, carry- ing the bright (soma) upon his back, has ascended the atmosphere. A song accompanied by ghee they sing to the calf; himself brahma (spiritual exalta- tion) they swell him with their brahma (prayer).

34. Ascend the heavens, ascend the earth ; sovereignty ascend thou, and possessions ascend thou ! Offspring ascend thou, and immortality ascend thou, unite thy body with Rohita !

35. The gods that hold sovereignty, who go about the sun, with these allied, Rohita, kindly disposed, shall bestow sovereignty upon thee !

36. The sacrifices purified by prayer lead thee forth ; the bay steeds that travel upon the road carry thee : thou shinest across the swelling ocean.

37. In Rohita who conquers wealth, conquers cattle, and conquers booty, heaven and earth are fixed. Of thee that hast a thousand and seven births, let me announce the origin over the extent of the world !

38. Glorious thou goest to the intermediate direc-

p 2

212 HYMNS OF THE ATHARVA-VEDA,

tions and the directions (of space), glorious (in the sight) of animals and the tribes of men, glorious in the lap of the earth, of Aditi : may I like Savitar be lovely !

39. Being yonder thou knowest (what takes place) here; being here thou beholdest these things. Here (men) behold the inspired sun that shines upon the sky.

40. A god thou praisest the gods, thou movest within the flood. They kindle (him), a universal fire ; him the highest sages know.

41. Below the superior (region), above the inferior (region) here, the cow has arisen supporting (her) calf by the foot. Whither is she turned ; to which half (of the universe), forsooth, has she gone away ; where, forsooth, does she beget ? Verily not in this herd !

42. One-footed, two-footed, four-footed is she ; eight-footed, nine-footed became she, the thousand- syllabled (consisting of thousand elements) pankti (quinary stanza) of the universe : the oceans from her flow forth upon (the world).

43. Ascending the heaven, immortal, receive kindly my song ! The sacrifices purified by prayer lead thee forth ; the bay steeds that travel upon the road carry thee.

44. That do I know of thee, O immortal, where thy march is upon the sky, where thy habitation is in the highest heaven.-

43. Ascending the heaven, immortal, receive kindly my song ! The sacrifices purified by prayer lead thee forth ; the bay steeds that travel upon the road carry thee.

44. That do I know of thee, O immortal, where thy march is upon the sky, where thy habitation is in the highest heaven.-

45. Surya (the sun) surveys the sky, Surya the earth, Surya the waters. Surya is the single eye of being : he has ascended the great heavens.

46. The broad (directions) where the fagots that fence in (the fire), the earth turned itself into a fire-

X. COSMOGONIC AND THEOSOPHIC HYMNS. 213

altar. There Rohita laid on for himself these two fires, cold and heat.

47. Laying on cold and heat, using the moun- tains as sacrificial posts, the two fires of Rohita who knows the (heavenly) light, into which (the fires) rain (flowed) as ghee, carried out the sacrifice.

48. The fire of Rohita who knows the (heavenly) light is kindled by prayer. From it heat, from it cold, from it the sacrifice was produced.

49. The two fires swelling through prayer, in- creased through prayer, sacrificed into with prayer ; the two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the sacrifice.

50. One is deposited in truth, the other is kindled in the waters. The two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the sacrifice.

51. The fire which the wind brightens up, and that which Indra and Brahma/zaspati (brighten up), the two fires of Rohita who knows the (heavenly) light, kindled through prayer, carried out the sacrifice.

52. Having fashioned the earth into an altar, having made the heavens (his) sacrificial reward, then having made heat into fire, Rohita created all that has breath through rain (serving) as ghee.

53. Rain fashioned itself into ghee, heat into fire, the earth into an altar. Then Agni by (his) songs fashioned the high mountains.

54. Having fashioned by means of songs the high (mountains), Rohita spake to the earth : In thee all shall be born, what is and what shall be.

55. The sacrifice first, (and then) what is and

214 HYMNS OF THE ATHARVA-VEDA.

what shall be was born. From that this all was born, and whatever here appears, brought hither by the sage Rohita.

56. He who kicks a cow with his foot, and he who micturates towards the sun — of thee do I tear out the root; thou shalt henceforth not cast a shadow !

57. Thou that passest across me, casting thy shadow against me, between me and the fire — of thee do I tear out the root ; thou shalt henceforth not cast a shadow !

58. He, O god Surya, that to-day passes between thee and me, upon him our evil dream, our foulness, and our misfortunes do we wipe off.

59. May we not miss our way, may we not, O Indra, miss the sacrifice of him that presses the soma ; may not the powers of grudge intercept us !

60. The (guiding) thread stretched out among the gods, that accomplishes the sacrifice, that, by pour- ing oblations, may we attain !

59. May we not miss our way, may we not, O Indra, miss the sacrifice of him that presses the soma ; may not the powers of grudge intercept us !

60. The (guiding) thread stretched out among the gods, that accomplishes the sacrifice, that, by pour- ing oblations, may we attain !

XI, 5. Glorification of the sun, or the primeval principle, as a Brahman disciple.

1. The Brahma/£arin (Brahmanical disciple) moves inciting both hemispheres of the world ; in him the gods are harmonised. He holds the heavens and the earth, he fills the teacher with creative fervour (tapas).

2. The fathers, the divine folk, and all the gods severally follow the Brahmaiarin ; the Gandharvas did go after him, six thousand three hundred and thirty-three. He fills all the gods with creative fervour.

X. COSMOGONIC AND THEOSOPHIC HYMNS. 215

3. When the teacher receives the Brahma^arin as a disciple, he places him as a foetus inside (of his body). He carries him for three nights in his belly: when he is born the gods gather about to see him.

4. This earth is (his first) piece of firewood, the heaven the second, and the atmosphere also he fills with (the third) piece of firewood. The Brahma- Mrin fills the worlds with his firewood, his girdle, his asceticism, and his creative fervour.

5. Prior to the brahma (spiritual exaltation) the Brahmaiarin was born ; clothed in heat, by creative fervour he arose. From him sprung the brahma^am (Brahmanic life) and the highest brahma, and all the gods together with immortality (amrzta).

6. The Brahma^drin advances, kindled by the firewood, clothed in the skin of the black antelope, consecrated, with long beard. Within the day he passes from the eastern to the northern sea; gather- ing together the worlds he repeatedly shapes them.

7. The BrahmaMrin, begetting the brahma, the waters, the world, Pra^apati ParameshMin (he that stands in the highest place), and Vira^, having become an embryo in the womb of immortalitv. having, forsooth, become Indra, pierced the Asuras.

8. The teacher fashioned these two hemispheres of the world, the broad and the deep, earth and heaven. These the Brahma^drin guards with his creative fervour (tapas) : in him the gods are har- monised.

9. This broad earth and the heaven the Brahma- >£arin first brought hither as alms. Having made these into two sticks of firewood he reveres them ; upon them all beings have been founded.

2l6 HYMNS OF THE ATHARVA-VEDA.

10. One is on the hither side, the other on the farther side of the back of the heavens ; secretly are deposited the two receptacles of the brahma/zam (Brahmanic life). These the Brahmaiarin protects by his tapas (creative fervour) ; understanding^ he performs that brahma (spiritual exaltation) solely.

ii. One on the hither side, the other away from the earth, do the two Agnis come together between these two hemispheres (of the world). To them adhere the rays firmly; the Brahma/£arin by his tapas (creative fervour) enters into the (rays).

ii. One on the hither side, the other away from the earth, do the two Agnis come together between these two hemispheres (of the world). To them adhere the rays firmly; the Brahma/£arin by his tapas (creative fervour) enters into the (rays).

12. Shouting forth, thundering, red, white he carries a great penis along the earth. The Brahma- /?arin sprinkles seed upon the back of the earth ; through it the four directions live.

1 3. Into fire, the sun, the moon, Matamvan (wind), and the waters, the Brahma/£arin places the firewood; the lights from these severally go into the clouds, from them come sacrificial butter, the purusha (primeval man), rain, and water.

14. Death is the teacher, (and) Varima, Soma, the plants, milk ; the clouds were the warriors : by these this light has been brought hither.

^15. Varu/za, having become the teacher, at home prepares the ghee solely. Whatever he desired from Pra^apati, that the Brahma^&rin furnished, as Mitra (a friend) from his own atman (spirit, or person).

16. The Brahma^arin is the teacher, the Brahma- /£arin Pra^apati. Pra^apati rules (shines forth, vi ra^ati) ; Vira^- (heavenly power, or light) became Indra, the ruler.

17. Through holy disciplehood (brahma^aryam), through tapas (creative fervour), the king protects

X. COSMOGONIC AND THEOSOPHIC HYMNS. 21 7

his kingdom. The teacher by (his own) brahma- /£aryam (holy life) seeks (finds) the BrahmaMrin.

1 8. Through holy disciplehood the maiden obtains a young husband, through holy disciplehood the steer, the horse seeks to obtain fodder.

19. Through holy disciplehood, through creative fervour, the gods drove away death. Indra, forsooth, by his holy disciplehood brought the light to the gods.

20. The plants, that which was and shall be, day and night, the tree, the year along with the seasons, have sprung from the BrahmaMrin.

21. The earthly and the heavenly animals, the wild and the domestic, the wingless and the winged (animals), have sprung from the Brahma/£arin.

22. All the creatures of Pra^apati (the creator) severally carry breath in their souls. All these the brahma, which has been brought hither in the Brahma^arin, protects.

23. This, that was set into motion by the gods, that is insurmountable, that moves shining, from it has sprung the brahma^am (Brahmanical life), the highest brahma, and all the gods, together writh immortality (amrzta).

24. 25. The Brahma/£arin carries the shining brahma : into this all the gods are woven. Pro- ducing in-breathing and out-breathing, as well as through-breathing ; speech, mind, heart, brahma, and wisdom, do thou furnish us with sight, hearing, glory, food, semen, blood, and belly !

26. These things the Brahma/£arin fashioned upon the back of the (heavenly) water. He stood in the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the earth, brown and ruddy.

2l8 HYMNS OF THE ATHARVA-VEDA.

He stood in the sea kindled with tapas (creative fervour). He, when he has bathed, shines vigorously upon the earth, brown and ruddy.

2l8 HYMNS OF THE ATHARVA-VEDA.

XI, 4. Pra^a, life or breath, personified as the supreme spirit.

1. Reverence to Pra^a, to whom all this (universe) is subject, who has become the lord of the all, on whom the all is supported !

2. Reverence, O Pra/za, to thy roaring (wind), reverence, O Pra/za, to thy thunder, reverence, O Pra/za, to thy lightning, reverence, O Pra^a, to thy rain !

3. When Pra/za calls aloud to the plants with his thunder, they are fecundated, they conceive, and then are produced abundant (plants).

4. When the season has arrived, and Pra/za calls aloud to the plants, then everything rejoices, what- soever is upon the earth.

5. When Pra/za has watered the great earth with rain, then the beasts rejoice ; (they think) : ' strength, forsooth, we shall now obtain/

6. When they had been watered by Pra^a, the plants spake in concert : ' thou hast, forsooth, pro- longed our life, thou hast made us all fragrant.'

7. Reverence be, O Pra/za, to thee coming, reve- rence to thee going; reverence to thee standing, and reverence, too, to thee sitting !

8. Reverence be to thee, O Pra^a, when thou breathest in (pra/zate), reverence when thou breath- est out ! Reverence be to thee when thou art turned away, reverence to thee when thou art turned hither : to thee, entire, reverence be here !

9. Of thy dear form, O Pra#a, of thy very dear form, of the healing power that is thine, give unto us, that we may live !

X. COSMOGONIC AND THEOSOPHIC HYMNS. 219

10. Pra/za clothes the creatures, as a father his dear son. Pr&#a, truly, is the lord of all, of all that breathes, and does not breathe.

11. Prd^a is death, Prci;za is fever. The gods worship Pra/za. Pra/za shall place the truth-speaker in the highest world !

1 2. Pra/za is Vira£* (power, lustre), Pri/za is DeshM (the divinity that guides) : all worship Pra?za. Prd/za verily is sun and moon. They call Pra/za Pra^apati.

13. Rice and barley are in-breathing and out- breathing. Pra/za is called a steer. In-breathing, forsooth, is founded upon barley ; rice is called out- breathing.

14. Man breathes out and breathes in when within the womb. When thou, O Pra/za, quickenest him, then is he born again.

15. They call Pra/za Matamvan (the wind); Pra/za, forsooth, is called Vata (the wind). The past and the future, the all, verily is supported upon Pra/za.

16. The holy (atharva/za) plants, the magic (angi- rasa) plants, the divine plants, and those produced by men, spring forth, when thou, O Pra/za, quick- enest them.

1 7. When Pra/za has watered the great earth with rain, then the plants spring forth, and also every sort of herb.

18. Whoever, O Pra/za, knows this regarding thee, and (knows) on what thou art supported, to him all shall offer tribute in yonder highest world.

1 7. When Pra/za has watered the great earth with rain, then the plants spring forth, and also every sort of herb.

18. Whoever, O Pra/za, knows this regarding thee, and (knows) on what thou art supported, to him all shall offer tribute in yonder highest world.

19. As all these creatures, O Pra/za, offer thee tribute, so they shall offer tribute (in yonder world) to him who hears thee, O far-famed one !

20. He moves as an embryo within the gods ;

2 20 HYMNS OF THE ATHARVA-VEDA.

having arrived, and being in existence, he is born again. Having arisen he enters with his mights the present and the future, as a father (goes to) his son.

21. When as a swan he rises from the water he does not withdraw his one foot. If in truth he were to withdraw it, there would be neither to-day, nor to-morrow, no night and no day, never would the dawn appear.

22. With eight wheels, and one felloe he moves, containing a thousand sounds (elements), upward in the east, downward in the west. With (his) half he produced the whole world : what is the visible sign of his (other) half?

23. He who rules over this (all) derived from every source, and over everything that moves — ■ reverence be to thee, O Pra/za, that wieldest a swift bow against others (the enemies) !

24. May Pri^a, who rules over this (all) derived from every source, and over everything that moves, (may he) unwearied, strong through the brahma, adhere to me !

25. Erect he watches in those that sleep, nor does he lie down across. No one has heard of his sleep- ing in those that sleep.

26. O Pra^a, be not turned away from me, thou shalt not be other than myself! As the embryo of the waters (fire), thee, O Pra^a, do bind to me, that I may live.

IX, 2. Prayer to Kama (love), personified as a primordial power.

1. To the bull that slays the enemy, to K&ma, do I render tribute with ghee, oblation, and (sacrificial)

X. COSMOGONIC AND THEOSOPHIC HYMNS. 221

melted butter. Do thou, since thou hast been ex- tolled, hurl down my enemies by thy great might !

2. The evil dream which is offensive to my mind and eye, which harasses and does not please me, that (dream) do I let loose upon my enemy. Having praised Kama may I prevail!

3. Evil dreams, O Kama, and misfortune, O Kama, childlessness, ill-health, and trouble, do thou, a strong lord, let loose upon him that designs evil against us !

4. Drive them away, O Kama, thrust them away,

0 Kama; may they that are my enemies fall into trouble ! When they have been driven into the nethermost darkness, do thou, O Agni, burn up their dwelling-places !

5. That milch-cow, O Kama, whom the sages call Va/£ Vira^* (ruling, or resplendent speech), is said to be thy daughter; by her drive away my enemies ; breath, cattle, and life shall give them a wide birth !

6. With the strength of Kama, Indra, king Varu;za, and Vishnu, with the impelling force (savena) of Savitar, with the priestly power of Agni, do

6. With the strength of Kama, Indra, king Varu;za, and Vishnu, with the impelling force (savena) of Savitar, with the priestly power of Agni, do

1 drive forth the enemies, as a skilled steersman a boat.

7. My sturdy guardian, strong Kama, shall pro- cure for me full freedom from enmity! May the gods collectively be my refuge, may all the gods respond to this, my invocation !

8. Taking pleasure in this (sacrificial) melted butter, and ghee, do ye, (O gods), of whom Kama is the highest, be joyful in this place, procuring for me full freedom from enmity !

9. O Indra and Agni, and Kama, having formed an alliance, do' ye hurl down my enemies; when

22 2 HYMNS OF THE ATHARVA-VEDA.

they have fallen into the nethermost darkness, do thou, O Agni, burn up after them their dwelling- places !

10. Slay thou, O Kama, those that are my ene- mies, hurl them down into blind darkness. Devoid of vigour, without sap let them all be ; they shall not live a single day !

n. Kdma has slain those that are my enemies, a broad space has he furnished me to thrive in. May the four directions of space bow down to me, and the six broad (regions) carry ghee to me !

12. They (the enemies) shall float down like a boat cut loose from its moorings ! There is no returning again for those who have been struck by our missiles.

13. Agni is a defence, Indra a defence, Soma a defence. May the gods, who by their defence ward off (the enemy), ward him off !

14. With his men reduced, driven out, the hated (enemy) shall go, shunned by his own friends ! And down upon the earth do the lightnings alight ; may the strong god crush your enemies !

15. This mighty lightning supports both move- able and immoveable things, as well as all thunders. May the rising sun by his resources and his majesty hurl down my enemies, he the mighty one !

16. With that triple-armoured powerful covering of thine, O Kama, with the charm that has been made into an invulnerate armour spread (over thee), with that do thou drive away those who are my enemies ; may breath, cattle, and life give them a wide berth !

17. With the weapon with which the god drove forth the Asuras, with which Indra led the Dasyus

X. COSMOGONIC AND THEOSOPHIC HYMNS. 223

to the nethermost darkness, with that do thou, O Kama, drive forth far away from this world those who are my enemies !

1 8. As the gods drove forth the Asuras, as Indra forced the demons into the nethermost darkness, thus do thou, O Kama, drive forth far away from this world those who are my enemies !

19. Kama was born at first; him neither the gods, nor the Fathers, nor men have equalled. To these art thou superior, and ever great ; to thee, O Kama, do I verily offer reverence.

20. As great as are the heavens and earth in extent, as far as the waters have swept, as far as fire; to these art thou superior, &c.

To these art thou superior, and ever great ; to thee, O Kama, do I verily offer reverence.

20. As great as are the heavens and earth in extent, as far as the waters have swept, as far as fire; to these art thou superior, &c.

21. Great as are the directions (of space) and the intermediate direction on either side, great as are the regions and the vistas of the sky ; to these art thou superior, &c.

22. As many bees, bats, kururu-worms, as many vaghas and tree-serpents as there are ; to these art thou superior, &c.

23. Superior art thou to all that winks (lives), superior to all that stands still (is not alive), superior to the ocean art thou, O K&ma, Manyu ! To these art thou superior, &c.

24. Not, surely, does the wind equal Kama, not the fire, not the sun, and not the moon. To these art thou superior, &c.

25. With those auspicious and gracious forms of thine, O Kama, through which what thou wilst becometh real, with these do thou enter into us, and elsewhere send the evil thoughts !

2 24 HYMNS OF THE ATHARVA-VEDA.

XIX, 53. Prayer to Kala (time), personified as a primordial power.

1. Time, the steed, runs with seven reins (rays), thousand-eyed, ageless, rich in seed. The seers, thinking holy thoughts, mount him, all the beings (worlds) are his wheels.

2. With seven wheels does this Time ride, seven naves has he, immortality is his axle. He carries hither all these beings (worlds). Time, the first god, now hastens onward.

3. A full jar has been placed upon Time ; him; verily, we see existing in many forms. He carries away all these beings (worlds) ; they call him Time in the highest heaven.

4. He surely did bring hither all the beings (worlds), he 'surely did encompass all the beings (worlds). Being their father, he became their son ; there is, verily, no other force, higher than he.

5. Time begot yonder heaven, Time also (begot) these earths. That which was, and that which shall be, urged forth by Time, spreads out.

6. Time created the earth, in Time the sun burns. In Time are all beings, in Time the eye looks abroad.

7. In Time mind is fixed, in Time breath (is fixed), in Time names (are fixed) ; when Time has arrived all these creatures rejoice.

8. In Time tapas (creative fervour) is fixed; in Time the highest (being is fixed) ; in Time brahma (spiritual exaltation) is fixed; Time is the lord of everything, he was the father of Pra^apati.

9- By him this (universe) was urged forth, by him

X. COSMOGONIC AND THEOSOPHIC HYMNS. 2 25

it was begotten, and upon him this (universe) was founded. Time, truly, having become the brahma (spiritual exaltation), supports Paramesh/^in (the highest lord).

10. Time created the creatures (pra^a^), and Time in the beginning (created) the lord of creatures (Pra^apati); the self-existing Kasyapa and the tapas (creative fervour) from Time were born.

XIX, 54. Prayer to Kala (time), personified as a primordial power.

10. Time created the creatures (pra^a^), and Time in the beginning (created) the lord of creatures (Pra^apati); the self-existing Kasyapa and the tapas (creative fervour) from Time were born.

XIX, 54. Prayer to Kala (time), personified as a primordial power.

1. From Time the waters did arise, from Time the brahma (spiritual exaltation), the tapas (creative fervour), the regions (of space did arise). Through Time the sun rises, in Time he goes down again.

2. Through Time the wind blows, through Time (exists) the great earth ; the great sky is fixed in Time. In Time the son (Pra^apati) begot of yore that which was, and that which shall be.

3. From Time the Rzks arose, the Ya^us was born from Time ; Time put forth the sacrifice, the imperishable share of the gods.

4. Upon Time the Gandharvas and Apsarases are founded, upon Time the worlds (are founded), in Time this Angiras and Atharvan rule over the heavens.

5. Having conquered this world and the highest world, and the holy (pure) worlds (and) their holy divisions ; having by means of the brahma (spiritual exaltation) conquered all the worlds, Time, the highest God, forsooth, hastens onward.

I>]

226 HYMNS OF THE ATHARVA-VEDA.

XI, 7. Apotheosis of the u&Mishta, the leavings of the sacrifice.

1. In the ukMishiB. are deposited name (quality) and form, in the u/&£^ish/fa the world is deposited. Within the u^^ish/a Indra and Agni, and the all are deposited.

2. In the u/£>Mish/a heaven and earth, and all beings, are deposited ; in the u/£Mish/a are deposited the waters, the ocean, the moon, and the wind.

3. In the u^Mish/a are both being and non-being, death, strength (food), and Pra^apati. The (creatures) of the world are founded upon the ui^ish/a ; (also) that which is confined and that which is free, and the grace in me.

4. He who fastens what is firm, the strong, the leader, the brahma, the ten creators of the all, the divinities, are fixed on all sides to the u/£/£/£ish/a as the (spokes of the) wheel to the nave.

5. jRik, Saman, and Ya^us, the singing of the samans, their introductions, and the stotras are in the u^Mish/a. The sound ' him ' is in the u^^ish/a, and the modulations and the music of the saman. That is in me.

6. The prayer to Indra and Agni (aindragnam), the call to the soma, as it is being purified (pava- manam), the mahanamni-verses, the singing of the mah&vrata, (these) divisions of the service are in the u>£y£/£ish/a, as the embryo in the mother.

7. The ceremony of the consecration of the king (ra£*asuya), the va^apeya, the agnishfoma, and the cattle-sacrifice belonging to it, the arka and the horse-sacrifice, and the most delightful (sacrifice) for which fresh barhis is strewn, are in the u^Aish/a.

X. COSMOGONIC AND THEOSOPHIC HYMNS. 22 7

The ceremony of the consecration of the king (ra£*asuya), the va^apeya, the agnishfoma, and the cattle-sacrifice belonging to it, the arka and the horse-sacrifice, and the most delightful (sacrifice) for which fresh barhis is strewn, are in the u^Aish/a.

X. COSMOGONIC AND THEOSOPHIC HYMNS. 22 7

8. The preparation of the sacred fire (agny&- dheyam), the consecration for the soma-sacrifice (diksha), the sacrifice by which (special) wishes are fulfilled, together with the metres, the sacrifices that have passed out, and the extended sacrifices (satra), are founded upon the u^Mish/a.

9. The agnihotra, faith, the call vasha/, vows and asceticism, sacrificial rewards, what is sacrificed (to the gods) and given (to the priests) are contained in the u/£/£/£ish/a.

10. The (soma-sacrifice) that lasts one night (ekaratra), and that which lasts two nights (dviratra), the (condensed soma-sacrifice called) sadya^kri, and (that which is called) prakri, the (songs called) ukthya, are woven and deposited in the ui^ish^a; (also the parts) of the sacrifice subtle through (higher) knowledge.

11. The soma-sacrifice that lasts four nights (/£aturatra), five nights (pa&£aratra), six nights (slWratra), and along (with them) those that last double the time ; the sixteenfold stotra (shodaiin), and the soma-sacrifice that lasts seven nights (saptaratra), all the sacrifices which were founded upon immortality (amrzta), were begotten of the u,&£/£ish/a.

12. The pratihara-passages (in the saman-songs), and their final syllables, the (soma-sacrifices called) vlsva^it and abhi^it, the soma-sacrifice that ends with the day (sahna), and that which lasts into the next day (atiratra), are in the u/£^ish/a — the soma-sacrifice also that lasts twelve days. That is in me.

13. Liberality, accomplishment, possession, the call svadha, nurture, immortality (amrz'ta), and might,

Q 2

2 28 HYMNS OF THE ATHARVA-VEDA.

all inner desires are satisfied according to wish in the u/£Mish/a.

14. The nine earths, oceans, heavens, are founded upon the u^/^ish/a. The sun shines in the uM/iishta, and day and night also. That is in me.

1 5. The (soma-sacrifice called) upahavya, the offer- ing on the middle day of a sacrifice lasting a year (vishuvant), and the sacrifices that are secretly pre- sented, UiMish/a, the sustainer of the universe, the father of the generator (Pra^apati), supports.

16. U^//ish/a, the father of the generator, the grandson of the spirit (asu), the primal ancestor (grandfather), the ruler of the universe, the lusty bull dwells upon the earth.

17. Order (rz'ta), truth (satya), creative fervour (tapas), sovereignty, asceticism, law and works ; past, future, strength, and prosperity, are in the u/£/£^ish/a — force in force.

18. Success, might, plans, dominion, sovereignty, the six broad (regions), the year, libation (ida), the orders to the priests (praisha), the draughts of soma (graha), oblations (are founded) upon the uMAishfa.

18. Success, might, plans, dominion, sovereignty, the six broad (regions), the year, libation (ida), the orders to the priests (praisha), the draughts of soma (graha), oblations (are founded) upon the uMAishfa.

19. The (liturgies called) /£aturhotara/£, the aprt- hymns, the triennial sacrifices, the (formulas called) nivid, the sacrifices, the priestly functions, the cattle- sacrifice and the soma-oblations connected with it, are in the u/£Mish^a.

20. The half-months and months, the divisions of the year together with the seasons, the resounding waters, thunder, the great Vedic canon (miti) are in the u/^Mish/a.

21. Pebbles, sand, stones, herbs, plants, grass, clouds, lightning, rain, are attached to, and are founded upon the ukkk\$\fa.

X. COSMOGONIC AND THEOSOPHIC HYMNS. 2 29

22. Success, attainment, accomplishment, control, greatness, prosperity, supreme attainment, and well- being rest upon, rest in, have been deposited in the ukkkishtdL.

23. Whatever breathes with breath, and sees with sight, all gods in the heavens, founded upon heaven, were born of the u/£/£^ish/a.

24. The rzks and the samans, the metres, the ancient legends (pura/zam) together with the ya^us, all gods in the heavens, founded upon heaven, were born of the ukkhishta..

25. In-breathing and out-breathing, sight, hearing, imperishableness and perishableness, all gods in the heavens, founded upon heaven, were born of the

26. Joys, pleasures, delights, jubilation and merri- ment, all gods in the heavens, founded upon heaven, were born of the u/£/£v£ish/a.

27. The gods, the (deceased) Fathers, men, Gandharvas and Apsaras, all gods in the heavens, founded upon heaven, were born of the u/^^ish/a.

IX, 1. Hymn to the honey-lash of the Asvins.

1. From heaven, from earth, from the atmosphere, from the sea, from the fire, and from the wind, the honey-lash hath verily sprung. This, clothed in amnta (ambrosia), all the creatures revering, acclaim in their hearts.

2. Great sap of all forms (colours) it hath — they call thee moreover the seed of the ocean. Where the honey-lash comes bestowing gifts, there life's breath, and there immortality has settled down.

23O HYMNS OF THE ATHARVA-VEDA.

3. Men severally, contemplating it profoundly, behold its action upon the earth : from the fire and from the wind the honey-lash hath verily sprung, the strong child of the Maruts.

4. Mother of the Adityas, daughter of the Vasus, breath of life of created beings, nave of immortality, the honey-lash, golden-coloured, dripping ghee, as a great embryo, moves among mortals.

5. The gods begot the lash of honey, from it came an embryo having all forms (colours). This, as soon as born, (while yet) young its mother nourishes; this, as soon as born, surveys all the worlds.

6. Who knows it and who perceives it, the inex- haustible, soma-holding cup that has come from the heart of it (the honey-lash) ? 'Tis the wise priest : he shall derive inspiration from it !

6. Who knows it and who perceives it, the inex- haustible, soma-holding cup that has come from the heart of it (the honey-lash) ? 'Tis the wise priest : he shall derive inspiration from it !

7. He knows them, and he perceives them, the inexhaustible breasts of it (the honey-lash), that yield a thousand streams. Nourishment they pour out without recalcitration.

8. The great (cow) that loudly gives forth the sound ' him/ that bestows strength, and goes with loud shouts to the holy act, bellowing with lust for the three (male) gharmas (fires), she lows, and drips with (streams) of milk.

9. When the waters, the mighty bulls, self-sove- reign, wait upon (the cow), swollen with milk, (then) they, the waters, pour nourishment (upon her), and cause her to pour nourishment at will for him that knoweth this.

10. The thunder is thy voice, O Pra^apati ; as a bull thou hurlest thy fire upon the earth. From the fire, and from the wind the honey-lash hath verily sprung, the strong child of the Maruts.

X. COSMOGONIC AND THEOSOPHIC HYMNS. 23 1

11. As the soma at the morning-pressure is dear to the Awins, thus in my own person, O Asvins, lustre shall be sustained !

12. As the soma at the second (mid-day) pressure is dear to Indra and Agni, thus in my own person, O Indra and Agni, lustre shall be' sustained !

13. As the soma at the third pressure (evening) is dear to the i?zbhus, thus in my own person, O i?zbhus, lustre shall be sustained !

14. May I beget honey for myself; may I obtain honey for myself! Bringing milk, O Agni, I have come : endow me with lustre !

15. Endow me, O Agni, with lustre, endow me with offspring and with life! May the gods take note of this (prayer) of mine; may Indra together with the 7?zshis (take note of it) !

16. As bees carry together honey upon honey, thus in my own person, O Asvins, lustre shall be sustained !

1 7. As the bees pile this honey upon honey, thus in my own person, O Asvins, lustre, brilliance, strength, and force shall be sustained !

18. The honey that is in the mountains, in the heights ; in the cows, and in the horses ; the honey which is in the sura (brandy) as it is being poured out, that shall be in me !

19. O A^vins, lords of brightness, anoint me with the honey of the bee, that I may speak forceful speech among men !

20. The thunder is thy speech, O Pra^apati ; as a bull thou hurlest thy fire upon earth and heaven. All animals live upon it (the earth), and she with it (Pra^apati's fire) fills nourishment and food.

21. The earth is the staff, the atmosphere the

232 HYMNS OF THE ATHARVA-VEDA.

embryo, the heaven the whip (itself?), the lightning the whip-cord ; of gold is the tip (of the whip ?).

22. He that knoweth the seven honies of the whip becomes rich in honey ; (to wit), the Brahma/za, the king, the cow, the ox, rice, barley, and honey as the seventh.

23. Rich in honey becomes he, rich in honey become his appurtenances, worlds rich in honey does he win, he that knoweth thus.

22. He that knoweth the seven honies of the whip becomes rich in honey ; (to wit), the Brahma/za, the king, the cow, the ox, rice, barley, and honey as the seventh.

23. Rich in honey becomes he, rich in honey become his appurtenances, worlds rich in honey does he win, he that knoweth thus.

24. When in a bright sky it thunders, then Pra^a- pati manifests himself to (his) creatures (pra^a/£). Therefore do I stand with the sacred cord suspended from the right shoulder (pra/£inopavita), saying, ' O Pra^apati, watch over me ! ' The creatures (pra^a/z) watch over him, Pra^apati watches over him, that knoweth thus.

EXTRACTS FROM THE RITUAL TEXTS AND COMMENTARY.

I, 2. Commentary to page 8.

The ritual application of this hymn is a twofold one. It is employed as a medical charm and, again, as a battle-charm, owing to the belief that certain diseases are inflicted upon mortals by the arrows of Par^anya, a belief which intro- duces into the context a large number of words redolent of battle, as well as some designations of diseases. Cf. with this the double treatment, e.g., of AV. I, 12. As a battle- charm the present hymn figures in Kaui*. 14, 7 in a lengthy list (ga/za) of hymns called sa/^gramikam (or apara^itaga^a) ; this list is employed in connection with warlike practices in the subsequent Sutras (14, 8-13, and more especially Sutra 13). Still more secondarily, the entire list (apara^*ita) is employed in Ka.us. 139, 7, along with certain other ga^as, at the ceremonies connected with the beginning of the study of the Veda (upakarma)1. Cf. also the 5&ntikalpa 17 and 18 2.

In its medicinal construction the hymn is a charm against diarrhoea, being followed by AV. I, 3, a charm against dis- eases of the opposite character, constipation and retention of urine. It is handled in this sense at Kam\ 25, 6-9, along with AV. II, 3, in a practice which, according to Darila, is directed against diarrhoea (atisara) ; Ke^ava and Saya^a construe it more broadly as against fever, diarrhoea, exces-

1 See the introduction to VI, 97.

2 Quoted erroneously by Sayaraa as the Nakshatrakalpa.

234 HYMNS OF THE ATHARVA-VEDA.

sive urine, and even flow of blood, i.e. against excessive or unnatural flows from the body in general. The practices are as follows : 25, 6. c While reciting the two hymns I, 2 and II, 3 the (practising priest) ties the head of a stalk of mu«g*a-reed (saccharum munja) with a cord (made from the same plant, as an amulet, upon the patient *). 7. Having ground up a natural lump of earth, and earth from an ant-mound2, he gives (a solution of this to the patient) to drink. 8. He smears him with ghee. 9. He blows upon (the rectum of the patient 3).'

7. Having ground up a natural lump of earth, and earth from an ant-mound2, he gives (a solution of this to the patient) to drink. 8. He smears him with ghee. 9. He blows upon (the rectum of the patient 3).'

The hymn has been translated and analysed by Weber, Ind. Stud. IV, pp. 394-5 ; and the present writer, in ' Seven Hymns of the Atharva-veda,' Amer. Journ. Phil. VII, pp. 467-9. Cf. also Florenz in Bezzenberger's Beitrage, XIV, pp. 178 ff. ; and, as a specimen of an interpretation which assumes that no Vedic passage has previously been correctly understood, Regnaud, L'Atharva-Wda et la methode d'interpretation de M. Bloomfield, pp. 8-10.

Stanza 1.

a. Par^-anya is the god of rain (hence his epithet bhuri- dhayas), and his outpourings upon the earth seem to be compared with a shower of arrows ; hence in RV. VI, 75, 15 the arrow is said to come from the semen of Patg-anya (par^anyaretasa ishvai). Possibly, however, the arrow is Par^anya's child, because arrow-reeds (.yara) grow in conse- quence of the rain. It seems further that the discharges from the body are compared with Parg-anya's rain, and are therefore under his control ; cf. I, 3, 1 below. Hence the

1 The passage in brackets is derived from the Commentaries.

2 For the role of the ant-mound, see the note on II, 3, 4, and more especially VI, 100.

8 So according to Darila, apane dhamati ; Kcrava and Saya#a, in accordance with their more liberal construction, cause the blow- ing to be performed upon the particular opening in the body from which the excessive discharge flows (Saya^a, apana^wnana^ivrawa- mukhanam dhamanam). For apana, a euphemism for ' rectum/ see Kaurika, Introduction, p. lv, bottom.

I, 3. COMMENTARY. 235

double construction of this hymn as a battle-charm, and as a remedy against excessive discharges. — For the knowledge which imparts power and control, cf. VII, 12, 2 ; 76, 5, and elsewhere. Also Sat. Br. IX, 1, 1, 17, * no damage comes from him who has been recognised and addressed.'

b. The earth as mother of the plants yields the shafts for the arrows.

Stanza 2.

a. Weber's translation ' Bogenschnur ! schlinge dich um uns/ is not in accordance with the quotable uses of the verb pari nam. Sayana, quite correctly, asman paraVztya . . . mam vihaya anyatra saram preraya. Cf. II, 13, 4b ; Tait. S. IV, 6, 6, 4.

e. Saya^a, who throughout this hymn identifies Varga- nya and Indra (cf. Biihler, Orient und Occident, I, p. 229 ; Bergaigne, III, p. 35), refers v\d\xk to Indra. But it refers to the bowstring; cf. vi^u ayudha, RV. I, 39, 2\ and similarly, RV. VI, 47, 26.

Stanza 3.

a. Literally, ' when the cows embracing the tree.' The singular or plural of the stem go for ' sinew,' and some word for tree in the sense of 'bow,' occur also RV. VI, 47, 26; 75, II; X, 27, 22.

b. Saya/?a, anusphura^ pratisphura/za;^, sphur samka- lane . . . ar^anti . . . prerayanti.

Stanza 4.

a. Literally, ' when the cows embracing the tree.' The singular or plural of the stem go for ' sinew,' and some word for tree in the sense of 'bow,' occur also RV. VI, 47, 26; 75, II; X, 27, 22.

b. Saya/?a, anusphura^ pratisphura/za;^, sphur samka- lane . . . ar^anti . . . prerayanti.

Stanza 4.

d. Cf. with this the tying of the amulet in the practices of the Sutra. Saya/za, mu^eshika-nirmita ra^u^. Cf. the introduction to I, 12.

I, 3. Commentary to page io.

The Kau^ika prescribes this hymn against retention of urine and constipation ; the stanzas themselves seem to refer to difficulties in micturation only, and very possibly, the Sutra adds the other feature. The hymn is the pendant

236 HYMNS OF THE ATHARVA-VEDA.

to I, 2, which aims to obviate the opposite difficulties. The practices in Ka.us. 25, 10-19 are as follows: 10. 'While reciting AV. i, 3 (the practitioner) ties on (as an amulet upon the patient) a substance promoting mictura- tion1. 11. He gives him to drink a solution of earth from a molehill, of putika (a stinking plant, guilandina bonduc), of pulverised, dried pramanda 2, each mixed with (wood-) shavings3. 12. While reciting the last two stanzas of the hymn, he gives him an enema. 13. He makes him take a ride in a vehicle. 14. He shoots off an arrow. 15. He opens the urethra. 16. He probes the bladder4. 17. Having poured twenty-one barley-grains with water into a milk-pail, placing an axe behind (the patient), he pours the water from the grain5 (upon the suffering part). 18. He gives him to drink a decoction of ala Q, lotus-root, and ula7. 19. The same treatment is prescribed for one suffer- ing from constipation.' The performances are in part therapeutic, in part symbolic (the shooting of the arrow). Cf. Wise, Hindu System of Medicine, pp. 364 ff.

The hymn has been translated by Weber, Ind. Stud. IV, pp. 395-6. Cf. also Bergaigne et Henry, Manuel Vedique, p. 130.

Stanza 1.

Cf. I, 2, 1 above. The expression sativrishnya. refers to the abundant semen (rain) of Par^anya ; cf. especially

1 According to the commentators, haritaki, ' gall-nut/ and kar- pura, ' camphor/ are such substances.

2 Darila, at Kauj. 8, 17, glosses this with induka.

3 The sense and the construction of the long compound in this Sutra are not altogether clear. Cf. Kau^ika, Introduction, p. lxii ff.

4 According to Saya/za, in the introduction, he probes the bladder with a copper instrument. So also Ke^ava.

5 The text, phalato: this seems to refer to the twenty-one barley-grains.

6 ' Apparently a kind of creeper or weed in grain- fields/ Darila, godhumavyadhi/^ ; Ke^ava, yavagodhfimavalli. See Kaurika, Intro- duction, p. xlvii.

7 Darila, kasturiklraka, ' musk ; ' Kcrava, pavika.

I, 7. COMMENTARY. 237

6 ' Apparently a kind of creeper or weed in grain- fields/ Darila, godhumavyadhi/^ ; Ke^ava, yavagodhfimavalli. See Kaurika, Intro- duction, p. xlvii.

7 Darila, kasturiklraka, ' musk ; ' Kcrava, pavika.

I, 7. COMMENTARY. 237

RV. VI, 75, 15. Hence the repetition of the same expres- sion with four other gods is secondary and mechanical. The medicine man wants to make sure that he does not neglect and offend. Saya^a justifies the mention of Mitra and VaruTza by a reference to Tait. S. II, 4, 10, 2 ; of iTandra by saying, asya oshadhuatvat ^arasya pitr/tvena vyapade^a^ ; and of Surya by relying again upon Tait. S. II, 4, 10, z.

Stanza 6.

a. SayaTza explains gavtnyor by, dntrebhyo vinirgatasya mutrasya mutrlrayapraptisadhane panvadvayasthe na^yau gavinyau ity u^yate. The urethra and the ureter? Cf. the dual gavinyau in Tait. S. Ill, 3, 10, 1 ; and gavinike, AVI, 11,5; IX, 8, 7.

b. The majority of the MSS. read sa^irutam ; but one of Shankar Pandit's MSS. has sawsrutam. For the root mi, 'flow/ see Bloomfield and Spieker, Proc. Amer. Or. Soc, May, 1886 (Journal, vol. xiii, p. cxx). For years I have had sa/^sritam written as a possible emendation on the margin of my copy of the text, and now Saya^a persis- tently (three times) comments upon the same reading.

Stanza 7.

b. The MSS. are divided between the readings vartram and vartam. Saya/za comments upon the latter, vartam vartate pravahati ^alam atre*ti varto marga^, and some of the MSS. of Kauj. 25, 16, a Sutra coined with evident reference to this stanza (vartim bibhetti, see the translation above), also read vartam. Darila comments, varta/0 mu- trabilam. I do not feel certain that this is not the correct word for the text : ' like the outlet of a lake.' For vartra, see Tait. S. I, 6, 8, 1 ; Maitr. S. I, 4, to.

I, 7. Commentary to page 64.

This and the following hymn are directed chiefly against the species of beings called yatudhana, a term which oscil- lates between the meaning ' human sorcerer ' and ' hostile

238 HYMNS OF THE ATHARVA-VEDA.

demon/ The entire tradition, Sutras and Commentaries, give the word the latter bent, but we can see from RV. V, 12, 2 ; VII, 104, 15, 16, that men might practise yatii, and, therefore, be yatudhana. Both hymns are catalogued in a series (ga#a) called £atana, ' driving away (demons, &c.)/ in Kaui". 8, 35, and the Ga^amala, Ath. Pari.?. 32, 3 (k&- tanaga^a) : for their employment, see Kaujika, Index B, under Htanani, and *Santikalpa 16. With the subject- matter of these hymns cf. in general RV. VII, 104, and III, 30, 14 ff. Both hymns have been rendered by Weber, Indische Studien, IV, 398 ff. ; Ludwig, Der Rigveda, III, 523 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 131 ff.

Stanza 1.

With the subject- matter of these hymns cf. in general RV. VII, 104, and III, 30, 14 ff. Both hymns have been rendered by Weber, Indische Studien, IV, 398 ff. ; Ludwig, Der Rigveda, III, 523 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 131 ff.

Stanza 1.

Throughout this and the next hymn Saya^a takes the root stu in its ordinary holy sense of ' praise/ a mistake which leads to the most contorted renderings, and to an utter disregard of grammatical construction, excused by assuming interchanges of inflections (vibhaktivyatyaya). He seems to be shy to attach any sinister sense to the root, or to connect it in any way with evil beings. For kimidin, see the note on IV, 3o, 5.

Stanza 2.

c. tailasya in the vulgata is an emendation of the MS. reading taulasya (Saya/za, tulavat huyamana-dravyasya).

d. vf lapaya, ' make howl/ obviously includes as a double entente the other possible sense of the word ' annihilate/ as causative from the root It.

Stanzas 4, 5.

A great deal of stress is laid in these hymns upon the confession of the yatudhana himself. Half the battle is won when their true nature is made apparent. Cf. I, 8, 4 and the note on I, 2, 1. Hence the neat difference between the active pra bruhi in 5 b, said of Agni (cf. RV. X, 87, 8 = AV. VIII, 3, 8), and the middle prabruva//a/£ in 5 d, said of the yatudhana. Stanzas $-7 are perhaps of a later

I, 9. COMMENTARY. 239

hand, since the hymns of the first book ordinarily present only four stanzas ; cf. the introduction to I, 1 2.

I, 8. Commentary to page 65.

For the employment of this hymn in the Atharvanic practices, and previous translations, see the introduction to the preceding hymn.

Stanza 4.

c. In order to obtain a trish/ubh line we may either resolve both ta^s or tvam, or insert £*ahi after tvam.

I, 9. Commentary to page 116.

The hymn has been translated by Ludwig, Der Rigveda, III, 456, and entitled ra^abhisheke, 'at the coronation of a king.' Zimmer, Altindisches Leben, p. 163, renders it in the same spirit. The Kaurika, however, in its descrip- tion of the coronation (chapter 17), does not rubricate this hymn, but rather IV, 8 (cf. also Vait. Su. 36, 7), and the Ga//amala, Ath. Paris'. 32, 30, again only counts IV, 8 as the abhishekaga/za (see Kau^. 17, 1 note). Weber, Ind. Stud. IV, 401, entitles it ' Segensspruch fur einen Fiirsten,' but this also seems to be too narrow : the Sutra, advisedly no doubt, employs it in practices designed to confer glory, lustre upon any one at all.

At Kaus. 11, 19. 20, the hymn is employed along with I, 35 and V, 28 in a practice designed to make one success- ful (sawpatkarma), to wit : ' an amulet made of a pair of krzsh/zala-berries (abrus precatorius linnaeus) *, which has

At Kaus. 11, 19. 20, the hymn is employed along with I, 35 and V, 28 in a practice designed to make one success- ful (sawpatkarma), to wit : ' an amulet made of a pair of krzsh/zala-berries (abrus precatorius linnaeus) *, which has

1 Or the weight of two krzsh/zala in gold ? All the commentators explain yugmakrzshtfalam as 'gold/ Darila, raktike^ti (see Pet. Lex.) prasiddhabhidhana aya/# k& sauvar#ama#i^ ; Ke^ava, suvanza- ma«i^, hirazzyama/zi^ (here, and at Kaur. 52, 20). Cf. the word hirawya in I, 9, 2 ; 35, 1 ; V, 28, 6. A very similar performance undertaken with the same three hymns is stated at Kaor. 52, 20. 2 1, being a rite which bestows long life (ayushyakarma). See also

24O HYMNS OF THE ATHARVA-VEDA.

been steeped (in honey during certain three days, Kauj. 7, 1 9), is tied on. Then a mess of porridge, cooked in the milk of a cow with a calf of the same colour, is shaped in the figure of a man, enriched during twelve days with the dregs of ghee, and consumed with -averted face 1.

Further, at Kslus. 16, 27. 28, the hymn is associated with a practice intended to restore the loyalty of a disaffected people 2 : the king is given to eat a porridge prepared from an after-growth of rice 3, cooked in the milk of a cow with a calf of the same colour, upon a fire of kampfla-branches (crinum amaryllacee), which have grown out where they have been previously cut. A neat bit of symbolism : the milk of the cow with a calf of the same colour represents complete harmony ; the after-growth of rice and kampila represents the resumption of the sharply interrupted rela- tions between the king and his people.

Once more the hymn is recited for obvious reasons at Kau^. 55, 17, along with a list of others at the investiture of the young ' twice-born' (cf. also the scholiast at 17, 31), and it figures in one of the two var£asyaga;zas, c series of hymns which confer lustre,' in the Ga/zamala, Ath. ParLr. 32, 10 (see Kaoy. 13, 1 note).

Stanza 2.

The abrupt change of person in Pada c suggests the pos- sibility of emending asmat to asmat, ' inferior to him.' But cf. the same formula in st. 4 c.

*Santikalpa 1 7 and 1 9 (quoted by Saya/za erroneously as Naksha- trakalpa). Cf. also Tait. Br. I, 3, 6, 7.

1 As the porridge-man drips with ghee, thus the real man shall live in abundance.

2 rash/ravagamanam. Darila, ^anapada^ tasya*vagamanakaram . . . anuragakaram. Saya«a, 'a performance designed to restore a king, driven from his kingdom by an enemy/ Cf. the hymns III, 3 and 4.

3 The commentators state explicitly that rice which has grown anew upon the place, where it has previously been cut, is to be used. See Darila, Ke^ava, and Sayawa (lunapunarutthita^am odanam).

I, IO. COMMENTARY. 24 1

Stanza 3.

Allusion seems to be made here to the rape of the soma in Indra's behalf by Agni, the heavenly eagle (.syena). According to our interpretation, in Contributions, Fifth Series, Journ. Amer. Or. Soc. XVI, 1 ff., this Agni, the eagle, is the lightning.

I, IO. COMMENTARY. 24 1

Stanza 3.

Allusion seems to be made here to the rape of the soma in Indra's behalf by Agni, the heavenly eagle (.syena). According to our interpretation, in Contributions, Fifth Series, Journ. Amer. Or. Soc. XVI, 1 ff., this Agni, the eagle, is the lightning.

T, 10. Commentary to page ii.

Vanma punishes crime, especially falsehood (cf. AV. IV, 16 ; Tait. Br. I, 7, 2, 6, &c), with his disease, the ' water- belly/ dropsy1. The performance of the K audita is purely symbolic: 25,37. 'While reciting the hymn (the priest) sprinkles the patient over the head (with water) by means of twenty-one tufts of darbha-grass together with reeds taken from the thatch of a house.' The water in the body is supposed to be washed out by the water sprinkled upon it (attractio similium).

The hymn has been translated by Weber, Ind. Stud. IV, 403-4 ; Ludwig, Der Rigveda, III, 445 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 133.

Stanza 1.

b. Weber regards visa as fern. sing. ; Whitney, in the Index Verborum, as nom. plur. masc. ; Saya/za, as neut. plur., va^a va^ani. Varu/za and Asura are, of course, the same divinity.

e. Weber, ' durch mein gebet von da herauss dich reis- send ; ' Ludwig, ' mit meinem brahma hervor mich tuend ; ' Saya^a, brahma^a mantrena . . . ^a^adana^ atyartham tikshTza^ . . . praptabala^.

Stanza 2.

c, d. The passage is a reverberation from the legend of ^unaZ/i-epa ; cf. Ait. Br. VII, 15.

1 Varu/za is the lord of the waters (see the note on IV, 16, 3) : the dropsy is therefore conceived to be due to his infliction. [42] R

242 HYMNS OF THE ATHARVA-VEDA.

d. For tava*yam, cf. VIII, 2, 20 d. Ludwig suggests that the sufferer, being a kshatriya, is said to be the man of Varu/za, the king (kshatriya). Weber construes it as though it were an ethical dative, * dieser lebe dir (i. e. durch deine gnade) hundert Herbste.' Saya^a, identically the same way, tava anugrahat.

Stanza 4.

a, b. Ludwig, rendering ' von dem grossen meere VaLr- vanara,' thinks that the lower regions are alluded to, since death overtakes him that has been seized by Varu//a. Saya;/a over-ingeniously connects vaLrvanara with the digestive fire (ga/^arigni), i. e. in this connection, digestive disturbance. But AV. VIII, 2, 27 shows that nothing more is intended than the funeral fire. Cf. for the entire stanza, Vait. Su. 38, 1.

I, 11. Commentary to page 99.

Saya;/a over-ingeniously connects vaLrvanara with the digestive fire (ga/^arigni), i. e. in this connection, digestive disturbance. But AV. VIII, 2, 27 shows that nothing more is intended than the funeral fire. Cf. for the entire stanza, Vait. Su. 38, 1.

I, 11. Commentary to page 99.

The ceremonies connected with this hymn are described in K&US. 3$, 1 ff. They are in part intended to procure easy and natural parturition, but the attention of the sutra- kara seems to be engrossed even more by certain oracles which shall tell whether the woman is in danger, and whether or not she will give birth to a male child. As the practices, in spite of their unusual length, do not ex- hibit any very close connection with the hymn, we may only present the first six Sutras, as follows: 1. 'While reciting AV. I, 11, four portions of the dregs of ghee are poured into a water-pail, and four mu;^a-reeds are plucked (and placed) eastward upon the head (of the pregnant woman :). 2. The sheaths (of the mu^a-reeds) are placed westward. 3. If (these reeds and stalks) should break, there is danger. 4. (The practitioner) washes her with warm water, beginning with the braid of hair to the right.

1 Cf. the four directions mentioned in the second stanza of the hymn.

I, II. COMMENTARY. 243

5. The joints of the house are loosened1. 6. On both sides of her a cord and a wagon-rope is fastened.' The remaining Sutras are not all of them clear ; they seem to be devoted wholly to oracles for finding out whether it is to be a boy or not.

Practices similar to the above, in part built up upon mantra-materials of a similar character, are known in the GWhya-sutras and elsewhere by the name of soshyanti- karma; see Sat. Br. XIV, 9, 4, 2,2 = Brih. Ar. VI, 4, 23; Par. Grih. I, 16, 1 ff. ; Sankh. Grih. I, 23 ; Gobh. Grih. II, 7, 13 ff. ; Khad. Grih. II, 2, 28 ff. ; Hir! Grih. II, 2, 8 ff. ; Apast. Grih. VI, 14, 13 ff.

The hymn has been treated by Roth, Ueber den Atharva- veda (Tubingen, 1856), pp. 15 ff. ; Weber, Indische Studien, IV, 404-5 ; Ludwig, Der Rigveda, III, 478.

Stanza 1.

a, b. The point of the first hemistich is the punning comparison of the birth (suti) with the act of pressing the soma. This makes of it a sacrifice ; Aryaman, as the hotar-priest, utters the vasha/-call for Pushan who is, as it were, the adhvaryu-priest ; cf. Ind. Stud. X, 324. Lud- wig's surmise that Sushan is to be read for Pushan (cf. stanza 3) is untenable. The association of the two in matters connected with marriage (RV. X, 85, 36, 37) is well known 2. For hota vedha^, see Ludwig, Der Rigveda, III, pp. 223-4; vedha^, however, is not derivable from the root vidh, but is equal to Avestan vazdanh (Geldner, Studien zum Avesta, p. 58).

c. The Pada is very difficult. Roth emends freely, sisri- Xkm nary rztapra^ato, ' (a child) begotten at the proper time shall detach itself. O woman!' He compares, for this use of sfsrztam, V&g. S. VIII, 28, eva*ya;/z da^amasyo asrat,

58).

c. The Pada is very difficult. Roth emends freely, sisri- Xkm nary rztapra^ato, ' (a child) begotten at the proper time shall detach itself. O woman!' He compares, for this use of sfsrztam, V&g. S. VIII, 28, eva*ya;/z da^amasyo asrat,

1 Symbolic action calculated to loosen the foetus ; cf. in general AV. IX, 3.

? The mantra quoted in Kaor. 33, 7 is also based upon the same hymn, RV. X, 85, 40 (the surya-sukta).

R 2

244 HYMNS OF THE ATHARVA-VEDA.

where asrat is, however, to be derived from sra//zs, ' fall.' Weber regards nary rz'tapra^ata as parenthetic, and com- bines sisratam with parvam, ' lass nachgeben — mog die frau richtig gebaut sein! — lass weichen die glieder!' Ludwig, ' es lose sich die frau als eine richtig gebarende.' We have adhered closely to the text, but sisratam as a third singular middle imperative is problematic, and perhaps Roth's emen- dation (sisntam) is to be adopted. Possibly some deriva- tive of sraws stood in place of the word (sfsrasat, ' may she cause the child to fall ' ?).

Stanza 2.

d. The editio princeps reads taw vyur/mvantu sutave ; Shankar Pandit, following the minority of his MSS. and Saya;za, reads taw, which was also proposed by Roth, 1. c, p. 15, and adopted by Weber, 1. c, p. 405. I have trans- lated taw, because the womb and not the foetus (cf. AV. IV, 2, 8) is opened at birth.

Stanza 3.

a. We shall, in all probability, never be able to unravel the tangle of mixed, punning notions which have given rise here to the air. Aey., the proper name Sushan. Ludwig is impressed with it so much as to endow the entire hymn with the title Sushan. In the first place it is a modification of Pushan, suggesting the future or desiderative of the root su, 'beget;' cf. sushyanti, RV. V, 78, 5. Then, there is surely an allusion to usha(/z) vyur/zvati' in RV. I, 92, it, that is, susha is dimly felt to be su + usha, ' beautiful Ushas ;' cf. Tait. S. IV, 7, 3, 2. Sayafza plainly and mechanically offers this as one of three explanations, ^obhana usha^ susha. And again the words su 'well' and san 'obtain' may also have flitted before the eyes of the versifex, cf. susha^e in Pada c. Saya/za offers two explanations in addi- tion to the above, susha savitri pra^anayitri devata, and suvaw sanoti*ti susha. The Pada is catalectic, but scarcely stands in need of emendation ; cf. Oldenberg, Die Hymnen des Rigveda, pp. 34 ff.

I, II. COMMENTARY. 245

b. Cf. RV. V, 78, 5 ; Ait. Br. V, 15, 4.

c. Susha//e (ct7r. Aey. as sush£ in P&da a) may be a voca- tive from either susham or susha^a Saya^a, he susha//e, suva;^ sanoti praya^^ati . . . sukhaprasavak&ri/zi devat&.

Oldenberg, Die Hymnen des Rigveda, pp. 34 ff.

I, II. COMMENTARY. 245

b. Cf. RV. V, 78, 5 ; Ait. Br. V, 15, 4.

c. Susha//e (ct7r. Aey. as sush£ in P&da a) may be a voca- tive from either susham or susha^a Saya^a, he susha//e, suva;^ sanoti praya^^ati . . . sukhaprasavak&ri/zi devat&.

d. Still more problematic is bishkale. Saya^a explains it as either from bishka, an imitative word, and the root la * take ' or ' make,' or else from a combination of the roots vish * permeate* and kal 'go!' According to the 5abda- kalpadruma, bishkala is the domestic sow (gramya^ukara^) called bahv-apatya, ' having abundant offspring/ on account of its prolificness.

Stanza 4.

Cf. Par. Grih. I, 16, 2; Hir. Grzh. II, 3, 3. Saya/za, supported by some MS. authority, reads ma^sena, as does P&raskara. Saya;/a quotes from an unquotable Vedic text (nigam&ntaram) another form of this mantra, svavity (!) avapa- dyasva na ma/^seshu na snavasu na baddham asi ma^asu.

c. vSevalam is problematic. The scholiast to Paraskara renders it ' moist, slimy,' and the Petersburg lexicon s sus- picion that this is a purely etymological rendering based upon the name of the water-plant .raivala is fully borne out by Saya^a's statement, ^evalam ^alasyoparisthit&yaivalavat antaravayavasa/^baddham. Roth, I.e., p. 16, suggests kevalam, 4 alone ; ' cf. for the interchange between s and k, Bloomfield and Spieker in the Proc. Amer. Or. Soc. for May, 1886 (Journ., vol. xiii, p. exxi).

Stanza 5.

Cf. Tait. S. Ill, 3, 10, 1 ; AV. I, 3, 6. Saya/za, gavinike yone^ par^vavartinyau nirgamanapratibandhike nadyau.

Stanza 6.

Cf. RV. V, 78, 7-8; Sat. Br. XIV, 9, 4, 22; V^f. S. VIII, 28; Nirukta III, 15; Hir. Grih. II, 3, 1; Apast. Mantrabr. II, 11, 15; Bhar. Grih. I, 21; Baudh. Grih. Parmsh/a II, 2.

246 HYMNS OF THE ATHARVA-VEDA.

I, 12. Commentary to page 7.

Stanza 6.

Cf. RV. V, 78, 7-8; Sat. Br. XIV, 9, 4, 22; V^f. S. VIII, 28; Nirukta III, 15; Hir. Grih. II, 3, 1; Apast. Mantrabr. II, 11, 15; Bhar. Grih. I, 21; Baudh. Grih. Parmsh/a II, 2.

246 HYMNS OF THE ATHARVA-VEDA.

I, 12. Commentary to page 7.

The history of the interpretation of this hymn is of uncommon interest, because it illustrates forcibly the par- ticular closeness of relation between the hymns of the Atharvan and the practices reported in connection with them. Professor Weber, Indische Studien, IV, p. 405, translated the hymn under the caption fGegen hitziges fieber,' 'and, guided especially by the more immediate meaning of ^arayii^a^, 'the product of the placenta, after- birth,' he thought that the hymn referred to puerperal fever, or the fever of a child. Ludwig, Der Rigveda, III, p. 343, surmised that the hymn was directed against inflam- mation, and Zimmer, Altindisches Leben, p. 390, refers to it in connection with the word vata in the first stanza, which he would translate by ' wound ; ' he also identifies vata with ' wound ' etymologically. The compound vata- bhra^as in the first stanza, as he understands, means ' suffering from wound-fever/ But Zimmer's theory that the word vata ever means ' wound ' has not sustained itself: vata is 'wind in the body;' vatikrztanayani (VI, 44, 3 x) is ' destroyer of the disease which comes from wind (of the body) ;' cf. bata byadhi (vatavyadhi), 'diseases pro- duced by wind (in the body),' in Wises Hindu System of Medicine, p. 250, and see Contributions, Fourth Series, Amer. Journ. Phil. XII, p. 427.

In Seven Hymns of the Atharva-veda, 1. c, VII, pp. 469 ff., I presented a full discussion of the hymn, and, aided by the indications of the Kaurika-sutra, showed that the hymn referred to lightning, which is regarded as pro- ductive of certain diseases mentioned in the context, to wit, fever (cf. the word ^o^isha in st. 2), headache, and cough. The pivotal word in the hymn is ^arayu^a^, and it is interesting to note why it is especially misleading. The first book of the Atharvan is a miscellaneous collec-

1 Cf. the note there, at VI, 109, 3, and IX, 8, 20.

I, 12. COMMENTARY. 247

the word ^o^isha in st. 2), headache, and cough. The pivotal word in the hymn is ^arayu^a^, and it is interesting to note why it is especially misleading. The first book of the Atharvan is a miscellaneous collec-

1 Cf. the note there, at VI, 109, 3, and IX, 8, 20.

I, 12. COMMENTARY. 247

tion of hymns containing for the most part, though not unfailingly, four stanzas each (cf. AV. XIX, 23, 1 ; Atharvd- nukramam I, 1, 13; Ath. Park 48, 9 and 10; Gop. Br. I, 1, 8 ; Ind. Stud. IV, 433 ; XVII, 178). There is no definite order in the arrangement of the hymns within the book, but there appears a marked tendency to group together two or even three having the same or a similar subject. This concerns especially hymns n-13. The eleventh is a charm for easy delivery in childbed. The last three stanzas end with the refrain, ava ^arayu padyatam, ' may the placenta come down ; ' in addition to this the word £*arayu occurs thrice more in the course of the last three verses. Now, there can be no doubt that the redactor placed our hymn (I, 12) after I, 11 simply because it begins with the word gaxayugkh \ This does not argue that he misunderstood the true nature of the hymn ; on the con- trary it is quite clear that he recognised its association with lightning, because he has placed after it I, 13, a hymn which is evidently a prayer to lightning (namas te vidyiite, &c). He placed I, 12 after I, 11 simply because the word g-a.r&yug&k offered as good a point of linkage as any other at hand, the fundamental difference in its value notwith- standing. But it is natural that European readers should have seized upon this erroneous suggestion, so as to be influenced by it in deciding the purpose of the hymn.

The native treatment of the hymn exhibits considerable divergence, owing to its duplex character. It is a hymn to lightning ; and, on the other hand, the diseases attributed to lightning present even more salient and practical points, destined to be prominent in its designation and ritual application. So the Anukrama^i describes it as a yaksh- mana^anaw suktam, 'a hymn which cures consumption' (cf. the word kasas ' from cough ' in st. 3) ; in the Ga^a- mala, Ath. Park 32, 7, it is one of the takmanlsanaga/za,

1 Note the words stana^ and stanayitniir respectively, in VII, 10 and VII, n, as the probable, and even more inane reason for the juxtaposition of the two hymns in the redaction.

248 HYMNS OF THE ATHARVA-VEDA.

3) ; in the Ga^a- mala, Ath. Park 32, 7, it is one of the takmanlsanaga/za,

1 Note the words stana^ and stanayitniir respectively, in VII, 10 and VII, n, as the probable, and even more inane reason for the juxtaposition of the two hymns in the redaction.

248 HYMNS OF THE ATHARVA-VEDA.

'a group of hymns designed to cure takman, fever' (cf. Kaui*. 26, 1, note). Kau.rika employs it twice, presenting its two main characteristics. In 38, 1-7 it is used in a charm against thunderstorms, preceding the employment in a similar charm of AV. I, 13 and VII, u, both of which are palpably hymns addressed to lightning. But in 26, 1-9 it is employed further in a performance which is dis- tinctly described by Darila as a .rirorogabhaisha^ya^, ' cure for headache ' (cf. muffia .nrshaktya in st. 3 a), and by Kcrava as, atikase ^irshaktijirovedanaya^ ka. karmam, ' rites against excessive cough and pains in the head/

The latter practice is as follows : 1. ' While reciting AV. I, 12 (the priest) lets (the patient) drink of fat1, honey, ghee, and sesame-oil. 2. (The patient), his head covered with a turban made of mu^a-grass2 (saccharum munja roxburgiense), goes along carrying in his left hand parched grain3 in a sieve, from which he scatters it with his left hand. 3. (The patient then goes on, carrying) in his left hand the sieve and the turban, in his right hand a bow- string and an axe. 4. The (patient goes) in front of the priest who gives the orders4. 5. On the spot where the disease seizes upon him he puts down the sieve and the turban. 6. And (also) the bowstring. 7. He returns home5. 8. (The patient) puts ghee up his nose. 9. (The priest) while supporting the patient's head with a staff (of bamboo) having five knots mutters (the hymn).' The sense of these practices, obscure though they are in many

1 Kcyava, mawsameda^.

2 Kam. mau%-a-pra,ma ; Darila, prajna ushnteh&m ; Kcrava, mau#g-a-induka (cf. indva in the Pet. Lex., and especially in Kauj. 26, 30).

3 Kaur. pulyani ; Kej. lagan. Symbolic scattering of the fever.

4 Ke^ava here is the least obscure of the commentators, vya- dhitam agre krz'tva.

5 The text of the Sutra is very obscure. One MS. of the text reads avra^anam ; the rest, avra^atam. Darila has avra^a/rc twice (see notes 7 and 10 on p. 71 of the edition); this may be for the participle avra^an, and has served as the basis of the translation.

I, 12. COMMENTARY. 249

5 The text of the Sutra is very obscure. One MS. of the text reads avra^anam ; the rest, avra^atam. Darila has avra^a/rc twice (see notes 7 and 10 on p. 71 of the edition); this may be for the participle avra^an, and has served as the basis of the translation.

I, 12. COMMENTARY. 249

details, is clearly a symbolic act of drawing the disease out of the head, and depositing it where it is supposed to have come from ; cf. the introduction to VI, 26. One is tempted, at first sight, to accuse the medicine man of the banalite of employing mu^a-grass simply because it puns with muffia, i release/ and this would be no more than Atharvanesque. Possibly, however, there is a little more contained in the practice. In 5at. Br. VI, 3, 1, 26 we have the following legend : ' Agni went away from the gods, he entered the mu^a-grass. Therefore that is hollow, and for that very reason it is as it were disfigured by smoke. The mu^a is the womb here of AgmV In that case we have here the usual attractio similium. The mu%*a is employed in drawing off the effect of lightning, because it is the natural home of fire (lightning). Cf. also 5at. Br. VI, 6, 1, 23.

Uncanny is the rite which the Kaorika prescribes in connection with the hymn at 38, 1-7. It is directed against stormy weather, durdina, the relation of which to lightning, of itself obvious, is stated explicitly in the Hariva/^ra 9609, tumula^ durdina/^ £a**sid vidyutstanayitnumat, 'and there arose a crashing storm accompanied by lightning and thunder.' The passage of the Sutra may be translated as follows: 1. 'When one goes against a storm he faces it1 while reciting AV. I, 12. 2. Stanza by stanza (he faces the storm hurling) jets of water2 (against it). 3. (And he faces it) with a sword, a firebrand, and a club 3. 4. (And he faces it) naked while wiping his forehead. 5. Into a coal-pan which he has removed outside (of the house) he makes an oblation of (the leaves of) the horse-radish

1 Kcrava, durdinam abhimukham upatishMate.

2 udava^rai^: the Brahma^as have innumerable times the ex- pression va^TO va apa^, e.g. *Sat. Br. VII, 2, 1, 17.

3 kishkuru (with variants) is unknown elsewhere, but Ke^ava in glossing it with laku/a=lagu &), 'the cows whose divinity is Rohwi.' I differ from these scholars in co-ordinating it with gavo, rather than supplying rik&h ; see the above- mentioned Contributions, p. 437. Rohi/zi is the female of Rohita, a personification of the red, ascending (ruh), ruling sun. The stanzas devoted to Rohmi occur AV. XIII, 1, 22 ff. Saya/za's comment on Padas a, b, is, deva- tya/z devatasu bhava/z . . . uktavar/za (sc. rohimk) ykk ka- madhenvadayo gava^ santi, uta api yak manushyasa;/z-

266 HYMNS OF THE ATHARVA-VEDA.

bandhinyo rohim/t rohinya/i lohitavar^sl gava^ santi tdbhiA ubhayavidhabhir gobhi^.

Stanza 4.

Saya/za's comment on Padas a, b, is, deva- tya/z devatasu bhava/z . . . uktavar/za (sc. rohimk) ykk ka- madhenvadayo gava^ santi, uta api yak manushyasa;/z-

266 HYMNS OF THE ATHARVA-VEDA.

bandhinyo rohim/t rohinya/i lohitavar^sl gava^ santi tdbhiA ubhayavidhabhir gobhi^.

Stanza 4.

b. ropawaka is glossed by S4ya//a at RV. I, 50, 12 by .yarika, ' thrush ;' Saya^a on our hymn, twice, kash/^a^uka (harit pakshi : the word is not in the lexicons). Darila at Kaui1. 26, 20. haridravar^a^- ^i/aka/^ (not in the lexicons ; cf. £L££ika, RV. X, 146, 2). Ke^ava, kash/^a(mu)sukam (!), and kash//#a^u(sh)ka/£andana (! a kind of sandal). The com- mentators seem therefore to waver between a bird and a plant.

c. haridrava is glossed by Saya^a at RV. VIII, 35, 7 by pakshin^ but the same work at I, 50, 12, as also the scholiast at Tait. Br. Ill, 7, 6, 22, has haritaladrumeshu (a kind of tree !). Saya/za on our hymn, twice, gopitana- kakhya haridvar/zM pakshi/za/z (gopitanaka is not in the lexicons, but gopita is ' wagtail ') ; Darila, ib., pita.? kitakkh ; Ke^ava, twice, gopitilaka.

I, 23. Commentary to page 16.

The practices connected with this and the next hymn are defined by the commentators as a cure for white leprosy, .svetakush/Mpanodanaya (Saya/za), .svetakush/Zza- bhaisha^yani (Ke.yava). They are stated at Kau^. 26, 22- 24, as follows : 22. * While reciting AV. I, 23 and I, 24 (the priest) having rubbed dung (upon the sores) until they are red, smears upon them the substances, mentioned in the mantras1. 23. He cuts off the white (scurf). 24. (The patient?), having been covered, performs the rites to the Maruts.' The latter, described at Kau^. 41, 1-7, are

1 Ke^ava and Saya/za mention bhrmgara^a (eclipta prostata; note the pun between rag-a and ra^ani, &c. in I, 23, 1), haridra (yellow sandal, or yellow turmeric), indravarum (colocynth), and nilika. Darila has a somewhat different statement, too corrupt to be reported here.

I, 23. COMMENTARY. 267

primarily designed to produce rain, and their employment here, secondarily, may be intended to put the patient into a sweat. The point is problematic and not cleared up by the scholiasts.

The entire hymn is repeated with variants at Tait. Br.

II, 4, 4, 1. 2. The third stanza of the next hymn is there added to the charm.

Both this and the next hymn have been translated by Weber, Ind. Stud. IV, pp. 416 ff. ; Ludwig, Der Rigveda,

III, 506, 509 ; Grill2, pp. 19, 77 ff. ; cf. Wise, Hindu Sys- tem of Medicine, pp. 258 ff. ; Zimmer, Altindisches Leben, p. 391 ; and Bergaigne et Henry, Manuel Vedique, p. 135. The Anukramam designates I, 23 as vanaspatyam, and I, 24 as asurivanaspatidevatyam.

Stanza 1.

; Ludwig, Der Rigveda,

III, 506, 509 ; Grill2, pp. 19, 77 ff. ; cf. Wise, Hindu Sys- tem of Medicine, pp. 258 ff. ; Zimmer, Altindisches Leben, p. 391 ; and Bergaigne et Henry, Manuel Vedique, p. 135. The Anukramam designates I, 23 as vanaspatyam, and I, 24 as asurivanaspatidevatyam.

Stanza 1.

Saya/za refers the adjectives dark, &c, to the plants, indicated by Kaujika's commentators. The word ra^ani (as well as all others designating night) has also the mean- ing ' curcuma longa.' Cf. the scholiast at Tait. Br. II, 4, 4, 1, ra^anakshame oshadhe . . . atra haridra ra^anuti kekit. The two meanings are blended with the idea of ' rich in colour/ by virtue of which the word puns with ra^aya.

Stanza 2.

b. A considerable number of MSS., here as well as in 3 d, followed by Saya/za, read pr/thak for pr/shat, which also makes good sense. The Tait. Br. also reads pr/shat.

c. This seems to be addressed to the patient : his natural colour shall return to him. Grill takes offence at the parenthesis x and proposes to refer sva^ to the plant ; cf. also Ludwig, and Bergaigne et Henry, 1. c, note. But the plants are of a colour different from the leper's spots (hence their virtue), and sva/z is inappropriate. Saya^a, as in our translation, he rug/za . . . svakiya/z prag avasthito van^a/z.

1 Cf. Aufrecht, Festgruss an Otto von Bohtlingk, p. 3.

268 HYMNS OF THE ATHARVA-VEDA.

And still more explicitly the scholiast at Tait. Br., dehasya svakiya/z purvasiddho vanza/&.

I, 24. Commentary to page 16.

For the application of the hymn in the ritual, and previous translations, cf. the introduction to I, 23. Stanza 3 is repeated at Tait. Br. II, 4, 4, 2.

Stanza 1.

And still more explicitly the scholiast at Tait. Br., dehasya svakiya/z purvasiddho vanza/&.

I, 24. Commentary to page 16.

For the application of the hymn in the ritual, and previous translations, cf. the introduction to I, 23. Stanza 3 is repeated at Tait. Br. II, 4, 4, 2.

Stanza 1.

Saya/za states the little legend (akhyayika) as follows : The dark plant here in question was the gall (pitta, dosha) of the primordial bird supar/za (garutman). The Asuri (asura//a//z maya ka^ana stri) engaged in battle with him and conquered. The gall captured in the battle she embodied into the form of trees (nili, and so forth). This neat story would commend itself at once but for the word ^ita, which does not mean ' she conquered ' (Say.,^itavati), but ' she was conquered.' The story is so pat as to tempt to the emendation ^itva, or (as Ludwig suggests) ^itam. In general, of course, asura in the Atharvan, as elsewhere, stands for the hostile powers conquered by the Devas, e. g. AV. II, 27, 3. 4 ; IV, 19, 4 ; VI, 7, 2 ; VIII, 5, 3 3 IX, 2,17.18; X, 3, 11; 6,22-8; XI, 5, 7; 10, 10. 15; XII, 1, 15. But a different tone prevails occasionally. In VI, 108, 3 the Asuras are said to know wisdom ; in VI, 100, 3 the ant (upa^ika), which is employed as an antidote against poison, is called the daughter of the Asuras; in II, 3, 3; VI, 109, 3 they dig remedies into the ground, and finally, in VII, 38, 2, the Asuri attracts to herself Indra from the company of the gods, so that, according to Ka//z. S. XIII, 5, he lives with the Asuras (cf. Ind. Stud. Ill, 479 ; V, 250, 453). The sense of Saya^a's story is therefore not irrelevant. Note also that asun itself is the name of a magic plant (cf. Magoun, Asuri-kalpa, Amer. Journ. Phil. X, 165 ff.). If, on the other hand, ^ita of the text is retained, it is hard to see how she possessed herself of the gall of the supar^a, unless by way of revenge,

I, 24. COMMENTARY. 269

or theft. Hence we have, hesitatingly, adopted the emen- dation gltvai. A later transcriber, shocked by the imputation that the Asuri was victorious, might easily have made the change.

Weber, 1. c, p. 418, regards supar/za as the sun and asun as the night, who, having been conquered by the sun, with- draws into the forest and assumes the form of trees : ' Der vogel, der zuerst erstand, dessen gall' du gewesen bist. Die Asuri im kampf besiegt machte die baum* zu ihrer form.' But there is scarcely any occasion here for a mythical eagle: the eagle and the boar naturally find plants, the one with his eye, the other with his snout (see II, 27, 2 ; V, 14, 1), and the legend must in some way rest upon this natural fact. This translation, too, establishes no connection between the first and second parts of the stanza. Very similarly Grill.

This translation, too, establishes no connection between the first and second parts of the stanza. Very similarly Grill.

d. For vanaspatin the Paippalada has vanaspatin in accordance with the common usage of the Brahmaf/as, e.g. asvo rupam krz'tva, Tait. Br. Ill,, 8, 12, 2; Apast. Sr. V, 2, 4 ; krishno vupa.ni krztva, Tait. Br. Ill, 7, 4, 8. See Delbruck, Altindische Syntax, p. 103 ; Pet. Lex. s. v. rupa (column 421); Ind. Stud. X 1 1 1, 1 1 1 . This makes a decidedly better construction : ' having assumed the form of a tree/ Ludwig, translating the ^aunakiya-text, '(die Asuri) hat es zur farbe der baume gemacht,' and similarly Saya;za,£-ayena I3bdh3.n1 tat pittas rupam £akre, oshadhyatmana sevyam akaram akarshit, tad eva rupam aha, vanaspatin nilyadin. I have followed their lead, though I am for my part unacquainted with any such construction of kar (with three accusatives ; note also the middle, £akre).

Stanza 2.

a, b. Saya^a treats idam as follows : ida^ supanzapittena nirmita/^ nilyadikam, which corresponds with his and our interpretation of st. 1. In the later literature asuri is a branch of medicine ; see the Pet. Lex. under asuri 3) and manusha. The metre of the two Padas is irregular : ida/^ kilasanaVanam seems to be a gloss.

27O HYMNS OF THE ATHARVA-VEDA.

Stanza 4.

a. The European edition reads jama, which Ludwig puts forth as the title of the hymn. The Paippalada, as also two of Shankar Pandit's MSS., have iyama (cf. j&maka = .yy&maka, Kauj. 8, 11); this is undoubtedly correct, and corresponds with ra£*ani in I, 23, 1.

I, 25. Commentary to page 3.

The practice which Kaurika reports for this hymn is similar in character, but totally different in detail from those connected with AV. V, 22 and VI, 20. The practising priest, according to Sutra 26, 25, has an axe heated ; then the axe is quenched in water, and the water thus heated is poured upon the patient: yad agnir iti parasum gapams tapayati kvathayaty avasi^ati. Darila renders this quite clear, para^una kvathayaty udakam . . . taptenodakena ^vaslmkati rog'mam. The heated water is supposed doubt- less to draw the heat of the fever out of the patient, as it flowsfromhim(attractiosimilium). Ke^ava describes the performance as a ^varabhaisha^yaz/z, nitya^vare vela^vare satata£*vare ekantarita^vare ^aturthika^vare ka ritugvare ka ; cf. stanza 4 c, d. Similarly Sayana in the introduction, aikahikadi^ita^varasa^tata^varavela^varadi^antaye. The hymn has been treated by Weber, Indische Studien, IV, 419 ff. ; Grohmann, ib. IX, 384 ff. ; Ludwig, Der Rigveda, III, 511 ; Zimmer, Altindisches Leben, pp. 381, 384 ; Bergaigne et Henry, Manuel Vedique, p. 136. It is quoted also at Kau^. 26, 1 note, as one of the takmana- sanagana of the Ga/^amald, Ath. ParLy. 32, 7.

Stanza 1.

; Grohmann, ib. IX, 384 ff. ; Ludwig, Der Rigveda, III, 511 ; Zimmer, Altindisches Leben, pp. 381, 384 ; Bergaigne et Henry, Manuel Vedique, p. 136. It is quoted also at Kau^. 26, 1 note, as one of the takmana- sanagana of the Ga/^amald, Ath. ParLy. 32, 7.

Stanza 1.

The stanza is not quite clear. Saya/za refers to the practices in the Sutra, which are, of course, themselves based upon suggestions derived from the mantra. ' When Agni having entered the waters burned ' refers doubtless to the circle of well-known legends that deal with Agni's escape to the waters. Two hymns of the Rig-veda, X, 51 and

I, 25. COMMENTARY. 271

52, deal with this subject, and it is one of the stock-legends, with protean variations, in the Brahma/zas (cf, Indische Studien, III, 467), e.g. Sat. Br. I, 2, 3, 1 ; 3, 3, 13-16 ; Tait. S. II, 6, 6, 1 ff. ; VI, 2, 8, 4 ff. For later forms of the same legend, see Adolf Holtzmann's essay, Agni nach den Vorstellungen des Mahabharata, p. 11, and especially Mahabh. Ill, 14214 fif. = 222, 7 ff. The basis of these legends is the plain observation that lightning comes from the clouds, that is, the waters (cf. Nirukta VII, 23), and perhaps, again, that it strikes the water upon earth, and disappears in it. This again connects the takman with lightning, which is conceived as a cause of fever, &c. See our introductions to V, 22, and I, 12. It is perhaps not going too far to suppose that the connection of fever with lightning is another way of saying that fever is associated especially with the rainy season, and that indeed seems to be the purport of the stanza : the period of the lightning is the time when the takman originates. Cf. Grohmann, 1. c, p. 403 ; Zimmer, I.e., p. 384.

a. apo, the nominative for the accusative, especially in the AV., as conversely apa^ the accusative appears as nominative ; see Whitney's Sanskrit Grammar, § 393 a. The expression apo . . . pravfoya, as in RV. X, 5T> x> praviv&ritha *pa^.

b. dharma-dhr/ta^ with alliteration. The expression does not refer to pious men, as is assumed by Weber, Grohmann, and Zimmer ; and that too, although their translation would seem to receive support from RV. X, 51, 5, ehi manur devayur ya^Tzakama/^ 'come (O Agni), pious men desire to sacrifice.' The meaning of the first two Padas would according to this be as follows : When Agni hid himself in the waters, and men being thus deprived of the carrier of the sacrifice approached him humbly, with the purpose of inducing him to resume his functions 1. . . But

1 Weber, I.e., to be sure, quite differently, refers the humble attitude of the pious to the dread of the supposed consequence of Agni's action, namely, the fever.

2 72 HYMNS OF THE ATHARVA-VEDA.

. . But

1 Weber, I.e., to be sure, quite differently, refers the humble attitude of the pious to the dread of the supposed consequence of Agni's action, namely, the fever.

2 72 HYMNS OF THE ATHARVA-VEDA.

dharma-dhr/ta^ cannot refer to men, and Ludwig is quite correct in his view, ' die erhalter der satzungen (die gotter).' The dharman is upheld by the gods ; so, e. g. Vish/zu is described as dharmam dharayan in RV. I, 22, 18; Indra as dharma-kr/t in VIII, 98, 1 ; cf. also the epithet dhrzta- vrata as applied to Varu/za at AV. VII, 83, 1. Reference is therefore made to the suppliant attitude of the gods3 as they induce Agni by promises to come forth from the waters and attend to his business.

c. Weber translates tatra . . . parama/^^anftra/^ ' dort is hauptsachlich dein Entstehen,' and Grohmann and Zimmer adopt this very pregnant rendering. Ludwig, on the other hand, says, 'da war deine erste geburt.' It seems to me that neither translation is correct. The Pada is formulaic ; in RV. I, 163, 4 (the hymn to the horse, a^vastuti) we have, yatra ta ahu/i parama^ ^anitram, and Ludwig translates (902), ' wo man sagt, dass dein hochster geburtsort.' Cf. also parame ^ani'tre in X, 56, 1. The expression parama^ g-amtram, moreover, is the equivalent of parame ^anman in RV. II, 9, 3, which is contrasted with avare sadhasthe. The former obviously refers to Agni, the lightning, and, as the takman is the effect of that Agni, the same origin is assumed for him. Hence I have translated the expres- sion by ' origin on high.'

Stanza 2. b. Literally, ' or whether thy origin is a splinter-seeking one,' a bold figure as applied to the takman. But throughout this hymn the parallelism between fire and the takman is uppermost in the mind of the poet, and the phenomenon of Agni's growth, as he eagerly licks the split wood, is meta- phorically transferred to his disease. Weber translates prettily, 'sei Splitterfeuer, ziingelndes, dein geburtsort.' Zimmer, less vividly, ' oder wenn deine geburtsstatte glim- mend ist.' Ludwig does not comment upon his obscure result, ' oder mag spitze stachel suchend (stechend) deine geburt sein ; ' he, at any rate, unnecessarily abandons the metaphor of the fire. Saya^a, sakalyam dahya.ni kash//*a- samuham iMati ^akalye/ agni^.

I, 25. COMMENTARY. 273

c. I have left the word hruVu 1 untranslated, as I have not been able to discover any basis for the existing trans- lation, ' cramp,' which Weber, 1. c, p. 420, proposes, and Ludwig adopts. Weber's result is derived from etymo- logical considerations of insufficient cogency, and the recorded symptoms of the takman or the ^vara fail to include cramps. The word occurs only in this hymn, in evident alliteration with haritasya, and I should not wonder if the word would yet turn out to have some connection with ' yellow.' For haritasya deva, see the note on V, 22, 2 a.

Stanza 3.

The word occurs only in this hymn, in evident alliteration with haritasya, and I should not wonder if the word would yet turn out to have some connection with ' yellow.' For haritasya deva, see the note on V, 22, 2 a.

Stanza 3.

b. The takman as a son of Varu/za presents a snatch of that broader and deeper view of the origin of disease, according to which it is due to the violation of the laws of Varu;za, who has in his charge the order of the universe, and punishes the sinner by his ' fetters ' of disease, especially the dropsy ; see, e.g. AV. IV, 16, 6, 7 2. In general, to be sure, the lower view prevails in the Atharvan : possession by demons, and the witchcraft of enemies, are the causes of sickness.

Stanza 4.

The metre is irregular : P£da a, anush/ubh ; b and c, trish/ubh; d,^agati.

b. For rura, see the note on V, 22, 10 a.

c. yo anyedyiir . . . abhyeti (see also VII, 11 6, 2) refers to a fever which attacks, or becomes highest, every twenty- four hours ; cf. perhaps the vela^vara, mentioned by Kcrava

1 Some MSS., according to Weber, read hrikfa, and Whitney, Index Verborum, s. v., reports also hftVu, hruVru, and ruVu. Saya/za reads rud/iuh (rohaka^ purusha^arire utpadaka^). Shankar Pandit notes still other variants.

2 I prefer this view to another suggested by Grohmann, 1. c, p. 406 ff., according to which the malarial takman in marshy (i. e. watery) regions is especially pointed out. Varuwa, being the god of the sea (water), this variety of takman might thus be regarded as his son. This seems rather far-fetched.

[42] T

2 74 HYMNS OF THE ATHARVA-VEDA.

c, p. 406 ff., according to which the malarial takman in marshy (i. e. watery) regions is especially pointed out. Varuwa, being the god of the sea (water), this variety of takman might thus be regarded as his son. This seems rather far-fetched.

[42] T

2 74 HYMNS OF THE ATHARVA-VEDA.

to Kauj-. 26, 25. Such is the interpretation of all authorities (Grohmann, p. 387; Zimmer, p. 382), and Wise, p. 232, describes the Anye^yuka (Suiruta's anyedyushka) as follows : ' If the paroxysm of fever recurs at the same hour daily, it is called Anye^yuka.' It is therefore equiva- lent to the rhythmus quotidianus. Saya/za, anye- dyu^ anyasmin paradine ya^ .nta^vara^ abhyeti. — yo . . . ubhayadyiir abhyeti, ' he who returns for two successive days,' i. e. with the implication that the next day (as we should say, the third day) is free from fever3. Grohmann, p. 388. and Zimmer, p. 382, identify this with the rhythmus quartanuscomplicatus, a form of the disease in which the attacks repeat themselves on two successive days, the third day being exempt. This would remind us of the eMntarita mentioned by Kcrava, 1. c. But it seems to fit also the ^aturthaka viparyaya. Wise, 1. c, says, ' In Chaturthaka the paroxysms of this fever occur every fourth day. When the paroxysm continues for two days, the fever is that called Chaturthaka Bipar^yaya/ None of these construc- tions, however, is certain. Saya^a here says, ubhayadyu^ ubhayasmin dvitiye*hani . . . ayati, and, still more ex- plicitly at VII, 116, 2, yas ks. ubhayedyu^ (!) ubhayor divasayo/%, atitayor iti seshak, abhyeti, Mturthika^vara ity artha^. This means a kind of fever that omits two days and returns on the third day, and would thus be identical with the tr/tiyaka, according to the current construction (see Pada d). But see the Pet. Lex. under ubhayadyiir and ubhayedyM.

d. For tr/tiyaka, see the note on V, 22, 13 a.

I, 34. Commentary to page 99.

This hymn belongs to a quite extensive class of Atharvan charms, the object of which is either to generate love in a person of the opposite sex, or restore alienated affection. In general, charms of this class are rubricated in the second

1 Cf. our not altogether certain interpretation of vitrz'trya, V, 22, 13a.

I, 34. COMMENTARY. 275

In general, charms of this class are rubricated in the second

1 Cf. our not altogether certain interpretation of vitrz'trya, V, 22, 13a.

I, 34. COMMENTARY. 275

part of the fourth book of the Kaurika (32, 28-36, 40). This is designated by the commentators as strikarmam, ' women's rites/ and presents the greatest variety of prac- tices connected with the life of women and their relations to men ; see Kaimka, Introduction, p. lxv, and cf. the fol- lowing hymns. Yet this particular hymn is not mentioned in the book in question, though it is otherwise worked up three times, Kaiu. 38, 17 ; 76, 8. 9 ; 79, 10. In the first of these passages, 38, 17, the hymn is employed in a simple practice uttered by an intending disputant before entering upon a debate in the sabha or parishad, the village assembly : ' While reciting AV. I, 34 he approaches the assembly from the north-east, chewing licorice.' The commen- tators do not quite agree as to the special purpose of the practice. Ke^ava says that it produces victory in disputa- tion (vivade ^ayakarma;/a^ vldhi/i) ; Darila, more mildly, says that it is an expiatory performance to wipe out the guilt incurred in defeating an opponent (in debate), praty- artha^ayadosha^amana;^ 1 pr^ya^ittam. Either of these manipulations of the hymn is reasonable if we regard kami'ni in stanza 5 as referring to the parishad or sabha 2, and there is therefore no absolute guarantee that the hymn had originally anything to do with sexual love. Cf. how- ever II, 30, 1.

In Kaui*. 76, 8. 9 the bridegroom, while reciting this hymn, ties to his little finger an amulet of licorice-wood (madugha), fastening it with thread coloured red with lac,

1 The MSS. have pratyartha^apa-, but this does not yield good sense. The correction was suggested by Professor Cowell in a kind note. Correct accordingly our treatment of the passage in Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, 481 (p. 16 of the reprint).

2 There is, too, a bare possibility that the fifth stanza is of later origin, especially if we attach any weight to the tradition that the first book of the AV. consisted of hymns of four stanzas each ; see the introduction to I, 12 (p. 247). The meaning of that tradition seems, however, rather to be that each hymn consisted of at least four stanzas, or more, since many of them, in fact, consist of more.

T 2

276 HYMNS OF THE ATHARVA-VEDA.

and placing it so that the amulet is on the outside of the finger, the knot within (the hand). In Sutra 10 he leads the bride forth, and the amulet is, therefore, obviously intended to make him attractive to the bride. This in- volves the construction of the hymn which we have pre- sented in our translation, i.e. the bridegroom, by means of the amulet, secures the love of the bride l.

In Sutra 10 he leads the bride forth, and the amulet is, therefore, obviously intended to make him attractive to the bride. This in- volves the construction of the hymn which we have pre- sented in our translation, i.e. the bridegroom, by means of the amulet, secures the love of the bride l.

Once more, in Kaui-. 79, 10, at the consummation of the marriage, a ceremony, involving this hymn, is enacted by the married couple. The bridegroom takes hold of the amulet of licorice (which he has put on previously, Kau^s*. 76, 8. 9), puts it into bull's grease, and while reciting the pre- sent hymn and AV. XIV, 2, 71. 72, they embrace one another. Kcrava, more explicitly, states that the amulet is first ground up, madughama/d/^ pish/va aukshe 2 prakshipya abhimantrya parasparam varavadhvau samalabhete. The purpose of the performance is not quite clear ; it seems to be designed to render the affection mutual 3. Cf. AV. II, $6, 7, and our discussion there.

The hymn has been translated by Weber, Ind. Stud. IV, 429 (cf. V, 218); Grill2, pp. 52, 78. The Anukramam designates it as madughama/zisuktam, ' the hymn of the amulet of licorice/

1 Dr. Haas in the Indische Studien, V, 386, makes the bride- groom fasten the amulet upon the bride's finger. There is nothing to indicate this proceeding, which is contrary to the context of the hymn. Dr. Haas, to be sure, erroneously refers the pratika iya#z virudh to AV. VII, 56, 2; hence he did not see that the bridegroom desires to make himself lovable in the sight of the woman (see I, 34, 5).

2 For aukshe, see our note on II, 36, 7.

3 Professor Weber in his translation of this passage, Ind. Stud. V, 401, takes madughamam to mean 'hymen/ for reasons not apparent to me. I fancy that Ke^ava's pish/va removes the possi- bility of such a construction, and the madughama^ipraya^itta quoted by the same scholar on p. 404, refers simply to the loss of the amulet here in question ; this is restored by making another amulet from the putudaru (devadaru)-tree.

II, 3« COMMENTARY. 277

Stanza 1.

Honey is the symbol of personal agreeableness from earliest times. Cf. e.g. RV. X, 40, 6, c From you, O A^vins, the bee took honey in its mouth, as a woman goes (with honey in her mouth) to an assignation V The digging of the plant with honey is not to be taken too literally, as Saya^a does, madhurupe^a khanitradina, or madhure^a prakare/^a, but rather, * with the influence of the sweetness of honey, prompting or supporting him who digs after the licorice-root.' Cf. AV. VII, 56, %.

Stanza 2.

The second half is a formula, being repeated almost literally at III, 25, 5 and VI, 9, 2 ; Pada d, at VI, 42, 3 ;

43> 3-

Stanza 4.

AV. VII, 56, %.

Stanza 2.

The second half is a formula, being repeated almost literally at III, 25, 5 and VI, 9, 2 ; Pada d, at VI, 42, 3 ;

43> 3-

Stanza 4.

c, d. The passage contains an elliptic comparison, as indi- cated by the brackets in our translation. Without the ellipsis supplied there is no good sense: Weber, 'rnich allein drum du lieben magst wie einen honigsiissen zweig ; ' Grill, ' so sei denn ich das liebste dir, gleich einem honig- siissen zweig.' But what human being regards a branch sweet as honey as the most precious possession ?

Stanza 5.

a. The clinging sugar-cane is used here metaphorically for sweetness and attractiveness; no practice of this cha- racter is indicated anywhere.

c, d. The passage is a formula; see II, 30, 1 ; VI, 8, 1-3.

II, 3. Commentary to page 9.

The hymn is joined with I, 2 at Kau^. 25, 6-9, in a charm against excessive discharges from the body ; see the treatment at I, %. The particular part of Kau^ika's prac- tices, which is based on our hymn, is contained in Sutra

1 A different interpretation is suggested by Bergaigne, La syntaxe des comparaisons v^diques (Melanges Renier, p. 89).

278 HYMNS OF THE ATHARVA-VEDA.

25, 7. It is founded upon the conception that ants are endowed with the faculty of producing water, and that, too, healing-water, wherever they appear, and consequently whenever they are applied as a remedy. Hence they are here given to the patient to be drunk in water. For fuller statements of this belief, see the introduction to VI, 100, and Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, pp. 482-4.

The hymn has been translated by Weber, Ind. Stud. XIII, 138 ff. ; Ludwig, Der Rigveda, III, 507 ; Grill2, pp. 17, 79 ff. The Anukrama/zi designates it as bhaisha^yayurdha- nvantaridaivatam.

Stanza 1.

b. The difficult word here is avatka. In the Paippalada XIX, 8, 2 (see Bohtlingk's lexicon s. v.) occur the two hypermetric Padas, avataka//z mama bhesha^am avataka;^ pariva^anam. Here the metre suggests emendation to avatka, but at the same time shows pretty clearly that the word is a derivative of avata, ' spring.' Saya/za is very mis- leading. Having in mind the performances of the Sutra, he identifies avatka with mungasira/t in Kau^. 25, 6, and the mountain mentioned in the stanza with the Mu^avat, to wit : atra parvata^abdena mu^avan nama parvato viva- kshita^ x . . . tasmat ada^ viprakrzsh/a/^ yat prasiddham avatkaw vyadhiparihare^a rakshaka;^ mungasiraA ava- dhavati avaruhya bhumau dhavati. This involves an im- possible rendering of avadhavati, and leaves out of sight the possibility that this hymn may have nothing to do with the mu^*a-reed, being concerned rather with the healing water, procured by the ants ; see the introduction.

This involves an im- possible rendering of avadhavati, and leaves out of sight the possibility that this hymn may have nothing to do with the mu^*a-reed, being concerned rather with the healing water, procured by the ants ; see the introduction.

c, d. The passage as it stands in the text, and our trans- lation, can be sustained only on the supposition that the water is added to some other substance, not indicated in the stanza. Ludwig, feeling this difficulty, emends subhe- sha^-am to subhesha^o, ' so that you (the patient) may have a powerful remedy.' A simpler emendation is to change

1 Cf. the note on V, 22, 5.

II, 3- COMMENTARY. 279

asasi to asati, ' that do I make into a remedy for you, so that it may contain goodly remedy.' But the next stanza, as it stands, seems also to point to a mixed remedy ; hence I have adhered to the text. Saya/za comments against sense and grammar.

Stanza 2.

I have adhered to the unanimous reading of the MSS.; the Paippalada offers no help, ad afiga ^ata^ (!) yad bhe- sha^ani te sahasra/^ va gha yani te (cf. also VI, 44, 2). The sense of the passage, as it stands, seems to be that all the remedial substances which are combined with the avatka are, after all, inferior in healing capacity to the avatka itself. This is much as Saya^a construes it, tava sawbandhini sa^atiyani ^atam . . . yani . . . bhesha^ani tesha^ bhesha^-ana/^ madhye tvam uttamam utkrzsh/ata- mam asi. Ludwig and Grill emend te to me ' dann wird's doch wohl geschehen, dass von meinen hundert Arzenei'n du selbst die allerbeste bist ' (Grill). I am not convinced that this is right.

a. ad anga,' then surely;' kuvid anga', i yea, quite surely ;' the latter phrase is a rhetorical question (' art thou) surely ? ' Cf. Yaska's Nigh. I, 3, and Nirukta IV, 15.

Stanza 3.

a. The Asuras, the demons, here either hide away the remedies by burying them deep in the ground (cf. VI, 109, 3), or they bury them for secure keeping, so that they may become available on occasion (cf. I, 24, 2). See in general the note on I, 24, 1.

b. aru(/^)sra;/am is emended well by Ludwig to aru(A)- ^r&am, from root ^ra, 'cook.' The Dhatupa^a, 22, 22, has sra (srayati) pake, and Saya;/a also avails himself of this root in one explanation of the word, aru^ srayati pakva/# bhavati anena ; and (under st. 5), arusho vra/zasya pa^anam. That is c a remedy which causes the wound to ripen or heal.' We seem to have here the very source for the root sra of the Dhatupa/^a. For the interchange of the sibilants, see Bloomfield and Spieker, Proc. Amer. Or.

280 HYMNS OF THE ATHARVA-VEDA.

Soc, May, 1886 (Journ., vol. xiii, pp. cxvii ff.). Possibly the word asrava may have had something to do with the change of -srana. to -sra/za.

d. Saya?/a reads a^faamat for anina^at ; cf. st. 4.

Stanza 4.

For upa^ika^, 'ants,' see the introduction to VI, 100. Saya;/a, valmikanishpadika vamrya^.

Stanza 6.

xiii, pp. cxvii ff.). Possibly the word asrava may have had something to do with the change of -srana. to -sra/za.

d. Saya?/a reads a^faamat for anina^at ; cf. st. 4.

Stanza 4.

For upa^ika^, 'ants,' see the introduction to VI, 100. Saya;/a, valmikanishpadika vamrya^.

Stanza 6.

The stanza consists of 12 + n + n syllables; the last word rakshasam, obviously a gloss, is metrically super- fluous. For Pada c, cf. I, 19, 1.

II, 4. Commentary to page 37. The plant called gahgida illustrates very perfectly the absence of any boundary line between disease and demon- ology in the Atharvan. On the one hand it is employed against a variety of diseases, fever (takman), internal sores (balasa), and other minor manifestations, or symptoms, designated as ^ambha, vuara and vkarika, ayarika, and pr/sh/yamaya (II, 4, 2 ; XIX, 34, 10), receiving therefore the epithet vuvabhesha^a, 'all-healing,' XIX, 35, 5; it is moreover the specific against rheumatic troubles, if vi- shkandha and sa^skandha (11,4, 1 ff. ; XIX, 34, 1. 5 ; 35, 1) shall turn out ultimately to have this meaning (see the note on st. 1 c). On the other hand it obviates all the dangers arising from hostile demons and sorceries, as is expressly stated in all the three hymns devoted to its praise (II, 4 ; XIX, 34 and 35). The plant is not mentioned outside of the Atharvan which, in lieu of description, indulges in the customary vague rhodomontades. The gods themselves have thrice produced the gahgida, Indra has put strength into it, and (XIX, 34, 6) the seers of yore are said to have known it by the name of Angiras— a very pretty conceit, but for the fact that it harbours nothing more than a stolid pun (^ahgi^/as and angiras). From the Kausika and its commentaries we learn at least one thing that it is a tree. In the Sutra, 8, 15, it occurs in a list of 'holy' (sknt&A)

II, 4- COMMENTARY. 28 1

trees, as is expressly stated by Ke.yava, atha .rantavrzksha u^yante. Darila at 8, 15 ; 42, 23 describes it as a white tree growing in the Dekkhan, ar^-una^ a£ala iti dakshi/za- tya^ ; Kcrava at 8, 15, and Sayana at II, 4, 1 say that it is familiar in Benares, vara/zasya?^ prasiddha^. S&ya/za, in the introduction to our hymn, as also to AV. XIX, 34, has ^-angiWavrzksha, and in the commentary at XIX, 34, 1 he places the home of the tree in the north, uttaradcre pra- siddha^, all of which would seem to show that the tree is known in many parts of India.

The following is the literature on the gahglda: Groh- mann, Indische Studien, IX, 417 ff. ; Weber, ib. XIII, 141 ; Zimmer, Altindisches Leben, p. 65.

The following is the literature on the gahglda: Groh- mann, Indische Studien, IX, 417 ff. ; Weber, ib. XIII, 141 ; Zimmer, Altindisches Leben, p. 65.

The hymn II, 4 is employed, Kau^. 42, 23, in a practice which, according to Darila, is destined to drive away demons (pua^aMtana) ; according to Kcrava — I state the text literally — it is, purushahave (cod. purusho have ; cf. XIX, 34, 3) akaryakarazzena vighna^amanakarma ; and further, kz'ztyadushazzarthe (cod. krz'tva-) apyayati vigh- na.ramanarakshakarazza/z vighna/z viskandhe (!) yak (the latter passage is not printed in my extracts from that authority in the edition). The practice consists in tying on as an amulet the substance mentioned in the hymn : dir- ghayutvaye*ti mantroktaw badhnati. Darila says gahgi- ^/amaf/im, and Kesava more explicitly states that an amulet derived from the gahgida be tied on with a thread of hemp, gahgidamanim ja/zasutre/za badhva saMpatya*bhimantrya badhnati. The hemp refers to stanza 5, and it seems to me quite likely that Kej-ava is right in thus describing the association of the hemp with the ^angi^a as altogether external. The hymn has been translated by Weber, Indische Studien, XIII, p. 140 ff.

Stanza 1.

This hymn, as many others, begins with an irregular stanza, two trish/ubh and two anush/ubh Padas ; cf. RV. VII, 103; AV. IV, 12; VI, in, &c.

b. Sayazza reads rakshama/za/z for dakshamazza^.

2 82 HYMNS OF THE ATHARVA-VEDA.

140 ff.

Stanza 1.

This hymn, as many others, begins with an irregular stanza, two trish/ubh and two anush/ubh Padas ; cf. RV. VII, 103; AV. IV, 12; VI, in, &c.

b. Sayazza reads rakshama/za/z for dakshamazza^.

2 82 HYMNS OF THE ATHARVA-VEDA.

c. The meaning of vishkandha, I regret to say, is not clear. Both ancients and moderns have etymologised upon the word, and in all instances have arrived at the conclusion that the word refers to some disease. But the results, though consistent in the one point of disease, betray their weakness in differing as to its special nature. The scho- liast at Tait. S. VII, 3, it, 1 — the only known occurrence of the word outside of the Atharvan literature (cf. also Gop. Br. I, 5, 25) — explains it by virupa(/z) skandhadyavayava yasya tad vishkandham (sc. jariram), ' the body whose members, shoulders, and so forth, are deformed is vish- kandha.' Saya^a, at AV. I, 16, 3 (and similarly here) says, gatipratibandhaka^ rakshay£ptfa£adikrzta;^ vighna- ^-atam, ' a disease which hinders from walking, produced by Rakshas, PLra^as, &c, instigated by (some hostile) disturb- ance.' The same fatuous authority, however, at XIX, 35i 5 says, vishkandham viriish/askandham eva/^namana;// vatavii-esham maharogam, ' vishkandha, a serious disease of that name, caused by wind (in the body), producing dislo- cation of the shoulders.' Professor Weber is the author of the modern interpretation of the word, ' drawing the shoulders apart, rheumatism' (see Indische Studien, IV, 410 ; XIII, 141 ; XVII, 215, and cf.the Pet. Lex. ; Zimmer, 1. c, 390; Grill2, p. 75). I have been struck by the fact that both Darila and Kesava in their comments upon Kaus. 42, 23 ; 43, 1. 2, the Sutras which rubricate AV. II, 4 and 111,9, tne principal sources of our knowledge of the vish- kandha, omit all mention of disease of any kind. To begin with, these passages of the Sutra are not part of the bhai- sha^yani (Kaur. 25, 1-32, 27). Further, Darila speaks only of pua^ana^anam and pi^a^a^atanam, Ke^ava of vigh- na^amanam and vishkandhavighna^amano (mamA). Ob- servation has taught me that the commentators' knowledge of the practices is superior to their knowledge of the mean- ings of words— all India is in this regard an easy prey to its perverse etymological habits1— and I should think it

1 I recommend a continuous reading of Yaska's Nirukta to any

II, 4- COMMENTARY. 283

283

more conservative for the present to hold that vishkandha, as well as the opportunistic sawskandha at AV. XIX, 34, 5, are designations of hostile demoniac forces. One may easily be convinced, by examining, with the aid of Whit- ney's Index Verborum, all the passages in which the word occurs, that the latter meaning suits as well as the former. Of course the boundary-line between disease and possession by demons is an evanescent one in all Atharvan writings. The formation vishkandha, moreover, suggests vyawsa (RV. I, 32, 5, &c.) and vigrlva (RV. VIII, 4, 24), both of them designations of demons (cf. Weber, Ind. Stud. IV, 410). Thus it has seemed best to leave the word untrans- lated for the present.

Stanza 2.

a. ^-ambha, ' convulsions, cramps, or colic.' The transla- tion is reasonably certain. Weber, Ind. Stud. XIII, 142, describes the trouble as an infantile disease, perhaps teeth- ing; cf. also Zimmer, 1. c, 392, and Henry, Le livre VII de 1' Atharva-veda, p. 53. The etymology of the word, and the epithet sa^hanu, Shutting the jaws/ at AV. VIII, 1, 16, seem to lend themselves at first sight to such an interpreta- tion, but it is after all too narrow. Saya^a, ^ambhat hiwsakat krztyade^, yad va ^ambha iti dantavueshasya akhya, rakshasadantavLreshakrztat khadanat. See, how- ever, his very different interpretation at VIII, 1, 16. At Kauj. 32, 1 ; 35, 15 occurs the word ^"ambhagrzhita. Darila at 32, 1 defines it as^ambho raksha^, tena grzhita/z ; according to Kaarika and Kcrava, the patient is an infant which is put to the mother's breast and fed with rice and fennel steeped in milk 1. All this would still pass readily as a cure of diseases connected with teething. But in Kaus. 35, 12-15 we have the following performance:

one who wishes to know how much grain may be found among the chaff. And Yaska is the high priest ; how much worse are the epigoni !

1 Kauj\ ^ambhagr/hitaya (Ke.r. balakaya) stanaw praya^ati, priyahgutawi/ulan abhyavadugdhan pdyayati.

284 HYMNS OF THE ATHARVA-VEDA.

And Yaska is the high priest ; how much worse are the epigoni !

1 Kauj\ ^ambhagr/hitaya (Ke.r. balakaya) stanaw praya^ati, priyahgutawi/ulan abhyavadugdhan pdyayati.

284 HYMNS OF THE ATHARVA-VEDA.

. . . garbhadrzV#ha?zani, ^ambhagrz'hitaya . . . gy*km trir ud- grathya badhnati. losh/an anvrikani pnlrayati. ^yamasi- katabhi^ j-ayana^ parikirati. The scene here is child-birth, the passage is part of the strikarmam, c women's rites ' (32, 28-36, 40), and the ^ambha has seized the baby or the foetus, either at the moment of birth, or prematurely. Hence the title of the ceremony, ' performances for steady- ing the womb or foetus.' According to Darila, the woman herself receives the treatment, being tied about with a three- fold bowstring (^-ambhena grzhito garbho yasya striya^ tasya gy&m tvigunkm krz'tva badhnati), fed with lumps of earth (^ambhagrzhita/^ [!] prclrayati), and having her bed strewed about with black sand. Here ^ambha seems to refer to some irregular behaviour of the foetus ; cf. Wise, Hindu System of Medicine, pp. 423 (middle), and 421 (bottom), and the introduction to VI, 17. The word has at any rate no special connection with the teeth, as may be seen, too, from Tait. S. IV, 5, 11, 2.

Our translation of vuara by ' tearing pain ' (Say. jariravuara^at) is of the etymologising sort. The Pet. Lex., more cautiously, regards it as the name of a demon. Cf. vuarika at XIX, 34, 10, which Saya;^a glosses by vueshe/za hi//zsakam.

Stanza 5.

I am quite agreed with Ke^ava and Saya^a (ma/dban- dhanasutraprakr/tibhuta/^) in not regarding the juxtaposition of the hemp with the ^angk/a as due to some biological relationship, or therapeutic virtue (cf. Weber, Ind. Stud. XIII, 142). The hemp represents the thread with which the amulet of ^angi^a was tied on. A thread, or rope of hemp is mentioned also at Kauj-. 25, 28; 72, 15. See the introduction to the hymn. The hemp, of course, comes from the sap of the furrow ; gahgida,, the tree, from the forest.

Stanza 6.

The same stanza with variants occurs at AV. XIX, 34, 4. The last Pada is a formula, occurring in addition at IV, 10, 6 ; XII, 2, 13 ; XIV, 2, 67.

II, 7- COMMENTARY. 285

II, 7. Commentary to page 91.

Stanza 6.

The same stanza with variants occurs at AV. XIX, 34, 4. The last Pada is a formula, occurring in addition at IV, 10, 6 ; XII, 2, 13 ; XIV, 2, 67.

II, 7- COMMENTARY. 285

II, 7. Commentary to page 91.

Saya/za (and similarly Ke^ava) define the purpose of this hymn as a charm to obviate curses, evil eye, and danger from the attack of demons : laukikavaidikakro^ayor brah- ma/za^ape krura^akshu^purushadrzsh/inipate pua^aya- kshadibhaye. According to Kaoy. 26, 35 the procedure consists in investing the person threatened with (an amulet made of) the substance mentioned in the mantra. The commentators define this as yavama;zi, ' an amulet of barley V The word yava is not mentioned in the hymn, the nearest approach to it is japatha-yopani, ' wiping out curses.' As o and ava have almost identical phonetic values in the Veda (cf. our statement of the facts, Amer. Journ. Phil. V, pp. 25 ff.), we must suppose that yava has been read by the ritualists out of the syllable yo- of yopani ; cf. too, the synonym rapatha-yavani at IV, 17, 2, and the well-known formula yavo^si yavaya*smad dvesha^, ' barley art thou, ward off hatred from us' (Tait. S. I, 3, 1, 1 ; Sat. Br. Ill, 6, 1, 11 ; Hira/zyak. Sr. IV, 2, 42, in addition to the places mentioned in Kauiikasutra, index C). Upon this basis the word and the article yava are suggested. The pun is so familiar as to leave no room for doubt in the mind of the Hindu acquainted with this style of literature. Cf. the intro- duction to VI, 91 ; and the note to IX, 2, 13.

The hymn has been translated by Weber, Ind. Stud. XIII, 148 ff. ; Ludwig, Der Rigveda, III, 508 ; Grill2, pp. 24, 81 ff. The Anukrama/zi, bhaisha^yayurvanaspatidaivat- yam. Cf. also Santikalpa 19 2.

Stanza 1.

At Apast. vSr. VL 20, 2 the stanza occurs in the following corrupt form : atharvyush/a deva^*uta vWu ^//apatha^-am- bhani/z : apo malam iva pra^i^ann asmatsu ^apathah adhi. Cf. II, 25, 4- 5.

1 Sayawa, however, commenting on virudh in st. 1, durva yavo va.

2 Cited erroneously by Sayawa as Nakshatrakalpa.

286 HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

b. We may note Grill's ingenious emendation of gkmydih to ^amya/z, an adjective from g&mL But no such form occurs. Cf. AV. II, 10, i ; RV. IV, 4, 5. Saya/za, ga,mykk gamik sahottpanna bhagini.

Stanza 3.

A number of the attributes stated in this and the pre- ceding stanzas are repeated at VI, 43, 1. % ; XIX, 32, 1. 3. 7 in connection with the holy darbha-grass. The terms are too general and fabulous to permit definite conclusions as to the plant which the poet here has in mind.

Stanza 4.

a. The MSS. are divided between the readings pari ^m&'m (so our edition) and pari mam. I have followed Saya/za and Shankar Pandit in adopting the latter version.

c, d. The metre is irregular (Anukr. vir&d uparish/adbrz- hati) : c is a catalectic Pada ; d has ten syllables, one of which may be suppressed by reading tarshur.

I have followed Saya/za and Shankar Pandit in adopting the latter version.

c, d. The metre is irregular (Anukr. vir&d uparish/adbrz- hati) : c is a catalectic Pada ; d has ten syllables, one of which may be suppressed by reading tarshur.

Stanza 5.

b. For the sentiment cf. Tait. Ar. II, 6, i. Saya/za, ya^ purusha^ suhart . . . tena suhrzdayena mitre/za saha na^ asmakam, sukha^z bhavatu iti ^esha/z, ' we together with our friend shall be happy/ I am not convinced that this is correct. Are we to read, ya^ suhart tena vayam saha ?

c. £akshurmantra, * he who bewitches with his eye,' also in XIX, 45, 1. Saya^a separates £akshur from ma(ntrasya, explaining the latter by gupta^z bhashama/zasya pLrunasya, ' the calumniator who speaks secretly/ But cf. the ' thou- sand-eyed curse' at VI, 37, 1; amitra^akshus at Kaui". 39, 11 ; and ghoram >£akshus, ' evil eye/ at IV, 9, 6 ; XIX, 35, 3-

II, 8. Commentary to page 13.

The word kshetriya is interpreted by the Atharvavedins quite unanimously as ' inherited disease/ Three hymns,

II, 8. COMMENTARY. 287

II, 8 and 10; III, 7 (cf. also IV, 18, 7; V, 30, 4), are designed to drive it out, and the Kaorika rubricates all of them among the medical charms (bhaisha^yani), 26, 41-27, 4; 2jy 7_8 ; 27, 29-31. Darila at 26, 43 defines it as 'family disease,' kaulo vyadhi/z ; Kcrava at 27, 4 1 as, pitrzparyagata^ kshetriyaroga^ kush//*akshayaroga^ graha^idosha^ sarva- .yariraspho/akarav£ ; similarly Say. at II, 8, 1. The scholiast at Tait. Br. II, 5, 6, 3 (p. 628) has kshetra^ garbhasthanaw tatrotpannatvat, i. e. ' disease which has arisen while in the womb' (rather differently at II, 5, 6, 1, pp. 626-7). The practices connected with these hymns are obscure in detail, and their application is remote.

Kau^. 26, 41-27, 4 deals with our hymn, to wit : 41. 'While reciting AV. II, 8, 1 (the practitioner) washes the patient outside (of the house). 42. While reciting AV. II, 8, 2 (he washes him outside of the house) at dawn. 43. While reciting AV. II, 8, 3 he pulverises the plants mentioned in the stanza (see the translation), as also natural mud, and mud from an ant-hill, sews this up into the skin of a living animal1 (freshly slain), and fastens it (as an amulet upon the patient). 27, 1. While reciting II, 8, 4 he places a plough with its span of cattle over the head of the patient 2 and pours water over it. 2. While reciting AV. II, 8, 5 he pours the dregs of ghee into (a vessel full of) water (placed) within an empty house. 3. He pours more (dregs of ghee) into an old ditch into which grass from the thatch of the house has been placed. 4- Placing the patient into this ditch he gives him of the water to drink, and rinses him with it.' The symbolism of these practices is not clear, but they seem at any rate to be built up on the derivation of the word kshetriya from kshetra in the sense of 'field/ rather than in the sense of ' womb.' See especially the last

1 For £-ivakosham see Kaimka, Introduction, p. 1. Other sub- stances derived from living animals occur at Katy. Sr. IX, 2, 16; Par. GrA. Ill, 7, 2.

2 That is, he puts the patient under the plough with its span, vrzshabhayuktasya halasya adhastad vyadhitam avasthapya (Sayawa in the introduction to the hymn).

288 HYMNS OF THE ATHARVA-VEDA.

stages of the performance, Sutra 27, 1 (the plough and the span of cattle), and Sutras 27, 3. 4, which aim to wash off the illness into the very ground, whence (according to this conception) it has been derived. And the hymn itself is redolent of fields, plants, ploughing, &c, and calls upon (st. 5) ' the lord of the field V Thus Professor Weber was led repeatedly to look upon this hymn as a charm to counteract injuries to fields2; see Ind. Stud.V, 145 note ; XIII, 149; Nakshatra II, 293. And yet, I think, all this is mere play upon the two meanings of kshetra, ' field,' and ' womb 3 ; ' the poet, thinking that the disease derives its name from the field, conjures with the properties of the field, or, perhaps, adapts secondarily stanzas constructed originally for practices in the field.

The hymn has been translated by Weber, Ind. Stud. XIII, 149 ff. ; and Ludwig, Der Rigveda, III, 513. The Anukramam describes it as vanaspatya/^ yakshmana^ana- daivatyam.

Stanza 1.

The last three Padas are repeated at III, 7, 4; the first half in VI, 131, 3. The point in all these cases is the supposed etymology of the constellation vikritau (later mulabarham, and mula) from vi krit, ' loosen;5 this enables the word to figure wherever there is question of the ' fetters ' of disease. Cf. in general, Weber, Nakshatra II, 292, 310, 374, 389; Zimmer, pp. 356, 392. For an opposite construction of the function of the vikrhau, see the note on VI, no, 2.

1 See, however, the note on this expression below.

2 Cf. also Pacini V, 2, 92, and commentaries ; Ind. Stud.V, 145 note; XIII, 159 note; XVII, 208 note; Zimmer, 391 ff.

3 Note especially the passage from KaM. S. cited by Weber, Ind. Stud. XIII, 1 50 note. The expression svakr/ta iri7ze does not prove that a field is in the view of a performer. A spot where there is a natural rift in the ground is frequently, in witchcraft, made the theatre of the performance, without any such special end in view. Cf. the passages in the Pet. Lex., and the paribhasha to the abhi- yfcara performances, Kaur. 49, 6.

II, 8. COMMENTARY. 289

Stanza 2.

A spot where there is a natural rift in the ground is frequently, in witchcraft, made the theatre of the performance, without any such special end in view. Cf. the passages in the Pet. Lex., and the paribhasha to the abhi- yfcara performances, Kaur. 49, 6.

II, 8. COMMENTARY. 289

Stanza 2.

a, b. I have translated apa uMatu transitively ; cf. Ill, 7, 7 ; RV. I, 48, 8, &c. Weber and Ludwig, contrary to ordinary usage, take it intransitively : ' hinschwinden moge jetzt die nacht,' and ' weg geh mit ihrem liechte diese nacht.' Saya/za, in agreement with our version, ' the night at the time of dawn (usha/zkalina ratri) shall chase away (vivasayatu).' In Pada b I read, for the same reason, with one of Shankar Pandit's MSS., apo^atu for apo^antu, making it govern abhikr/tvan^. Weber, ' die zauberspinnerinnen (mogen schwinden) hin ; ' Ludwig, ' weg gehn sollen die bezau- bernden.' Saya?za, retaining the plural, forces, it seems to me, the meaning of abhikr/tvari^ in translating it by abhita^ rogai-anti;^ kurva^a^, 'working a cessation of disease all about.' And recognising the futility of the first, he also, alternatively, takes apoMantu as an intransitive, . . . pua- kyak apaga^antu ! Cf. the note on III, 7, 7.

Stanza 3.

a, b. According to our translation the words babhror ar^unaka;^asya qualify yavasya ; Kcrava (and Saya^a who repeats Ke^ava's substance) make the two words represent an independentplant: ar^unakash/^a/TZ yavabusa^ tilapi%-ika//z ka. ekatra trmi baddhva. And Darila also recognises three plants, the first of which he describes as babhruvaraasya * r^unasya tasya ka^a^esham (! for ka^avLresham). Ac- cording to these constructions the first substance is a branch from the tree (Saya^a in commenting on the word in our stanza, ar^unakhyavrzlcshavi^eshakash/^asya) ar^una (ter- minalia arjuna). But the construction renders this extremely unlikely, and we prefer to render the text philologically.

b. The word te, ' thy/ would seem at first sight to refer to a field, and, as stated in the introduction, this would show that the poet here looks upon kshetriya as a derivative of kshetra, ' field/ and that he therefore introduces the para- phernalia of the field in his incantation. But this cannot stand against the ordinary value of the word, nor is it

[42] u

29O HYMNS OF THE ATHARVA-VEDA.

impossible to imagine the introduction of these substances simply on the ground of the supposed (etymological) deri- vation of the name of the disease. At any rate we have Kaarika on our side.

Stanza 5.

impossible to imagine the introduction of these substances simply on the ground of the supposed (etymological) deri- vation of the name of the disease. At any rate we have Kaarika on our side.

Stanza 5.

a. sanisrasaksha is a7r. Xey. ; sanisrasa occurs once at AV. V, 6, 4 as a designation of the intercalary month (cf. AV. XIII, 3, 8 ; Weber, Nakshatra II, p. 336 note). Our translation is conjectural and etymological ; the only sup- port I find is in srastaksha (Sumita 1, 115, 7), ' with sunken eyes.' Sayana leans with his full weight on the Kaujika's employment of the stanza (27, 2 ; see the translation of it above), in which an ' empty house ' figures, and he identifies the word with sunyagrzhak (sanisrasyamanani atuayena visra/^samanani vLnryama;zani aksha;zi gavakshadidvara/zi yesha^ te sanisrasaksha/^, sunyagriha. ity artha^), i. e. in brief, 'the decayed doors of the empty house.' Credat Judaeus ! Does ' with sunken eyes ' refer to the demon of the disease ?

b. The difficulty is much increased by the unintelligible sa^dejyebhya/^ which Sayana, who reads sa/^de.yebhya^5 again identifies with the ^aratkhata, ' the old ditch/ in the Sutra, 27, 3. 4: sam dLsyante tya^yante tadgatamr/dadanene *ti samdesak ^aradgartM ! The word seems to refer to some kind of evil (papa) at AV. X, 1, 11. 12 ; in IV, 16, 8 (where it is contrasted with vidcsya, ' foreign ') it refers to the ' fetter of Varima,' i. e. disease. Weber, * den auftrag' ausfiihrenden verneigung sei ; ' Ludwig, ' anbetung den zu beauftragenden (sich fugenden).' The entire stanza is highly problematic ; its relation to the Sutra very obscure.

II, 9. Commentary to page 34.

The disease which the hymn is designed to exorcise is, according to Darila, possession by the kind of demons called Yisaka. Kesava (followed by Sayana) describes it as due to brahmagraha, a word hitherto not quoted from any text, but reported by the lexicons as equal to brah-

II, 9- COMMENTARY. 29 1

marakshasa. The practices connected with the hymn at Kaiu*. 27, 5. 6 are as follows: 5. 'While reciting AV. II, 9 a talisman consisting of splinters (from ten kinds of wood is fastened upon the patient). 6. Ten friends (of the patient) while muttering the hymn rub him down.' The commen- tators (cf. Kaus. 13, 5 ; 26, 40) understand the word jakala to mean ' a talisman made of ten kinds of holy wood/ and these are derived from the list of holy trees catalogued at Kaus. 8, 15. Cf. also the splinters from the (holy) kampila- wood, Kau.9. 27, 7 (see the introduction to II, 10), used against kshetriya (hereditary disease). For similar Germanic uses of nine kinds of wood to allay disease, see Wuttke, Der Deutsche Volksaberglaube der Gegenwart, §§ 121, 538 ; Mannhardt, Baumkultus der Germanen, p. 18.

27, 7 (see the introduction to II, 10), used against kshetriya (hereditary disease). For similar Germanic uses of nine kinds of wood to allay disease, see Wuttke, Der Deutsche Volksaberglaube der Gegenwart, §§ 121, 538 ; Mannhardt, Baumkultus der Germanen, p. 18.

The hymn has been translated by Weber, Ind. Stud. XIII, 153 ff. ; Ludwig, Der Rigveda, III, 506 ; Grill2, pp. 8, 82 ff. ; cf. also the author in Amer. Journ. Phil. VII. 478, and Bergaigne et Henry, Manuel Vedique, p. 137. The hymn figures in the takmana^anaga^a of the Ga/zamala, Ath. Pari.?. 32, 7 (see Kau^. 26, 1 note) ; the Anukrama^i describes it as vanaspatya^ yakshmana^anadaivatam. The Paippalada presents the hymn, the stanzas arranged as follows: 1, 5, 4, 2, 3.

Stanza 1.

The metre is irregular, pankti (Anukr., vira£ prastara- pankti). The Paippalada has the first half as follows : daicivrzlcsha mu&mam ahi/^sro grahya^ ka..

Stanza 3.

a. For adhitir the Paippalada reads adhitam. Saya/za, ' the Vedas, which he has read formerly, or their meaning, which is to be remembered, he has recalled ! ' Cf. KMnd. Up. VI, 7. Ludwig emends adhiter, and translates ' from insensibleness he has come away,' but the translation con- flicts with the meaning of adhi ga ; cf. RV. II, 4, 8.

c, d. The Sutra embodies the indefinite large numbers 100 and 1000 in the amulet often kinds of wood, and the

U 2

292 HYMNS OF THE ATHARVA-VEDA.

ten friends (Brahmans according to the scholia) who attend the patient.

Stanza 4.

The word kitim occurs only in this stanza, and is very problematic. The Pet. Lex. and Weber, i sammeln ; ' Ludwig, ' pfliickung ; ' Sciya^a, ' covering.' We are con- necting the word with £inoti in the sense of c arrange, build up/ having in mind the peculiar amulet or remedy daj-a- vrzksha, ' consisting of ten woods/ in st. i . The sense then would be that the gods have found out the magic arrange- ment of the woods, while the Brahmans contribute the practical knowledge of the woods which are endowed with the healing property. Cf. Grill's similar exposition.

Stanza 5.

I have followed Saya^a who, relying alternatively upon RV. II, 33, 4, and Tait. S. IV, 5, i, 2, makes tsvara^, 'lord/ the subject of the sentence, uvara eva he rug^a tubhyam idani^tanabhishagrupe^a bhesha^*ani karotu. But the text of Pada d is awkward, and rendered somewhat doubtful by the Paippalada, whose version of c, d is, sa eva tubhyam bhesha^-a^ £akara bhisha^ati £a. Upon the basis of this reading Grill suggests for Pada d, krzVsavad bhisha^-ati ka. Ludwig suggests suki, Vedic accus. plur. neut. in agreement with bhesha£*ani ; Weber, bhisha^a^ for bhisha^a. Saya^a thinks also of i-u^ina for s\xk\h. I have translated the unanimous text of the 5aunakiya-school.

II, io. Commentary to page 14.

Ludwig suggests suki, Vedic accus. plur. neut. in agreement with bhesha£*ani ; Weber, bhisha^a^ for bhisha^a. Saya^a thinks also of i-u^ina for s\xk\h. I have translated the unanimous text of the 5aunakiya-school.

II, io. Commentary to page 14.

The practice associated with this hymn at Kaor. 27, 7. 8 is colourless: 7. 'While reciting AV. II, 10 (the prac- titioner) fastens upon the limbs (of the patient who has been placed) upon a cross-road * splinters of kampila-wood (crinum amaryllacee), and washes him off with (water

1 The favourite place to divest oneself of evil influences ; see the note in the introduction to VI, in.

IT, IO. COMMENTARY. 293

dipped out) by means of a bunch of grass. 8. (Or) he sprinkles (him in the same way).' Cf. the practices under II, 8. A closely parallel mantra-passage occurs at Tait. Br. II, 5, 6, 1-3 ; this the commentator on the authority of Baudhayana (see p. 628, bottom) connects with the cere- monies at the birth of a child (^atakarma). According to Baudh. Grih. II, 1 and 7, the child is bathed with these stanzas, and this prescription is borne out by Hir. Grih. II, 3, 10 ff., where the same stanzas are quoted. They occur also in Apast. Mantrabr. II, 12, 6 (cf. Apast. Grih. VI, 15, 4). This usage does not really conflict with the Atharvanic employment of the hymn, since it aims to free the child from diseases and troubles derived from the womb of the mother. The conception borders closely on that of original sin. That the Atharvavedins regarded the kshe- triya in this hymn as a disease may be gathered from the employment of the hymn among the bhaisha^yani in the Kau^ika ; it figures also in the takmana^anaga^a, ' the list of hymns destructive of fever,' in the Ga^amala. ; see Ka.us. 26, 1 note.

The hymn has been translated by Weber, Ind. Stud. XIII, T56 ff.3 and Ludwig, Der Rigveda, III, 513.

Stanza 1.

a. gamisanisa is equivalent to^amya^ ^apatha^ in II, 7, 2; the word recurs at AV. IX, 4, 15, and Tait. Br. II, 5, 6, 3 (where it is glossed by alasyaprakhyapakat). Sayawa, bandhavo ^amaya^, apraptabhilashitana/^ teshaw ^a^sanat akro^a^anitat papat.

Stanza 3.

The sense of this and the following two stanzas is interrupted by the refrain ; Pada 3 b is in catenary con- struction with Pada 4 a. The other version of the hymn (Tait. Br.) does not exhibit the refrain, and the connection of the passages appears undisturbed.

a. Saya^a reads vayodha^ for vayo dha£, glossing it by vayasa//z pakshma/zz dhata dharayita.

294 HYMNS OF THE ATHARVA-VEDA.

Stanza 8.

The other version of the hymn (Tait. Br.) does not exhibit the refrain, and the connection of the passages appears undisturbed.

a. Saya^a reads vayodha^ for vayo dha£, glossing it by vayasa//z pakshma/zz dhata dharayita.

294 HYMNS OF THE ATHARVA-VEDA.

Stanza 8.

The stanza alludes to the well-known legend which makes the demon Svarbhanu smite with darkness (eclipse) the sun, who is then freed by Indra and Atri ; see RV. V, 40, 5-9 ; Tait. S. II, 1, 2, 1 ; Ka//z. S. XII, 13 ; Sat. Br. V, 3, 2, 2 ; Fank. Br. IV, 5, 1 ; XIV, 11,14; XXIII, 16, % ; vSankh. Br. XXIV, 3. 4. The moralising cause of the sun's mishap, his enas (sin), is not expressed distinctly anywhere, nor is it to be taken au grand s^rieux. By comparison it is treated as a disease, and, like disease or misfortune in general, ascribed to some moral delinquency, requiring expiation (praya^itti) ; cf. st. 1.

II, 12. Commentary to page 89.

The essays on the interpretation of this hymn form an interesting chapter in the history of Vedic study, and we have devoted to the subject an article in the second series of our Contributions, Amer. Journ. Phil. XI, 330 ff., entitled 'On the so-called fire-ordeal hymn, AV. II, J 2.' The hymn was first interpreted in the sense of a fire-ordeal by Emil Schlagintweit, in an address before the Royal Bavarian Academy in 1866, entitled ' Die Gottesurtheile der Indier ;' this interpretation was adhered to by Weber, Ind. Stud. XIII, 164 ff . ; Ludwig, Der Rigveda, 111,445; Zimmer, p. 183 ff . ; cf. also Kaegi, 'Alter und Herkunft des germanischen Gottesurtheils,' Festschrift zur Begrus- sung der XXXIX. Versammlung deutscher Philologen und Schulmanner in Zurich (1887), p. 51 \ The interpretation which is presented here is founded upon our above-men- tioned article, where Kau^ika's significant employment of the hymn was first brought forward ; in essential agree-

1 See also Stenzler, * Die Indischen Gottesurtheile/ Zeitschrift der Deutschen Morgenlandischen Gesellschaft, IX, 661-82.

II, 12. COMMENTARY. 295

merit with it is the translation and exposition in Grill2, pp. 47, 85 ff.

II, 12. COMMENTARY. 295

merit with it is the translation and exposition in Grill2, pp. 47, 85 ff.

The hymn is employed in the sixth book of the Kaurika which professes to deal with abhLfcara, 'witchcraft.' At 47, 12 it is designated as the bharadva^apravraska, 'the hewer, or cleaver of Bharadva^a ' (the reputed author ; cf. II, 12, 2) : ' With the cleaver of Bharadva^a one cuts a staff for practices pertaining to witchcraft/ A staff so procured is then employed variously in Kau^. 47, 14. 16. 18; 48, 22. The direct ritual application of the hymn is indicated in Kaor. 47, 25-29, to wit : 25. ' While reciting the hymn II, 1 2, one cuts the foot-print of an enemy, as he runs in a southerly1 direction with a leaf from a para su- tree 2. 26. He cuts three (lines) along (the length of the foot- print of the running enemy), and three (lines) across (the same). 27. aksh/zaya sa^/sthapya3. 28. He ties dust derived from the cut foot-print into a leaf of the pala^a-tree (butea frondosa), and throws it into a frying-pan. 29. If the dust crackles (in the pan) then (the enemy) has been overthrown/ The Sutra then proceeds to prescribe still more elaborate and potent charms for the purpose of down- ing the enemy. Of any connection with the fire-ordeal the tradition makes no mention. There are points of contact between our hymn and RV. VI, 52 ; VII, 104. The Anu- kramam describes the hymn as nanadevatyam, composed by Bharadva^a.

Stanza 1.

d. Schlagintwreit, ' may these be burned here, if I am burned.' So also Weber, Ludwig, and Zimmer. Grill correctly, ' die sollen gluhen jetzt, wenn ich ergliihe.' Cf.

1 South is the region of Yama and the departed, i.e. of death.

2 Or, with the blade of an axe. At any rate symbolically. The commentators differ as to the meaning of parampalasena ; see Kaurika, Introd. p. li, bottom. Sayawa, as usual, follows Ke^ava. See also the note on Kaus. 30, 14 in the introduction to VI, 25.

8 The text of this Sutra is not altogether secure, its meaning and the scholia are obscure.

296 HYMNS OF THE ATHARVA-VEDA.

RV X, 34, 10; 95, 17 ; AV. XIX, 56, 5. Saya?2a, mayi abhi^arake tapyamane dikshaniyamena upavasadina kluya- mane sati tapyanta^ sa^tapta bhavantu. That is, heaven and earth shall participate in the consecration (diksha) of the performer for the sorcery-practices against his enemy. The appeal to heaven and earth in Pada a, and the mis- interpreted fourth Pada, are really the sole cause of the hypothesis of a fire-ordeal. An appeal to heaven and earth is in occidental minds associated inseparably with asseverations of innocence. A similar construction of it for India is apparently unwarranted.

Stanza 2.

b. For Bharadva^a, see IV, 39, 5; XVIII, 3, 16; XIX, 48, 6 ; and Ludwig, Der Rigveda, pp. 128 ff.

An appeal to heaven and earth is in occidental minds associated inseparably with asseverations of innocence. A similar construction of it for India is apparently unwarranted.

Stanza 2.

b. For Bharadva^a, see IV, 39, 5; XVIII, 3, 16; XIX, 48, 6 ; and Ludwig, Der Rigveda, pp. 128 ff.

d. Schlagintweit, 'der diesen (unsern) geist beschadigt (i. e. schwur bezweifelt).' Weber, 'wer diesen meinen sinn beschadigt, i. e. meinen schwur antastet, mein wort bezwei- felt/ Ludwig, * der diesen meinen sinn anklagt (verlaum- det).' All these renderings are founded upon the theory of the fire-ordeal. Saya;?a, purva^ sanmargapravrztta^z mana^ manasaw hinasti. There is no lack of evidence that religious performances were at times the object of enmity and the butt of abuse ; cf. stanza 6 ; RV. VI, 56, and Ludwig, Der Rigveda, IV, 219 ff.

Stanza 3.

a. The first Pada is defective, but occurs in the same form in the Paippalada. It may be corrected by reading somapavan, somapayin, somapa tvam, or the like. But Atharvan metres are so generally capable of improvement, that we are in danger of singing our own, rather than Atharvan hymns, when we apply ourselves to the task of improving them.

Stanza 4.

a. Professor Weber, I.e., pp. 167-8, has assembled some interesting statements in reference to the connection of the

IT, 12. COMMENTARY. 297

number 80 with the fire-ritual. Saya//a attaches a certain significance to the number three, which he connects with the tri&as of the Sama-sawhitas. The number is solemn and formulary.

e. A clear instance of a Vedic parenthesis ; cf. Aufrecht, Festgruss an Otto von Bohtlingk, pp. 2 ff. For ish/a- purtam, see Windisch, ib., pp. 115 ff. Cf. also RV. X, 14, 8; AV. Ill, 12, 8.

d. Schlagintweit supplies ' firebrand ' in the last Pada, and translates, ' nehme ich jenen (feuerbrand) an mich mit gottlicher inbrunst.' Weber, in still more direct adherence to the hypothesis of a fire-ordeal, supplies with amiim 'gitihendes beil,' and translates, 'mit gottlicher gluth nehme ich diesen an mich.' Ludwig, 'jenen (den verlaumder) erfasse ich mit der gottlichen glut.' Zimmer, 'halte ich jenen (? feuerbrand, ?axt) mit gottlichem griff.' Saya;za properly refers amiim to the enemy, and takes haras in the sense of krodha (haras etymologically = Oipos ; cf. II, 2, 2).

Stanza 5.

a. didhitham for didhiyatham. Saya/za, adipte bhavatam.

Stanza 6.

Recurs with variants at RV. VI, 52, 2 ; the connection there is less pregnant.

e. Saya/za differently, tapu//zshi tapakani te^a^si ayu- dhani va vrz^anani var^akani badhakani santu, i. e. ' may our zealous deeds or weapons be destructive to him.' Perhaps this is simpler.

Stanza 7.

This and the following stanza seem to be adapted from the funeral ritual (see Amer. Journ. Phil. VII, 476 ; XI, 335, 336 ff). Such as they are they occur also in the same connection in the Paippalada ; cf. RV. X, 14, 13 ; 16, 2. Stanzas of this character lend themselves naturally to

Journ. Phil. VII, 476 ; XI, 335, 336 ff). Such as they are they occur also in the same connection in the Paippalada ; cf. RV. X, 14, 13 ; 16, 2. Stanzas of this character lend themselves naturally to

298 HYMNS OF THE ATHARVA-VEDA.

imprecation and incantation. Here the poet takes the offensive against the thwarting enemy.

a. For sapta pra;/an, cf. Tait. Br. I, 2, 3, 3. Shankar Pandit, on the basis of a considerable number of his MSS. (both Sawhita and Padapa//£a), reads manya^ for ma^a//. So also Saya/za, manya^ dhamanya^ ka^^agata naaftvi- sesh&k. The MSS. frequently write y for g, especially in connection with nasals (anaymi and yunaymi for ana^mi and yunaymi) ; cf. Maitr. S. I, 3, 3$ (p. 42, note 4), and Ind. Stud. IV, 271 note. On general textual and exege- tical grounds the reading ma^a^ is preferable.

Stanza 8.

Schlagintweit translates Padas c, d, ' (entweder) soil das feuer in deinen leib einkehren, (oder) deine rede gehe zu leben.' The sense he imagines to be : 'If the word of the accuser is true, then he shall remain unharmed ; if not he shall be injured by fire/ Essentially in the same spirit are Weber's, Zimmer's, and Kaegrs renderings. Cf. RV. X, 15, 14-

II, 14. Commentary to page 66.

It is regretable that this textually and exegetically difficult hymn is illumined but very little by its abundant employment in the practices of the Atharvavedins. In its more general aspects it figures as one of the Mtanani (sc. suktani), ' hymns designed to chase away (demons and diseases)/ at Kau.s\ 8, 25 ; next, it occurs in another cycle (ga/za) of hymns of a somewhat problematic character, called mrzgarasuktani or mrzgaram, 'purificatory hymns' (?), at Kaar. 9, 1 (cf. 27, 34). In this sense it is employed twice, Kauj. 72, 4 ; 82, 14, to purify the entrance to a house, nissalam iti ^alanive^anaw sa^/prokshya. If we could only trust that punning juxtaposition of -salam and jala-, it would remove one of the chief cruxes in its interpretation !

As regards its narrower application, it is associated dis- tinctly with difficulty in bearing offspring: at Kaiu. 34, 3-1 1 it is employed in a charm for preventing miscarriage ;

II, 14- COMMENTARY. 299

As regards its narrower application, it is associated dis- tinctly with difficulty in bearing offspring: at Kaiu. 34, 3-1 1 it is employed in a charm for preventing miscarriage ;

II, 14- COMMENTARY. 299

at 44, 1 1 ff. it forms part of an elaborate practice to obviate sterility in cattle. The first of these practices is as follows : 34, 3. ' While reciting II, 14 (the practitioner) pours dregs of ghee into water (in tubs standing) in three huts which have doors to the east and doors to the west (cf. Kau^. 24, 3), in behalf of the woman afflicted with miscarriage, she being dressed in a black garment. 4. Additional (dregs of ghee he pours) upon lead x placed into (the leaf of) a pala^a- tree (butea frondosa). 5. Placing (the woman) over the lead he washes her (with the above-mentioned water). 6. Having deposited the black garment (where she has been washed) she goes. 7. The Brahman kindles the hut. 8. The same performances take place in the two easterly (huts) 2 in connection with materials brought on separately (for each hut). 9. He performs the practices with the branches, mentioned (above, Su. 1: he pours consecrated water over her head as she is seated upon branches of s'wz- japa [dalbergia sisu ; cf. Kau^. 8,, 16] by the side of a body of water). 10. Having put down to the west of the fire two reeds upon a stalk (? kande ishike), over the two doors (of the huts) 3, he causes firewood derived from an udum- bara-tree (ficus glomerata) to be put on the fire. 11. To the woman as she comes home last (of those returning ?), cakes of rice, and ornaments of pramanda (cf. Kau^ika, Introduction, p. Hi), anointed with the dregs of ghee, are given (cf. Kaus. 32, 29 ; 34, 1).'

At Kauy. 44, 1 ff. there is an elaborate practice of the expiatory kind (praya^itta), in which a sterile cow is sacri- ficed to remove the blemish of sterility from the house. After the cow has been slain, '(the priest) while reciting II, 14 carries a firebrand (around her) thrice from right to left without moving (the firebrand) around himself (Su. 44, 21). Later on 'he stops her breath' while reciting II,

1 Cf. AV. I, 16, and the practices connected with it.

2 The practices up to this point therefore have taken place in that one of the three huts furthest to the west.

3 Extremely problematic; cf. dhayine, Kaurika, Introduction, p. li, and the scholiasts,

300 HYMNS OF THE ATHARVA-VEDA.

14, 5 (Su. 44, 15). All this is too general in character, and fails to cast light on the real difficulties of the hymn. Cf. also Ath. Paru. 17, 2. The Anukramam classifies it as .ral&gnidevatyam uta mantroktadevatyam. For previous translations, see Weber, Ind. Stud. XIII, 175 ff . ; Ludwig, Der Rigveda, III, 522 ; Grill2, pp. 1, 89 ff.

Stanza 1.

Cf. also Ath. Paru. 17, 2. The Anukramam classifies it as .ral&gnidevatyam uta mantroktadevatyam. For previous translations, see Weber, Ind. Stud. XIII, 175 ff . ; Ludwig, Der Rigveda, III, 522 ; Grill2, pp. 1, 89 ff.

Stanza 1.

a. The Pada might have better been left untranslated : the text is certainly corrupt, and especially dhis&na, mas- culine, imbedded as it is in half a dozen feminines, is open to suspicion. The Paippalada has nissala;^/ dhishnyam dhisha^am, and, since dhlshnya, means ' seat of the priest/ the suggestion arises that nis is to be separated from sal&m (=j-alam, 'house') l, and is to be taken with na^ay atrial in Pada d, making some such sense as the following: 'we drive out from the house, from the seat of the priest (dhish- /zya), and from the fire-place (dhisha/za) V Cf. the use of the hymn in Kau.r. 72, 4; 82, 14 above, and the Anukra- ma^i, icilagnidevatyam. But the construction of nir nai-a- yama^ with the accusative of place from which is unheard of, and the change of all three words to ablatives would amount to an independent composition. Besides, the em- ployment of the Kau^ika, and the statement of the Anu- krama/zi, just mentioned, may be due to a more or less conscious, punning perversion of the syllables salam, for the purpose of extracting ^ala, ' house/ from them. Grill composes a new Pada, nis salavrikyam dharsha^im, 'out (do we drive) the bold Salavrzki.5 Weber, ' die dreiste, zahe, ausspringende (? correcting to dhishaf/am) ; ' Ludwig — who entitles the hymn, * Gegen die Sala?' — translates, 'die aus dem hause befindliche (die aus der sala nolle gekommene ?) freche verlangende/ or, alternatively, ' hinaus die sala/ &c, and, once more, as a third possibility, ' aus dem haus hinaus die freche begerliche.' Saya/za knows nothing about it : -4 — — —

1 Cf. I, 18, 1; VI, 14, 2.

2 Cf. Hillebrandt, Soma und verwandte Gotter, 175 fF., 181.

II, 14- COMMENTARY. 3OI

nissalS is either the name of a female demon, or sala a kind of a tree (vrzkshavLresha^, tato nirgata nissala).

b. Saya^a to ekavadyam, ' she who gives forth a single sound of gruff character.'

c. Kinds, is the name of a demon, car. key. in RV. and AV., but frequently mentioned elsewhere, especially in connection with Marka ; see Sat. Br. IV, 2, 1, 4. 9. 10. 14. 20. Saya/za, kruddhasya . . . papagrahasya.

d. sadanva, ' female demon,' seems to be connected with danu and danava. Saya/za follows Nirukta VI, 30 in ex- plaining it as ' ever noisy/ sada nonuyamana^.

Stanza 2.

b. Saya^a takes aksha as ' gambling-house ' (akshakri- ^asthana, dyuta^ala), and upanasa either as 'granary' (anasa^ samipam upanasam dh&nyagrzliam) or as ' wagon full of grain' (dhanyapuma^ ^aka/am). RV. X, 105, 4 does not render the word clear.

e. Nothing is known of the a7r. Aey. magundi (Saya/za, ka^ana plsaki); cf. Weber's combinations, 1. c, p. 177.

Read duhitro (as in the dialects), and cf. our note on VII, 13, 1 ; also Ait. Br. VII, 13, 8.

RV. X, 105, 4 does not render the word clear.

e. Nothing is known of the a7r. Aey. magundi (Saya/za, ka^ana plsaki); cf. Weber's combinations, 1. c, p. 177.

Read duhitro (as in the dialects), and cf. our note on VII, 13, 1 ; also Ait. Br. VII, 13, 8.

Stanza 3.

a, b. The word adharad, ' below,' alludes with double entente to hell (adhama tamawsi). Saya/za, patalaloko*sti; cf. Zimmer, p. 420. This class of writings are fond of con- juring diseases and misfortunes upon others, strangers and neighbours; cf. AV. V, 22, 4 ff. ; RV. X, 155; and the common formulary expression, anya//zs te asmat tapantu hetaya^ * in the Ya^-us-texts.

Stanza 4.

The stanza occurs in another connection in the Paippa- lada, and may not originally have stood here, since the

1 'Heiliger Sanct Florian,

Schutz unser haus ztind' andre an!' Cf. Amer. Journ. Phil. XI, 345 ff.

302 HYMNS OF THE ATHARVA-VEDA.

second book of the AV. in general consists of hymns of five stanzas.

a. Saya/m glosses bhutapatir correctly, bhutan&#z palako rudra^. The word bhuta here suggests more narrowly 'evil beings.'

d. fndro is metrically superfluous, and may be spared from the context. Anukrama^t, uparish/advira^ brzhati.

Stanza 5.

a. I have taken kshetriya/za/^ in the sense which it ordinarily has in the AV. (II, 8 and 10 ; III, 7) ; Saya^a, kshetrat parakshetrat matapitmarirad agatanam . . . roga- na,m. Weber and Ludwig, ' coming from the field.' Grill, ' ob ihr zum wild des Felds gehort.'

Stanza 6.

b. In the MSS. the Padap. reads, slsut gasht/iam ivasaran ; the edition emends gash/Mm to kash/Mm, and we, with most translators and Saya^a, read ivasaram. Sayana reads glash/Mm, glossing, paridhavanena glana/k san yatra tish- t/iati sa glash/M (' goal,' ' resting-place ' ?). Cf. VI, 6j, 1.

II, 25. Commentary to page 36.

The plant prz.miparm (hemionitis cordifolia ; Sayana, £itraparm oshadhi//) is here employed to off-set the activity of demons called ka?zva, of varied pernicious influence, but especially conceived as devourers of the embryo in the womb. According to Sumita I, 377, 7 it serves, mixed with milk, as a preventive against miscarriage (garbhasrave). Ke^ava, at Kau.s\ 26, 36, prescribes it as a far more general remedy, for one overtaken by misfortune, against mis- carriage, still-birth, and demons of various sorts. Darila says it destroys the demons called pisaka. The practice at Kaus. 26, 36 consists in smearing the plant mixed with the dregs of ghee upon the patient. The hymn is one of a list of six grouped together at Kaus. 26, 33 for all sorts of diseases (Sayana in the introduction, sarvarogabhaisha-

II, 26. COMMENTARY. 303

^yakarmam), which the Ga/zam£la (Ath. Pari?. 32, 24) describes as the ga/zakarmagaTzo (! a list for collective prac- tices). Kaui-. 8, 25 mentions it further among the £ata- nani, ' hymns with which demons are exorcised.'

COMMENTARY. 303

^yakarmam), which the Ga/zam£la (Ath. Pari?. 32, 24) describes as the ga/zakarmagaTzo (! a list for collective prac- tices). Kaui-. 8, 25 mentions it further among the £ata- nani, ' hymns with which demons are exorcised.'

The hymn has been translated by Weber, Ind. Stud. XIII, 187 ff . ; Grill2, pp. 20, 92. The Anukrama/zi de- scribes it as vanaspatyam.

Stanza 4.

For -yopana in this and the next stanza, see Amer. Journ. Phil. XII, 414 ff. Cf. II, 7, 1.

II, 26. Commentary to page 142.

This is a hymn connected with a species of oblation (havi's) x, whose object is to concentrate (sa/^sravya) wealth and prosperity upon the sacrificer. Cf. I, 15 and XIX, 1. Our hymn aims at prosperity in the stable, and accord- ingly it is rubricated along with III, 14 ; VII, 75 ; VI, 11, 3, at Kaui". 19, 14 ff. in a series of 'stable-ceremonies' (gosh/^akarma^i), to wit: 19, 15. ' He (the owner) drinks the new milk of a cow that has thrown her second calf, mixed with the spittle (of the calf)2. 16. He presents a cow (to the Brahman). 17. He pours out (into the stable) a vessel full of water. 18. Having swept together the (previously moistened dung), placing his left hand upon it, he scatters half of it with his right hand. 19. Having placed lumps of excrement, bdellium, and salt into milk from a cow with a calf of a colour identical with hers, he buries (the mixture) behind the fire. 20. On the fourth morning he eats of it. 21. If the milk has turned 3, then (the performance) is a success/

The hymn occurs also in the Paippalada ; it has been translated by Weber, Ind. Stud. XIII, p. 26 ff. ; Ludwig,

1 Cf. the introduction to VI, 39.

2 Saya#a, vatsalalamuritam. Cf. Khad. Grih. Ill, i, 47. 48.

3 Cheap magic. The milk is sure to turn ! Is vikr/te to be emended to avikrz'te ?

304 HYMNS OF THE ATHARVA-VEDA.

Der Rigveda, III, 371 ; Grill2, pp. 64, 92 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 138. The Anukramam designates it as pa^avyam, the author being Savitar.

Stanza 1.

b. Vayu, the wind, the husband of the distant regions (II, 10, 4), who goes in every direction, is naturally regarded as the companion of the cattle, when away from home — a truly poetic conception ! Cf. Tait. Br. Ill, 2, 1,4.

c. rupadh^yani is taken by the Pet. Lex. as a copulative compound, ' form and colour/ But the analogous bhaga- dheya and namadheya do not favour such a construction. Perhaps 'formation' is the safest rendering of the word. Cf. e.g. Tait. S. I, 5, 9, 1 ; Tait. Br. Ill, 8, 11, 2.

Stanza 2.

c, d. Sinivali, the goddess of the new-moon, and Anumati, the goddess of the full- moon, as representatives of the bright part of the month, are fit to illumine the way home. They also preside over the act of procreation ; cf. Zimmer, p. 352. Saya/za, unsupported by MS. authority, comments upon anugate instead of anumate.

Stanza 4.

They also preside over the act of procreation ; cf. Zimmer, p. 352. Saya/za, unsupported by MS. authority, comments upon anugate instead of anumate.

Stanza 4.

c. ' Poured together,' i. e. ' united, or accumulated.' The translation is stiffer than the original, where sa.ni sinkami and sawsiktcL^ play upon one another.

Stanza 5.

For the change of verb-form, cf. the note on II, 29, 5.

II, 27. Commentary to page 137.

The history of the interpretation of this hymn is told by the translator in Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, 479 ff. It is of interest, because it marks very clearly the value and continuity of the Hindu

II, 27. COMMENTARY. 305

tradition. It had been regarded previously by all inter- preters as a charm against robbers of provisions, until the obviously correct conception of D&rila in his comment on Kauy. 38, 18 ff. was presented. The translation of this passage, along with the bracketed commentary, is as fol- lows : 38, 18. * While reciting AV. II, 27 (one approaches) the person against whom the debate is directed (from the north-east, while chewing) the root of the pa/a-plant \ 19. He addresses (with the charm his opponent). 20. He ties on (the pa/a-root as a talisman). 21, He wears (upon his head) a wreath of seven leaves (of the pa/&).' Cf. also S&ntikalpa 17 and 19 2. Previous translations of the hymn : Weber, Ind. Stud. XIII, 190 ff. ; Ludwig, Der Rigveda, III, 461 ; Grill2, pp. 23, 93 ff. The Anukrama^i designates the hymn as vanaspatyam.

Stanza 1.

The Anukrama/zi defines the purpose of this stanza cor- rectly by arinirq^astvam aprarthayat, * he desired absence of strength in the enemy.'

a. Sdya^a, incorrectly, takes pra^ as a noun of agency, prash/ara^ vadinam 3 ; see, however, Kau^. 38, 24, pra^am akhyasyan (Dctr. pratipra^nam akhyasyan ; cf. Vait. Su. 37, 2 ; 38, 6). Neither this word nor pratipnlr and prati- pra.rita (Kaui\ 38, 18 ; Darila, prativadin) have any con- nection with root a^, ' eat,' but are derivatives from the root praj", ' ask.'

c. The construction of 1pr2isa.n1 pratiprlro ^ahi is not quite certain. Saya^a takes both as accusatives, 'the

1 The pa/a is, according to Saya^a at st. 4, identical with the later pa/M (clypea hernandifolia) ; cf. Kau^. 37, 1 ; itYgvidhana IV, 12, 1 (MSS. pa/M). See Ind. Stud. XVII, 266 (the passage quoted from Apastamba is to be found Apast. Grzh. Ill, 9, 5). The word pa/a is doubtless, like other words for plants (apamarga, arundhatf), etymologically suggestive ; cf. the root pa/, ' tear/ — For the words supplied by Darila, cf. Kaur. 38, 17.

2 Erroneously quoted by Sayawa as Nakshatrakalpa.

8 But in st. 7 he falls into line with pratikulapra^narupaw vakyam. [42] X

306 HYMNS OF THE ATHARVA-VEDA.

the root pa/, ' tear/ — For the words supplied by Darila, cf. Kaur. 38, 17.

2 Erroneously quoted by Sayawa as Nakshatrakalpa.

8 But in st. 7 he falls into line with pratikulapra^narupaw vakyam. [42] X

306 HYMNS OF THE ATHARVA-VEDA.

debater and the counter-debaters strike/ We regard prdti- pr&so as gen. sing, dependent upon praVam (cf. st. 7 a), in which case one should like to emend arasan in Pada d to arasam (cf. Ludwig). If not, pratiprlr is to be regarded as a collective, ' the opposition.5 Possibly both are accusa- tives, ' overcome the debate and the debaters.'

d. arasan, with double entente, i without sap or moisture (in their throats)/ and ' without force.5 Saya/za, ^ush- kaka^/Mn.

Stanza 2.

a, b. The same hemistich occurs at V, 14, 1 ; cf. I, 24, 1. Saya?za, supanza^ . . . vainateya/z, i. e. Garutmant, Gariu/a. But there is no myth in all this : the eye of the eagle, and the. nosing boar find the secret seat of the plant.

Stanza 3.

Saya^a, in the teeth of the Padapa/^a, comments both here and in the next stanza on taritave instead of staritave. The Sa/^hita may be construed either way.

Stanza 5.

a. sakshe (Sa^hita and Padapazv^a), probably for sakshye (5at. Br. I, 3, 3, 13) ; cf. our note on IV, 20, 7.

b. Saya;za glosses salavr/kan by ara;zya.s-v&na/z, in accord- ance with many other scholia, assembled by Weber, 1. c, p. 191. Doubtless jackals, as devourers of corpses, are meant.

Stanza 6.

For ^alashabhesha^a, see Contributions, Fourth Series, Amer. Journ. Phil. XII, 425 ff., and cf. especially AV. VI,

44,3-

Stanza 7.

d. Saya^a, with some MSS., reads pnbam for pra.n (pra^am prashzaraw vadina//z mam uttaram . . . kuru).

II, 38. Commentary to page 50. The hymn is counted in the Ga/zamala, Ath. Parii*. 33, 4, as one of a list i calculated to bestow long life ; ' see Kau.9. 54, 1 1 note. It is worked up more especially in the

IT, 28. COMMENTARY. 307

godana, the ceremony of shearing the first whiskers of a youth. Father and mother, while reciting the hymn, hand the boy over thrice to one another and feed him with dumplings, prepared with ghee (Ka.us. 54, 13. 14). Cf. vSankh. Grth. I, 28, 15, and Asv. Grzh. I, 4, 4, where the related stanzas RV. IX, 66, 19-21 are rubricated, and, in general, Maitr. S. II, 3, 4; Tait. S. II, 3, 10, 3 ; Tait. Ar. II, 5. The Anukrama/zi designates it as^arimayurdevatam, * devoted to the divinity which bestows life unto old age ; ' cf. Ludwig, Der Rigveda, III, 341. Previous translations by Weber, Ind. Stud. XIII, 192 ff. ; Grill2, pp. 48, 94 flf.

Stanza 1.

b. The favourite formulary number for all possible varie- ties of death is one hundred and one : AV. I, 30, 3 ; III, 1 1, 5. 7 ; VIII, 2, 27; XI, 6, 16. The Pada is hypermetric, and may be relieved by throwing out imam or anye.

d. The play of words in mitra ena^ mitriyat cannot be reproduced in English ; cf. RV. IV, 55, 5.

I, 30, 3 ; III, 1 1, 5. 7 ; VIII, 2, 27; XI, 6, 16. The Pada is hypermetric, and may be relieved by throwing out imam or anye.

d. The play of words in mitra ena^ mitriyat cannot be reproduced in English ; cf. RV. IV, 55, 5.

Stanza 2.

a. madct is not analysed by the Padapa/^a, being repro- duced by most MSS. as xisfLdkh, by some as ri4da (dual, agreeing both with Mitra and Varu;za ? cf. Va£\ S. XXXIII, 72). Saya^a takes it as nom. sg., hi;/zsakanam atta, and the scholiasts generally, beginning with Yaska, Nirukta VI, 14, though they differ in their etymological analysis, arrive at similar interpretations. Aufrecht, in Bohtlingk's Lexicon, VI, 305, and Grill, p. 95, take it to mean 'very distin- guished,' the latter scholar comparing it with €piKvhr\s. One would fain look for das, ' giving,' in the last part of the word. At Maitr. S. I, 10, 2 (p. 140, 1. io) = Tait. S. I, 8, 3, 1, the expression mariito ya^avahasa^ occurs as the version of mariito madasa^ in Va^*. S. Ill, 44 ; this may be noted for future reference. I have surrendered the version of the native etymologists in favour of Aufrecht and Grill, though the latter has failed to convince me with his fascinating etymological combination.

x 2

308 HYMNS OF THE ATHARVA-VEDA.

c, d. The relation of this hemistich to the preceding is obscure ; it seems to have been introduced secondarily and loosely. Agni purifies life (RV. IX, 66, 19): so far he fits in with the preceding. But Agni also knows all the races of the gods (RV. IV, 2, 18 = AV. XVIII, 3, 23) : this, the major part of the hemistich, belongs to a different sphere of conceptions ; see the author in Journ. Amer. Or. Soc. XVI, 16 ff. Pada d is obviously formulary, being repeated liter- ally in a different connection at IV, 1, 3. For vayunani, see Pischel, Vedische Studien, I, 295 ff. ; Ludwig, Uber Methode bei Interpretation des Rigveda, pp. 31 ff. Saya^a, here as elsewhere, in accordance with Yaska, Nir. V, 14, &c, pra^Tzanamai * tat, iha tu samarthyat pra^Tzatavyani vidvan, &c.

Stanza 3.

b. The edition of Roth and Whitney has ^anitva^, which is the Paippalada reading. Most MSS. used by Shankar Pandit read ^anitra/z ; so also Saya/za, gdLmtvkk ^anish- yama/za/£. But ^anitra is not quotable as an adjective : I accept the more recondite reading ^anitva^.

Stanza 5. The last stanza occurs in Tait. S. II, 3, 10, 3 ; Maitr. S. II, 3, 4 ; Tait. Ar. II, 5, 1 (the last two with variants).

II, 29. Commentary to page 47.

But ^anitra is not quotable as an adjective : I accept the more recondite reading ^anitva^.

Stanza 5. The last stanza occurs in Tait. S. II, 3, 10, 3 ; Maitr. S. II, 3, 4 ; Tait. Ar. II, 5, 1 (the last two with variants).

II, 29. Commentary to page 47.

The tenor of the hymn is vague, and it exhibits strong traces of patch-work, being compiled from a variety of sources. In the ritual it is applied chiefly as a remedial charm against a disease in which thirst plays a prominent r61e (trzsh/zagrz'hita ; cf. st. 4). It is described at Kau^. 27, 9-13, as follows: 9. 'While reciting II, 29 (the per- former) at sunrise seats (the patient and a healthy person) back to back. 10. Having seated upon branches the patient with his face to the east, and the healthy person with his face to the west, having churned a stirred drink in a cup made of vetasa-reed by means of two (vetasa-reeds, used as) stirrers, upon the head of the person afflicted with thirst, he

IT, 29. COMMENTARY. 309

presents it to the person not suffering from thirst. 11. (Thus) to him he transfers the thirst. 12. (To the patient) he gives water (freshly) drawn to drink l. 13. While re- citing the second half of st. 6 he does as there stated (i.e. he covers them with one and the same garment, and lets them drink of the stirred drink).' The performance implies the transference (vaguely suggesting the modern trans- fusion) of the disease upon some friend or menial. Cf. Kaiya^a to Pacini V, 2, 92, as cited by Weber, Ind. Stud. XIII, 159 note. In the Teutonic folk-practices, transfer- ence of disease takes place without knowledge of the healthy; cf. Wuttke, Der deutsche Volksaberglaube, § 492 ff. The nature of the disease which harasses the patient with thirst is not stated ; it is, of course, likely to have been febrile in character.

The hymn figures also at Kaui\ 54, 18 in the £u^akara#a. the ceremony of tonsure. This in its character as a life- giving hymn (ayushya; cf. sts. 1, 2). The third stanza, a familiar Ya^us-formula, is quoted at Vait. Sfi. 22, 16. Previous translations: Weber, Ind. Stud. XIII, 194 ff . ; Ludwig, Der Rigveda, III, 493.

Stanza 2.

The special quality of Agni as a bestower of life is alluded to very frequently, e. g. II, 13, 1 ; 28, 1 ; cf. the parallels cited in the introduction to the latter hymn. Pada d is repeated elsewhere, e.g. I, 10, 2d.

Stanza 3.

The stanza, quoted at Vait. Su. 22, 16, is repeated with variants in Maitr. S. IV, 12, 3 ; K&th. S. V, 2 ; Tait. S. Ill, 2, 8, 5 ; Katy. 5r. X. 5, 3. The second hemistich also in Ka/^. S. XXXII, 2. In all these the difficult duals dhattam and sa^etasau are replaced by the singulars dadhatu and savar/kasam (Ka//z. suvar^asam), and all these texts under- stand asir to be the nominative of the stem a.nr, ' milk added to soma;' see especially Vait. Su. and Katy. 5r., 1. c. (a^iram

1 Cf. stanzas 5 and 6 of the hymn.

3IO HYMNS OF THE ATHARVA-VEDA,

suvar^asam), and all these texts under- stand asir to be the nominative of the stem a.nr, ' milk added to soma;' see especially Vait. Su. and Katy. 5r., 1. c. (a^iram

1 Cf. stanzas 5 and 6 of the hymn.

3IO HYMNS OF THE ATHARVA-VEDA,

in the text of the Sutra). This construction fails here, and we have, as also Saya^a (alternatively), and the former interpreters, taken asik from stem ajis, ' prayer./ The dual dhattam in Pada b seems to refer proleptically to dyav&- przthivi in st. 4, as Saya^a assumes without hesitation. The entire stanza is adapted secondarily ; we must in such cases follow the adaptation sympathetically, not the original sense which is entirely out of keeping with the situation.

c. ^*ayam in the MSS. (Sa^hita and Padapa/^a) seems to stand for gayan (the other versions s&mgiyan). Saya?/a takes gkyam as the noun, * victory and lands obtaining/ &c. This, too, is possible.

d. For anyan sapatnan, cf. Nala, I, 13, 14; III, 2, and expressions like ttoXlt&v kcu t&v aKKoav £eWz;, very common in Greek; see the author in Amer. Journ. Phil. VII, 101.

Stanza 5.

The transition from the praying modal form in Padas a, b to the prophetic aorist in c, d, is a common one in the Atharvan, e. g. II, 26, 5.

Stanza 6. c, d. Cf. the Sutra in the introduction above. It seems difficult to conceive this hemistich in any other connection than that indicated by the Sutra. There it fits admirably. The patient and the healthy person clothed in the same garment assume a magically deceptive identity, like that of the A^vins 19 so that the disease passes from one to the other. And yet this may not be a sautra mantra, but an adaptation of materials, originally composed in a different connection for a different purpose I Saya^a, here as else- where, follows the Sutra through thick and thin.

Stanza 7.

a. Saya^a says that Indra was struck by the demons, Wz'tra, &c, but does not refer to any particular narrative.

1 The Ajvins, moreover, are the heavenly physicians, presumably conceived as being themselves free from disease. Thus both persons engaged in the practice are symbolically made healthy.

IT, 30. COMMENTARY. 3II

Cf. RV. I, 32, 12. 14 ; Tait S. VI, 5, 5, 2. Weber suggests that the mention of Indra's injury indicates that the patient's thirst is due to fever consequent upon wounds.

II, 30. Commentary to page ioo.

IT, 30. COMMENTARY. 3II

Cf. RV. I, 32, 12. 14 ; Tait S. VI, 5, 5, 2. Weber suggests that the mention of Indra's injury indicates that the patient's thirst is due to fever consequent upon wounds.

II, 30. Commentary to page ioo.

The practices in the Kaujika (part of the strikarmam, 32, 28-36, 40) are stated at 35, 21. They seize upon and embody with rather delicate symbolism the comparisons and metaphors which naturally appear in such poems. The performances are, however, not built up upon this hymn alone, but upon three others, VI, 8, 9, and 102, as follows : c While reciting the four hymns just mentioned, he places between two chips, taken respectively from a tree and a creeper which embraces it, an arrow *, sthakara-powder 2, salve, kush/^a (costus speciosus), sweet-wood, and a stalk of grass which has been torn by the wind ; he mixes them with melted butter and anoints (the woman he loves)3.' Cf. the following stanzas of the hymns : VI, 8, 1 ; II, 30, 3 ; VI, 102, 3; II, 30, 1; and VI, 102, 2. The paraphernalia and emotions of love are concretely embodied in a mixture, and drastically transferred upon the woman.

Previous translations: Weber, Ind. Stud. V, 218; XIII, 197 ff. ; Ludwig, Der Rigveda, III, 517; Grill2, pp. 52, 97 ff. The Anukrama^i, kaminimano*bhimukhikara/za- kama^.

Stanza 1.

b. The use of the root manth suggests the later man- matha, ' god of love/

1 This represents, of course, Kama's, the love-god's, arrow. Cf. Weber, Ind. Stud.V, 225; XVII, 290.

2 No less than four forms of this word occur, sthakara, sthagara, tagara (-rr), and takari. It is a fragrant powder; see, e. g Tait. Br. II, 3, 10, 1-3; Gobh. Grih. IV, 2, 29.

3 So Sayawa, striyd ahgarh anulimpet. Differently Ke^ava, ahgaffz samalabhet ru/£yartham, i. e. { he anoints himself so as to make himself attractive.'

312 HYMNS OF THE ATHARVA-VEDA.

d, e. The two Padas are formulary; see I, 34, 5 ; VI, 8,

Stanza 2.

a, b. Weber, Ludwig, and Grill regard kamina as dual, ' the loving pair.' I have adopted this, and not followed Saya^a in construing it as instrumental singular. The sense would then be, ' if ye shall unite her with (me), her lover.' The two A^vins, who woo Surya for Soma (RV. X, 85, 8. 9. 14. 15), play here the part of gods of love ; cf. AV. XIV, 1, 35. $6; 2, 5. 6; VI, 102, 1. The anacolu- thon between the two hemistichs is reproduced in the translation.

c. bhagaso, * fortunes, good fortunes,' possibly with a double entente (bhaga = vulva) ; cf. st. 5. The Pada, moreover, suggests secondary adaptation ; vam seems to refer primarily to the A^vins, ' your fortunes (i. e. the good fortune bestowed by you) have arrived.'

Stanza 3.

c. bhagaso, * fortunes, good fortunes,' possibly with a double entente (bhaga = vulva) ; cf. st. 5. The Pada, moreover, suggests secondary adaptation ; vam seems to refer primarily to the A^vins, ' your fortunes (i. e. the good fortune bestowed by you) have arrived.'

Stanza 3.

The sense seems to be that the time of the birds' amorous chirping, when they call to one another to mate, is the proper time for the lover's call to his mistress. Weber, Ind. Stud. V, 219, and Ludwig suggest, however, that the cry of the birds is regarded as a good omen. Saya/za, vaktum i^avo bhavanti. In speaking of the arrow-point and the shaft, the poet has in mind the arrow as the wreapon of the god of love ; see III, 25, 1. 2 ; Ind. Stud. V, 225 ; XVII, 290 ; Zeitschr. d. Deutsch. Morgenl. Gesellsch. XIV, 40, 269.

Stanza 4.

a, b. The entire mental condition of the maiden, and perhaps also her utterances, shall be altered : the passage is formulary. Saya/za, 'by this the conflict between her speech and her thought is removed.'

c. Saya^a on visvarupa/zam, ' having limbs full of fault- lessness, and not previously enjoyed (in sexual love).' But the word may mean simply ' of all sorts.'

II, 31- COMMENTARY. 313

Stanza 5.

d. bhaga here seems to be used in a double meaning (' fortune,' and ' vulva ') ; it is to be noted that Saya^a does not paraphrase the word. Cf. XX, 136, 5. The Anukra- ma^fj dampati paraspara^ manograha^am akurutam.

II, 31. Commentary to page 22.

The Atharvan contains three charms against worms, II, 31 and 32 ; V, 23 \ The first of these seems to be of the general sort ; the second is directed against worms in cattle; the third is intended to cure worms in children. We must not, in my opinion, suppose that the assumption of the presence of worms was preceded by acute diagnosis. Professor A. Kuhn, in his admirable treatise on the con- nection between Teutonic and Vedic medicinal charms (Zeitschrift fiir vergleichende Sprachforschung, XIII, pp. 49 ff. ; 113 ff.), has shown that the greatest variety of diseases are regarded in the naive view of folk-medicine as due to the presence of worms (see pp. 135 ff.) ; doubtless similar conceptions are at the base of the Hindu formulas. This accounts for 'worms in the head' (II, 31, 4); 'the variegated worm, the four-eyed ' (II, 32, 2), and the like. Cf. also Zimmer, Altindisches Leben, pp. 98, 393 ; Wise, Hindu System of Medicine, pp. 307, 348 ff. ; and Mann- hardt, Der Baumkultus der Germanen, pp. 12 ff. Less certain is the same scholar's view that the similarity of the conceptions in this matter points back to proethnic charms, since the equal endowment of the two peoples (Hindus and Germans) may of itself suffice to account for the parallel results. But I must say that the more modern scepticism

Less certain is the same scholar's view that the similarity of the conceptions in this matter points back to proethnic charms, since the equal endowment of the two peoples (Hindus and Germans) may of itself suffice to account for the parallel results. But I must say that the more modern scepticism

1 Cf. elsewhere, Tait. Ar. IV, 36; Apast. St. XV, 19, 5; Gobh. Gr/h. IV, 9, 19 ; Mantrabrahmawa of the Sama-veda II, 7 ; also Maitr. S. Ill, 14, 11; Tait. S. V, 5. 11, 1 ; Va^. S. XXIV, 30; and the correlated hymn, RV. I, 191.

314 HYMNS OF THE ATHARVA-VFDA.

which stoutly denies the possibility of such productions in Indo-European times is at the present time more dogmatic than is at all warranted by the evidence. It is likely a priori that some of these folk-notions had crystallised in prehistoric times ; if there was an Indo-European people — some will deny even that — there was also a crude Indo- European folk-lore. Cf. also the introduction to IV, 12.

Kaurika implicates this hymn in a rather elaborate and difficult practice, 27, 14-20, as follows : 14. ' While reciting AV. II, 31 he makes an oblation of black lentils1, the kind of worms called algandu 2 and hanana, (all) mixed with ghee.

15. The young (of worms: Darila, krimino balan3) he winds about from right to left upon a black-spotted arrow (Dar., kalmashavar/ze ^are), and then smashes (the arrows)*

16. He roasts (the worms in the fire). 17. He then lays on (the worms with the arrow as firewood in the fire : Dar., tan balan sa.ra.ran). 18. With his left hand, his face turned to the south, he throws up dust and scatters it (over the patient, Ke.ra.va). 19. He (the patient) grinds up (the dust). 20. He then lays (ordinary) firewood on the fire.' The unsavoury practice, introduced by Ke.ra.va with the words arushi-udaraga/z^ulaka-bhaisha^yany u/kyante 4, comports well with the fierce imprecation : the acts symbolise the destruction of the imaginary worms in the patient, and contain various allusions to the wording of the hymn.

The hymn has been translated by Kuhn, I.e. 137 ; Weber, Indische Studien, XIII, 199 ff. ; Ludwig, Der Rigveda, III, 323 ; Grill2, pp. 6, 98. The Anukrama^i describes the divinity to which the hymn is addressed as mahidevatyam

1 The word khalvahga, thus translated, is not altogether clear. It is discussed in Kaurika, Introduction, p. xlix.

2 Thus, not ala#^u ; see Kaurika, Additions and Corrections, and cf. the note on AV. II, 31, 3.

3 But Kcrava very differently, govala(^) ^itritaw ^arasa^dhyaw parivesh/ya, i. e. the hair of a cow's tail is wound about an arrow ! Cf. Sutra 26, and the introduction to II, 32. Cf. also Ke^ava's explanation of Kaur. 29, 20. Saya/za follows Ke^ava.

4 For ga/z zan.

Ill, 2. 3. COMMENTARY. 327

III, 2. Commentary to page 121.

e. the hair of a cow's tail is wound about an arrow ! Cf. Sutra 26, and the introduction to II, 32. Cf. also Ke^ava's explanation of Kaur. 29, 20. Saya/za follows Ke^ava.

4 For ga/z zan.

Ill, 2. 3. COMMENTARY. 327

III, 2. Commentary to page 121.

For the employment of the hymn in the practices, see the introduction to the preceding. Previously translated by Weber, Indische Studien, III, 183 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 139 ff. The Anukrama^i, senamohanam.

Stanza 5.

Repeated with variants at RV. X, 103, 12. For the variants pratimohayanti and pratilobhayanti see Contri- butions, Fourth Series, Amer. Journ. Phil. XII, 422 ff. The goddess Apva (metrically apuva), ' impurity ,' is a drastic embodiment of 'defecation from fear/ The enemy shall not contain themselves from fear. Cf. udarabhedi bhayam at Bhagavata Pura/za, III, 15, 33, and passages like Tait. S. VI, 2, 2, 5 ; 3, 2, 3. Yaska, Nirukta IX, 33, as restored by Weber, clearly explains the word in this way. See in general Ind. Stud. IX, 482 ; XVII, 184 ; and AV. IX, 8, 9.

Ill, 3. Commentary to page 112.

This and the following hymn are made the basis, at Kaor. 16, 30-33, of a performance that ensures the restor- ation of a king who has been driven out from his kingdom by a hostile king (parara£*ena, according to Darila), to wit : 30. ' In the domain of the kingdom, from which the king has been driven out, a rice-cake in the form of a couch (iciyanavidham) * is placed upon darbha-grass, and sub- merged in water. 31. A lump of earth taken from that

1 This reading is not quite certain : most MSS. of the Sutra, and Darila read ^ayanavidhim. Ke^ava, however, and after him Saya^a, read senavidham (senakaram), ' having the form of an army ; ' cf. for the interchange between aya and e our remarks in Amer. Journ. Phil. V, p. 27. Either reading makes good sense : the couch would symbolise permanent, peaceful possession of the kingdom ; the army, its conquest by force of arms.

328 HYMNS OF THE ATHARVA-VEDA.

(region) is spread over the fire-place1, and (the king) con- sumes a mess of porridge, mixed with milk. 32. The utensils are taken from the same place as the lump of earth. 34. On the morning of the fourth day (the king) eats the (submerged) rice-cake, and then he is called (to his kingdom).' Professor Weber remarks that an exiled potentate could scarcely expect to be restored by any more simple device. The symbolism of the practice is obvious : especially the bed and the clod of earth from the native sod (' heimathsscholle ') are suggestive. Cf. Kau^ika's rite at 1 6, 27. 28 in connection with AV. I, 9 (introduction). Stanzas 1 and 2 are rubricated at Vait. Su. 9, 2 and 30, 27. The hymn has been translated by Ludwig, Der Rigveda, III, 441 fT. ; Weber, Indische Studien, XVII, 185 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 140 ff. The Anukrama/zi, nanadevatyam uta«gneyam.

Stanza 1.

I, 9 (introduction). Stanzas 1 and 2 are rubricated at Vait. Su. 9, 2 and 30, 27. The hymn has been translated by Ludwig, Der Rigveda, III, 441 fT. ; Weber, Indische Studien, XVII, 185 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 140 ff. The Anukrama/zi, nanadevatyam uta«gneyam.

Stanza 1.

Agni figures here as the war-god, capable of bringing vic- tory to the cause of the dethroned king. Cf. Ill, 1 and 2. With him are united the fighting Maruts who hitch up Agni that he may bring (vah) the king. Saya;/a, curiously, makes the king subject of a^ikradat (cf. RV. X, 45, 4), ' the king calls (!) upon thee that he may again enter his king- dom/ In Pada d amiim is perhaps replaced by the name of the king, in the manner of the ritual ; cf. e. g. Va£\ S. IX, 40; Tait. Br. Ill, 2,3, 7.

Stanza 2.

The stanza is difficult and full of double intent. The crucial word seems to us to be sautrama?/ya. This is a sacrifice originally devised by the gods to cure Indra from the effects of over-indulgence in soma ; see our Contribu- tions, Third Series, Journ. Amer. Or. Soc. XV, 153 ff. ; Oldenberg, Nachrichten von der Koniglichen Gesellschaft

1 The Sutra, ^yotirayatanam ; Darila, ^yotisha ayatana^ sthanam uttaravedim avakirya.

Ill, 3. COMMENTARY. 329

der Wissenschaften zu Gottingen, 1893, p. 342 fif. But secondarily this rite is also employed by an exiled king, who is also shaky, as it were (mankur iva £a£ara, like the somatiputa, 6at. Br. V, 4, n, 13)1. Throughout this stanza Indra is both the god, and the dethroned king ; the gods are the heavenly physicians (the A^vins and Sarasvati), as well as the Brahmans who are engaged in the restoration of the king. We have therefore rendered sautrama^ya dadhrzshanta by ' infuse courage with the sautrama;d-sacri- fice.' The veiled sense of the entire passage is : ' However far the king (Indra) is he shall come back to friendly relations with his people, when the priests (deva/i) chant their songs and apply the sautramam to his restoration. Indra is the typical king, AV. IV, 6, 11 ; VI, 98, 1 ; Tait. S. II, 2, 11,6; the Brahma/^as are the human devas, times without end, Sat. Br. II, 2, 3, 6 ; Tait. S. I, 7, 3, 1 ; Maitr. S. I, 4, 6 ; Kaus. 6, %6 ; cf. Indische Studien, IX, 153 ; X, 16, 35, 36-

Stanza 3.

Varu/za's relation to water appears here as in IV, 16, 3 (see the note there) ; Soma grows upon the mountains (Veda and Avesta). The sense is : Even if the exiled king is separated by mountain and sea from his people, let him quickly, untrammelled by such restraints, as an eagle, come to them.

Stanza 4.

a. The accent of havyam is suspicious : we should expect havyam. It is either to be emended, or indicates that the Pada has been adapted from a different sphere. The eagle brings the soma from a distance to be offered to Indra. For such adaptations, cf. e. g. the hymn I, 2.

Stanza 4.

a. The accent of havyam is suspicious : we should expect havyam. It is either to be emended, or indicates that the Pada has been adapted from a different sphere. The eagle brings the soma from a distance to be offered to Indra. For such adaptations, cf. e. g. the hymn I, 2.

1 For the sautramam in general, see Weber, Indische Studien, X. 349, and especially the same author's recent treatise, ' Uber die Konigsweihe (ra^asuya)/ in the Transactions of the Royal Academy at Berlin, 1893, p. 91 if.

330 HYMNS OF THE ATHARVA-VEDA.

Stanza 6.

d. We have rendered ava gamaya, * render accepted/ because the word does not mean elsewhere ' bring down ' (Weber). Our authority is Darila on Kam\ 16 , 27, avaga- mana = anuraga, 'affection ;' see the introduction to I, 9. Saya^a, ima^ ra^*anam asmin rashfre bodhaya (similarly Ludwig).

Ill, 4. Commentary to page 113.

The Sutra treats this hymn along with the preceding as a charm for the restoration of a king ; see the introduction to III, 3. Support for such a construction may be derived from st. 5. This, however, is not borne out by the text of the stanzas themselves. These are more general in character, and seem to indicate as their theme the election of a chief. See Ludwig, Der Rigveda, III, 250; Zimmer, Altindisches Leben, p. 162 ff. Note especially st. 2, and the play upon the word varu^a (as if from root var, ' choose ') in sts. 5, 6. The hymn has been translated by Ludwig, III, 252; Zimmer, p. 164; Weber, Indische Studien, XVII, 190 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 141 ff. The Anukrama/zi, aindram.

Stanza 1.

The first hemistich is hypermetric, and Weber, Zimmer, and Bergaigne- Henry each differ in their attempts at restoration. We are not at all certain that this need is urgent : Pdda a is a good ^agati-line, ending at ud ihi ; for Pada b see Oldenberg, Die Hymnen des Rigveda, pp. 66, 6j. If the pruning-knife must be used patir in b is most easily spared, and a most natural interpolation.

a. gan is vox media, either injunctive, or perfect-aorist. The latter in its sense of prophetic aorist is in the Atharvan stylistically very close to the injunctive : often things desired are stated as having been already accomplished. See e. g. I, 23, 4.

Ill, 5. COMMENTARY. 33 1

Stanza 2.

Recurs with marked variants at Tait. S. Ill, 3, 9, 2 ; Maitr. S. II, 5, 10.

Stanzas 5, 6.

The expression ay&m ra^ varu/za^ in st. 5 a is too pointed to signify merely ' that king Varu/za : ' varu/za is used here with false etymological intent as ' chooser ; ' the word plays upon the sense of ahvat, and vrz/zatam in st. 2. Similarly varu7zaL£ in the next stanza means (Indra), with the remain- ing gods (Varu;za, Mitra, &c), all choosing the king, and again, with double entente : ' Come on, O king, thou hast come to an agreement with the leaders of thy people who are the electors' (cf. Ill, 5, 7). All this is thoroughly Atharvanesque.

Stanza 7.

Ill, 5, 7). All this is thoroughly Atharvanesque.

Stanza 7.

Cf. Vait. Su. 13, 2, where this stanza is employed in con- nection with a personified Pathya Svasti, the wife of Pushan (ib. 15, 3), 'the prosperous path,' as an embodiment of success and well-being. Cf. also ib. 24, 8 ; 3J, 20, and the Pet. Lex. under pathya 3. In Pada d most MSS., both of the Sa^hita and Padapa//za, read va^a, ' rule ; ' some MSS., Saya/za, and the Western authorities, vasa, 'dwell.' Cf. AV. XII, 4, 27. For the interchange of s and s, see the present writer in the Proc. Amer. Or. Soc, May, 1886 (Journ., vol. xiii, p. cxvii ff.). Cf. also the note on V, 19, 5.

Ill, 5. Commentary to page 114.

The par/za-tree figures in many sacerdotal performances, being identical with the pala^a (butea frondosa). Its branches and especially its wood are employed directly, and in the form of utensils, at most sacrifices (cf. Zimmer, Altindisches Leben, p. 59) ; its sanctity is accentuated by myths which derive the plant directly from heaven, and that, too, in connection with the descent of the soma (cf. st. 4). A divine archer, who guards the soma, shoots at

332 HYMNS OF THE ATHARVA-VEDA.

the eagle that robs the soma ; the eagle looses a feather (par/za), which alights upon the earth and becomes the par;za-tree. See RV. IV, 26 and 27, and the extensive legen- dary material attaching thereunto, and cf. Adalbert Kuhn, Die Herabkunft des Feuers und des Gottertranks, pp. 148, 192 ; Contributions, Fifth Series, Journ. Amer. Or. Soc.

XVI, 20, 24.

No very specific instructions are recorded in the ritual regarding the manipulation of the hymn. At Kau^. 19, 22, in the course of the so-called push/ikarma;zi, ' practices designed to engender prosperity' (Kaui*. 18, 19-24, 46), we have the mere statement that this and other hymns, dealing with amulets, are recited, while the amulet in question (mantrokta), after it has been steeped in sour milk and honey for three days (Kaui\ 7, 19), is fastened on the person desiring its protecting influence 1. Accordingly, the Atharva/ziya-paddhati (Kauj. 19, 1 note) mentions it in a long list of pushrika mantrap. Cf. also .Santikalpa 17, and 19 2. The Anukrama/zi describes it as saumyam (cf. st. 4) . . . (etena) par/^ama/zim uktarshir (i.e. Athar- van) astaut. Translated by Weber, Indische Studien,

XVII, 194 ff.

Stanza 1.

d. For aprayavan of the vulgata, read aprayavam (gerund) with the Index Verborum ; cf. XIX, 55, 1, and Va£\ S.

XI, 75.

Stanza 4.

For the relation of the par/za to soma, see the introduc- tion above.

In Pada c Weber emends priyasam to bhriyasam, and Saya/^a hovered on the edge of the same correction, priya- sam bhriyasam dharayeyam. It is, however, not certain, for in Lazy. 5r. Ill, 2, 10 (also Drahyaya/za) we have manas tanushu piprata^, parallel to manas tanushu bibhrata/z, RV.

1 Saya/za, te^obalayurdhanadipush/aye.

2 Cited erroneously by Saya/za as Nakshatrakalpa.

It is, however, not certain, for in Lazy. 5r. Ill, 2, 10 (also Drahyaya/za) we have manas tanushu piprata^, parallel to manas tanushu bibhrata/z, RV.

1 Saya/za, te^obalayurdhanadipush/aye.

2 Cited erroneously by Saya/za as Nakshatrakalpa.

Ill, 5. COMMENTARY. 333

X, 57, 6 ; Va£\ III, 56 ; KauJ\ 89, 1 ; Tait. Br. II, 4, 2, 7. Nay, we have the passage with piprata^ in another place in the Tait. Br. (Ill, 7, 14, 3) itself, and it would seem, therefore, that piprata^ (Pet. Lex. * erhalten') has a meaning closely analogous to that of bibhrata^.

Stanza 5. Both Weber and Saya^a cite in illustration of the meaning 'friend' for aryaman the passage Tait. S. II, 3,4, 1, 'he, verily, who gives, is a friend (aryaman).' Weber renders P&da d, ' iiber die gunst des freundes selbst/ a rendering which rather forces the meaning and position of uta.

Stanzas 6, 7.

The two stanzas prove conclusively that the hymn belongs to the sphere of practices connected with the consecration of a king, and the firm establishment of his royalty. The four classes of persons whose aid is regarded as desirable for the king belong to the so-called ratna, 'jewels,' of the court, i. e. they are honoured and indispensable members of his household. Their number altogether is about a dozen, and according to Tait. Br. I, 7, 3, 1 ff., they are the ' givers and takers of royalty (rash/rasya pradatara^, rash- frasya* padatara/^).' As a preliminary to the consecration of a king they must be conciliated, and an oblation is offered in the house of each. See for the entire subject Professor Weber's notes on the two stanzas, and his still more elaborate exposition of this interesting theme in his monograph, Uber die Konigsweihe, p. 19 ff. ; cf. also Zim- mer, Altindisches Leben, p. i$i ; Ludwig, Der Rigveda, III, 246", 249, 25i-

7 a. Weber in the note on this passage, and Uber die Konigsweihe, p. %% ff., presents serious evidence in favour of reading ye^ra^ano (ara^ano) for ye ra^ano, ' they who make kings, though themselves not kings :' see vSat. Br. Ill, 4, 1, 7. 8 ; XIII, 2, 4, 18. Certainly this suits the character of the suta and gramam better than the title ra^*a. Nevertheless minor potentates, influential in the choice of a greater king, may be alluded to here ; cf. the expressions

334 HYMNS OF THE ATHARVA-VEDA.

ra^*a varu^a^ and v&runaik in III, 4, 5. 6, and our note to the passage. Weber himself has not embalmed his sugges- tion in the translation, ' die kon' ge konigsmacher audi.'

III, 6. Commentary to page 91.

the expressions

334 HYMNS OF THE ATHARVA-VEDA.

ra^*a varu^a^ and v&runaik in III, 4, 5. 6, and our note to the passage. Weber himself has not embalmed his sugges- tion in the translation, ' die kon' ge konigsmacher audi.'

III, 6. Commentary to page 91.

The a^vattha-tree (ficus religiosa) is a strong tree of hard wood whose branches grow into other trees, resulting in their destruction \ On the other hand the union of the two trees is regarded as sexual (VI, 11), and emblematic of strength. In this hymn, as well as in the associated prac- tices, the a^vattha is employed to destroy enemies. At Kaui*. 48, 3-6, the hymn is worked up in the following sorcery-practice (abhiHrika) : 3. 'While reciting III, 6 (the performer) ties on as a talisman the substance mentioned in the hymn (i. e. wood from an a^vattha-tree which has fastened itself upon a khadira-tree), after an oblation has been poured upon it, and it has been anointed (with ghee). 4. As many enemies (as this practice is aimed at) so many fetters, anointed with ingiVa-oil 2, besmeared with the dregs (of that same oil?), (the performer), having recited the hymn over them, (places) along with the threads3 into a soma- vessel, and digs them into the vital spot 4 (of the enemies). 5. While reciting st. 8 of this hymn along with IX, 2, 4 (q. v.), he pushes off what is mentioned in the stanza (namely, a boat) by means of a branch (of the awattha-tree). 6. While reciting st. 7 he causes (the fetters) to float down (the water)/ The practices are not quite clear, nor do the commentators seem to understand them at all points. Cf. also Santikalpa 195.

1 Cf. Ka//i S. XIX, 10, esha (sc. asvattho) vai vanaspatinaw sapatnasaha^.

2 The oil of ingi^a takes the place of ghee (a^ya) in witchcraft ; see the paribhasha, Kauj. 47, 3, and cf. 14, 28 ; 25, 30.

3 Which threads ? Darila, sutre^a sa^bandhaw kn'tva.

4 This presupposes an efligy of the enemy who is thus reached by proxy. Cf. 47, 51.

5 Erroneously quoted by Saya^a as Nakshatrakalpa.

Ill, 6. COMMENTARY. 335

The hymn has been translated by Kuhn, Die Herab- kunft des Feuers1, p. 224 ; Weber, Ind. Stud. XVII, 204 ff.; Grill2, pp. 21, 104 ff. ; cf. also Zimmer, Altindisches Leben, pp. 58, 257. The Anukrama;zi, vanaspatya^vatthade- vatyam.

Stanza 1.

Both ajvattha and khadira are masculines, i. e. males ; hence the virility of the a^vattha is, as it were, in the second power. The a^vattha, moreover, is intimately related with the production of fire (cf. Tait. Br. I, 1,3, 9), being in fact an embodiment of the lightning. Hence its special fitness for aggressively hostile practices ; see Weber's note, 1. c.

Stanza 2.

The a^vattha, moreover, is intimately related with the production of fire (cf. Tait. Br. I, 1,3, 9), being in fact an embodiment of the lightning. Hence its special fitness for aggressively hostile practices ; see Weber's note, 1. c.

Stanza 2.

b. Saya/za reads vaibadha dodhata^ without support from the MSS. (Sa^hita or Padapa^a). We have adopted this emendation which is indeed self-evident in the light of st. 7. It is of interest to note that the Pet. Lexs., Weber, and Grill felt constrained to resort to the same remedy. The name c displacer ' for the a^vattha becomes clear in the light of the natural history of the tree ; see the introduction above, and Lassen, Indische Altertumskunde I2, 304 ff. Saya^a takes vaibadha as ' sprung from the vibadha, i. e. the khadira,' the latter being so-called because it strikes with its thorns (ka/z/akair badhate).

Stanza 3.

a. Saya/za with the Paippalada reads nir abhina/^ (nir- bhidya utpanno*si) ; some of Shankar Pandit's MSS. (both Padapa//za and Sa/^hita) support this by reading nirabhinno (ni>& abhinna/^) ; cf. Pada c.

b. Saya/^a, correctly, anzave antarikshe ; cf. RV. VIII, 26,17; TS. IV, 5, 11, 1.

c. Saya/za, the Paippalada, and some of Shankar Pandit's MSS., nir bhinddhi ; cf. P&da a.

Stanza 4.

a. Saya^a, the Paippalada, and some of Shankar Pandit's MSS., £arati.

336 HYMNS OF THE ATHARVA-VEDA.

Stanza 7.

The stanza is repeated at IX, 2, 12 with the variant sayakapra/mtt&nam for vaib&dhapra/zuttanam. The similes in this and the next stanza are put into practice in the rites of the Sutra ; see the introduction above.

Ill, 7. Commentary to page 15.

This hymn and the practices connected with it harbour the peculiar conception that the horn and the skin of the antelope have the power to drive out inherited disease. Kaui*. 27, 29-31 we have the following performances: 29. 'While reciting AV. Ill, 7 (the practitioner) fastens (an amulet made from the horn of an antelope upon the patient), gives him (water) to drink, lets him rinse himself (with water), and at the time when the stars fade away (at dawn) he sprinkles him with water which has been warmed by quenching in it the kindled piece of antelope's skin pierced by the peg with which it is fastened (when it is spread out) *. 30. From a heap of undetermined measure he offers as much barley (cf. AV. II, 8, 3) as can be taken up by a single grasp (of the hand). 31. He gives food (to the patient).' The relation of the antelope and the practices to the kshetriya are extremely obscure. Again as in II, 8 it seems to rest upon a rapprochement with kshetra, { field,' at least if we trust the vague suggestion of the obscure stanzas, \dg. S. XXIII, 30. 31; Maitr. S. Ill, 13, i; Tait. S.VII, 4, 19, 2 ; cf. also Tait. Br. Ill, 9, 7, 2 ; >Sat. Br. XIIT, 2, 9, 8. Here the antelope is said to eat grain (yad dhari/zo yavam atti ; cf. yava in Kau^. 27, 30). But we are

S. XXIII, 30. 31; Maitr. S. Ill, 13, i; Tait. S.VII, 4, 19, 2 ; cf. also Tait. Br. Ill, 9, 7, 2 ; >Sat. Br. XIIT, 2, 9, 8. Here the antelope is said to eat grain (yad dhari/zo yavam atti ; cf. yava in Kau^. 27, 30). But we are

1 The words ' he sprinkles him, &c/ to the end of the sentence are all of them a paraphrase with the help of the scholiasts of the words jankudhana^-valena . . . avasi^ati. For jarikudhana, see Kaiu. 26, 16, as explained in the introduction to I, 22 (p. 263); for ava^-vala, cf. also Kau^. 28, 2, in the introduction to IV, 6 (p. 374), and Kauj. 27, 33; 29, 8; 30, 8; 32, 10.

Ill, 7. COMMENTARY. 337

attempting to explain obscurum per obscurius. Perhaps the swiftness of the animal (st. 1) symbolises the rapid removal of the disease. The skin of the antelope is used for an amulet at Kauy. 16, 3, the horn at Sat. Br. Ill, 2, 2, 20; Apast. Sr. X, 9, 17; Santikalpa 17, and 19. We must not forget, of course, that visha/za, 'horn/ suggests vi shyati, 'loosen/ and that the entire employment of the horn may therefore be in its capacity as a ' loosener ' of disease (cf. the introduction to VI, 44). The hymn puns freely upon these words ; cf. sts. 1, 2. In general there are many points of contact between Kaarika's practices and the stanzas. The first two stanzas occur (with variants) at Apast. Sr. XIII, 7, 16; the second ib. X, to, 3. The hymn has been translated by Weber, Ind. Stud. XVII, 208 ff. ; Grill2, pp. 8, 105 ff. The Anukrama/zi has, sap- tarkam yakshmanlranadevatam uta bahudevatyam, anush- Aibham, bhrzgvangira adyabhis tisrzbhir hari^am astaut, paraya (st. 4) tarake, paraya (st. 5)*pa^, parabhyam (sts. 6, 7) yakshmanaianam.

Stanza 1.

a. At Apast. Sr. XIII, 7, 16 most MSS. read raghush- yato, genitive of the participle raghushyant, but two MSS. report the reading of our text.

c, d. visha/zaya vishu/£inam are in punning alliteration with one another and with vi shyati, ' loosen ' (understood ; cf. visha/ze vi shya in st. 2).

Stanza 2.

b. For padbhu the Apast. Sr., ib., reads pa^bhii", see our Contributions, Second Series, Amer. Journ. Phil. XI, 350 ff. (cf. also Sat. Br. XIII, 2, 7, 6), and especially pp. 352-3, where we have endeavoured to prove that the expression ' with (four) feet ' has come to have the general value of ' quickly, nimbly, briskly.' The fact that human beings have but two feet, the swifter animals four, is of far greater salience to the Hindu mind than to ours ; cf. Maitr. S. I, 5, 10 (p. 78, 1. 12), Ait. Br. Ill, $i, 13, and especially Tait. S. V, 4, 12, 1.

[42] z

338 HYMNS OF THE ATHARVA-VEDA.

c. Two of Shankar Pandit's MSS. have gulphitam for gushphitam ; they are supported by Saya^a (gulphitam gulphavad grathitam), and the unanimous reading of the MSS. at Apast. Sr. X, 10, 3; XIII, 7, 16. Another variant of the word is gush/itam, Sat. Br. Ill, 2, 2, 20.

Stanza 3.

c. Two of Shankar Pandit's MSS. have gulphitam for gushphitam ; they are supported by Saya^a (gulphitam gulphavad grathitam), and the unanimous reading of the MSS. at Apast. Sr. X, 10, 3; XIII, 7, 16. Another variant of the word is gush/itam, Sat. Br. Ill, 2, 2, 20.

Stanza 3.

b. ' The roof with four wings (sides) ' alludes vaguely to the antlers of the antelope, compared with the roof upon a house ; the exact meaning of paksha, as part of a house, is not clearly defined; see our notes on AV. IX, 3, 4. 21. Saya^a, £atushko^am Madiv iva. Possibly Grill is right in translating ' a roof which rests upon four posts ; ' he thinks that the four feet of the animal (st. 2) are compared with posts.

Stanza 4.

The stanza is closely parallel with II, 8, 1 ; see the dis- cussion there.

Stanza 5.

Parallel passages, at RV. X, 137, 6 ; AV. VI, 91, 3, mark the stanza as formulaic ; its connection with the rest of the stanza is probably purely liturgical. The hymns of the third book are theoretically entitled to six stanzas only (or to six stanzas at least) ; see AV. XIX, 23, 3, and cf. the literature cited in Amer. Journ. Phil. VII, 470 (bottom).

Stanza 6.

a. Weber translates asute/£, ' through the act of propaga- tion.' This would comport well with hereditary disease, but does not accord with the use of the word and the root k su in general. Saya/^a, strikriyama/2&ya asute^, asuyate cisi^yate ity asutir dravibhutam annam.

b, d. Note the alliteration between vyana^e and naj-ayami.

Stanza 7.

d. I have, very hesitatingly, construed apa . . . ukAatxi transitively, in accordance with the usual force of the ex-

Ill, 9. COMMENTARY. 339

pression, and the close parallelism with II, 8, 2 c, d (cf. also VI, 83, 1), where kshetriyam is an accusative dependent upon apa . . . ukkaXu. For the subject of the verb cf. sa in st. 1. Perhaps apavase in Padas a, b is also to be taken transitively, c when the constellations shine away (as they fade out in the morning the evil powers of night), &c.! Saya/za, as the Pet. Lex. s. v. apa vas, construes all the derivatives from root vas in this stanza intransitively ; cf. our note on II, 8, 2.

Ill, 9. Commentary to page 67.

The hymn, one of the most perplexing in the AV., is directed against a variety of bodily disorders, or demon- iacal forces, among which vishkandha and kabava stand out most clearly. For vishkandha see our discussion in the introduction, and in the note on the first stanza of II, 4. The Kaorika rubricates the hymn at 43, 1, 2, where Darila describes the performance as a pLra/£ana.ranam, Kcrava (and Saya/za in his introduction) as a vighna^amanam, to wit : 43, 1. 'While reciting III, g, an amulet of aralu (calosan- thes indica, a tree) is fastened (to the sufferer) by a red- dish brown thread (cf. st. 3) ; he is given a staff to carry (cf. st. 2), and he also carries a weapon 1. 2. He is fumi- gated with (the smoke of burning) grain-chaff.'

'While reciting III, g, an amulet of aralu (calosan- thes indica, a tree) is fastened (to the sufferer) by a red- dish brown thread (cf. st. 3) ; he is given a staff to carry (cf. st. 2), and he also carries a weapon 1. 2. He is fumi- gated with (the smoke of burning) grain-chaff.'

The hymn has been translated by Weber, Ind. Stud. XVII, 215 ff. The Anukrama^i designates it as dyavciprz- thiviyam uta vauvadevam.

Stanza 1.

a. The Pet. Lexs. and Weber see in kar^apha and vls- apha (both air. Aey.) the designations of certain demons or diseases (Weber, * des Abmagernden, Durchdringenden '). Saya^a operates on the same line by means of character- istic etymologies, kar^aphasya (kara^aphasya) krzVa-s-aphasya

1 The commentators prescribe that the staff shall be anointed with the dregs of ghee and then be polished off, as in Kaar. 23, 11. The same treatment is also prescribed for the weapon.

Z 2

340 HYMNS OF THE ATHARVA-VEDA.

va .svapadasya vyaghrade^, vLsaphasya vigata^aphasya spardhamanapurushakalasarpade^ vispashza.yaphasya va kruragomahishade/z. But the statement that beneficent heaven and earth are father and mother of demons is startling l ; the usual Atharvanic way is to say that heaven and earth are the parents of some curative plant : III, 23, 6; VIII, 7, 2, &c. There is nothing in the way of such an interpretation, and it is to be noted that the amulet of aralu-wood, Kau^. 43, 1 (see above), is not otherwise indi- cated in the hymn. I do not venture to decide.

Stanza 2.

a. Saya/za with some MSS., both Saz/zhita and Padapa/^a, and the Paippalada read a.rleshma/za/z for afresh ma/za/z. Our translation is purely conjectural. Saya/za depends upon the practices of the Sutra : ' They (the people) carried the aralu-talisman, the staff, &c, being aj-leshma^a^, i. e. unaffected (a^lish/a/fc) by troubles, &c. ; ' or, ' the gods, being free from phlegmatic diseases (^leshmopalakshitatridosha- dushita^arirarahita/^), carried them/ The first of these suggestions, barring the precision of its application, appears to contain something of the truth.

Stanza 3.

a. Saya/za, quoting in support RV. II, 39, 4, and relying upon Bharatasvamin's interpretation, renders khr/galam by tanutra/zam, ' protection of the body,' and Kaurika's opera- tions seem to render this quite likely: he prescribes the fastening of an amulet by a reddish-brown thread. But in the RV., kh/'zgale^va visrasa/£, the word seems to mean ' crutch, support.'

c. Saya/za with some MSS., Sa//zhita and Pada, and the Paippalada read ^ravasyam ; kabava is explained charac- teristically as follows : kabu^ karburavanza^ krura/z pra/zi, tatsa/zzbandhi vighna/£ kabava^.

1 It seems, however, to derive support from RV. I, 191, 6, which Sayawa quotes very aptly.

Ill, II. COMMENTARY. 34 1

1 It seems, however, to derive support from RV. I, 191, 6, which Sayawa quotes very aptly.

Ill, II. COMMENTARY. 34 1

d. bandhura^, apparently plural of bandhur, is hopelessly obscure ; our translation ' fastenings ' is no better than Saya/za's asmabhir baddha^, or his alternate bandhura/z asmabhir dharyama^a^ mamdaWadaya/&. The word ought to be identical with the stems vandhur, RV. I, 34, 9 (trayo vandhura^ ; cf. trivandhura), bandhura, and vandhiira, ' the seat of a wagon/ The matter is complicated still further by bandhura with discordant accent in st. 4.

Stanza 4.

The basis of this translation is again very unstable owing to the word bandhura which is lexically and grammatically obscure. Saya^a presents an entirely different result : ' O ye people who desire glory (by conquering the enemy), but go (into battle) bewildered as the gods by the wile of the Asuras, may your weapons (bandhur^ sa^baddha dhrzta khadgadirupd hetlk !) destroy the kabava as the ape the dog ! '

Stanza 5.

Saya/za upon the basis of many MSS. (both Sa^hita and Padapa//za) reads bhatsy&mi (badhnami). Shankar Pandit adopts this reading. In Pada d, Saya/za with some MSS. reads ^arishyatha for sarishyatha ; cf. st. 4.

Ill, 11. Commentary to page 49.

This hymn, whose first four stanzas are essentially the same as RV. X. 161 = AV. XX, 96, 6-9, must have originally had the general value indicated by our title. But the Sutra (Kauj. 27, 32-33) specialises, and directs its employment against gramya (sc. vyadhi), 'venereal disease,' (Darila, mithunasawyogat). Kcrava prescribes it against children's diseases and venereal diseases (balarogagrzhite ka. maithunadoshabhaisha^y&ny u^yante . . . maithunara^a- yakshmam bhaisha^yam) ; Saya^a, against diseases of children, or disease contracted from women (b&lagraharoge nirantarastrisa;/zgati^anitayakshma//i ka). The practices

342 HYMNS OF THE ATHARVA-VEDA.

are as follows : 27, 32. * While reciting the hymn the patient is given to eat a porridge containing rotten fish 1. 32. He is taken to the forest2, and (in the morning), when the constellations begin to fade, he is sprinkled with water which has been warmed by quenching in it burning sesame, hemp, cow-dung, and sacred firewood 3 (all gathered in the forest).'

The hymn figures in the takmana^anaga^a (Ath. ParLr. 32, 7), and the ayushyaga^a (ib. 32, 4) of the Ga^amala ; see Kauj. 26, 1 note; 54, 11 note. See also 58, 11, and Vait. Su. 38, 1. Stanza 4 is quoted in Ath. ParLy. 182, 1. The Anukrama/zi, aindragnam ayushyam. The hymn has been translated by Weber, Ind. Stud. XVII, 231. There is no basis, as far as can be seen, for his caption, ' Bei schwerer Geburt.'

Stanza 1.

For the disease a^atayakshma (cf. AV. VI, 127, 3), and ra^ayakshma, see Wise, Hindu System of Medicine, p. 32 1 ff. ; Grohmann, Ind. Stud. IX, 400 ; Zimmer, p. 375 ff.

Stanza 2.

Stud. XVII, 231. There is no basis, as far as can be seen, for his caption, ' Bei schwerer Geburt.'

Stanza 1.

For the disease a^atayakshma (cf. AV. VI, 127, 3), and ra^ayakshma, see Wise, Hindu System of Medicine, p. 32 1 ff. ; Grohmann, Ind. Stud. IX, 400 ; Zimmer, p. 375 ff.

Stanza 2.

d. Most of Shankar Pandit's and, apparently, all of Roth and Whitney's MSS. read aspar^am. Saya/za, as the vulgata, asparsham (prabala;^ karomi).

Stanza 3.

a. The divine attribute ' thousand-eyed,' predicated to Indra, Agni,Vish/m, &c. (see Pet. Lex. s. v. sahasraksha), is here transferred to the powerful oblation. Cf. the note on IV, 20, 4a.

1 For putuaphari, see Kamika, Introduction, p. lii.

2 In order to wipe away the effects of the dissolute habits of the village (gramya).

3 For^-vala, cf. Kaar. 27, 30 in our introduction to III, 7 (also Kauj. 28, 2 ; 29, 8). For janta, see Kauy. 8, 15. 16.

Ill, 12. COMMENTARY. 343

Stanza 8.

The correlation of the hymn with diseases of children (Kcrava and Saya#a) is based upon this stanza. Kaiuika, however, has other matters in mind.

Ill, 12. Commentary to page 140.

The hymn forms in the ritual a part of a ga/za or series entitled v&stoshpatiyani (sc. suktani), ' hymns pertaining to Vastoshpati, the lord of the homestead,' Kaui*. 8, 23 ff. (see index B, p. 384^ of the edition). More specifically it is employed in Kau^. 43, 8-1 1 as part of an extensive ceremony at the erection of a house entitled by the Atharva- Paddhati (see p. 118, note 11) as br/ha^Malakarma, cthe great ceremony of house-building,' in distinction from a less elaborate ceremony at Kaur. 23, 1 ff., entitled laghu- ^•alakarma (see p. 61, note 12).

The performances at Kaiu. 43, 3 ff . begin with an intro- ductory rite in connection with AV. VII, 41, designed to remove obstacles in the way of the builder; apparently this is known by the special name of ^yenayaga, or .syene^ya. See the discussion of this somewhat obscure point in the fifth series of our Contributions, Journ. Amer. Or. Soc. XVI, p. 12. Then the materials for building are brought on, and the excavation for the house is made, and next the actual work of erection is accompanied by the recitation of the stanzas of our hymn, to wit : 43, 8. ' The hymn AV. Ill, 12 is recited while the (central post1) is being fixed and erected. 9. Having anointed it, the sixth stanza of the hymn is recited while the act stated in it is being performed (i. e. while the cross- beam is being placed upon the post). 10. Having taken a pitcher of water, and the fire, they enter the house while reciting the eighth stanza. 11. (The house) is rendered

1 So according to Darila, madhyamasthurcam ; Ke^ava and Ath. Paddh., more generally ,^alam. Cf. Hir. Grih. I, 27, 2, dvarasthu- #am u^rayati ; also Apast. Grzh. VII, 17, 3.

344 HYMNS OF THE ATHARVA-VEDA.

11. (The house) is rendered

1 So according to Darila, madhyamasthurcam ; Ke^ava and Ath. Paddh., more generally ,^alam. Cf. Hir. Grih. I, 27, 2, dvarasthu- #am u^rayati ; also Apast. Grzh. VII, 17, 3.

344 HYMNS OF THE ATHARVA-VEDA.

firm by reciting the two ' firm ' stanzas (dhruvabhyam, sts. i and 2). The ceremonies are concluded in Kaur. 43, 12-15 with sprinkling the house, the recitation of more mantras, an especial oblation to Vastoshpati, feeding the Brahmans, and final blessings.

The hymn has been treated by Ludwig, Der Rigveda,

III, 463; Zimmer, p. 150 ff. ; Weber, Ind. Stud. XVII, 234 ff. ; Grill2, pp. 59, 108 ff. ; cf. also Hillebrandt, Veda- chrestomathie, p. 45. The Anukrama;zi designates the hymn as .ydlisuktam, and vastoshpatualadaivatam. Similar themes are treated in Asv. Grih. II, 8 ; Par. Grih. Ill, 4 ; Sarikh. Grih. Ill, 2, 3 ; Hir. Grih. I, 27 ; Apast. Grih. VII, 17; Apast. Mantrabr. II, 15; Bh&radva^a's Grih. II, 3 ; cf. Oldenberg, Sacred Books of the East, vol. xxix, pp. 92, 212, 345 ff.

Stanza 1.

a, b. The words dhruv£;/z and ksheme convey each the idea of good settlement, and sound foundation ; cf. V&g. S. XVIII, 7 ; Tait. S. IV, 7, 3, 1, ksema.r ka, dhritis kay and RV. I, 73, 4; VII, 88, 7, dhruvasu kshitishu. Hence the renderings of Ludwig, Weber, and Hillebrandt ' im gliicke, in frieden,' &c, do not quite catch the point. Cf. also AV.

IV, 1, 4.

d. upa sim £arema seems to convey the idea of close union. In the only other passage quoted by the Pet. Lex. it refers to sexual intercourse, bharti,ram upasa^aret (Brzhat-Sawhita 77, 26). Saya^a, vyavaharema.

Stanza 2.

The wording of the stanza is formulaic. In P&r. Grih. II, 17, 9 Pada b is applied to the furrow of the field ; see also the other Grzhya-texts, cited in the introduction.

For sfinr/tavati, 'full of abundance/ see Oertel in the Proceedings of the Amer. Or. Soc, May, 1891 (Journ., vol. xv, pp. xcv ff.), and our Contributions, Fifth Series, ib. XVI, p. 19. Ludwig, 'reich an treffiichkeit ;' Zimmer, ' reich an wonne ; ' Weber, ' reich an frohen liedern ; ' Hillebrandt, 1 reich an lieblicher rede ;' Grill, ' reich an herrlichkeiten.,

Ill, 12. COMMENTARY. 345

Stanza 3.

Hillebrandt and Grill regard the first two Padas as defective, but they are anush/ubh, no poorer than many- others in the AV. The Anukr., brzhati.

a. dhariiTzi! is in intentional relation with dhruva, hence ' a supporter ; ' cf. Tait. S. IV, 3, 7, 2. Grill, * vielfassend, vielbergend ; ' Zimmer and Hillebrandt, ' geraumig.' The Pada is catalectic.

The Anukr., brzhati.

a. dhariiTzi! is in intentional relation with dhruva, hence ' a supporter ; ' cf. Tait. S. IV, 3, 7, 2. Grill, * vielfassend, vielbergend ; ' Zimmer and Hillebrandt, ' geraumig.' The Pada is catalectic.

b. brz'ha^Manda^, ' with broad roof.' The translation is problematic, the word being a-n. key. Pandas does not by itself ever occur in the meaning ' roof (Madis, Madman). Some support may be derived from st. 5 c, trtnam vasana, since in Hir. Grzh. the roof is smoothed with a stanza containing the same Pada. The words there used are £/zannam (sc. jalam) abhimrzVati. Saya^a, prabhuta£/za- dana, mahadbhu Mandobhir devair upeta v&. For puti- dhanya 1 of the text of the .Saunakiya-^akha, the Paippalada reads putadhanya ; this underlies our translation. Cf. pariputeshu dhanyeshu, Manu VIII, 331, and perhaps also the expression krz'ta dhana^, RV. Ill, $$, J.

d. Cf. 6ankh. Grih. Ill, 3, 9, a syandanta/^ dhenavo nityavats^. The majority of Shankar Pandit's MSS. (both Padapa/^a and Sa^hita) read aspandamana^.

Stanza 4.

c. Most MSS., and the editio princeps, read u^Mantu ; Saya;za, Shankar Pandit, with some MSS., and the Paippa- lada, ukshantu, the basis of our translation. Again, our translation presupposes the reading udna for unna of the edition: the MSS. read utna (cf. VII, 45, 3; VII, 18, 1, and the Index Verborum, p. 67). The Paippalada, Shankar Pandit with some of his MSS., and Saya//a have udna ; cf. RV. I, 85, 5, (maruta^) udabhir vy undanti bhuma.

1 Saya//a, with desperate literalness, putigandhopeta^ir/zadhanya- yukta, i endowed with evil smelling, old, grain ! ' Ludwig suggests pratidhanya or pratidhanya, ' gut zu verschliessen/

346 HYMNS OF THE ATHARVA-VEDA.

d. For ni tanotu, cf. AV. VII, 90, 3 ; VII, 31, 3, and the plant nitatni, used to prevent the falling out of hair at AV. VI, 136, 1. Saya^a, nitaraw karotu.

Stanza 5.

a. The words manasya patni are addressed directly to the house (.rala), as may be gathered from IX, 3, 21 ; the house, after it is erected, is deified, since the weal or woe of its inhabitants are now dependent upon its behaviour. Saya^a, mananiyasya vastupate/z patni, 'O wife of Vastupati who is to be honoured 1 ! ' Grill's etymological combinations are superfluous ; his comparison of Zend nmano-pathni and nmano-paiti (Gathic, demana) contrary to phonetic law. Ludwig and Weber, ' herrin des maasses ; ' Ludwig at IX, 3, 5 fT. (Der Rigveda, III, pp. 464-5), ' herrin des verweilens ; ' Zimmer and Hillebrandt, ' genie des baues ; ' Grill, ' hort der rast.'

b. Saya/za reads nirmita for nimita.

Stanza 6.

Ludwig and Weber, ' herrin des maasses ; ' Ludwig at IX, 3, 5 fT. (Der Rigveda, III, pp. 464-5), ' herrin des verweilens ; ' Zimmer and Hillebrandt, ' genie des baues ; ' Grill, ' hort der rast.'

b. Saya/za reads nirmita for nimita.

Stanza 6.

a, b. The expression a roha, * ascend,' harbours two double ententes, borrowed from other well-known events in life. First, sexual connection, in a manner similar to the union of the two sticks with which fire is churned (see e. g. VI, 11, 1, and cf. Ill, 6, 1) ; secondly, the various acts of ascend- ing which form parts of the consecration of a king, the ra^asuya (cf. Kaor. 17, 3. 9 ; AV. IV, 8). The rule of the king is indicated clearly in the next Pada (cf. AV. I, 10, 1), and in the anointing of the post, prescribed at Kaar. 43, 10. The word vira^an in Pada b, which we have rendered ' ruling,' again suggests the alternate meaning, ' shining ; * cf. 'the shining roof in AV. Ill, 7, 3. The va^a is a very important part of the house ; sometimes it splits, and elaborate performances are prescribed in Kaiu. 135 to meet that misfortune.

1 Still worse is the alternate interpretation, miyamanaw dhan- yadikaw mana#z tasya patni palayitr/.

Ill, 12. COMMENTARY. 347

c, d. Both Padas are hypermetric ; the first may be mended by excluding grzha/zam (so in our version), which seems to have crept in from st. 9 c ; the second by chang- ing sarvavira^ to suvira^ or saving. The translators render upasattaro, erroneously, by 'inmates;' this is certainly incorrect, as may be gathered from Va£\ S. XXVII, 2. 4, ma ka. rishad upasatta te agne ; AV. II, 6, 2, ma te rishann upasattaro agne. Saya/za, upavadanakartara^ ; Ludwig, fancifully, ' nicht sollen dich verletzen die belagerer der hauser ! '

Stanza 7.

Occurs with many variants in the Gnhya-sutras of Asv., Par., £ankh., Hir., Apast., Bharadva^-a, Manava ; see the introduction, and Professor Kirste's edition of the Hira^ya- ke^in, p. 54, notes.

b. The reading ^agata saha, also in Hir. and Bhar. ; Man. has ^agada saha ; Par. ^*agadai^ saha ; the other texts show still greater differences. For^-agat, see Zimmer, p. 150, and AV. IX, 3, 17. Oldenberg in the Sacred Books, vol. xxix, pp. 345, 395, and xxx, p. 205, renders both^agat and ^"agada by ' companion;' Ludwig, ' mit dem lebenden ; ' Weber, ' nebst allem was sich riihrt.' The others, as above. Saya^a, gamana.rilena gavadina saha.

c, d. Saya/za has kumbha^ which approaches the reading of 5ankh., kumbhya^ ; and kaWir, like Apast. and Bhar. The last seems preferable to kala^air of our texts ; cf. the note on VI, 59, 3 b.

Stanza 8.

In the Paippalada this stanza is wanting here, appear- ing (with variants) in another hymn ; Grill in his transla- tion places it before stanza 7, without a statement of his motive. Cf. Kau^. 43, 10; Vait. Su. 16, 1 (with the vikara, adhvaryo for nari), and in general AV. IX, 3, 32, and Kaur. 66, 25.

Cf. Kau^. 43, 10; Vait. Su. 16, 1 (with the vikara, adhvaryo for nari), and in general AV. IX, 3, 32, and Kaur. 66, 25.

c. Saya^a reads patrim and samindhi (sa#zdiptan kuru). Shankar Pandit, with most of his MSS., reads ima//z patrzn, referring imam to the house.

348 HYMNS OF THE ATHARVA-VEDA.

d. Weber emends, abhf ksharaty enan, but neither change is necessary. See II, 12, 4, ish^apurtam avatu na^.

Stanza 9.

Identical with AV. IX, 3, 23, and quoted frequently in the Atharva-ParLrish/as (16 ; 19 3, 3, &c).

Ill, 13. Commentary to page 146.

The first six stanzas of this hymn recur in Tait. S. V, 6, 1, 2-4 ; Maitr. S. II, 13, 1, in connection with certain oblations of water (kumbhesh/aka/^, or apa?/z graha^), and they are evi- dently originally at home in the Ya^us-ritual. The etymolo- gical puns, heaped up in the first four stanzas, explain the various names of water quite in Nirukta and Brahma;za-style. The seventh stanza does not occur in the Ya^us-sa^hitas ; it is the one that is characteristically Atharvanic : it narrows down the general subject of the praise of the waters to the special subject in hand, the deflection of a river from its course1. The Kau^ika, 40, 1-6, supplies the very inter- esting practices engaged in for the same purpose, to wit : ' 1. He who desires that a river shall go a certain way, walks along that way, pouring out water, while reciting the pre- sent hymn. 2. He sticks up the (kinds of grass or reeds called) ka^a, dividhuvaka, and vetasa 2. 3. While reciting st. 7 a, he places gold upon the mouth of the river (that is, the point from which the river shall branch into the desired channel). 4. With st. 7 b he ties a frog, striped like the reed-plant ishika, through the arm-pits (pits of the fore- feet) with two threads, one red and the other blue 3 (and places him into the outlet). 5. With st. 7 c he envelopes

1 For its employment in the Vaitana-sutra, see the note on the stanza.

2 For the explanation of these varieties of water-plants, see Darila and Ke^ava. Sayaraa, ka^a^aivalapa/erakavetasa^akha^.

3 Cf. the introduction to VII, 116, and the notes on IV, 17, 4 ; VIII, 8, 24.

Ill, 13. COMMENTARY. 349

the frog in an avaka-plant (blyxa octandra) 1. 6. With st. 7 d he pours water (over the frog) 2.'

The symbolism of these performances is unmistakable : they anticipate the presence of the water with all its life. The gold (40, 3) reflects * the golden-coloured, clear, pure waters ' (AV. I, ^ 1 : see also st. 6 of our hymn) ; the river grasses and reeds symbolise the river-vegetation. Above all the frog, securely tied so that he cannot leap away, and the water-bringing avaka affiliate this practice with one of the most interesting practices of Vedic common life ; see our article, ' On a Vedic group of charms for extin- guishing fire by means of water-plants and a frog,' in the second series of Contributions, Amer. Journ. Phil. XI, 343 ff.

Journ. Phil. XI, 343 ff.

The hymn has been translated by Weber, Indische Studien, XVII, 240 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 143. The Anukramam, varu«am (cf. Kauj. 40, 7), uta sindhvabdaivatam.

Stanza 1.

The etymologies in this and the next three stanzas are dominated by that punning spirit which has made etymo- logy by far the feeblest product of the linguistic endeavours of the Hindus. In the present instance, however, the deri- vation of nadi", ' river/ from nad, * roar/ is likely enough. The mythological event alluded to is the well-known rush of the waters over the dead body of the (cloud-) dragon Vrztra, slain by Indra ; cf. e.g. RV. I, 32.

Stanza 2.

Varu^a (and Mitra) are also instrumental in procuring water, but it is rather the quiet streaming down of refresh-

1 Cf. Amer. Journ. Phil. XI, p. 349, and add -Sat. Br. XIII, 8, 3, 13; La/y. St. Ill, 5, 13 ff.

2 Kam. 40, 7-10 continues with an expiatory performance, con- sisting chiefly of oblations to Varuwa, the god of the waters, in case this new watercourse should threaten the surrounding country with an inundation. The hymn is employed further with many others at Kauj. 41, 12 for sprinkling certain oblations, offered by one about to start upon a business tour. Cf. also Ath. Pam. 10.

350 HYMNS OF THE ATHARVA-VEDA.

ing rain, than the storm-flood at the time of the monsoon. The notion of conquest by thunderbolts, as weapons used against demon serpents, is not present. See Bergaigne, La Religion Vedique, III, 12% fif. (especially pp. 125-6). The root valg, which here represents the motion of the waters, seems to contain an almost playful touch : it is used of the gamboling of animals. The allusion to Indra's ' meeting of the waters as they went ' is obscure. The Maitr. S. reads sa//zpra£yuta for yat preshita.

Stanza 3. b. The lexicons and the translators derive avivarata from var, ' enclose.' Saya/za, correctly, it seems to us, from var, 'choose,' avivarata vrztavan yushman svatmasat kartum 3\kkkd£. What sense is there in saying of Indra that he hindered the waters, and when did the waters flow against his will (' contre le gre d' Indra,' Bergaigne)? An obvious paradox. Soma is said, RV. IX, 94, 1, to purify himself by acting wisely in choosing the waters : apo vrmanik pavate kaviyan; cf. also V, 48, 1. Indra here is said to appro- priate the waters for his purpose, the benefaction of men.

Stanza 4. The exact mythic attitude of this stanza is not clear. Is Indra the subject of apy atish/^at or some god hindering, or trying to hinder? Cf. RV. VIII, 6, 16: 4), to confuse it with the present, and to suppose that Kau^. 38, 30 quotes it, instead of XII, 1, 54.

Stanza 6.

Stanza 4. The exact mythic attitude of this stanza is not clear. Is Indra the subject of apy atish/^at or some god hindering, or trying to hinder? Cf. RV. VIII, 6, 16: 4), to confuse it with the present, and to suppose that Kau^. 38, 30 quotes it, instead of XII, 1, 54.

Stanza 6.

The Sutra does not place the plant about and upon the husband, but about and upon the rival. Saya/*a follows through thick and thin. Apast. Grih. Ill, 9, 6 correlates the stanza with the husband : ' she embraces the hus- band with her arms/ with the stanza alluding to the word upadhana (Mantrabr. I, 15, 6).

Ill, 23. Commentary to page 97.

This hymn furnishes the mantras for the well-known house-practice, called puwsavanam in the Grzhya-sutras 1. The Atharvanic form of it is described in Kauj. 35, 1-4, as follows: 1. Now the rites for producing a son. 2. (They are made) in behalf of the woman after she has laid aside the linen soiled by her menses, under a male constellation. 3. While reciting III, 23 an arrow is broken to pieces over her head, and (a piece of the arrow) is fastened (upon her as an amulet). 4. Into a cup made from a plough (the practitioner) puts milk of a cow which has a calf of a colour identical with her own, and rice and barley, mashes it up, adds to the mixture two adhyandzi plants, or leaves from a great pala.ra (butea frondosa) and a vidart (batatas pani-

1 Cf. Sahkh. I, 19. 20; Aw. I, 13; Par. I, 14; Gobh. II, 6; Khad. II, 2, 17 ff. ; Hir. II, 2 ; Apast. VI, 14, 9.

Ill, 23. COMMENTARY. 357

culata), and does with the mixture as in the case of the paidva-ceremony (i.e. he puts it up the right nostril of the woman with his right thumb; cf. Kauj. 32, 21, in the introduction to X, 4) 1.

Stanzas 2-4 are repeated with variants in vSafikh. Grih. I, 19, 6 ; stanzas 2, 4, 5 (entire or in part) in Hir. Grth. I, 25, 1. The hymn has been translated by Weber, Ind. Stud. V, 223 ; XVII, 285 ff. ; Ludwig, Der Rigveda, III, 477 ff. ; Zimmer, Altindisches Leben, p. 319. The Anukrama/zi, /£andramasam uta yonidevatyam, brahma*nena putraw prarthayad yonim abhish/uya pra^aya, iti.

Stanza 2.

d. Ten lunar months reconcile this statement with the

biological facts; see Weber, Nakshatra, II, 313; Zimmer,

366.

Stanza 4.

Hir. Grih. I, 25, 1, yani prabhu^i virya/zy rz'shabha ^ana- yantu nak, tais tva/^ garbhi/d bhava . . . prasur dhenuga bhava. 5ankh. Grih. I, 19, 6, purusha^ for rishsbhak.

Stanza 5.

a. Ludwig, 'das pra^apatyam vollziehe ich dir;' Zim- mer, 'ich verschafTe dir Zeugungsfahigkeit;' Weber, 'ich thu dir an das Zeugungswerk ' (Ind. Stud. XVII, 286) ; ' ich schaff5 dir Zeugungsfahigkeit ' (ib. V, 224) ; Saya^a, pra^apatina . . . nirmitaw pra^otpattikarara karma.

Stanza 6.

Cf. VIII, 7, 2, and perhaps III, 9, 1. The plants are undefined ; see the Sutra, and Sankh. Grih. I, 19, 1 ; 20, 3.4.

Stud. XVII, 286) ; ' ich schaff5 dir Zeugungsfahigkeit ' (ib. V, 224) ; Saya^a, pra^apatina . . . nirmitaw pra^otpattikarara karma.

Stanza 6.

Cf. VIII, 7, 2, and perhaps III, 9, 1. The plants are undefined ; see the Sutra, and Sankh. Grih. I, 19, 1 ; 20, 3.4.

1 The complicated practice is not clear in every detail. For phala^amasa and adhya«^/e, see Kaurika, Introduction, pp. lii and xlv, and *Sahkh. Grih. I, 19, 1 ff. The Gr/'hya-texts, cited in the preceding note, contain quite a number of parallels. There seems to be a cheap symbolism in the choice of the names of the two plants, adhyaw^a : aWa, ' egg,' and vidari : vi dar, ' burst, cleave/

358 HYMNS OF THE ATHARVA-VEDA.

Ill, 25. Commentary to page 102.

The practices of the Sutra, Kaiu. 35, 22-28, embody symbolically a large portion of the statements and similes of the hymn, to wit : 22. ' While reciting the hymn he (who wishes to subject a woman) pushes her with his thumb (cf. st. 1). 23. He puts on (the fire) twenty-one (pieces of kudi-wood) \ with their thorns to the east (or forward ; cf. st. 3), adorned (i. e. anointed with ghee), over which the hymn has been pronounced. 24. (Then he puts on the fire) the twenty-one tips of the kudi, together with threads (which have been wound about them). 25. For a period of three days (literally, nights) he burns thrice each day kush/^a (costus speciosus) dipped in butter. 26. Having put the mattress (?) of his couch face downward he sleeps upon it (three nights) 2. 27. He places warm water into a tripod, fastens 3 it to the foot (of his bed), and lies agitating it with his great toes. 28. By means of a bow which is darbhyusha (? cf. Kaiu. 32, 8, in the introduction to VII, 74, and Kaonka, Introduction, p. li), and has a bowstring of hemp, with an arrow whose barb is a thorn, whose plume is derived from an owl, whose shaft is made of black ala-wood (see Kau^ika, Introduction, p. xlvi), he

1 The word kudi is to be supplied from the next Sutra. For kudi=badari, 'Christ's thorn/ see Kausika, Introduction, p. xliv. Darila observantly sees in this practice the symbolic realisation of st. 3, ya plihanam iti lihgat.

2 This translation of the Sutra is a doubtful paraphrase of Ke^ava's and Saya;/as statements. The Sutra is: dirghotpale *vagrzliya sa/rcvLyati. Darila, mamkakese (! ? maw^akam) adha^ krzta (? krztva) tatra sazrcvuati; Ke^ava, kha/vam adhomukhapa/- /ikaw grzhitva . . . svapiti ; Saya/za, kha/vaya adhomukhapa/Zikaw gn'hitva triratra/rc svapiti. The practice refers symbolically to st. ib, 'do not hold out upon thy bed/ All this does not explain dirghotpale; cf. the equally difficult utpale, Kauy. 36, 7 (see the introduction to IV, 5).

3 Read, apparently, with Saya^/a and one MS. prabadhya- for prabaddha-.

Ill, 28. COMMENTARY. 359

pierces the heart of an effigy * made of potter's clay ' (ibid. p. xlvii). The last Sutra embodies st. 2.

the equally difficult utpale, Kauy. 36, 7 (see the introduction to IV, 5).

3 Read, apparently, with Saya^/a and one MS. prabadhya- for prabaddha-.

Ill, 28. COMMENTARY. 359

pierces the heart of an effigy * made of potter's clay ' (ibid. p. xlvii). The last Sutra embodies st. 2.

For Kama in general as a cosmic force, see the introduc- tion to IX, 2. For Kama as the god of love, Weber, Ind. Stud. V, 225 ; Muir, Original Sanskrit Texts, V, 407 ; Zimmer, p. 300. In both forms he is brought into close relation with Agni (fire) ; cf. Hir. Grih. I, 3, 7,

The hymn has been translated by Weber, Ind. Stud. V, 224 ; XVII, 290 ff. ; Muir, 1. a, p. 407 ; Ludwig, Der Rig- veda, III, 516 ; Zimmer, p. 307 ; Grill2, pp. 53, 115 ff.; cf also Bergaigne et Henry, Manuel Vedique, p. 144. The Anukrama/zi, maitravaruzza^z kameshudevataka/^ ka.

Stanza 1.

b. Saya/za reads drithak, glossing, iayanavishayam ada- ram ma karshi^, ' have no regard for matters connected with the bed (sleep).'

Stanza 2.

b. sa//zkalpa, literally 'determination.' Saya/za, with naive picturesqueness, \dam me syad idam me syad iti bhogavishayasa/zzkalpanam. Cf. Tait. S. Ill, 4, 7, 3.

Stanza 4.

c. Grill regards nfmanyu^ as the equivalent of nfrman- yu/z, 'versohnt' The word seems, however, to have a slightly different meaning, lit. ( having laid down your pride or anger.' Saya/za, nyakk/Vtapra/zayakalahcL

Stanza 5.

c, d. The passage is formulary, being repeated at I, 34, 2 ; VI, 9, 2 ; Pada d is repeated at VI, 42, 3 ; 43, 3.

Ill, 28. Commentary to page 145.

Contrary to modern superstitions which regard the birth of twins as auspicious, and prize animals born in pairs, the prevailing Hindu view is that the birth of twins is an

1 Cf. Kaur. 36, 14 in the introduction to VI, 130.

360 HYMNS OF THE ATHARVA-VEDA.

ominous occurrence to be expiated by diverse performances, and that the cattle itself is, as a rule, to be given to the Brahmans. But there are not wanting indications that a favourable view of such events also existed, and one may suspect shrewdly that the thrifty Brahmans, who stood ever ready to gather in all sorts of odds and ends (cf. the elaborate oratio pro domo, XII, 4, in connection with the va^a), gave vigorous support to any tendency towards superstitious fear which might show its head in connection with such occurrences. Weber, Indische Studien, XVII, 298 ff., has assembled quite a number of passages which represent the Hindu attitude towards twins. Cf. also Tait. S. II, i, 8, 4.

Weber, Indische Studien, XVII, 298 ff., has assembled quite a number of passages which represent the Hindu attitude towards twins. Cf. also Tait. S. II, i, 8, 4.

The hymn is rubricated thrice in the Kaorika, in the thirteenth book, which is devoted to expiatory perform- ances (praya^itti), in connection with all sorts of omens and portents. It is employed in chapters 109, 5; no, 4; in, 5, on the occasion of the birth of twins from cows, mares, asses, and women. The practices consist in cook- ing a porridge in the milk of the mother, offering ghee, pouring the dregs of the ghee into a water-vessel and upon the porridge. Then the animal and its young are made to eat of the porridge, to drink of the water, and they are also sprinkled with the same water. The mother is then given to the Brahmans, and in the case of the human mother a ransom ' according to her value, or, in accordance with the wealth (of the father)/ is paid. Cf. Weber, Omina und Portenta, p. 377 ff.

The hymn has been translated by Weber, Indische Studien, XVII, 397 ff. The Anukrama^i, yaminyam . . . brahma*nena yaminim astaut pa^uposha/zaya.

Stanza 1.

Since the mother of the twins was born under an arrange- ment which made a separate act of creation necessary for each individual, the birth of two at a time is apartii, ' un- seasonable, portentous.' Pada b is hypermetric and may be relieved in a measure by throwing out bhutakr/to, but

Ill, 30. COMMENTARY. 36 1

even this does not yield good metre. In Pada d, riphatf, ' growling,' is not altogether certain. Saya^a, upon the basis of the Dhatupa//&a (riph rinph, hiwsayam), renders it by bhakshayanti, ' eating.' In Apast. Sr. XII, 22, 7 the root occurs in the sense of rikh, likh, ' scratch,' which suits the context quite as well. For the interchange of gutturals and labials, see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 557 note, and the note on XI, 2, 25.

Stanza 2.

Cf. XII, 4, 5. 10-12. In Pada b, vyadvari, ' devouring/ looks very well by the side of kravyad, 'flesh-eating.' In the form vyadvara the word occurs also at .Sat. Br. VII, 4, t, 27, and the scholiast derives it from ad, 'eat' But at II, 31, 4; VI, 50, 3 (twice) we have vyadhvara1, and Saya?za reads vyadhvari in our stanza (' causing misfortune, afflicted with an evil way'), du^khahetur dush/amarga^ tadvati. The two words are blended and diversified by popular etymology, and it may be that one of them only is original. Cf. the note on II, 31,4.

Stanzas 5, 6.

The mother of twins is invited to enter the world of the blissful which is described in all its attractiveness, and yet, implicitly, is not desired, for the time being, by the owner of the cow. In yamini, ' mother of twins,' there is a pun 'fit for Yama, the god of heaven, and death:' this makes it still more appropriate that she shall go there. The first hemistich is formulaic: see VI, 120, 3. Cf. also XVIII, 2, 24 ; 3> 9.

Ill, 30. Commentary to page 134.

In yamini, ' mother of twins,' there is a pun 'fit for Yama, the god of heaven, and death:' this makes it still more appropriate that she shall go there. The first hemistich is formulaic: see VI, 120, 3. Cf. also XVIII, 2, 24 ; 3> 9.

Ill, 30. Commentary to page 134.

In Kaui". 12, 5 this hymn heads a ga/za or series of seven Atharvan charms (III, 30; V, 1, 5; VI, 64; 73; 74; 94; VII, 52), which are designated as sawmanasyani (sc. suk-

1 Thus the vulgata. Shankar Pandit's edition with Saya^a and most MSS., vyadvara.

362 HYMNS OF THE ATHARVA-VEDA.

tani), ' designed to produce harmony/ The practices which are undertaken with them are stated in the sequel, Kau.r. \%, 6-9, as follows: 6. ' A jar full of water, anointed with the dregs of ghee, is carried about the (quarrelling) throng and poured out in their midst. 7. The same proceedings are undertaken with a jar full of brandy (sura). 8. (They who desire peace) are given to eat the pickled flesh of a young cow three years old. 9. Food, brandy, and water from the (public?) drinking-place are anointed with the dregs of ghee (and consumed).' In justification of this translation, see the commentaries here, and at Kaor. 35, 19: the relation of the proceedings to the charm are not clear in every detail ; see especially st. 6, and VI, 70, 1.

The hymn has been treated previously by Muir, Original Sanskrit Texts, V, 439 ; Metrical Translations, p. 139 ; Ludwig, Der Rigveda, III, 256, 516; Zimmer, p. 316; Weber, Ind. Stud. XVII, 306 ff. ; Grill2, pp. 30, 116 ff. ; Hillebrandt, Vedachrestomathie, p. 45. The Anukrama/zi designates the hymn as £andramasa//z sawmanasyam, its author being Atharvan. The Atharvan abounds in such songs of harmony ; they occur also outside of the Athar- van literature, e.g. RV. X, 191 ; Maitr. S. II, 2, 6; Kat/i. S. X, 12 ; Tait. Br. II, 4, 4, 4 ff. See also the charm against family quarrels (kule kalahini) in Kaus. 97, and cf. in general Zimmer, p. 316.

Stanza 1.

Saya?za reads sa/#manushyam in Pada a, and aghnyas in Pada d.

Stanza 2.

The opposite of this picture of peace is portrayed vividly at vSat. Br. IV, 1, 5, 3 ff., where a certain tribe is described as not living in peace : ' father fought with son, and brother with brother.' See also the story of A"yavana as told in the Caiminiya-BrahmaTza, Proc. Amer. Or. Soc, 1883 (Journal, vol. xi, p. cxlv) : 'then neither did mother know son, nor son mother.'

b. Saya^a reads mata for matra.

Ill, 30. COMMENTARY. 363

c. Our edition has .rantivan ; Shankar Pandit and the Paippalada, jantivam, which is obviously the correct read- ing, and is at the base of Saya^a's comment, sukhayuktam.

Stanza 3.

a. Saya^a reads dvishyat for dvikshat

Stanza 4.

Saya^a reads mata for matra.

Ill, 30. COMMENTARY. 363

c. Our edition has .rantivan ; Shankar Pandit and the Paippalada, jantivam, which is obviously the correct read- ing, and is at the base of Saya^a's comment, sukhayuktam.

Stanza 3.

a. Saya^a reads dvishyat for dvikshat

Stanza 4.

a. Saya^a, indradayas . . . vimatiw na prapnuvanti. Prof. Weber suggests that the gods here referred to are the Brahmans ; this is not necessary since the gods are frequently endowed with human foibles: see the note on VI, in, 3. The point is, that a charm, strong enough to prevent even the bickerings of the gods, will surely produce harmony among men.

Stanza 5.

a. Saya^a glosses ^yayasvantas by ^yesh/^akanish/^a- bhavena parasparam anusarantas, i.e. following one another in the order of age, the younger after the older. Ludwig, p. 256, renders it ' vorzuglich ; ' p. 516, ' iiberlegen.' For kittindik I am tempted to suggest 'of the (same) mind/ cf. saha £ittam esham in AV. VI, 64, 2 ; RV. X, 191, 3 ; Maitr. S. II, 2, 6 (p. 20, 1. 12): Tait. Br. II, 4, 4, 5.

b. Our translation of sa;/zradhayanta^ agrees with Sa- ya/za's, samanasa//zsiddhika/&, samanakarya^. — ' Going along the same wagon-pole,' i. e. pulling at the same wagon like a team.

d. Cf. Va£\ S. VII, 25 c. The Pada is hypercatalectic ; the Anukramam designates the stanza on this account as vira.dg3Lg3.tu Weber suggests sadhri^in, by way of cure; Grill, the omission of va/i, or a change to sadhri£o ; cf. st. 7.

Stanza 6.

The stanza is irregular (Anukr., prastarapankti), the second half being an anush/ubh. Since stanzas 5 and 7 are connected by concatenation (Pada 5 d — 7 a), stanza 6 might be regarded as a very early intrusion. But Kauj-ika employs it particularly for his practices (see above), and

364 HYMNS OF THE ATHARVA-VEDA.

thus the criticism must be made for a very early period, to say the least. The stanza may, however, have stood in a different position in the hymn.

Stanza 7.

The stanza concatenates with 5 ; cf. e. g. the relation of RV. II, 38, 7 and 9, where st. 8 interrupts a similar relation.

b. Saya^a reads ekajnushtfn. On p. 256 Ludwig emends sa^/vananena to savanena, but on p. 516 he adheres to the text and translates it by { versohnungsspruch.' Say., va.n- kara/zena anena saMmanasyakarma^a.

c. In RV. I, 71, 9, Mitra and Varu/za are said to be guarding the amrzta.

d. Ludwig on p. 516 emends saumanas6 to saumanasam, but this is unnecessary if we remember that the leader or chief is referred to in £*yayas-, in st. 5 a, and eka-, in 7 b. Moreover at Tait. S. IV, 7, 3, 1, saumanasa^, masc, is an abstract = saumanasam.

Ill, 31. Commentary to page 51.

d. Ludwig on p. 516 emends saumanas6 to saumanasam, but this is unnecessary if we remember that the leader or chief is referred to in £*yayas-, in st. 5 a, and eka-, in 7 b. Moreover at Tait. S. IV, 7, 3, 1, saumanasa^, masc, is an abstract = saumanasam.

Ill, 31. Commentary to page 51.

This extraordinary composition makes draughts upon a variety of mythological and philosophical (psycho- physical) conceptions for the purpose of accentuating the desired separation from misfortune, and union with life. Accordingly each of its eleven stanzas ends in a refrain which states this desire distinctly. Further the hymn is divisible into two halves, the first of which (sts. 1-4) has for its key-note the subject of separation illustrated by cosmic examples ; the second (6-11) illustrates union with the principles of life. The intermediate stanza is more problematic ; it has been discussed by the translator in connection with his treatment of the marriage of Sara^yu in the third series of his Contributions, Journ. Amer. Or. Soc. XV, pp. 181 ff.

The principal employment of the hymn in the ritual is in connection with the initiation (upanayana) of the young Aryan into the Brahmanical community. At Kaor. 58, 3

Ill, 31. COMMENTARY. 365

the hymn is recited in the presence of the young man, in connection with a list of kindred hymns. The last two stanzas are employed at Kaiu. 24, 31, along with others, on the occasion of the solemn rising from a couch, at the cere- mony of the full-moon of the month agrahaya//a. Cf. also Vait. Su. 13, 10. The Ga/zamala, Ath. Paru\ 33, 6, counts this hymn as one of three which make up the papmaga^a and are papmahan ; see Kaus. 30, 17 note. Similarly the Anukrama/zi (papmahadevatyam). It has been translated by Weber, Ind. Stud. XVII, 306 ff.

Stanza 1.

a. The MSS. read avrztan, which Roth and Whitney have emended to akrttan. Saya/za reads vyavr/tam (viyo- ^"ayatam), and takes deva correspondingly as vocative dual (devau a^vinau). This reading with m I find also in the papmaga/^a of the Ga;zamala, cited above, and one wonders whence it comes from. I would suggest the emendation avrztran (avrztram), literally 'the gods have separated themselves from old age.' The gods are a^ara, ' free from old age,' and Agni is mentioned particularly RV. VI, 68, 9 (cf. Pada b). The middle passive of vi + vart in this sense governs the instrumental ; see Pet. Lex., vol. vi, col. 775. The metre, however, does not favour the suggestion.

Stanza 4.

b. The paths are the heavenly paths, travelled by the

gods (devayana//) ; cf. Ill, 15, 2 ; VI, 55, 1 ; Tait. S. V,

7, 2, 3.

Stanza 5.

Lex., vol. vi, col. 775. The metre, however, does not favour the suggestion.

Stanza 4.

b. The paths are the heavenly paths, travelled by the

gods (devayana//) ; cf. Ill, 15, 2 ; VI, 55, 1 ; Tait. S. V,

7, 2, 3.

Stanza 5.

Cf. RV. X, 17, 1; AV. XVIII, 1, 53. The passage as it appears here is doubtless the product of adaptation. Prof. Weber has interpreted it as an additional instance of thorough separation, the motif of the first four stanzas. According to his view Tvash/ar is making preparations to marry his own daughter, and everybody (tout le monde) is scattering in consternation at the unholy proceeding. I have subjected Prof. Weber's construction to a detailed

366 HYMNS OF THE ATHARVA-VEDA.

criticism in my essay quoted above. The chief difficulty is in vi yati, which means ' pass through,' not ' go apart, scatter/ The passage seems to mean that the whole world on the occasion of the marriage of Tvash/ar's daughter to Vivasvant — not to himself — pass through (a given point of observation) to witness the marriage. Thus they might illustrate separation from their ordinary places of abode. Or, a still more literal and philological translation of the passage would be : ' " Tvash/ar is preparing a marriage for his daughter/' thus saying (or noting) he (who ? Tvash/ar or Vivasvant?) passes through the entire world/ But the other versions read sam eti, and all the following stanzas (6-i i) have for their theme union with the principle of life. Since, now, vi occurs no less than thirty times in the entire hymn, it is possible that sam has given place to it, and the passage would thus revert to its original meaning in RV. X, 17, i ; AV. XVIII, 1, 53. Saya^a takes vi yati in the sense of going asunder, vahatum . . . prasthapayati iti bud- dhya tasya avaka^a;;^ datum ida//z visvam bhuvana^ prz'thi- vyantarikshadirupa;^ vi yati paraspara^ vigata;/z bhavati.

Stanza 6.

a, b. Or, ' Agni bestows life's breaths/ Agni is frequently

identified in the Upanishads with the breaths of life : see

Maitri-Upanishad VI, 5. 9. 33 ; Pra^na-Upanishad I, 7.

S&ya/za, ' the Agni of the belly, the cause of the digestion

of food and drink/ Similarly the sun (cf. the next stanza)

in Maitri-Up. VI, 1. 5; Pra.ma-Up. I, 5 ; II, 8 ; Tait. Ar.

I, 14, 1.

Stanza 11.

For vrishtyod (Padapa/^a, wzsh/ya ud) read vrzshtya,(/i) lid with Roth, Zeitschrift d. Deutsch. Morgenl. Gesellsch. XLVIII, 684.

IV, 3. Commentary to page 147.

At Kaui*. 51, 1-6 the following practices are prescribed : 1. ' While reciting AV. IV, 3 (the shepherd) follows the cattle, (alternately) raising and digging into (the ground)

IV, 3- COMMENTARY. 367

Deutsch. Morgenl. Gesellsch. XLVIII, 684.

IV, 3. Commentary to page 147.

At Kaui*. 51, 1-6 the following practices are prescribed : 1. ' While reciting AV. IV, 3 (the shepherd) follows the cattle, (alternately) raising and digging into (the ground)

IV, 3- COMMENTARY. 367

a pole of khadira-wood (acacia catechu, a hard wood), which has been anointed with the dregs of ghee1. 2. He pours out water, sweeps together the (moistened dust) 2 ; then he offers, while walking, thrice to Indra milk of a cow with a calf of the same colour as herself. "3. He offers the bali (tribute offering) to the (four) regions. 4. He reveres each of the regions3. 5. In the middle (between the four regions) he offers a fifth bali-offering. 6. The remainder he pours down (upon the ground)/ The hymn is one of the raudraga^a in the Ga/zamala, Ath. Pam. 32, 17; see Kauj\ 50, 13 note. The Anukrama^t accordingly desig- nates it as raudram uta vyaghradevatyam. It has been translated by Ludwig, Der Rigveda, I II, 499; Grill2, pp.33, 118 ff.

Stanza 1.

Saya/za suggests, very properly, that the man (purusha) in question is the robber mentioned below. Pada d is difficult ; Ludwig compares RV. I, 24, 7, which according to Geldner, Vedische Studien, I, IT3 ff., refers to the ban- yan-tree (nyagrodha, va/a). The branches of that tree take root anew, are ni/£ina, or nihita, and therefore grow until they are out of sight (hiruk, an antarhitanamadheyam, a word for 'out of sight' according to Yaska's Naigha/z/uka, III, 25). Prof. Roth, as quoted by Grill, p. 118, suggests an arrow, or spear, but the expression devo vanaspatir (cf. VI, 85, 1) is favourable to the other construction. Saya^a, helplessly, vananam adhish^ata devas tatra*ntarhito var- tate tadvad vyaghradayo * pi antarhita bhavantu.

1 The symbolism is transparent : he pierces the imaginary track of the dreaded hostile creatures, and thus pierces the creatures themselves.

2 According to Ke^ava and Sayawa he then places his left hand upon the dust and with his right scatters half of it. The words ninayanaff* samuhya refer back to the practice at Kauj. 19, 17. 18 ; see the introduction to II, 26, p. 303.

3 According to Kejava he recites in this connection AV. Ill, 26 ; cf. Kauj. 14, 25.

368 HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

c. ' The rope full of teeth,' by familiar figure of speech, the serpent ; cf. VII, 108, 1 ; XIX, 47, 7. 8 (partially verbal parallelism with our stanza) ; Sat. Br. IV, 4, 5> 3»

Stanza 5. c. Literally, ' let him go on the falling down of the paths,' i. e. ' where the paths are precipitate.' Saya^a arrives at a similar result, even though he handles his text very freely, sa ka. patha/^ madhye dhvaz/zsena dhva^sakena kash/ena marge/za apa gaMatu. Ludwig, 'wo die pfade abbrechen ; ' Grill, ' auf nachstem wege pack' er sich.'

Stanza 6.

e. ' where the paths are precipitate.' Saya^a arrives at a similar result, even though he handles his text very freely, sa ka. patha/^ madhye dhvaz/zsena dhva^sakena kash/ena marge/za apa gaMatu. Ludwig, 'wo die pfade abbrechen ; ' Grill, ' auf nachstem wege pack' er sich.'

Stanza 6.

b. Saya/za reads api sirshna/i, glossing, ^irasi bhava h\m- saka^ irzngadaya^ avayava api mudhk bhavantu, ' the de- structive members of the body on the head, horns, &c, shall be dulled/

c. All translations, including our own, are mere guesses, nimriik, ' sunset/ is not found except in connection with the setting of the sun. Saya/za' s drzsh/ivishayo na bhavati has suggested our ' out of sight shall go.' Grill has in mind the root mar£, 'injure,' something like nimrzkto, 'injured, destroyed ; ' but there is no such word, godha (Pet. Lex. ' sinew ') is equally difficult. Saya?za, ' a kind of wild beast/ As it has also the meaning ' large lizard,' we have said * dragon,' a pure conjecture. Ludwig's ' in der tiefe soil das krokodil gehn ' does not differ materially. Grill, ' mit lah- mer sehne geh's zu grund.'

d. sa.s3.yur (air. Key,) mrigih is also not clear. Saya/za, ' the evil beast inclined to lie down.' Ludwig, ' tief hinab- springend geht das wild.' We have adopted with profound misgivings the translation of the Pet. Lex., Grill, and Zimmer (p. 79). The latter regards ^a^ayur as an epithet of the tiger (cf. sts. 1, 3, 4, 7) ; cf.5 however, ^a^aghatin, and ^a^ada, names of birds of prey. Prof. Roth, however, as quoted by Grill, holds now a different opinion, ' a bird of prey which swoops down from on high.'

IV, 4- COMMENTARY. 369

Stanza 7.

a, b. Cf. VI, 56, 1 ; X, 4, 8, a similar formula calculated to regulate the snapping of the serpent's mouth. The Pa- dapa/^a treats sa;/zyama/£ both times as a noun-compound, but it is easier to construe it as saw yama^, an injunctive aorist. The sense is the same. Saya^a treats vi yama^ also both times as a noun, sa;//yama^ sawyamanaw samyag vyaghradinaw mantrasamarthyena niyamanaw yad asti na *sau viyama^ viruddhayamanaw bhavati, &c. The passage seems to refer to the jaws of the wild beasts.

c, d. This may either refer to brahma, ' charm/ or to some plant or amulet, of which the Sutra, to be sure, makes no mention. The hemistich is hypermetric, fairly curable by throwing out atharva^am. The Anukrama/n, kakum- mati garbhoparish/adbrzhati.

IV, 4. Commentary to page 31.

c, d. This may either refer to brahma, ' charm/ or to some plant or amulet, of which the Sutra, to be sure, makes no mention. The hemistich is hypermetric, fairly curable by throwing out atharva^am. The Anukrama/n, kakum- mati garbhoparish/adbrzhati.

IV, 4. Commentary to page 31.

A characteristic mixture of pharmaceutical applications and drastic symbolism constitutes the practices of the ritual, Kaui-. 40, 14 ff., as follows: 14. 'The hymn IV, 4, and, in addition, the following mantra is recited : " Bulls have dug thee up, thou art a bull, O herb ! Thou art a bull, full of lusty force ; in behalf of a bull do we dig thee up ! " During these recitals the plants u^Mushma and parivyadha 5 are dug up with an iron instrument (Darila, a ploughshare). 15. Two decoctions are made from these plants, poured into milk, a drawn bow is placed into the lap, and then the decoctions are drunk 2. 16. (The same

1 Darila and Ke^ava, u^^ushmd kapika^^u (mucuna pruritus) parivyadha^ suravalaka^ (or, sukaravalaka^) ; Sayawa ^mentions only one plant, kapitthakamulam, the root of feronia elephantum. For u^Mushma, cf. st. 4.

2 We now correct Sutra 1 5 as follows, dugdhe pha/z/av adhigyam (sc. dhanur) upastha adhaya pibati. Cf. Kau^ika, Introduction, p. lviii ff. The symbolism is quite apparent; see stanzas 6 and 7 of the hymn.

[4a] B b

370 HYMNS OF THE ATHARVA-VEDA.

performance takes place) while he sits upon a stake or a pestle1' (generous suggestions! cf. VII, 90, 3). For hymns (and their collateral practices) dealing with the same subject, see VI, 72 ; ioi ; VII, 90 ; Kauj. 40, 16-18 ;

36> 35-7.

Stanza 1.

The Gandharvas, the divine libertines (IV, 37, 11), who enjoy themselves in the company of the heavenly nymphs, the Apsaras, are peculiarly likely to stand in need, and have a knowledge of regenerating plants. Hence the Gandharva digs them up. But why should Varu/za need an aphro- disiac ? At VII, 90, 2, a charm for inhibiting the redundant sexual power of an enemy, the divine law ofVaru^a 'withers excessive fire/ The paradox may be only a seeming one. Varu^a, as is well known, not infrequently appears in opposition to Indra, and his name even is occa- sionally, by etymological play (root var), assimilated to Vrztra, the demon, whom Indra at RV. I, 32, 7 turns in a castrate (vadhri) ; cf. RV. IV, 4a, 7; X, 124, 4. 5, and Bergaigne, La Religion Vedique, III, 144 ff. Saya^a does not comment upon this extraordinary imputation against Varu/za, the most highly respected of all the gods.

Stanza 2.

c. I have followed Saya;za in regarding ud e^atu as transitive, udvrzttaw karotu, and, utkrzsh/aviryayukta//z karotu. Cf. the similar double use of the root lid ar (lid iyarti), and the simple root ir. The Pet. Lex., ' sich riihren, sich erheben.' This translation fits poorly for Pada c.

Stanza 3.

I have followed Saya;za in regarding ud e^atu as transitive, udvrzttaw karotu, and, utkrzsh/aviryayukta//z karotu. Cf. the similar double use of the root lid ar (lid iyarti), and the simple root ir. The Pet. Lex., ' sich riihren, sich erheben.' This translation fits poorly for Pada c.

Stanza 3.

a, b. Saya^a with some MSS. (SamhitfL and Padapa//za) reads virohito for virohato, and construes it as an epithet of the penis, putrapautradirupe/za viroha/^asya nimittaw pum-

1 The first part of Sutra 1 6 in the edition is to be regarded with Kej'ava as an independent Sutra. Ke^ava was not at hand until the body of the text was in print.

IV, 5- COMMENTARY. 37 1

vya^anam. The sense is changed very little. Our trans- lation of abhitaptam iva*nati by * exhales heat like a thing on fire ' is somewhat uncertain, since anati means ' breathe.' The Pet. Lexs., 'nach luft schnappen, lechzen;' accord- ingly ' longs for cooling like a thing on fire/

Stanza 4.

a, b. Saya/za supplies irayatu with lid. This is at least approximately correct, as may be learned from RV. X, 97, 8, uk Miishma oshadhina^ gavo gosh/Md ive**rate. The only question is whether the simple verb, rather than the causative, is to be supplied : ' The fire of the plants &c. shall arise.' The ritual embodies with stereotyped sym- bolism the words uk £Mshma in the plant u^^ushma ; see the introduction.

c, d. Saya^a, supported by a few MSS., reads sa^pusham and tanuvaj-am, glossing, samyak poshayitri/zam oshadhinaw sambandhi yad vrfchnywn viryam asti tad asmin purushe tanuva^a^/ jariradhinaw krztva dhehi.

Stanza 7.

Repeated at VI, 101, 3 ; cf. the practice, Kau^. 40, 15, above.

d. Saya^a, with one of Shankar Pandit's MSS., reads anu valguyata (nrztyata manasa). The Pet. Lexs. and Whitney, Index Verborum, regard sada as the instrumental of a air. Aey. sad, ' mounting/ But such a root-abstract is naturally feminine, and the participle anavaglayata is neuter, agreeing with pasasa supplied from Pada a. Saya/za correctly takes sada as ' ever.'

IV, 5. Commentary to page 105.

The purpose of this hymn, regarded from within, is clear, and its position in the ritual in connection with one of the strikarma^i (Kau^. 32, 28-36, 40) makes it certain that the Atharvavedins dealt with it in the light indicated by our

B b 2

572 HYMNS OF THE ATHARVA-VEDA.

The purpose of this hymn, regarded from within, is clear, and its position in the ritual in connection with one of the strikarma^i (Kau^. 32, 28-36, 40) makes it certain that the Atharvavedins dealt with it in the light indicated by our

B b 2

572 HYMNS OF THE ATHARVA-VEDA.

title. Four of its stanzas (i, 3, 5, 6) appear in a different arrangement, and in connection with other material, in RV. VII, 55, and, as usual, the Atharvan recension smacks of adaptation to a particular purpose1. The Rigveda form itself, however, is open to the same suspicion ; both ver- sions may have draughted into service materials whose original connection in olden times (pura/za) has passed out of sight. Professor Aufrecht, Ind. Stud. IV, 337 ff., presented as early as 1858 a peculiarly lucid interpretation of both hymns (cf. Zimmer, pp. 149, 308), and more recently Pro- fessor Pischel, Vedische Studien, II, 55 ff., has made a determined attempt — in our opinion unsuccessful — to vin- dicate the interpretation of the Rigveda version as under- taken by Sha^guru^ishya and the Brzhaddevata. Accord- ing to Pischel, Vasish^a entered the house of Varu^a after he had fasted three days in order to steal food, and employed this charm to put all waking persons and dogs to sleep 2.

There is at any rate no question as to the purpose of the stanzas as arranged by the Atharvan diaskeuasts. Darila describes it as maithuna^ara^avighnana^akartar, ' removing obstacles in the way of an assignation.' The practices are stated at Kaus. 36, 1-4, as follows: 1. 'While reciting IV, 5 a sleeping-charm is performed. 2. The house is sprinkled with water from a vessel which has been anointed with the dregs of ghee, and the rest is poured upon the inside of the door. 3. The same act is repeated naked. 4. Then a mortar 3 is addressed (with the hymn) ; next, the northern corner (of the house), the southernmost foot of the

1 Note especially asyai in st. 6 of the AV. for sarve in st. 5 of RV. ; also svaptu for sastu (archaic) in the same stanzas.

* Pischel argues that Brahmans are known to have committed thefts in later times (MrzM^aka/ika* 46, 10, &c. ; see also Rig- vidhana I, 26, 2 ; Manu XI, 251). On the same principle it might be argued that Vedic Rishis acted as clowns (vidushaka) and even cooks, as in modern times. Cf. also Pa#£. Br. XXI, n, 2.

3 Does the mortar symbolise the vulva, just as the pestle the membrum virile, Kauy. 40, 16 (see IV, 4, introduction)?

IV, 6. COMMENTARY. 373

woman's bed, and the ropes (of the bed).' The hymn is rubricated also in Ath. Pam. 8, 1, and it has been trans- lated by Aufrecht, 1. c. ; Grill2, pp. 53, 119 ff. The Anu- kramam, varshabham.

Stanza 1.

40, 16 (see IV, 4, introduction)?

IV, 6. COMMENTARY. 373

woman's bed, and the ropes (of the bed).' The hymn is rubricated also in Ath. Pam. 8, 1, and it has been trans- lated by Aufrecht, 1. c. ; Grill2, pp. 53, 119 ff. The Anu- kramam, varshabham.

Stanza 1.

a. ' Having a thousand horns,' of Agni, RV. V, 1, 8 ; Tait. Br. Ill, 7, 2, 7; AV. XIII, 1, 12 (cf RV. V, 2, 9). Saya;*a, both here and at RV. VII, 55, 7, suggests Surya, the sun ; Aufrecht, 1. c, p. 344, the moon, the father of sorcery ; Grassmann, in his translation of the Rigveda, I, 343, the starry heaven. In RV. I, 154, 6 the stars are said to be bhuri-^rmga, 'having many horns;' this seems to fortify Grassmann's view. Agni is also fitted for this epithet, since his flames and sparks may be viewed as horns. But lire (light) little befits the occasion.

Stanza 3.

c. Saya^a, pu/*yagandhaya^ ^obhanagandhayukta^. Pischel, 1. c, p. 57 ff., adduces proof that the Hindus of later times imagined that their women gave forth fragrance during intercourse ; hence, that the women here mentioned are awaiting their lovers. This narrow construction of the word is hardly necessary in the light of Manu V, 130; Marka/^eya Pura//a XXXV, 12, quoted by Pischel himself.

Stanza 5.

d. Saya;za, ida//z drtsyamknam harmyaw yathct dar^a- naj-akti^unya^ tatha, * as these premises, though seen, are (themselves) devoid of the power of seeing.'

IV, 6. Commentary to page 35.

According to the commentators, Darila, Ke^ava, and Saya/^a, the performances for removing poison at Kaus. 28, 1-4 include the recitation of this as well as the next hymn (IV, 7). Kau^ika, however, rubricates only IV, 6, as fol- lows : 1. i While reciting IV, 6, in a low voice, and making

374 HYMNS OF THE ATHARVA-VEDA.

obeisance to Takshaka1, the patient is made to sip water and is sprinkled with water. 2. The same performance takes place with water into which has been put a branch of the krzmuka-tree, which has been ground to pieces, and then the patient is sprinkled with water warmed by quench- ing in it a heated old garment 2, or a heated old skin of an antelope, or a heated wisp of a broom 3. 3. In a water- vessel which has been smeared with the dregs of ghee a mixed drink is stirred by means of two arrows (whose points) have been daubed (with poison ; cf. st. 7), and whose points are upward 4 ; then lumps of earth 5 are broken into it (while the hymns are being recited) stanza by stanza, and the mixture is drunk until vomiting takes place. 4. Then the patient is given to drink yellow curcuma in ghee (cf. IV, 7, 2, and especially 3)/

The hymn has been translated by Ludwig, Der Rig- veda, III,5i2.

Stanza 1.

For the cosmogonic conception in the first hemistich, cf. Muir, Orig. Sanskrit Texts, I2, p. 21. In the Ramaya^a (cf. IV, 10, 22), the demon Rava^a is represented as a

1 Takshaka Vaualeya, a serpent-god ; cf. Kaiu. 29, 1; 32, 20; 56, 13, and Ind. Stud. I, 35.

Stanza 1.

For the cosmogonic conception in the first hemistich, cf. Muir, Orig. Sanskrit Texts, I2, p. 21. In the Ramaya^a (cf. IV, 10, 22), the demon Rava^a is represented as a

1 Takshaka Vaualeya, a serpent-god ; cf. Kaiu. 29, 1; 32, 20; 56, 13, and Ind. Stud. I, 35.

2 Darila, ^ir//avasa^ ; Ke^ava, dunnaka^, or dullaka/i The passages are not given in the edition.

3 The Sutra abounds in subtle symbolic allusions. The krzmuka- tree embodies the bow (karmuka) ; cf. sts. 4, 6. The garment, and the old antelope-skin refer to IV, 7, 6. For ^vala cf. Kau^. 27, 29, in the introduction to III, 7. Darila glosses avakara by ukura- /ikatrz/zani ; Kcrava by ukari^ika marg-anikatr/wam ; Sayawa has patitamar^-anika^akalai^ ; cf. Kamika, Introduction, p. xlv, bottom.

4 For urdhvaphalabhyam see Kaiwika, Introduction, p. Hi, s.v. phala. The poisoned arrows with their points upward symbolise the flight of the poison away from the patient ; cf. sts. 4, 5.

5 Darila glosses rayidhara/zapi/zdan by bhumis tanmayan piw^an. But Ke^ava (and Saya//a with him, as usual) has madanaphalani, ' fruit from the madana-plant/ And Ke^ava remarks anent this plant, yatha Mardayati.

IV, 6. COMMENTARY. 375

Brahma/za with ten heads. S&ya^a identifies the Brahmawa with Takshaka, in accordance with the Sutra, above.

Stanza 2.

Cf. Vkg. S. XXXVIII, 26, and for the seven rivers,

Max Muller, Chips from a German Workshop, I, 63 ;

Muir, 1. c, p. 490, note ; Zimmer, Altindisches Leben,

p. 21.

Stanza 3.

The poison is evidently a plant (Saya/za, kandavisha), since the eagle is constantly associated with the origin and functions of medicinal and magic plants; see I, 24, 1; II, 27, 2 ; IV, 20, 3 ; V, 14, 1, and especially our note on IV, 20, 3. For amimada^ in Pada c, cf. madavati in IV, 7, 4 a.

Stanza 4.

c. The rendering of apaskambha is mere conjecture. Neither the root skambh nor stambh occurs with the pre- position apa. The Pet. Lexs., and Zimmer, 1. c, p. 300, ' the fastening of the point upon the shaft of the arrow ; ' Ludwig, ' widerhaken.' Saya;za has two explanations neither of which is satisfactory, apaskabhyate vidharyate antarikshe iti apaskambha^ kramukavrzksha^ (cf. Kaui". 28, 2, above) tasya ^alyad jakalat . . . yadva avaskabhyate dhanushi dharyate iti apaskambho bana/i. Our own ' tearing (arrow) ' is based upon the supposition that apa + skambh may mean ' uproot/ or the like, as opposite of skambh.

Stanza 5.

For the parts of the arrow as described here, see Zimmer, 1. c, p. 300. Saya^a, pra^-anat pralepat . . . apash/Mt apakr/sh^vasthad etatsaw^Tzad vishopadanat. We have translated apash/M£ kkrihgkt, ' from its barbed horn/ deriving ap&shMa from the root as in a^ri, ' corner ; ' cf. ash//nvantau, ' the knees/

Saya/za ascends the dizziest height of absurdity in his rendering of kulmalat, to wit : kutsitaprammala£ ka. yad

376 HYMNS OF THE ATHARVA-VEDA.

ash//nvantau, ' the knees/

Saya/za ascends the dizziest height of absurdity in his rendering of kulmalat, to wit : kutsitaprammala£ ka. yad

376 HYMNS OF THE ATHARVA-VEDA.

udbhuta//z visham, 'the poison sprung from the filth of loathsome animals.'

Stanza 7.

Saya/za agrees with all Western authorities in deriving apishan from the root pish, to wit : aushadham api;/zshan. He glosses vishagiri by kandamuladivishotpattihetu/z par- vata/z.

IV, 7. Commentary to page 26.

The practices, Kau.y. 28, 1-4, obviously refer to this hymn as well as IV, 6. See the introduction to the pre- ceding hymn. Translations are offered by Ludwig, Der Rigveda, III, 201 ; Grill2, pp. 28, 121 ff. The Anukrama/zi, vanaspatyam.

Stanza 1.

All Western interpreters regard varazzavati as a river ; cf., in addition to the authorities given above, Zimmer, Altindisches Leben, p. 20. Saya/za, vara/za n&ma vrzksha- visesh&A te asyam santi*ti vara/z&vati ; cf. vara^a (crataeva roxburghii), AV. VI, 85, 1 ; X, 3, 2 ff., where the same puns upon derivatives of the root var are displayed. The formation of the word vara/zavati might be compared with .ritikavati and hladikavati in RV. X, 16, i4 = AV. XVIII, 3, 60 ; see our Contributions, Second Series, Amer. Journ. Phil. XI, p. 341 ff. Cf. also madavati in st. 4 (cf. IV, 6, 3 c), as a designation of the poisonous plant, vara/zavati would then be the name of the curative plant, the antidote, ' affording protection/ But the ceremonies in the Sutra (28, 1) begin with the use of water, and the appearance of var in Pada a also points to the name of a river.

Stanza 2.

d. Cf. RV. I, 187, 10; Apast. Sv. XII, 4, 13. Cf. for this and the next stanza the ritual, above, Kau^. 28, 4.

Stanza 3.

a. In deciding upon the meaning of tiryam we have had in mind the evident concatenation of st. 2 with 3 a, b. The

IV, 7- COMMENTARY. 377

thought is continued, and, as is customary in catenary con- structions, a new motif is added, tirya//z (sc. visham) in addition to the pra^yam, &c. of stanza 2. Since pra^yam, &c. indicate directions, we have regarded tiryam in the same light, i.e. as a variant of thyank ; cf. X, 2, 11.-24. 25- 28; 8, 19; XI, 4, 25; XV, 3, 6. Saya//a also attributes tiryam to visham, but in the sense of ' secret, hidden,' tiro- bhavam praMannatvena prayuktam. This rendering is certainly possible. The Western translators all err because they attribute the word to karambharn : Pet. Lexs. and Zimmer— tilya, 'made from sesame;5 Ludwig, ' einen breiten kitchen;' Grill emends to atiriya ( = ati + riya), ' overflowing.'

b. The vulgate reads pibasphakam (Padapa/^a in Whit- ney's Index, pfba^ + phakam). Shankar Pandit's MSS. read pibaspakam (Padap. piba^ + pakam) ; Saya?za, piva- spakam, 'a rich mess.' For udarathim, see RV. I, 187, 10. The Pet. Lexs,, and Grill, ' dampfend ; ' Ludwig, ' hoch- aufgegangen ; 5 Saya/za, ' prosperous ' (udriktarti^anakam). Our own translation, 'cheering,' is equally conjectural.

piba^ + pakam) ; Saya?za, piva- spakam, 'a rich mess.' For udarathim, see RV. I, 187, 10. The Pet. Lexs,, and Grill, ' dampfend ; ' Ludwig, ' hoch- aufgegangen ; 5 Saya/za, ' prosperous ' (udriktarti^anakam). Our own translation, 'cheering,' is equally conjectural.

Stanza 5.

Far from clear (cf. VI, 44, 1). Ludwig, ' wie einen wall (eine aufschiittung) um das dorf richten wir auf;' Grill, upon the basis of the Pet. Lex., ' als wie mit einer heeres- schaar umstellen wir dich mit dem wort' Saya;/a, ' the poison which is heaped up like a throng of people ' (^ana- samuham iva upakitam visham). He adds that the com- parison with the throng suggests the power of the poison (^ramadr/sh/antena vishasya prabalyam uktam), and thus nearly meets our own rendering, which, to be sure, suggests the frequency of the poison, rather than its strength.

Stanza 6.

a, b. The Sutra (28, 2) ought to be helpful here. Three articles are mentioned there, dunra, a^-ina, and avakara, two of which are given here in the same terms. It would seem to follow that the third, avakara, is identical with pavasta,

378 HYMNS OF THE ATHARVA-VEDA.

and accordingly Saya^a says outright, pavastai^ pavanaya astai^ sainmargamtrimiik. All this may be correct : the implication appears to be that the poisonous plant, itself worthless, is bartered for worthless things, stray wisps of broom-straw, old garments, and worn-out skin. But the word ^arat, ' old,' is not mentioned in the hymn, and the symbolism of the Sutra is obscure ; we cannot therefore regard all this as in any way secure. Moreover the diffi- cult task of making this interpretation fit the only other occurrence of pavasta (dual, pavaste), RV. X, 27, 7, remains. Saya/za quotes the passage and glosses the dual by dyava- przthivi, here as well as in the RV.

Stanza 7.

Repeated at V, 6, % in an equally obscure connection. Saya^a, ' those enemies, O people, who were hostile to you in the witchcraft-practices which they performed, may they not by these practices injure our men here.'

IV, 8. Commentary to page hi.

This hymn is founded upon certain practices, well known in connection with the consecration of a king throughout the Vedic literature. Professor Weber has recently devoted to this subject a characteristically excellent treatise, ' Uber die Konigsweihe, den Ra^asuya,' Transactions of the Royal Prussian Academy of Sciences, 1893. Two noteworthy performances are indicated in the hymn : the king is sprinkled with water, derived from holy rivers, and mixed with the essence of holy plants (jantyudakam : see Kaay. 17, 1, and 9, 1 fif.) ; and he steps upon a tiger-skin. Both practices figure prominently in the descriptions of the ra^asuya in the Ya^us-sa/^hitas, Brahma^/as, and Sutras : see the index to Weber's treatise under 'salbung,' and * tiger-fell.' The hymn reflects throughout the spirit of antique popular institutions, and a genuine appreciation of the dignity of royalty.

The Atharvan ritual presents it in connection with a

IV, 8. COMMENTARY. 379

double treatment of the ra^*asuya, either as a more solemn and elaborate priestly jrauta-practice, or a more popular and direct grzhya-practice. The former is given at Vait Su. 36, 1-13 : it presents in a compendious form the practices current in other ^rauta-works, with particular attention to the chronology of the months. The sprinkling (abhishe^aniya) and the tiger-skin figure as the prominent points. The more popular phase of the practice is stated in a double form at Kaiu. 17, 1-29. The first (Kau^. 17, 1-10) is the simplest. Only the king and his chaplain (purohita) are here actively engaged: 1. * While reciting the hymn he who is about to sprinkle a king prepares at the banks of a great river * " holy water " from the ingre- dients prescribed (in st. 5 ; cf. Kaur. 9). 2. He causes a porridge to be cooked, and sprinkles the king who stands upon darbha-grass on the south-side of the vedi (called) parigrz'hya 2. 3. He seats the king upon a couch (placed) on a bull's skin 3. 4. They (the king and the purohita) fill for one another a water-vessel (with water). 5. They exchange them. 6. The Brahman says : " In common to us be the good we do, in common the bad." 7. (The king says) : " He (of us two) who shall do evil, his may the evil be; the good deed alone shall belong to both of us."

8. (The purohita) gives, the porridge (to the king) to eat.

9. Then he causes him to mount a horse, and turn to the north-eastern direction (apara^ita, " the unconquered ").

1 According to Darila near the rivers Ganga, Yamuna, or Sarasvati.

2 Darila, parigrzhya parigrz'hyavedi^ parigrahawam, sa yogo(!). Cf. Tait. S. II, 2, 10, 5; Maitr. S. I, 6, 3 (p. 89, 1. 14); Apast. St. IV, 5, 4, and AV. XII, 1, 13.

3 I fail to see why Professor Weber (1. c, p. 140, note 5) ignores my obvious emendation of talparshabham to talpa (i. e. talpe) arshabham. The bull's skin takes here the place of the tiger-skin. The more elaborate ceremony (mahabhisheka), described in the sequel (Kauj*. 17, n ff.), brings in the tiger-skin. The present form of the ra^asuya is the ' simple one ' (laghu, laghvabhisheka), according to Ke^ava and Sayawa.

380 HYMNS OF THE ATHARVA-VEDA.

10. A thousand (cows), or a choice village, is the fee for the priest.'

The Kausika continues further with another mode of consecration for an ekara^a, 'sole ruler1.' In this the tiger-skin takes the place of the bull's skin. Four princes and a number of servants and subjects participate in this. See Weber, 1. c, p. 14T fT.

The hymn has been translated by Ludwig, Der Rigveda, III, 458; Weber, I.e., 139. By itself it figures as the abhishekaga/za in the Ga;zamala, Ath. ParLy. 32, 30.

Stanza 1.

c, d. The king is all-powerful. But there is yet another king, more powerful than he, death. Death is present in person now, as at all times, but he shall assent to the rule of the king.

Stanza 3.

By itself it figures as the abhishekaga/za in the Ga;zamala, Ath. ParLy. 32, 30.

Stanza 1.

c, d. The king is all-powerful. But there is yet another king, more powerful than he, death. Death is present in person now, as at all times, but he shall assent to the rule of the king.

Stanza 3.

This stanza recurs in a hymn to Indra, RV. Ill, 38, 4. The manly Asura is primarily Indra. Since Indra is the typical king (kshatriya), stanzas in praise of Indra lend themselves readily to adaptation to praises and beatifica- tion of royalty; cf. Ill, 1, 4; 2, 5, and elsewhere.

Stanza 4.

The tiger, as well as the lion (st. 7). is the king of animals : Sat. Br. V, 5, 4, 10 ; XII, 7, 1, 8 ; hence his skin is a mark of royalty. Control of the regions is a sine qua non of royalty; cf. e.g. Maitr. S. II, 1, 12, and the dig-vyastha- pana-mantra/z at Tait. S. I, 8, 13. 1. 2 ; Tait. Br. I, 7, 7, 1. 2.

1 I am inclined to think that ' sole ruler/ and not ' simple king/ as Weber (p. 141) renders it, is the meaning of ekara^-a ; cf. ekarag- in Ait. Br. VIII, 15, 1 (scholiast, eka eva rag-a); AV. Ill, 4, 1 ; RV. VIII, 37, 3, and ekav/Ysha, AV. IV, 22, 1. 5, a hymn which is rubricated in the sequel of this description (Kaus. 17, 28). Ke^ava, moreover, introduces Sutra n with the words, maha- bhishekavidhi/rc vakshyama^. The entire passage Kau^. 17, n-29 deals with this more pompous ceremony.

IV, 9- COMMENTARY. 38 1

See in general, Contributions, Fourth Series, Amer. Journ. Phil. XII, 432.

d. The heavenly waters are the very ones with which the king is consecrated. By a bold figure of speech they, as they are about to moisten him, are said to long for him!

Stanza 6.

a. Some MSS. and Saya/za read abhi . . . asrz^an for abhi . . . asi;z>£an. Saya/za glosses, abhimukhyena sa;/zsrz^- antu.

Stanza 7.

c, d. The passage is not quite clear : subhuva/z may refer to the waters, or to the attendant priests (so Saya/za, seva- ka£*ana^). The word dvipinam harbours a double entente : dvipa is * island.' Vaguely, the position of the king, as he is surrounded by the consecrating water, suggests an island in the ocean.

IV, 9. Commentary to page 6i.

The hymn is rubricated at Kau^. 58, 8 in a practice calculated to bestow long life upon the young Aryan, after he has been invested with the holy cord (cf. Hir. Grzh. I, 11, 5), to wit : ' While reciting IV, 9, an amulet of salve is fastened (upon the youth). ' See also ^antikalpa 17 and 19 *; Ath. Pam. 4, 1. A persistent tradition has it that the mountain Trikakud (' Three-peaks '), in more modern times Triku/a or Tri^ota, between the Penjab and the Himalayas, is the source from which the salve is derived. See the Pet. Lex. under a/z^ana, trikakud, and traikakuda, and Zimmer, Altindisches Leben, pp. 29, 69. The Anu- krama^i describes the hymn as traikakuda/z^-anadaivatam ; it has been translated by Ludwig, Der Rigveda, III, 507 ; Grill2, pp. 35, 123 ff., and exhibits noteworthy points of contact with RV. X, 97.

Lex. under a/z^ana, trikakud, and traikakuda, and Zimmer, Altindisches Leben, pp. 29, 69. The Anu- krama^i describes the hymn as traikakuda/z^-anadaivatam ; it has been translated by Ludwig, Der Rigveda, III, 507 ; Grill2, pp. 35, 123 ff., and exhibits noteworthy points of contact with RV. X, 97.

1 Erroneously quoted by Sayawa as Nakshatrakalpa.

382 HYMNS OF THE ATHARVA-VEDA.

Stanza 1.

b. The majority of Shankar Pandit's MSS. read akshyam ; this he has taken into the text. Other MSS. read akshyam. But there is also MS. authority for aksham, the reading of the vulgate, and Saya/za, who glosses it by £akshu^, ' eye.' But aksham does not mean ' eye/ and akshyam is other- wise unquotable. Nevertheless, we have translated akshyam, for the passage seems to be a tantalising reverberation of 5at. Br. Ill, 1, 3, J2. ' When Indra slew Vrztra, he trans- formed that eye of his (VWtra's) into the mount Trikakud. The reason, then, why (ointment) from mount Trikakud (is used), is that he thereby puts eye into eye.' This seems to show that the ointment was applied about the eye *, and apparently silences Professor Roth's objection, as reported by Grill, that this is too narrow a view of the usefulness of the ointment. Cf. also Maitr. S. Ill, 6, 3; Tait. S. VI, 1, 1, 5, which are equally pertinent.

Stanza 3.

c, d. The Paippalada reads, uta*mrztatvasye".sisha uta *sa^ pitubho^-anam. Pada e looks like an appendage ; cf. XIX, 44, 2.

Stanza 4.

Cf. RV. X, 97, i2=Va£\ S. XII, 86. The difficult word of the stanza is madhyama^ir, all the renderings of which, both native and western, are mere conjectures. Saya^a, here, either 'wind' (i.e. who dwells in the middle region), or, arir mitram arer mitram iti nitu-astroktama/z^alama- dhyavarti ra^a. The gloss at RV. is similar to the latter interpretation. Still more fanciful is Mahidhara at Va^Y S.

Stanza 5.

Cf. II, 4, 2, and for the meaning of vishkandha, see the note on II, 4, 1.

1 Saya^aon st. 3, anakti ^akshushi anene^ti a%-anam.

IV, IO. COMMENTARY. 383

Stanza 7.

d. We have taken purusha in the sense which it fre- quently has in the Veda, namely, 'menial, servitor.' Cf. RV. X, 97, 4; AV. X. 1, 17 ; Sat. Br. VI, 3, 1, 22 ; and probably also RV. VI, 39, 5 (discussed erroneously by Pischel, Vedische Studien, I, 43). Ludwig, ' und dein leben, o mensch ; ' Grill, * auch deinen lebensgeist, du mann ! ' Saya//a reads purushas with some MSS. (both Sa//zhit& and Padapa/^a), all of which, however, present the word as an enclitic without udatta. With the nominative the sense is, * may I as thy servitor (O salve) obtain horses, &c.'

Stanza 8.

For balasa, see the discussion in the note on V, 22, it. The poison of the serpent is considered as a disease ; hence it is mentioned along with takman and balasa.

Stanza 9. Cf. Tait. Ar. VI, 10, 2 ; Hir. Gr/h. I, 11, 5.

IV, 10. Commentary to page 62.

For balasa, see the discussion in the note on V, 22, it. The poison of the serpent is considered as a disease ; hence it is mentioned along with takman and balasa.

Stanza 9. Cf. Tait. Ar. VI, 10, 2 ; Hir. Gr/h. I, 11, 5.

IV, 10. Commentary to page 62.

The hymn is employed at Kam\ 58, 9 in connection with a practice for bestowing long life and prosperity upon the young Brahmanical disciple after the investiture: 'While reciting IV, 10 an amulet of pearl is fastened (upon the youth)., Cf. also vSantikalpa in the introduction to XIX, 34.

The hymn has been translated by Ludwig, Der Rig- veda, III, 462; Grill2, pp. 36, 1241?. Cf. also Pischel in Zeitschr. d. Deutsch. Morg. Gesellsch. XXXVI, 135 ff. The Anukrama^i, .sankhamamsuktam.

Stanza 1.

In this and the subsequent stanzas the fanciful sources of the pearl, some of which become commonplace in the later literature, are paralleled with great fidelity in the imaginations of Arabic and classical writers ; see Pischel, I.e. The glint on the surface of both pearl and shell

384 HYMNS OF THE ATHARVA-VEDA.

suggests gold ; and the changes are rung upon this com- parison. See also Yaska's Nigha^/u I, 2, where kmana is put among the names for gold ; cf. especially st. 6.

Stanza 2.

a. Saya;za, rokananam ro^amananaw bhasvara^aw nak- shatradinam. He has in mind, doubtless, the beautiful stanza RV. X, 68, 11, 'as a black steed with pearls, thus did the Fathers stud the sky with stars.'

Stanza 3.

b. For sadanva^, see our note on II, 14, 1 d.

Stanza 5.

b. Saya/za, ' from the body of Vritra,, or from the cloud.' The latter alternative hits the point. According to the familiar Hindu notion, the pearl is a drop of rain, and thus it here breaks through the cloud, like the sun, itself a small sun.

Stanza 6.

Pada a accounts for the presence of the word kwana among the names for gold, Yaska's Nigh. I, 2. With Pada c cf. RV. I, 35, 4. The extra fifth Pada is formulaic, and betrays its character as an appendage by the change of person (tarishat) ; see the note on II, 4, 6.

Stanza 7.

e. The MSS. available for the vulgate read kans-anas; so also the majority of Shankar Pandit's MSS. The emendation of the Pet. Lex. to kar^anas is now substan- tiated by Saya/za (kanrana^ kr/Vanasaz/zbandhi manik), and a minority of Shankar Pandit's MSS.

IV, 12. Commentary to page 19.

The purport of this hymn is manifest both from its wording, and its function in the ritual. It is to cure external lesions, and fractures of bones. The Kaui-ika

IV, 12. COMMENTARY. 385

IV, 12. Commentary to page 19.

The purport of this hymn is manifest both from its wording, and its function in the ritual. It is to cure external lesions, and fractures of bones. The Kaui-ika

IV, 12. COMMENTARY. 385

deals with it twice, 28, 5. 6, and 28, 14. The practice described in the former place is assigned by Kcrava to the healing of broken bones, wounds, and flow of blood caused by weapons (asthibhange rudhirapravahe j-astrabhighatadau bhaisha^yam). It consists in sprinkling the patient at dawn when the stars fade (with a decoction of the laksha-plant, Kcrava adds), then giving him to drink a so-called przsha- taka 1, a mixture of ghee and milk (so Darila ; cf. Kau^. 49, 15), and finally anointing him with it : 28, 5. rohanuty avanakshatre*vasi#/£ati. 6. przshataka//z payayaty abhy- anakti. At Ka.us. 28, 14 the performance is very similar, lakshalingabhir (sc. rzgbhir) dugdhe pha;//an payayati, 'while reciting the stanzas characterised by the mention of the laksha-plant (according to the commentators, AV. V, 5 in addition to our hymn) he gives the patient to drink a decoc- tion (of the plant) in milk.' Darila distinctly describes this as a cure for wounds (arusho bhaisha^yam), while with Ke^ava the scope of the charm is broader, namely, ' against wounds from knives, clubs, stones, burns, in fact all wounds of the body.'

The name laksha, under which the plant addressed in this hymn goes consistently in the ritual books, does not occur in our hymn, but instead arundhati'. In AV V, 5> 7 tne lakshS, is mentioned — apparently a air. Aey. in the Mantras — and it there appears distinctly as an alternate designation of the creeper called arundhati', or sila£i'2, a parasitic plant which grows up on the stems of many trees (V, 5, 5), and wThich is otherwise described in the same hymn ; cf. also Zimmer, Altindisches Leben, p. 67. Since the plant is employed to cure wounds (arus), the student of the Atharvan need hardly be warned that there is a punning symbolic connection between the disease and the simple ; cf. Darila's

1 For pnshataka, see Gobh. Gr/h. Ill, 8, 1 ff. ; Gr/hyasa^graha II, 59, and my note on the same, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXV, p. 580.

2 Possibly also r6ham; seethe note on stanza 1. Sayawa at VI, 59, 1 explains arundhati as sahadevi (cf. the text of VI, 59, 2).

[42] c c

386 HYMNS OF THE ATHARVA-VEDA.

statement, arusho bhaisha^yam, at Kaiu. 28, 14, and the doubtless conscious mention of ariis and arundhat? in V, 5> 4- 5 ; cf. also VIII, 7, 6. The word is, however, likely to be a-rundhatf, a feminine present participle with a priva- tive ; so Saya/za at VI, 59> 2-

statement, arusho bhaisha^yam, at Kaiu. 28, 14, and the doubtless conscious mention of ariis and arundhat? in V, 5> 4- 5 ; cf. also VIII, 7, 6. The word is, however, likely to be a-rundhatf, a feminine present participle with a priva- tive ; so Saya/za at VI, 59> 2-

Adalbert Kuhn, Zeitschrift fur vergleichende Sprach- forschung, XIII, 58 ff. ; 151 fif., has compared the hymn with the Merseburg charm, and a considerable variety of related materials from German, Scandinavian, and English sources. And, having in view more particularly AV. V, 5, 8. 9, he believes that the creeper was used primarily to heal the fractured limbs of horses — a construction which seems to me too narrow. Any kind of genetic connection between the Hindu and the German charm is none too certain, since the situation may have suggested the same expressions independently. Yet as a strongly-marked line in the folk-psychological character of the peoples in question, the parallels are extremely valuable and instructive. The hymn has also been translated by Ludwig, Der Rigveda, III, 508, and Grill2, pp. 18 and 125 ff. ; cf. also Hillebrandt, Vedachrestomathie, p. 48. The Anukrama/zi designates the hymn as vanaspatyam, ' devoted to Vanaspati,' its author being Rzbhu (cf. st. 7).

Stanza 1.

a, b. I take it that the three occurrences of the word roha/zi in the stanza are intended to convey the same word in at least a double meaning. The plant is a creeper growing upon trees, as is stated distinctly in AV. V, 5, 3, vrzksha/^-wzksham a rohasi, ' every tree thou doest ascend.5 The poet is very likely to have in mind this meaning of the root ruh in addition to the more direct one, ' cause to grow,' at least in connection with the first occurrence of the word. It seems necessary to construe one of the two roham in the first Pada as a proper name ; Ludwig in his translation goes farther than that, and seems to take one of them as vocative, * Roha/zi[, die wachsen macht,] bist du, o Roha;zi, &c.' The passage with its three identical nomi- natives has a parallel in the traditional text of XIX, 35, 1,

IV, 12. COMMENTARY. 387

giihg\d6*si gahgldo rakshita*si gahgidak (so the MSS. ; the edition corrects to angira asi gahgida, &c). The tempta- tion in both cases is to change at least one of the nomi- natives to a vocative ; see the note on XIX, 35, 1. Grill translates the two roham in Pada a by two synonymic expressions, 'Verheilung wirkst du, ja du heilst.' This simply veils the difficulty. It may be worth noting that the MSS. of the Kaorika in quoting the hymn at 28, 5 read unanimously rohi/zi ; this is the reading of Saya/za, and of the Paippalada for all three occurrences of the word, and it suggests ' red,' a quality which is borne out by certain epithets of the plant, hira/zyavar/za, ' golden-coloured/ in

of the Kaorika in quoting the hymn at 28, 5 read unanimously rohi/zi ; this is the reading of Saya/za, and of the Paippalada for all three occurrences of the word, and it suggests ' red,' a quality which is borne out by certain epithets of the plant, hira/zyavar/za, ' golden-coloured/ in

V, 5, 6. 7 ; suryavar/za, ' sun-coloured,' in V, 5, 6 ; .mshma, ' fiery/ in V, 5, 7. The name of the plant, laksha, ' lac-dye ' — cf. the Pet. Lex. s. v. 2 — also suggests ' red,' and this may be a third thought which runs through the mind of the versifex while composing the stanza. I attach no text- critical significance to the metre of the stanza (gayatri), which differs from that of sts. 2-5 on the one hand, and 6 and 7 on the other; cf. e.g. RV. VII, 103 ; AV. II, 4 ;

VI, 111, &c.

Stanza 2.

b. I have reluctantly refrained from emending asti to asthi 1i ' bone/ The rather superfluous copula at the begin- ning of the Pada is suspicious, and the translation of pesh- /ram by * bone ' is not at all certain. Both the related pmta and pes? mean ' flesh/ and that, not ' bone/ may be the meaning of peshzram. This fits here as well as at AV. VI, 37, 3, the only other place where the word occurs, and Hillebrandt in the vocabulary of his Vedachrestomathie states a similar view, * losgeschlagenes stuck fleisch, fleisch- fetzen/ although his derivation from the root pish, ' crush/ separates needlessly our word from pi^ita and pe.n. With this change, Padas a, b should be translated ' what bone and flesh in thy person has been injured and burst, (may Dhatar,

1 By way of illustrating the easy confusion of these two words we may mention that Saya«a at IV, 10, 7 a, reads asti for asthi.

C C 2

388 HYMNS OF THE ATHARVA-VEDA.

&c.).' Note, too, the parallelism which is thus established with Padas c, d in st. 3 (asthi in both stanzas, and pesh/ram = ma^sasya). Saya#a comments upon presh^am instead of p^shfram.

c, d. dhata in alliteration with dadhat.

Stanza 3.

Almost every feature of the detailed account of the parts of the body, here and in the following two stanzas, may be paralleled from the Teutonic charms, e.g. Kuhn, 1. c, p. 51 :

' ben zi bena bluot zi bluoda

lid zi geliden sose gelimida sin/

The Norwegian charm mentioned on the same page recites marrow, bones, and flesh :

'marv i marv, been i been, kjod i kjod/ A charm from the Orkneys recites (1. c, p. 54) :

' Sinew to sinew, joint to joint, Blood to blood, and bone to bone, Attend thou in God's name ! '

a. As the Pada stands it is hypercatalectic. The Paippa- lada omits te, which may have crept in from Pada c. But even this leaves a bad final cadence : perhaps bhavatu is to be read dissyllabically (bhotu, in the manner of the Prakrit hodu). For the metrical equivalence of ava and o, see the author's article, ' On certain irregular Vedic Subjunctives,' Amer. Journ. Phil. V, 25 ff. (p. 10 fT. of the reprint). Saya/za reads jam for sam in each of the four Padas.

For the metrical equivalence of ava and o, see the author's article, ' On certain irregular Vedic Subjunctives,' Amer. Journ. Phil. V, 25 ff. (p. 10 fT. of the reprint). Saya/za reads jam for sam in each of the four Padas.

Stanza 6.

The metre is very irregular ; the Anukrama?n describes the stanza as tripada yavamadhya bhuriggayatri, not a bad characterisation, as the middle Pada is larger than the other two. By reading sottish/^a we obtain a good octosyllabic Pada a; b is a trish/ubh, and c is a catalectic anush/ubh (read urdhua^). Hillebrandt and Grill assume that this and the following stanza are later accretions, and both metre and sense seem to bear them out. But these matters are so

IV, 1 6. COMMENTARY. 389

very subjective! Ludwig does not construe Pada b as a comparison, but translates ' gutes rad, gute felge, gute nabe hat der wagen.' Evidently, he also has in mind an exoteric origin of the stanza.

Stanza 7.

Cf. RV. VI, 54, 7. The stanza consists of two eleven- syllable and two octosyllabic Padas. The first Pada may be righted by reading patitua, or possibly yadi v& kartam, &c. (cf. yadi va in Pada b). The Anukramam baldly counts thirty-six syllables as they stand, without resolution, and designates the stanza as brzhati.

c, d. The subject of sim dadhat seems to me (as to Grill) to be Dhatar, the fashioner in st. 3 ; r/bhii belongs to the comparison, as in X, 1, 8. The 7^/bhus are known to have constructed the chariot of the A^vins, but they are not counted among the divine physicians (Rudra, the A^vins, the waters, and Sarasvati). Kuhn and Ludwig make rzbhu the subject of sam dadhat, but the former regards it as an epithet of Dhatar.

IV, 16. Commentary to page 88.

Professor von Roth, who first treated this hymn in his well-known essay, entitled ' Abhandlung iiber den Atharva- veda' (Tubingen, 1856), remarks on p. 30: 'There is no other hymn in the entire Vedic literature which presents divine omniscience in terms so emphatic, and yet this beautiful fabric has been degraded to serve as an introduc- tion to an imprecation. One may surmise, however, in this case as well as in the case of many other parts of this Veda, that fragments of older hymns have been utilised to deck out charms for sorcery.'

We may remark, however, that the stanzas of this hymn do not occur in any other connection, and there is no tangible evidence that they were constructed for any other purpose than that before us. Certainly the Atharvavedins had nothing better in view, and accordingly the hymn is rubricated in the sixth book of the Kaujika which is

390 HYMNS OF THE ATHARVA-VEDA.

Certainly the Atharvavedins had nothing better in view, and accordingly the hymn is rubricated in the sixth book of the Kaujika which is

390 HYMNS OF THE ATHARVA-VEDA.

devoted to sorcery (abhiMrika). At Kaiw. 48, 7 the con- juring enemy, as he comes on, is met by the recital of this hymn; at 127, 3 the third stanza, in praise of Varu/za, figures in an expiatory rite when the constellation, 'the seven Rishis ' (the dipper), is ominously obscured by some nebulous mass, or comet (yatra dhumaketu/z saptarshin upadhupayati). The Anukrama/n describes the hymn as satyanrztanviksha/zasuktam, 'a hymn which searches out truth and untruth/

There are many translations of the piece : Roth, 1. c, pp. 29 ff ; Zeitschr. d. Deutsch. Morg. Gesellsch. VII, 607 ; Max Muller, Chips from a German Workshop, I, 40 ff. ; Muir, Original Sanskrit Texts, V, 63 ff. (cf. also II, 451); Metrical Translations, p. 163 ; Kaegi, Der Rig-veda2, p. 89 ff. (p. 65 ff. of Arrowsmith's translation) ; Ludwig, Der Rigveda, III, 388; Grill2, pp. 32, 126 ff; cf. also Hille- brandt's Vedachrestomathie, p. 38 ff; Bergaigne et Henry, Manuel Vedique, p. 146 ff.

Stanza 1.

Cf. Psalms xxxiii. 13; cxiii. 5 ; cxxxviii. 6 ; cxxxix. 2; Jer. xxiii. 23, and see for scriptural parallels to the next stanzas the notes to Kaegi's translation. Sayana refers esham to the enemies ; most translators, to the human race in general. We supply, devanam from deva/z in Pada d. Some MSS. of the PadapazVb. read tayat and £arat ; the latter is adopted by Saya/za, kaxaxxasWam ka nasva.ra.rn ka vastu manyate.

Stanza 2.

a. Saya;za explains vankati by kau/ilyena pratarayati, ' leads astray by means of guile/ Cf. the formula, namo vacate, pariva££ate, stayuna;/z pataye nama/£, Mait. S. II, 9, 3 ; Tait. S. IV, 5, 3, 1 ; Vag. S. XVI, 21, addressed as part of the ^atarudriya-litany to god Rudra in his capacity of master-thief (Mahidhara also, vankati pratarayati). The Paippalada reads, yas tish//£ati manasa ya^ ka vankatx, sup- porting in a measure Saya/za' s and Mahidhara's glosses.

b. The Padapazvfo. reads nulayan, a participle, not a

IV, 1 6. COMMENTARY. 39 1

gerund ; pratankam is left as an accusative dependent upon £ar, a verb of motion. The meaning 'hiding-place' for pratanka suits its only other occurrence, AV. V, 13, 8 : ' the poison of all (serpents) who have run into their hiding- place is without force.' Cf. also pratakvan, Maitr. S. I, 2, 12 ; Tait. S. I, 3, 3, 1 ; Va^. S. V, 32, and Pet. Lex. (epithet of a pit). Saya;za reads nilayam, and glosses pratankam with prakarshe^a krzM/zra^-ivana/^ prapya. The Paippa- lada has pralayam, absolutive, in the place of pratankam.

Stanza 3.

c, d. The last two Padas foreshadow Varu/za's later func- tion as Neptune (apa^ pati/£) ; cf. RV. II, 38, 8 ; AV. Ill, 3, 4 ; Maitr. S. II, 6, 8 ; Tait. S. I, 8, 12, 1 ; V, 6, 1, 1 ; V&g: S. X, 7, and Weber, Ra^asuya, p. 44, note 1. The two oceans are the heavenly and earthly oceans ; cf. RV. X, 136,5.; AV. XI, 2, 25; 5,6.

RV. II, 38, 8 ; AV. Ill, 3, 4 ; Maitr. S. II, 6, 8 ; Tait. S. I, 8, 12, 1 ; V, 6, 1, 1 ; V&g: S. X, 7, and Weber, Ra^asuya, p. 44, note 1. The two oceans are the heavenly and earthly oceans ; cf. RV. X, 136,5.; AV. XI, 2, 25; 5,6.

Stanza 4.

Varu/m's spies are the stars, ' the eyes of night ' (RV. X, 127, 1), ' the beholders of men,' AV. XIX, 47, 3 fT. Cf. our Contributions, Third Series, Journ. Amer. Or. Soc. XV, p. 170.

Stanza 5.

b, c. Saya^a reads purastat for parastat, and construes sa//zkhyata as the nom. of the stem sa//zkhyatar (prama^a-

yita).

d. The Pada is exceedingly difficult, ni minoti has the sanction of all MSS., and is apparently the reading of the Paippalada also. The gamester throws down (ni vapati, Kaiu. 41, 13) his dice, and it is implied here, of course, that it is done successfully, that the player obtains the stakes (krz'tam, see Pet. Lex., s. v. krz'ta 3 c), because Varu/za cannot be otherwise than successful. As the player plants down these (successful dice) thus does Varu/za establish these laws (tani, sc. vratani?). Saya/za, who did not primarily influence our conclusion, in part approaches the same interpretation, tani papinam .rikshakarmam tattatpa-

392 HYMNS OF THE ATHARVA-VEDA.

panusare?za ni minoti ni kshipati . . . yatha kitava/£ akshan atmano ^ayartha^ nikshipati. The Pet. Lex. (V, 764 ; VII, 409) emends, to nf Minoti and vi Minoti without real gain, tempting as the emendation is in the light of RV. X, 43, 9 = AV. VII, 50, 6, and AV. IV, 38, 3. Grill suggests nf minoti (or minati) in the sense of ' reducing, causing to vanish the strength of men' (cf. Sayazza), but neither expression will bear such an interpretation (nf minati does not occur). The translators offer the greatest variety of versions, without, as a rule, adhering closely to the text.

Stanza 6.

Sayazza reads visitM and rushanta/'z (so also the Paippa- lada). For sinantu of the vulgate the MSS. have Minantu, £^inattu, and sinantu (Sayazza, ^/zinattu ^/zindantu).

Stanza 7.

a. varuzza is metrically superfluous, an obvious gloss.

c. The MSS. read sramsayitva. and .sraz/zsayitva. Sayazza, correctly, sraz/zsayitva (^"alodararogezza srasta^z krztva).

d. Sayazza, followed by Shankar Pandit, reads abandha/i for abandhra/z. The Pet. Lex. s. v. 2 kart, ' like a leaking tub wound about with rags ' (to stop the leakage). Sayazza, ase/z ko^a iva parikz-ztyamana/z (krz'ti /^edane), ' like the broken sheath of a sword.'

Stanza 8.

d. Sayazza, followed by Shankar Pandit, reads abandha/i for abandhra/z. The Pet. Lex. s. v. 2 kart, ' like a leaking tub wound about with rags ' (to stop the leakage). Sayazza, ase/z ko^a iva parikz-ztyamana/z (krz'ti /^edane), ' like the broken sheath of a sword.'

Stanza 8.

Literally, ' with Varuzza who is fastened lengthwise, &c.' The word varuzza/z could be well spared from all three Padas, if it were not for the metrical symmetry with the next stanza. Or it might be changed to the vocative varuzza. For samamyo and vyamyo, cf. AV. XVIII, 4, 70 : the words are clear. Ludwig and Sayazza erroneously connect them with amaya, ' disease.' vidcsya is naturally derived from vidcra, ' foreign country ; ' in that case sa/zz- dcsya is an artificially formed opposite ' native, indigenous.7 So Sayazza. Both words are a?r. key. An alternate possibility

IV, 17- COMMENTARY. 393

is to render sa^de^ya, ' subject to command ; ' then videsyk is ' exempt from command/ Or, again, each may be translated independently : sa///de.rya, ' subject to command ;' vide^ya, ' foreign : ' their juxtaposition in a magic formula may be of the punning order. For sa;^de^ya, cf. our note on II, 8, 5 b. The divine and the human (noose of) Varu/za refers either to divine and human disease (so, apparently, Saya^a), or to diseases instigated by gods and men. The formula grovels in the lowest bathos of hocus-pocus.

IV, 17. Commentary to page 69.

This and the two following hymns are addressed to the apamarga-plant (achyranthes aspera) 1. It is employed to ward off all kinds of evil and witchcraft, and its qualifica- tions in that direction are guaranteed to the Atharvanic Hindu by its real or supposed etymology. The name is hardly ever mentioned without bringing in its trail the verb apa mar^-, ' to wipe out.' The pun assumes the most lively reality: diseases, enemies, demons, and sins are wiped out by its influence. See Zimmer, p. 66 ff. ; our Contribu- tions, Third Series, Journ. Amer. Or. Soc. XV, 161 ; Weber, Ra^asuya, p. 18. Cf. also vSat. Br. XIII, 8, 4, 4.

The three hymns figure at Kau^. 39, 7 in a list which is almost identical with the kr/tyapratihara^ani (sc. suktani), or the kr/tyaga//a, a series of hymns designed to counteract sorcery, in the Ga/zamala, Ath. Pam. 32, 2.

The Kaorika, 39, 7-12, prescribes in connection with these hymns a lengthy procedure, which begins with ' the pouring of the great consecration ' (maha^antim avapate). Cf. Kaiu. 39, 27 ; 43> 5 ; 44, 6 ; 46, 7 5 Sahkh. Grih. V, 11, 2. The maha^anti consists in pouring together ' holy water' (^antyudakam) during the recitation of the four ga/^as of hymns, described in Kauj*. 8, 23-9, 6. The 'holy water' itself is prepared at Kaur. 9, 8 ff. with elaborate ceremonies, the chief of which is the placing of 'holy plants '

1 Saya^a regularly glosses the word by sahadevi.

394 HYMNS OF THE ATHARVA-VEDA.

8, 23-9, 6. The 'holy water' itself is prepared at Kaur. 9, 8 ff. with elaborate ceremonies, the chief of which is the placing of 'holy plants '

1 Saya^a regularly glosses the word by sahadevi.

394 HYMNS OF THE ATHARVA-VEDA.

(Kauj. 8, 1 6) into the water. Obviously the meaning of all these performances is purification, and the warding off of impure influences. Then follow in Sutras 39, 8—1 rz a variety of rather complicated practices, too lengthy and obscure for exposition in this connection. They concern more narrowly some such hymn, belonging to the krztyaprati- hara/zani, as X, 1 ; see the introduction to that hymn. The fifth stanza of IV, 17 naturally figures in the du^svapna- ncUanaga/za, ' series of hymns calculated to drive away evil dreams/ of the Ga/zamala ; see Kaui*. 46, 9, note.

The hymn has been translated by Zimmer, p. 66; Grill2, pp. 37, 130 ff. The Anukrama^i, apamargavanaspatideva- tyam. Cf. also Ath. Pari.?. 182, 4.

Stanza 2.

a. Saya^a with one MS. reads for .rapathayavanim the synonymous ^apathayopanim ; cf. II, 7, 1.

b. The epithet puna/zsara does not somehow seem to me to be so clear as to the editors of the Pet. Lexs., Zimmer, and Grill. They render it by ' zuruckgeschlagene bliithen habend.' This is based upon the statement at IV, 19, 7, ' thou didst grow backward, thou hast fruit which is turned backward' (cf. VII, 65, 1 ; Sat. Br. V, 2, 4, 20), and the epithets parakpushpi, pratyakpushpi, and pratyakparni in native lexical works. In RV. VII, 55, 3 puna^sara is an epithet of the barking dog, ' running back and returning again (to the attack)/ The two other occurrences of the word, AV. VI, 129, 3; X, 1, 9, are not disposed of satis- factorily by the renderings of the Pet. Lexs. It seems to me that 'attacking' or 'defending' is better, and that the word pratisara, 'defensive amulet1/ is closely related to it. Cf. Sat. Br. V, 2, 4, 20, and Seven Hymns, Amer. Journ. Phil. VII, 478 ff. Saya/?a, similarly, puna/£puna/z abhi- ksh/^yena bahutaravyadhiniw/ttaye sarati.

1 The pratisara turns the spell as a boomerang upon him who performs it. See AV. VIII, 5, 5, prati£i£ krily&h pratisarafr a^-antu, and cf. the note on VIII, 5, 1.

IV, IJ. COMMENTARY. 395

Stanza 3.

Identical with I, 28, 3. The Pet. Lexs., Zimmer, and Grill regard muram = mulam, * root (of an injurious plant)/ Saya/za, mur^apradam. Padas c, d perhaps rather, ' she who has taken in hand the (magic substances) created to rob strength . . .'

Stanza 4.

IV, IJ. COMMENTARY. 395

Stanza 3.

Identical with I, 28, 3. The Pet. Lexs., Zimmer, and Grill regard muram = mulam, * root (of an injurious plant)/ Saya/za, mur^apradam. Padas c, d perhaps rather, ' she who has taken in hand the (magic substances) created to rob strength . . .'

Stanza 4.

Cf. V, 31, 1, and the note on Kau^. 39, 31. The unburned vessel seems to symbolise the fragility, destructibility (5at. Br. XII, 1, 3, 23) of the person upon whom enchantments are practised. At Sat. Br. XIV, 9, 4, 11 = Brzh. Ar. VI, 4, 12 it figures in a sorcery practice against a wife's para- mour. The compound nilalohita is also connected with sorcery from the first. It occurs in RV. X, 85, 28 = AV. XIV, 1, 26 = Apast. Mantrabr. I, 6, 8 (Apast. Grzh. II, 5, 23) = Baudh. Gnli. I, 8 ; AV. VIII, 8, 24. The Atharvan ritual, Kaui\ 16, 20 (rubricating AV. VIII, 8, 24 d) ; 32, 17; 40, 4 ; 48, 40 ; 83, 4, leaves little room for doubt that in its view a dark blue and a red thread are here intended. This is also the tradition of Apast. Grz'h. II, 5, 23, and similarly vSaiikh. Grzh. I, 12, 8 prescribes, in connection with RV. X, 85, 28, a red and black cord upon which amulets are fastened. Only Baudh. I, 8 treats the compound as a symbolic representation of night and day ; see Winternitz, Das Altindische Hochzeitsrituell, pp. 6, 12, 67. It is, of course, possible to conclude that this is the true source of the symbolism : day and night rendered concrete by these two colours. Saya/za seems to have lost his grip upon Atharvan tradition when he says to our passage, 'the fire which is black from the rise of smoke and red from its flame/ Zimmer and Grill both co-ordinate nilalohite with ame patre, ' an das ungebrannte ' and ' am rotgebrannten,' obviously against the spirit of the Atharvan tradition. Cf. also the introduction to VII, 116, and Tait. S. IV, 5, io, 1.

c. Raw meat is eaten by demons, and therefore realises symbolically their presence ; see V, 29, 6 ; VIII, 6, 23.

396 HYMNS OF THE ATHARVA-VEDA.

Stanza 5.

Identical with VII, 23. I have translated abhvam by ' gruesomeness,' because it has occurred to me at various times that it, as well as abhu (cf. RV. X, 1 29, 3), is related to nabhas, ' fog, cloud,' being in the current terms of comparative grammar = nbhuo-, and nbhii from root nebh. For this and the following two stanzas, cf. RV. V, 36, 3 ; VII, 1,19 ff.

Stanza 6.

b. The clever emendation of the Pet. Lex. anapatyatam, for anapadyatam, as is the reading of the MSS. of the vulgate, is now authenticated by quite a number of Shankar Pandit's MSS., and Saya/za (apatyarahityam) ; cf. the words apra- £*asta and apra^astva.

IV, 18. Commentary to page 70.

For the treatment of this hymn in the ritualistic texts, see the introduction to IV, 17. The hymn has been trans- lated by Grill2, pp. 25, 131 ff.

Stanza 1.

the words apra- £*asta and apra^astva.

IV, 18. Commentary to page 70.

For the treatment of this hymn in the ritualistic texts, see the introduction to IV, 17. The hymn has been trans- lated by Grill2, pp. 25, 131 ff.

Stanza 1.

The Atharvanist loves to point to cosmic correspond- ences and harmonies as the foundation of his own righteous undertakings. This harmony furnishes the satyam, the unfailing basis (cf. rz'tam) for his own operations against the powers of evil. Professor Roth, as quoted by Grill, refers gyoXlh to the light 1 of the moon (cf. ^yotsna), thus establishing a closer parallelism between Padas a and b. I doubt whether the text will bear this strain. Saya/^a literally, 'the light of thee (the apamarga-plant) ;' cf. IV, 19, 3. The night is frequently viewed as illumined, starry (RV. X, 127 ; AV. XIX, 47, 1 ; 49> 6. 8).

b. kritvsiYi/i either ' enchantments ' or ' witches.'

Stanza 3.

In our view the solution of the difficulty here lies in the assumption of a change of gender from yas in Pada b (the

1 Correct ' Night ' at the beginning of the stanza to ' Light.'

IV, 19- COMMENTARY. 397

male sorcerer) to tasyam (the witch) in Pada c. The entire second hemistich describes the punishment of sorcerers, for which cf. V, 23, 13. If we were to change tasya/zz dag- dhayam to tasmin dagdhe the sense would be obvious. Cf. V, 14, 6, yadi stn yadi va puman krity&m £akara pap- mane. Grill emends ama to amayam (sc. sthalyam) with a result somewhat as follows : * He who practises sorcery in an unburned vessel and then puts it upon the fire to bake, his magic vessel cracks as though hit by great stones.' Saya/za deprives himself of possible helpfulness by reading dugdh&yam for dagdhayam (pratikare/^a riktikrztaya;/z . . . krztyayam, 'upon his sorcery rendered impotent by the

counter-charm ').

Stanza 4.

b. The vulgate's vi'grivaw Papaya (Padapa^a, vigrivan papaya) is at the base of our rendering. Shankar Pandit's MSS. seem to* read unanimously £/zayaya (^ayaya), 'lay.' Saya^a, kshayaya (kshaya^z prapaya). Cf. RV. VII,

104, 24.

Stanza 6.

The first three Padas are identical with the first three of V, 31, 11.

IV, 19. Commentary to page 71.

For the employment of this hymn in the ritualistic texts, see the introduction to IV, 17. It has been translated by Grill2, pp. 34, 132 ff. Cf. Zimmer, pp. 66-67.

Stanza 1.

The sense of the first hemistich seems to be that the plant in its dual role of destroyer of enemies and protector of friends depletes and increases families or clans. Saya/za erroneously derives -krtt from root kart, c cut,' to wit, jatru- nkm kartaka^ . . .^amaya/2 saha^a/^ ^atrava^ tesham api kartayita asi. For Pada d, cf. VI,. 14, 3 c.

Stanza 2. The words ka/zvena narshadena (RV. X, 31, 11) seem to be a gloss upon brahma^ena ; cf. IV, 37, 1 ; VI, 52, 3, &c.

398 HYMNS OF THE ATHARVA-VEDA.

. .^amaya/2 saha^a/^ ^atrava^ tesham api kartayita asi. For Pada d, cf. VI,. 14, 3 c.

Stanza 2. The words ka/zvena narshadena (RV. X, 31, 11) seem to be a gloss upon brahma^ena ; cf. IV, 37, 1 ; VI, 52, 3, &c.

398 HYMNS OF THE ATHARVA-VEDA.

S&ya/za regards the avr. Aey. paryuktd as = pariyukta (vini- yukta*si); cf. our remarks on haplology, Proc. Amer. Or. Soc, April, j 893 (Journ., vol. xvi, p. xxxiv ff.). But pari yug" is not quotable elsewhere. The stanza figures in one of the abhayaga/za of the Ga/zamala ; see Kau^. 16, 8, note.

Stanza 4.

The order of the statement here is really to be reversed : when thou, O plant, wast begotten as apamarga (' wiping out '), then the gods drove out the Asuras with thee.

Stanza 5.

For 'thy father's name/ cf. the note on V, 5, 1. For pratyak, see pratyan and pratiHnaphalas in st. 7, and the note on IV, 17, 2.

Stanza 6.

A cosmogonic brahmodya, pressed into the service of incantation ! Cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 172 ff. We have presented a purely philological translation of the stanza without attempting to bend it to the situation any further than is warranted by the wording. Grill takes asat in the sense of ' wrong,' and similarly Saya//a, asatkalpa/;z krztyarupam. But a glance at the word in Jacob's Concordance to the principal Upani- shads reveals the subjective character of the proceeding. The asat is simply 'chaos/ manipulated as one of the primary cosmic forces: the sat, tad, satyam, or rztam would apparently have done just as well. For kartaram in the sense of ' evil-doer/ cf. V, 14, 11.

IV, 20. Commentary to page 68.

The hymn is addressed to a magic plant which is sup- posed to impart the power to expose hidden demons, wizards, and their hostile practices. The attributes of the plant are not stated in the hymn with sufficient clearness to enable us to point out its place in the redundant Indian

IV, 20. COMMENTARY. 399

The attributes of the plant are not stated in the hymn with sufficient clearness to enable us to point out its place in the redundant Indian

IV, 20. COMMENTARY. 399

flora. The Kaiuika, 28, 7, mentions the name of the plant as sadawpushpa ; this is glossed by Darila with trisa^- dhya and by Kcrava with sa/^dhya (probably a corruption of trisa^dhya). The Sutra reads: a pa.syati*ti sadaw- pushpama/zi//z badhnati, ' with AV. IV, 20 he ties on as an amulet the plant sada/^pushpa.' The plant is mentioned again along with others in a charm directed against witch- craft in 39, 6, and Saya/za defines it in agreement with Kaujika, he devi sada;^pushpakhye oshadhe ; cf. also sadapushpt in the lexicons. The plant seems to be the calotropis gigantea ; cf. iTaraka-sawhita I, 4, 3. For amulets derived from the vegetable kingdom see Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, 478, and for amulets in general Kaay. 7, 19. The hymn is rubricated further in the list of stanzas designated as £ata- nani (sc. suktani), 'hymns to chase away with/ in Kaus. 8, 25, and the Ga/*amala, Ath. Parii". 32, 4, adds it also to the three hymns which Kaar. 8, 24 describes as the matr/- namani (sc. suktani). The reason for this classification is the expression devy (oshadhe) in stanzas 1 and 2. See the note at Kaus. 8, 24, and cf. for the matrzga/za our remarks in the introduction to VI, 111. The Anukramam follows these secondary considerations, designating the hymn as matrznamadaivatam, its author being Matrznamarshi.

The hymn has been translated by Ludwig, Der Rig- veda, III, 525, and Grill2, pp. 2, 133 ; cf. also Hillebrandt's Vedachrestomathie, p. 48.

Stanza 1.

For the description of the plant in this stanza, cf. ma;^- pa^ya in VII, 38, 1, and see the introduction to VI, 139. I have upheld in my translation the text of the edition, guaranteed as it is by the unanimous tradition of the MSS. of the wSaunakiya-i-akha. All corrections, including the important variant pa^yasi for paiyati throughout the stanza in the Paippalada, seem to me in this instance to amount to the substitution of a better literary performance for a poorer one ; they do not bring with them the proof that

400 HYMNS OF THE ATHARVA-VEDA.

the priests of our school ever had any other text, or, what is more to the point, that the original versifex had com- posed differently. The merit of the Paippalada's pa^yasi is so obvious that it may be due to a conscious improve- ment on the part of its author. The metre of the stanza is irregular (Anukramam, svara^) ; the first Pada is hyper- catalectic, the third Pada may be sustained by reading, with elision and crasis, divantariksham for divam anta- riksham. Hillebrandt's suggestion, accepted by Grill, that ad be thrown out seems to me unnecessarily violent.

Hillebrandt's suggestion, accepted by Grill, that ad be thrown out seems to me unnecessarily violent.

a. Hillebrandt would restore the Pada : pisyati prati pajyati ; Grill (with the help of the Paippalada), a paiyasi pra pajyasi, continuing with pa^yasi throughout. Saya/za retains the third person, referring the stanza to the person who wears the amulet : he devi sada^pushpakhye oshadhe tvadvikarama^idharako^yaM ^anas tvatprasadad apa^yati agamibhayakara/za/^ pratihartu^^anati, 'O goddess plant, sada/^pushpa by name, this person here, who wears an amulet fabricated out of thee, by thy favour perceives the cause of approaching danger, and knows how to repel it.5 The emendation of prati to pra (Grill) is especially unde- sirable, as the same expression occurs in a closely parallel situation, AV. VII, 13, %.

b. Grill suspects the second pa^yati, and imagines oshadhe in its place.

d. The temptation to emend the vocative devi to the nominative devi' is great. The sense then would be that the amulet itself sees all dangers. Grill, as we have seen above, adopts the Paippalada reading paiyasi, is thus enabled to retain devi, and also obtains essentially the same sense.

Stanza 2.

a. Read przthvi'^. The three heavens are well known ; see, e.g. AV. V, 4, 3 5 VI, 95, 1 5 XVIII, 2, 48 ; XIX, 39, 6 (cf. the note on V, 4, 3). For the three earths see RV. I, 108, 9 ; II, 27, 8 ; III, 56, 2 ; AV. VI, 31, 1, and Muir, Original Sanskrit Texts, V, p. 305, note ; Zimmer, Altin- disches Leben, p. 357 ; Bergaigne, La Religion Vedique, I,

IV, 20. COMMENTARY. 4OI

239. Cf. also Yasna XI, 7 : madheme thrishve ainhao zemo, ' in the middle third of this earth/

Stanza 3.

VI, 31, 1, and Muir, Original Sanskrit Texts, V, p. 305, note ; Zimmer, Altin- disches Leben, p. 357 ; Bergaigne, La Religion Vedique, I,

IV, 20. COMMENTARY. 4OI

239. Cf. also Yasna XI, 7 : madheme thrishve ainhao zemo, ' in the middle third of this earth/

Stanza 3.

a, b. divyasya supanzasya . . . kanihika is rendered by Ludwig, 'dises himlischen adlers kleine tochter ;' by Grill, ' der Augenstern des Adlers, der am Himmel ist.' Saya^a glosses supanza by garutmant, which suggests RV. I, 164, 46. Grill follows the Pet. Lex. [s.v. 2 a), a)] in regarding the divine eagle as the sun. But perhaps the lightning-fire is in the mind of the poet. At Y&g. S. XVII, 72 ; XVIII, 51 ; Sat. Br. IX, 2, 3, 34; 4, 4, 3, the divinity addressed, supanzo*si garutman, is treated distinctly as Agni, and Mahidhara states this plainly. In Maitr. S. I, 2, 5 ; Vdg. S. IV, 32; Tait. S. VI, i, 7, 3, 'the eye-ball (kanmika, kanihaka) of Agni's eye' is spoken of. The expression divya supar/za may be the exact equivalent of divik .yyena, and that, I believe I have proved, is Agni, the lightning, personified as a divine eagle; see Contributions, Fifth Series, Journ. Amer. Or. Soc. XVI, 1 ff. The descent of this eagle, or the Gayatri, as the Brahma/zas have it, is frequently disturbed by a heavenly archer Krwanu who wounds the eagle, so that he loses a feather which falls to the earth, and grows up as a plant or tree. See Adalbert Kuhn, Die Herabkunft des Feuers und des Gottertranks, p. 148 (first edition). The use of the word supar/za in our edition is, in my opinion, intended to convey a double entente, ' bird ' and ' having beautiful leaves.' Cf. Tait. S. VI, i, 1, 5, where Vr/tra's eye-ball (kamnikS,) flies away after he had been slain by Indra, and turns into salve (a%*anam). Ludwig does not comment upon his transla- tion of kanmika by 'kleine tochter,' rather than 'eye-ball ;' it may possibly turn out correct when RV. X, 40, 9 yields up its meaning. We have there as follows : ^anish/a yoshi patayat kaninako vi £a*ruhan viriidha^, a passage which suggests the situation in our stanza completely and yet vaguely. But it is interpreting obscurum per obscurius

[42] D d

402 HYMNS OF THE ATHARVA-VEDA.

to bring the RV. stanza into play. Cf. also our note at V, 5, 8-

c. Saya//a, ^agadrakshartham oshadhiriipe/za bhumav avatir/za*si.

Stanza 4.

But it is interpreting obscurum per obscurius

[42] D d

402 HYMNS OF THE ATHARVA-VEDA.

to bring the RV. stanza into play. Cf. also our note at V, 5, 8-

c. Saya//a, ^agadrakshartham oshadhiriipe/za bhumav avatir/za*si.

Stanza 4.

a 'The thousand-eyed god.' In X, 3, 3 an amulet derived from the vara^a-tree is designated as sahasraksha ; in XI, 2, 3. 7. 17 ; Sat. Br. IX, 1, 1, 6 Rudra is so called ; in IV, 28, 3 Bhava-Sarva; in IV, 16, 4 Varu^a's spies; in RV. I, 23, 3 Indra and Vayu ; in Tait. S. II, 3, 14, 4 Indra. Further, we have the 'thousand-eyed papman, evil/ in AV. VI, 26, .3; .rapatha, 'curse,' in VI, 37, 1. Grill fancies that the god of the plant here in question is meant, but this seems faint after the plant herself has been personified as a goddess, devy oshadhe, in st. 2. Perhaps rather Agni, said to be 'thousand-eyed' with especial frequency, is meant; see RV. I, 79, 12; Va£\ S. XVII, 71 (XIII, 47) ; Sat. Br. VII, 5, 2, 32 ; IX, 2, 3, 32 ; Apast. Sr. VI, 25, 10. Agni particularly chases away evil spirits, agm raksha^si sedhatl RV. VII, 15, 10 ; AV. VIII, 3, 26 ; Tait. Br. II, 4, 1, 6 ; agnir hi rakshasam apahanta, Sat. Br. XIV, 3, 1, 11.

b. £ dadhat. Zimmer, I.e., 204, construes this as an augmentless imperfect. In the Sa//zhita the augmented form would not differ, adadhat. The sense is satisfactory either way.

e. Saya/za comments upon tvaya instead of taya, as inst. 2.

d. { The Sudra and the Arya/ i. e. every kind of person, as we should say in America ' black and white/ The phrase is formulaic, as may be seen from the compound ^udraryau (Mahidhara, judravaLsyau), Va£\ S. XIV, 30 ; Sat. Br. VIII, 4, 3, 12. See in general Muir, Original Sanskrit Texts, II, 368; Ludwig, Der Rigveda, III, 212; Zimmer, 1. c, 117 ff, 204, 216, 435.

Stanza 5.

a, b. rupaVn and atmanam are antithetical : rupam, ' the outer forms of things ;' a'tmanam, ' thy own nature.' It is

IV, 20. COMMENTARY. 403

a controlling characteristic of Vedic conceptions that the inner, true nature of any divinity, or instrument of power, must be understood in order to control its influence or power : ya eva#z veda, and ya evdun vidvan in the Brah- ma^as are crystallisations of this idea ; cf. AV. I, 13, 3 ; VI, 46, 2; VII, 12, 2, &C

c. sahasra^aksho, here, and XIX, 35, 3, as epithet of the plant ^-angk/a, is a vocative from a stem sahasra-^akshu. The beginnings of a stem £akshu, a pendant of ^akshus in the ablative £akshos, RV. X, 90, 13. Transition forms between the us- and u-declensions (as also between the is- and i-declensions) are not uncommon in the Veda ; see Lanman, in the Journ. Amer. Or. Soc. X, 568 ff.

d. For the class of demons called kimidin, see AV. I, 7 ; I, 28; II, 24; VIII, 3, 25; 4, 2; 6, 21 ; XII, 1,50.

Stanza 6.

For yatudhana, -n!', and pisaka, see the hymns I, 7'and 8.

Stanza 7.

Amer. Or. Soc. X, 568 ff.

d. For the class of demons called kimidin, see AV. I, 7 ; I, 28; II, 24; VIII, 3, 25; 4, 2; 6, 21 ; XII, 1,50.

Stanza 6.

For yatudhana, -n!', and pisaka, see the hymns I, 7'and 8.

Stanza 7.

a. Ka^yapa is a name to conjure with in the Atharvan writings ; amulets and charms handled by him are peculiarly powerful (e.g. I, 14, 4 ; IV, 37, 1 ; VIII, 5, 14). He rises to the dignity of the supreme self-existing (svaya///-bhu) being in AV. XIX, 53, 10; cf. also Tait. S. V, 6, 1, 1, and see the Pet. Lex. s. v. 2 b. He is also intimately related with forms of the sun, Surya and Savitar, as is stated expressly in Tait. Ar. I, 7, 1 ; see also Tait. Ar. I, 8, 6, and compare Tait. S. V, 6, 1, 1 with AV. I, ^, 1 b. This fact may by itself account for the expression kaiyapasya £akshur asi. In fact ka^yapa is the sun as a tortoise, that creeps its slow course across the sky ; cf. the conceptions of the sun as a hermit, and a Brahman disciple, XI, 5, introduction. Only we must not forget that these writings neglect no opportunity of being guided in their construc- tions by puns, even of the most atrocious sort, and ka.syapa surely suggests pa^yaka, ' seer,' to the Atharvan mind, as is written distinctly in. Tait. Ar. I, 8, 8, kaiyapa/^ pa^yako

D d 2

404 HYMNS OF THE ATHARVA-VEDA.

bhavati yat sarvaw paripa^yati. The name ka^yapa is in some special relation to the Atharvan writings, not as yet fully cleared up ; cf. the author in the Journ. Amer. Or. Soc. XI, p. 377.

b. The MSS. read £aturaksha^, but Saya/za fitly com- ments upon ^aturakshya^, the form as emended in Roth and Whitney's edition ; cf. akshos for akshyos in AV. V, 4, 10 (see the note). The ' four-eyed bitch' is Sarama. the mother of the two four-eyed dogs of Yama \ Syama and .Sabala, which I have explained as the sun and the moon ; see Journ. Amer. Or. Soc. XV, 163 ff. The epithet ' four- eyed ' seems possibly to be derived from the same view, namely the capacity of the two dogs to see both by day (the sun), and by night (the moon). The Paippalada as quoted by Grill2, p. 135, .makes the notable statement that 'the four-eyed dog (obviously the moon) overlooks by night the sphere of the night,' yatha jva ^aturaksho ratrlm naikta*tipa.syati. In practice the fiction of a four- eyed dog is materialised both by the Hindus and Iranians in the form of a dog with marks over the eyes ; see my article, I.e., p. 165, note 1, and Kaegi in the Philolo- gische Abhandlungen fur Heinrich Schweizer-Sidler, p. 64, note 57.

c. vidhre, lit. ' in the clear sky ; ' Ludwig, ' im hellen ; ' Grill, 'heiteren tags.' suryam iva is to be read as three syllables, as frequently elsewhere, either suryeva or suryaw va.

Stanza 8.

c. tena may be either masculine, referring to the divinity in st. 4, or neuter, agreeing with brahma, ' charm.'

IV, 22. Commentary to page 115.

Stanza 8.

c. tena may be either masculine, referring to the divinity in st. 4, or neuter, agreeing with brahma, ' charm.'

IV, 22. Commentary to page 115.

The hymn is employed twice in the so-called ra^akarmam, ' the royal practices,' Kaas\ 14-17. The first is characterised by the scholiasts, Ke^ava and Saya^a, as a battle-charm

In RV. I, 29, 3 the two messengers (dogs) of Yama are per- sonified as females.

IV, 2 2. COMMENTARY. 405

(^ayakarma, sa/^grama^ayartham), and its rather colourless proceedings are as follows: 14, 24. 'While reciting IV, 22 and 23 he performs the ceremonies which culminate in the presentation (of the bow to the king).' These are described in Sutras 8-11 of the same chapter, to wit: 8. ' An oblation of ghee and grits is poured out. 9. Upon a fire made of bows a bow is laid on as a fagot 10. Like- wise an arrow (is laid oil) upon a fire made of arrows. 11. The bow (of the king), smeared with the dregs of the ghee, is presented to him/

The other performance, Kaus. 17, 28-9, is part of the consecration of a chief ruler (ekara^a, Kaiu. 14, 11 ; cf. ekavraha in our hymn, sts. 1, 5, 6, 7): The special solem- nities of the consecration have been absolved, but every morning the royalty of the king has to be renewed, to wit :

28. ' Every morning the hymn IV, 22 (or its first stanza?) is recited to the king (by the purohita, the house-priest).

29. They (the king and the purohita) then perform the above-mentioned pouring of water (each into a vessel), and the exchange (of the vessels).' This refers to Sutras 4 and 5 of the same chapter ; cf. the introduction to IV, 8, and Professor Weber's discussion of the passage in his treatise, Uber die Konigsweihe, p. 140 (Transactions of the Royal Prussian Academy, 1893). The hymn, further, is one of a cycle (ga^a) devoted to the gain of royal power (rash/ra- sa;^varga), grouped together in the indramahotsava, Ath. Pam. 19, 1 (cf. Kaiu. 140, 6, note). See also Ath. Parij\ 4, 1 and 16. The fanciful analysis of the hymn by the Anukrama/zi may be seen in Grill's introduction.

The hymn appears again in Tait. Br. II, 4, 7, 7 ff. ; it has been translated by Ludwig, Der Rigveda, III, 457; Zimmer, 165; Grill2, 67, 135 ff . ; cf. Hillebrandt's Veda- chrestomathie, p. 43.

Stanza 1.

The speaker is the purohita, the house-priest, or chaplain of the king ; he figures prominently in all the ra^akarma^i, Kaus. 14-17.

b. Saya/za with one of Shankar Pandit's MSS. reads

406 HYMNS OF THE ATHARVA-VEDA.

vrzsham ekavmham, and glosses, se^anasamarthanaw virya- vatara purushaf/aw madhye imam ra^anam . . . mukhya- sektaram asahaya^uram . . . kuru; cf. our note on III, 5, 7.

c. nir aksh/zuhi, lit. 'castrate,' continuing the picture of the preceding Pada : the king is to be a bull, his enemies castrated. Cf. RV. I, 33, 6 ; Sat. Br. IV, 4, 2, 13 ; XIII, 4, 2, 5, and the word mahanirashifa. Ludwig, ' drive out ; ' Zimmer, ' zerstreue ; ' Saya/za, sa;/zku/£itaprabhavan kuru.

nir aksh/zuhi, lit. 'castrate,' continuing the picture of the preceding Pada : the king is to be a bull, his enemies castrated. Cf. RV. I, 33, 6 ; Sat. Br. IV, 4, 2, 13 ; XIII, 4, 2, 5, and the word mahanirashifa. Ludwig, ' drive out ; ' Zimmer, ' zerstreue ; ' Saya/za, sa;/zku/£itaprabhavan kuru.

d. Saya;/a divides aham uttareshu, with the result, ' I (the purohita) put him among the highest rulers.' Cf. XII, 4, 50.

Stanza 2.

c. The Tait. Br. II, 4, 7, 7, the Paippalada, and Saya;/a read varshman, loc. sing. I see no cogent reason for giving up (with Zimmer, Hillebrandt, and Grill) the reading of our MSS., varshma.

IV, 28. Commentary to page 158.

Bhava and Sarva, two of the well-known forms (murti) of Rudra (cf. especially their epithet ugra in sts. 3, 6, 7) 1J are implored by virtue of their cosmogonic powers to afford protection against calamity, and, with the familiar Athar- vanic specialisation, to destroy sorceries and demons. The ritual, Kau^. 28, 8, regard the hymn as medicinal (sarva- vyadhibhaisha^yam, 'a remedy for all diseases'). Seven cornucopias are made from (leaves of) the kampila (crinum amaryllacee), filled with water, and anointed with the dregs of ghee. With the right hand the water is poured upon the patient, and the cornucopias are thrown behind the patient. The connection between the prayer and the practice is not manifest. The hymn is rubricated also in takmana^-anaga^a of the Ga/zamala, Ath. Pari*. 32, 7 ; see Kauj. 26, 1, note. It has been translated by Muir, I.e., P- 332.

1 See the introduction to XI, 2 for the Vedic texts, and the Western literature, dealing with this subject.

IV, 36. COMMENTARY. 407

Stanza 3.

b. The periphrastic expression stuvann emi is so strange to the padakara as to induce him to divide it into stuvan nemi. Saya^a blunders still further, reading stuvan nemi (stuvan pra^a;^san , . . nema/z ardhaw balam asya*sti*ti nemi).

Stanza 6.

a. mulakr/t, ' manipulator of roots,' is so characteristic a feature in sorcery-practice, as to give rise to specific prohibition of the act ; see Vish/zu-smrzti XXV, 7 ; Manu IX, 290, and cf. Naraya/za on the latter passage in Biihler's translation of Manu, Sacred Books of the East, XXV, 394.

IV, 36. Commentary to page 35.

The hymn is one of the Mtanani (sc. suktani), ' hymns which drive away demons and diseases,5 Kau.y. 8, 25. The entire list (ga^a) is employed at Kauj. 25, 22, among the bhaisha^yani, ' remedial charms,' against bhuta and pua£a ; the performance connected with the recital of the ga;/a is identical with the so-called apanodanani, ' practices to drive away,' described at Kau^. 14, 14 ff. They consist chiefly in burning chaff, spelt, offal of grain, and wood shavings, symbolizing, doubtless, rapid consumption or destruction.

The hymn has been translated by Ludwig, Der Rigveda, III, 526; Grill2, pp. 3, 136 ff. The Anukramam, satyau- £-asam agneyam (cf. st. 1).

Stanza 3.

14, 14 ff. They consist chiefly in burning chaff, spelt, offal of grain, and wood shavings, symbolizing, doubtless, rapid consumption or destruction.

The hymn has been translated by Ludwig, Der Rigveda, III, 526; Grill2, pp. 3, 136 ff. The Anukramam, satyau- £-asam agneyam (cf. st. 1).

Stanza 3.

The first hemistich is not at all clear, agare being air. key. and uncertain. We have taken it with the Pet. Lexs. and Ludwig as = agara, and it is to be noted that two MSS. of S£ya«a's commentary (& Kd) read agaro for agaro. Cf. also agara at Asv. Grzh. I, 7, 21. 'Saya/^a etymologises, agiryate samantad bha^yate ma/^sa.yomtadikam atre*ti agaro yuddharanga^. Grill, supported by a more recent utterance of Roth, renders ; unter rufen.' In that case agara would be 'shouting to' (cf. akro^a, Kerava, p. 327, and

408 HYMNS OF THE ATHARVA-VEDA.

often elsewhere), pratikrcra, ' shouting back,' i. e. ' under shouting and counter-shouting.' We have taken amavasya as an adjective = amavasya, ' in the night of the new moon ' (Pacini IV, 3, 30. 31). Cf. our note on I, 16, 1. Saya/za aptly quotes from the Apast. Sr. the following passage : ' In the night of the new moon one shall offer to Agni, the slayer of Rakshas, a rice-cake in twelve cups.' Note the concatenation between this and the following stanza.

Stanza 5.

The sense is that the superior gods who vie with the sun (RV. I, 98, 1 ; 123, 12 ; V, 4, 4 ; IX, 27, 5) shall afford pro- tection against the Pua^as to man and beast.

Stanza 7.

Note the pun between piskkaiA and .raknomi, and the concatenation with the following stanza. For grama, see the note on VIII, 7, 11.

Stanza 9.

a. Saya/za with some MSS. reads lipita^ (upadigdha/z sa^kranta^), and Whitney in the Index, guided perhaps by the pada-MSS., which read lapita without visarga, suggests lapitva. But the text seems well enough as it stands.

d. alpa^ayun is uncertain : Saya^a, alpakaya^ . . . kiz^, and we accordingly. Ludwig (c, d), * mein ich, sind sie ungliicklich, nur kurze zeit mer im volke verweilend ' (cf. RV. 1,31, 2; 111,55,6; IV, 1 8, 12).

IV, 37. Commentary to page ^.

The plant a^a.srzngi'1, or, as it is called synonymously by Darila, mesha^zngi, 'goat's horn ' (Saya/za, again synonym- ously, visha/zi), is the odina pinnata ; see Zimmer, p. 68. The hymn is directed against Visakas, Apsaras, and Gan-

1 In stanza 6 it has the additional obscure epithet ara/akl Sayarca, ant . . . a/ayati u^atayati.

IV, 37- COMMENTARY. 409

68. The hymn is directed against Visakas, Apsaras, and Gan-

1 In stanza 6 it has the additional obscure epithet ara/akl Sayarca, ant . . . a/ayati u^atayati.

IV, 37- COMMENTARY. 409

dharvas, and, according to Darila at Kau^. 28, 9-1 1, it is em- ployed in a remedial charm against one possessed by Visakas (pua^agrzhita). Ke^ava and Saya?/a, more broadly and correctly, sarvabhutagrahabhaisha^yam. The practices are stated as follows : 9. ' While pronouncing IV, 37 the prac- titioner takes pulverised jam! (i.e. the pulverised leaves, or fruit, of the prosopis spicigera) from a basket (and puts it) into the food (of the patient) x. 10. (He puts it also) into the cosmetics (of the patient). 11. He scatters (the pulverised .rami) around the house (of the patient) V The hymn is also rubricated among the Mtanani (sc. suktani) ' hymns to drive away with/ Kaus. 8, 25. Cf. vSantikalpa 17 and 21 3. Adalbert Kuhn, in Zeitschr. f. vergl. Sprachf. XIII, 1 18 fT., has translated this hymn and compared it with parallel conceptions in the Teutonic folk-lore. Especially good are the parallels drawn between the Apsaras, who, from the time of RV. X, 95 onwards, are engaged in enticing heroes and divine seers 4, with the Germanic elfs who fascinate the wanderer at night with their dance* The hymn has also been rendered by Ludwig, Der Rigveda, III, 352.

Stanza 3.

The description of the natural abode of the Apsaras in this and the following stanzas is in accord writh the Brah- manical view from earliest times. Cf. the apya yosha, ' water- woman,' RV. X, lo, 4 ; Bergaigne, La Religion Vedique, II, 35, 40, 96 ; III, 65 fT. ; A. Holtzmann, Zeitschr. d. Deutsch. Morg. Gesellsch. XXXIII, 631 ff. The fanciful list of names embodies largely a superficial personification of fragrant cosmetics and ointments: bdellium, spikenard, fragrant salve, &c.

1 According to Ke^ava and Sayawa he puts pulverised leaves of jami into a jami-fruit, and feeds the patient upon that. Cf. Kau,r. 47> 23-

2 As there is no mention of the jami in the hymn, one is almost tempted to identify the a^a^nngi with it.

3 Shankar Pandit, erroneously, Nakshatrakalpa 17 and 21.

4 Cf. our note on VI, in, 4.

4-IO HYMNS OF THE ATHARVA-VEDA.

For aukshagandhi, cf. auksham in our note on II, 36, 7, and in the introduction to I, 34 ; pramandani' reminds us of pramanda, Kaorika, Introduction, p. lii. See also Kuhn, 1. c, 127.

b. Bohtlingk, in his lexicon, proposes avajvase, dative infinitive, ' to blow away.' Saya/za and the Paippalada read iva svasam for ava^vasam. The former glosses, susht/m nauprera/zakiu-alam yatha titirshavo ^*ana upaga- £/?anti.

f. Saya^a reads pratibaddha/z for pratibuddha^ (nirud- dhagataya^) in this and the subsequent stanzas.

Stanza 4.

The former glosses, susht/m nauprera/zakiu-alam yatha titirshavo ^*ana upaga- £/?anti.

f. Saya^a reads pratibaddha/z for pratibuddha^ (nirud- dhagataya^) in this and the subsequent stanzas.

Stanza 4.

We have adopted Shankar Pandit's arrangement of sts. 4-6, to wit : his st. 4 is made up of vulgata 4 a, b + 3 e, f, which is repeated by all his MSS. ; his st. 5 is the rest of vulg. 4 ; and his st. 6 is vulg. 5 + 6. Sayaz/a does not insert the additional hemistich, but he also differs from the vulgate in his arrangement.

b. The Pet. Lex. suggests ^ikha;^ini//, vocative, ' crested/ as an epithet of the Apsaras ; cf. the same epithet of the Gandharva in st. 7. Saya/za simply ' peacocks.' We prefer the poetic figure : the crowns of the great trees are likened unto crests.

Stanza 7.

a. For the epithet anr/tyata//, cf. the parinr/tyati apsara in IV, 38, 3.

Stanza 8.

c, d. The epithet avakada, ' devouring avaka-reeds ' (blyxa octandra), is clear. The Gandharvas live on the shores of waters, and the avaka is the typical water-plant. See our Contributions, Second Series, Amer. Journ. Phil. XI, 342 ff. (especially 349 ff.) ; Roth, in Festgruss an Otto von Bohtlingk, p. 97 ff. Less certain is havirada, ' devouring oblations.' The sense of the hemistich might be taken pregnantly: The Gandharvas who devour our oblation, though their natural food is the avaka-reed, &c. But

IV, S7' COMMENTARY. 4II

I have in mind RV. X, 95, 16, where the Apsaras Urva^i exclaims that upon eating a drop of ghee her appetite was cloyed for ever (cf. Hariva;//^a 1377 ; Vish//u-pura//a IV, 6, 28, and Geldner, Vedische Studien, I, pp. 263, 282). The Atharvan is reminiscent, and fond of generalising salient features of legends. It seems possible that the Gandharvas are substituted for the Apsaras who represent the Apsaras par excellence, Urva^i. Saya/za on the AV. evinces his customary and astonishing talent of dodging difficulties by means of bad variant readings, to wit : abhi- hradan abhigatahladan prapta^allyayan va.

Stanza 10.

Professor von Roth in Festgruss an Otto von Boht- lingk, pp. 97 fT., proposes to read ^yotayamamakan (Pada- paz7za, ^yotaya mamakan) as one word, and interprets the word in his inimitably ingenious manner as^pLra/kadipika, ' will o' the wisp, Jack o' lanthorn.' Yet we have adopted the simpler solution of the difficulty, proposed by Whitney in Festgruss an Rudolf von Roth, p. 91. He proposes ^yotayamanakan, comparing pravartamanaka, RV. I, 191, 1 6. In both cases the suffix ka is truly diminutive, indi- cating that the action of the verb is undertaken by a dimi- nutive agent ; cf. also ava^arantika, AV. V, 13, 19 (see the note there), and the Mantrabrahma/za of the Sama-veda II, 7, 3, athai*sha//z (sc. krimi/zam) bhinnaka/z kumbha/z. ' Little shiner ' would be the literal translation of ^yotaya- manakan, and Roth's comparison with the will o' the wisp may yet hold good.

Stanza 11.

V, 13, 19 (see the note there), and the Mantrabrahma/za of the Sama-veda II, 7, 3, athai*sha//z (sc. krimi/zam) bhinnaka/z kumbha/z. ' Little shiner ' would be the literal translation of ^yotaya- manakan, and Roth's comparison with the will o' the wisp may yet hold good.

Stanza 11.

b. The epithet sarvake^aka reminds one of hairiness as a sign of sexual power, RV. I, 126, 7 ; X, 86, 16. a very suitable attribute of the Gandharva ; cf. also kapi in vrzshakapi in X, 86. But the word for 'hair' in both these passages is roma, while sarvakejaka naturally refers to the hair of the head ; RV, X, 136, 6. Yet the two conceptions may be connected.

412 HYMNS OF THE ATHARVA-VEDA.

IV, 38. Commentary to page 149.

Both the internal evidence of the stanzas themselves (including the metre), and their employment in the ritual prove the composite character of this hymn. The Anu- krama^i, too, significantly describes the hymn as dvideva- tyam. A gambling song of four stanzas is combined with cattle-charm of three stanzas, apparently for the purely formal reason that every hymn of the fourth book must consist of at least seven stanzas ; cf. AV. XIX, 23, 4 ; Gop. Br. I, 1, 8; Ath. Pari.?. 46, 9. 10; Ind. Stud. IV, 433 ; XVII, 178 ; Kaorika, Introduction, p. xli. Saya/za is the only authority that makes a blend of the two parts. He comments upon yasam rzshabho, &c, in st. 5, as follows: yasam apsarasam . . . se^anasamartha^ pati^.

The practices connected with' the gambling-song are reported at Kaar. 41, 10-13, as follows: 10. 'Under the constellation purva asha^a^1 the gambler digs a pit (in the gambling-house), ti. Under the constellation uttara. %.$\Adhkh he (again) fills up the pit. 12. He smoothes the place where the play takes place. 13. While reciting IV, 38, 1-4; VII, 50 ; and VII, 109 he throws dice which have been steeped (in curds and honey during the three nights [and days] beginning with" the thirteenth day of the month ; see Kauj*. 7, 19)!'

This part of the hymn has been rendered by Muir, Original Sanskrit Texts, V,- 430 ; Ludwig, Der Rigveda, 111,454; Grill2, pp. 71, 140 ff. ; cf. also A. Holtzmann, Zeitschr. d. Deutsche Morg. Gesellsch. XXXIII, 631 ff.

1 The name ashadM^ means ' invincible/ Here, as frequently elsewhere, its symbolic suggestiveness is utilised to secure success or victory for the person who performs under the two constellations of that name; cf. Weber, Nakshatra, II, 374, 389.

IV, 38. COMMENTARY. 413

Stanza 1.

Cf. Zimmer, pp. 283-5. The kr/tam, or the kr/tani in Pada c (cf. sts. 2 c and 3 b), are either the winnings, or the winning numbers, or combinations, of the dice. Cf. Apast. Sr. V, 1, 20.

Stanza 2.

a. Saya^a, vi^invatim ekatra nirbadhe kosh^e tri^aturan akshan vueshe/za samu£/£invati//z sa^ghikurvatim. Muir, ' who collects and scatters ; ' Ludwig, { die aufhaufende, zuschuttende.' These technical terms are very obscure : the scholiasts are untrustworthy because they have in mind different games and different times.

Muir, ' who collects and scatters ; ' Ludwig, { die aufhaufende, zuschuttende.' These technical terms are very obscure : the scholiasts are untrustworthy because they have in mind different games and different times.

Stanza 3.

Saya^a combines Padas e and f with 4 a, b, making his fourth stanza, and then continues as follows : 4 c, d + 5 a, b = 5; 5 c— f=6; 6 = 7; 7 = 8. His comment on this stanza is rendered very problematic through bad readings : ada- dhanas for adadana ; jeshanti (ava^eshayanti) for sishati ; prahan for praham. For parinr/tyati, cf. ,anr/tyata/£ . . . gandharvasya, IV, 37, 7. We have assumed with great reluctance that sishati is a desiderative participle from sa = san, 'gain.'

Stanza 4.

We read pramodate for pramodante with Saya;^a and two of Shankar Pandit's MSS., and bibhrati for bibhrati. The anacoluthon in the second hemistich is thus easily removed.

B.

The three stanzas are designated at Kaiu\ 21, 11 as karkipravada^ (sc. rik&k), c the stanzas that mention the word karki (cf. sts. 6, 7).' They are employed in a rite, designed, according to the scholiasts, to secure the pros- perity of cattle (Saya^a, gopush/ikarma ; Ke^ava, go^anti), as follows : ' The karkipravada stanzas are recited over a young cow, upon which are placed twelve halters, and which is anointed with the dregs of ghee. Then, while

4 14 HYMNS OF THE ATHARVA-VEDA.

pronouncing Padas 7 c and 7 d, the things indicated in (these) mantras are done (i. e. fodder is given to the young cow, and she is fastened with the halters)., In consideration of these practices, and the statements of the stanzas them- selves, we have thought that the purport of the hymn is a more special one, to wit, to secure the return of the young cows from pasture, and have formulated the caption accordingly. The stanzas are also employed at Kaii^. 66, 13 at a so-called sava, or formal bestowal of the dakshi^a : a karki (young white cow), together with an anubandhya, a cow designed for the cattle-sacrifice, are given to the priests as a particular kind of reward.

This part of the hymn has been rendered by Ludwig, Der Rigveda, III, 455.

Stanza 5.

Because the Tait. S. Ill, 4, 7, 1 mentions an Apsaras by the name of mari/£i, Saya;za connects this stanza with the preceding gambling charm. The true sense seems to be that the cows which wander ' in den tag hinein ' are in charge of the daily sun ; as he comes daily without fail, so do the young cows return. But the text is vague and fanciful, marred moreover by an anacoluthon.

Stanza 6.

Saya;/a explains karki by karkavar/za ^ubhra iya.m gau/i. Accordingly we, ' white calf.'

V, 4. Commentary to page 4.

But the text is vague and fanciful, marred moreover by an anacoluthon.

Stanza 6.

Saya;/a explains karki by karkavar/za ^ubhra iya.m gau/i. Accordingly we, ' white calf.'

V, 4. Commentary to page 4.

Next to the soma-plant the kush//za is one of the most valued members of the Vedic flora. According to the medical books it is costus speciosus, or arabicus. The word is not mentioned in the Rig-veda, but is common in the Atharvan where three hymns, V, 4 ; VI, 95 ; XIX, 39, are devoted to accounts of its origin and its healing properties. It is the prince of remedies, like unto the steer among domestic animals, and the tiger among the beasts of prey. Like the soma, his good friend and companion,

COMMENTARY. 415

he grows upon the mountains, especially upon the high peaks of the Himalaya. In fact both soma and kush///a came from the third heaven ; the kush//£a grew originally under that wonderful a^vattha-tree (ficus religiosa), under whose shelter the gods themselves are accustomed to assemble. A pretty myth tells how a golden ship (soma, the moon ?), with golden tackle and oars, descends from heaven, and alights upon the Himavant mountains, bringing kush//£a, the visible embodiment of the heavenly ambrosia. The use of the plant is varied, its effect most reliable. Hence it is designated as VLfvabhesha^-a, ' all-cure.' and vuvadha- virya, ' potent at all times.' Headache, consumption, and afflictions of the eye are cured by it. But especially it seems to have been regarded as the specific against fever (takman) in all its forms. It seems to have been a fragrant plant since in AV. VI, 102, 3 it is employed in a love-charm in connection with salve, licorice, and spikenard. The kush/^a itself must have been prepared as a salve, since in Kaus. 28, 13 the patient is anointed with a mixture of ground kush//za with butter ; cf. especially Ke^ava's gloss to the passage. Curiously enough in the later literature kush/Aa is the ordinary designation of leprosy, doubtless a species of euphemism ; cf. Wise, Hindu System of Medicine, p. 258 ff. Excellent accounts of the kush/Zza- plant are given by Grohmann, Indische Studien, IX, p. 419 ff., and Zimmer, Altindisches Leben, p. 63 ff.

The employment of this hymn in the Kaujika-sutra is of a general character : all the stanzas of the Atharvan which contain the word kush//^a are classed together at 28, 13 as kush/Zzalinga/* (sc. rik&h) ; while they are being recited the patient is anointed with kush/^a, ground up with butter, which is rubbed in without pressure (apratiharam : see Pet. Lex. s.v. har with prati, and Bohtlingk's Lexicon, vol. ii. p. 290 c). Darila describes this, quite precisely, as a cure for fever, while Ke^ava sets it up for a variety of diseases, ra^ayakshma (a kind of consumption; see Zimmer, I.e., p. 375), headache, leprosy (kush^/za), and pain in all limbs. The Ga/zamala, Ath. Parii-. 32, 7, counts the hymn as

41 6 HYMNS OF THE ATHARVA-VEDA.

375), headache, leprosy (kush^/za), and pain in all limbs. The Ga/zamala, Ath. Parii-. 32, 7, counts the hymn as

41 6 HYMNS OF THE ATHARVA-VEDA.

takmanlyana, ' destructive of takman ' (see Kaitf. 26, 1, note), but the Anukrama/zi describes it as yakshmana^ana- kush/^adaivatyam, the author being Bhrzgu-Angiras. The hymn has been translated by Grohmann, I.e., 419 ff. ; Zimmer, I.e., 63 ff., and Grill2, pp. 9, 141.

Stanza 2.

b. Himavant is identical with Himalaya.

c. Professor Roth, cited by Grill in his note, suspects srutva and suggests srutva. The latter seems more difficult, and I am at a loss to appreciate why the reputation of the kush//m among men might not be so stated.

Stanza 3.

The entire verse is repeated in AV. VI, 95, 1 ; and with a single variant in XIX, 39, 6.

a. A tree as the seat of the gods occurs in RV. X, 135, 1, yasmin vrzkshe supala^e devai^ sampibate yama^, ' the tree of beautiful foliage within which Yama drinks with the gods;' cf. also RV. I, 164, 20. 22, and Kuhn, Die Herab- kunft des Feuers und des Gottertrankes \ pp. 126 ff.

b. trztiyasyam it6 divi indicates the parallelism which this myth establishes between the kush^a and the soma. The a^vattha-tree is elsewhere said to drip with soma (Kuhn, I.e., 128). The same expression is employed for soma at Tait. S. VI, 1, 6, 1 ; Tait. Br. I, i, 3, 10; III, 2, 1, 1; cf. our Contributions, Fifth Series, Journ. Amer. Or. Soc. XVI, 11 ; also the Pet. Lex. s.v. div. 1, c, and tridiva.

e, d. For amr/tasya kakshanam, cf. RV. I, 13, 5. The Pada is replaced in AV. XIX, 39, 6. 7 by tata/z kush//zo a^*ayata ; the word avanvata is rendered variously : Roth, in Grill's note, c (dorthin) wollten haben ; ' Grohmann, p. 421, ' spendeten ; ' Zimmer, p. 64, ' dort besassen ; ' Grill, i dort ward den Gottern zu teil.'

Stanza 4.

c. The vulgata here and at VI, 95, 2, which is a repeti- tion of this stanza, reads pushyam. We have rendered

V, 4- COMMENTARY. 417

pushpam, with some of the MSS., and Whitney, Index Verborum, s.v. If we retain pushyam the sense would not be changed materially ; the two words are hopelessly blended, since the writing of Devanagari MSS. in such a case is totally unreliable.

Stanza 5.

a. The Anukrama/zi designates the stanza as bhuri^, on account of the apparently hypermetrical first Pada. This may be corrected so as to yield an anush/ubh, either by crasis of panthana asan, or by substituting the older form pantha(s). The former is the more conservative alternative, since the nominative plural panthas does not occur in the Atharvan.

d. niravahan wTith its two prepositions indicates vividly the two chief features of the myth : nir, ' forth (from heaven) ; ' a, ' to (the mountain upon which it grows).'

Stanza 6.

d. niravahan wTith its two prepositions indicates vividly the two chief features of the myth : nir, ' forth (from heaven) ; ' a, ' to (the mountain upon which it grows).'

Stanza 6.

The stanza, both by its metre (gayatri), and subject matter, betrays its character as an interruption of the mythological history of the kushMa. It seems, too, in a measure, modelled after VI, 95, 3, with which it shares its last Pada. Nevertheless I would not go as far as Grill does, and print the stanza at the end of the hymn, because it may have been composed as a liturgical interruption of the mythological account. To say that it was inserted because of the assonance of a vaha in Pada b with niravahan in 5 d is begging the question, since this assonance may be part of the original endeavour. To be sure, the redactors of the Atharvan are quite capable of such betises, but they should not be charged with them except for good cause !

b. a vaha, 'restore,' literally/ bring hither.' The word is not otherwise quotable in this sense. Similar expres- sions, however, are employed to indicate the restoration of a disturbed mind ; here, perhaps, with reference to the delirious ravings of the fever-patient ; cf. punar da, AV. VI, in, 4, and perhaps a ga and ud ga, II, 9, 3. The sense

[42] e e

41 8 HYMNS OF THE ATHARVA-VEDA.

is fairly secure owing to its juxtaposition with nfsh kar (cf. st. 10, and II, 9, 5, &c).

Stanza 7.

b. Cf. AV. XIX, 39, 5. 8 for somasya sakha.

d. ^akshushe, ' to my eye/ not in the sense of the oculist, there being no implication of disease of the eye, as is the case in the expression upahatyam akshos in st. 10. The poet has in mind that eye with which ' to see the sun ' (suryam drise, drisaye suryaya, or svar drzs6) is the poetic prayer for life. This is quite clear. The eye here is that which finally does go to the sun, stiryani Mkshur gakk/iatu, RV. X, 16, 3; cf. with this and the preceding Pada the formula at the animal sacrifice, e.g. Ait. Br. II, 6, 13, ' may thy eye go to the sun ; may thy breath unite with the wind,'

Stanza 8.

c, d. namany uttamani : literally, * highest names ; ' cf. AV. XIX, 39, 2, where the names are stated with much fancy.

Stanza 9.

For the diction of this stanza, cf. AV. VI, 95, 3; XIX, 39, 3. 4; and V, 22, 2; XIX, 34, 10.

Stanza 10.

c, d. namany uttamani : literally, * highest names ; ' cf. AV. XIX, 39, 2, where the names are stated with much fancy.

Stanza 9.

For the diction of this stanza, cf. AV. VI, 95, 3; XIX, 39, 3. 4; and V, 22, 2; XIX, 34, 10.

Stanza 10.

The stanza is rubricated separately as a member of the takmana^anaga^a in the Ga^amala ; see Kaus. 26, 1, note. The Anukrama/zi designates it as ush/nggarbha, mkrit (nivrz't), because Pada b seems defective. By reading akshios tanuvo the defect is remedied : akshos here, as well as in part of the MSS. at XIX, 60, i, stands for akshyos with defective presentation of the sound-group kshy as ksh. See also IV, 20, 7, where all MSS. read £aturakshas for ^aturakshyas. The case is the same as appears in mekshami for mekshyami, AV. VII, 102, 1 ; sakshe for sakshye, II, 27, 5 ; vibhunkshama^a- for -kshya- ma»a-, Kau^. 23, 9 ; 38, 26, and more remotely like jama for jyama, AV. I, 24, 4, and jamaka for .syamaka, Kaoy.

V, 5- COMMENTARY. 419

74, 16. Morphological deductions, such as Professor Hopkins, Amer. Journ. Phil. XIII, 21 ff., bases upon these defective writings, are therefore subject to the gravest suspicion. In general, Devanagari MSS. must be watched very closely for the loss of y, especially if preceded by two consonants; cf. especially the hopeless confusion between the words arghya and argha.

V, 5. Commentary to page %o.

The only mention of this hymn in the practices of the Kau^ika is the one implied in 28, 14, laksh&lingabhir (sc. rzgbhir) dugdhe pha/z/an payayati, where the commentators agree in presenting our hymn along with AV. IV, 12, as 'the stanzas characterised by the mention of the laksha- plant.' For the practices connected with the plant that goes by the names Arundhatf, Sila^i, Laksha (possibly also Roham), see the introduction to IV, 12, and the note on its first stanza.

The hymn has been translated by Zimmer, Altindisches Leben, p. 67; Grill2, pp. 10, 143 ; the last two stanzas by Kuhn, Zeitschrift fur vergleichende Sprachforschung, XIII, p. 61. The Anukrama^t designates it as lakshikam, ' per- taining to the l&ksha-plant.'

Stanza 1.

a. The Atharvan poets signalise with great predilection their knowledge of the power of any substance which they employ by stating that this knowledge extends to the father, mother, and other relatives of the substance. Or, again, they indicate their control over any disease, or hostile force, by assuming the same knowledge of their kindred. Of the latter class are the boasts made in V, 13, 7; VI, 61, 1, and VII, 74, 1. The former class concerns plants exclu- sively. Dyaus, the heaven, and Przthivi, the earth, are father and mother of plants, III, 23, 6; VIII, 7, 2, and perhaps also III, 9, 1. Fanciful names are given to the parents of plants : I, 34, 3, sarupa nama te mata sarupo nama te pita (cf. Kaiu. 26, 33, note) ; VI, 16, 1, vihalho nama

E e 2

420 HYMNS OF THE ATHARVA-VEDA.

Fanciful names are given to the parents of plants : I, 34, 3, sarupa nama te mata sarupo nama te pita (cf. Kaiu. 26, 33, note) ; VI, 16, 1, vihalho nama

E e 2

420 HYMNS OF THE ATHARVA-VEDA.

te pita madavati nama te mata (of the plant abayu, mus- tard) ; XIX, 39, 2, ^ivala nama te mata ^ivanto nama te pita (of the plant kiish/^a) ; V, 4, 9, uttamo nama te pita (of the same plant). The names of the ancestors in our stanza are peculiarly fanciful and heterogeneous.

c. sila^f, only in this hymn ; cf. sil&z^ala (sil&nga. + ala), VI, 16, 4; Kaiu. 51, 16 1) 'a creeper or weed growing in grain-fields/ See Kaurika, Introduction, p. xlv, and cf. also our note on st. 9 c.

Stanza 2.

d. For ny&nkant, cf. nya?X£anam, AV. IV, 36, 6, and RV. VIII, 27, 18, where Saya/^a explains the word by nitanb/z gamanam.

Stanza 3.

a. Cf. with this the designation of the plant in IV, 12, 1, roham (rohi;n), and the note there.

b. kanyala here and XIV, 2, 52 ; the suffix -la with dis- paraging function as in vrzshala.

c. ^ayanti occurs also as the proper designation of a plant, equal to the common ^fvanti : see the lexicons.

d. spara/zi calls to mind Lat. pro-sper and sp£s, but sphira and the root sphai (I. E. sphei) have a better claim upon these words.

Stanza 4.

b. harasS, is translated by Zimmer, ' durch einen schlag (griff) ; ' by Grill, ' mit gewalt.' This is a possible alterna- tive. There are two haras in the Veda, one from the root har, 'take,' and the other from ghar. The latter is 6epos ; cf. Zeitschrift fiir vergleichende Sprachforschung, XXV, 80, 133 note, 168. Examples of the latter are AV. VIII, 3, 4 ff ; XVIII, 2, 36. 58 ; 3, 71 ; XIX, 65 and 66 ; and espe- cially II, 19, 2 ; 20, 2 ; 21, 2 ; 22, 2 ; 23, 2, where the word occurs in the series tapas, haras, arMs, sokis, and teg-as.

1 The MSS. of the Kaurika read silangzla with palatal s. By changing sila^f to silaki we obtain the possible etymology ' she that creeps upon stones/

V, 5- COMMENTARY. 42 I

Stanza 7.

For the epithets of the plant in this and the preceding stanza, see the note on IV, 12, 1.

b. For jushme, see Contributions, Sixth Series, Zeit- schrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, 565 ff. ; for loma^avaksha^e, Pischel, Vedische Studien, I, 178.

d. Cf. V, 9, 7; RV. X, 16, 3; Ait. Br. II, 6, 13 ; Sat Br. XIV, 6, 2, 13, &c.

Stanza 8.

b. For jushme, see Contributions, Sixth Series, Zeit- schrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, 565 ff. ; for loma^avaksha^e, Pischel, Vedische Studien, I, 178.

d. Cf. V, 9, 7; RV. X, 16, 3; Ait. Br. II, 6, 13 ; Sat Br. XIV, 6, 2, 13, &c.

Stanza 8.

a, b. I have translated the passage with strict adherence to the text which is certainly not above suspicion. The Paippalada offers no help. Inasmuch as the father is mentioned, it seems likely that both parents are somehow contained in the passage, and the change from kanino to kanina has suggested itself to all translators (Pet. Lex., Zimmer, Grill). The first Pada would then be, ' Sila^i by name art thou, daughter of a maiden.' I would draw attention here, as at IV, 20, 3, to RV. X, 40, 9, ^-anishfe y6sha patayat kaninako vi £a*ruhan vinidha^ (cf. also RV. X, 3, -2 and AV. XII, 3,47?), where the origin of plants occurs somehow in connection with a woman and a kani- naka. But the passage is buried in obscurity for the present. If the emended kanina is taken to refer to the mother of the plant, it would certainly seem natural to see in a^ababhru the father. The word as it stands can be nothing but a vocative from a formally and lexically un- quotable feminine a^ababhru ; Grill suggests the change to the nominative masculine a^*ababhrus, an emendation which Zimmer's translation also implies. Grill, too, thinks that the mother and father thus reconstructed for these passages must be identical with those in st. 1, namely, night and cloud — a conclusion which, in our opinion, is not at all coercive. He points out that night is designated in XIX, 48, 2 as ' mother,' and in XIX, 49, 1 as a blooming young woman (ishiri' yosha yuvati^) ; as regards a^*ababhru he has in mind the goat of Pushan in his relation to sunset and

4-2 2 HYMNS OF THE ATHARVA-VEDA.

dawn (cf. RV. VI, $$, I, and Ludwig's note, vol. iv, 147). All this is possible, but excessively problematic.

dawn (cf. RV. VI, $$, I, and Ludwig's note, vol. iv, 147). All this is possible, but excessively problematic.

c, d. The cloudy allusions of the preceding Padas are obfuscated further by the statement here that the plant has been sprinkled with the blood of the brown horse of Yama, an expression which may also harbour an allusion to night (cf. i-yavi, RV. I, 71, 1 ; III, 5$> 11 ; Naigha^/uka I, 7). Elsewhere the horses of Savitar (RV. I, 35, 5), Agni (RV. II, 10, 2), Rudra (AV. .XI, 2, 18) are designated as sy&vi. The Padapa/^a reads asna, ' by the mouth,' and Zimmer adopts this reading, against the Pet. Lex., Kuhn (p. 61), Whitney in the Index Verborum, and Grill. The Padapa^a itself has asna>£ in the next stanza — an obvious inconsistency. I cannot rid myself of the impression that there is some connection between this and a statement in the Maitr. S. IV, 9, 19 ; Tait. Ar. IV, 29, asrmmukho rudhire^a^bhyakto yamasya duta/z, ' the messenger of Yama bloody-mouthed, bedaubed with blood ; ' if so the brown horse of Yama may be a variant of the two dogs of Yama called syama and cabala, ' sun and moon/ or ' day and night ' (cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 1 63 ff.), and this would again lead back to the word ratri in st. i . Non liquet. Grill : ' It is conceived that the plant has absorbed the blood of a divine animal with which it has been sprinkled, and has acquired thereby corresponding strength and virtue/

Stanza 9.

a, b. Zimmer : * aus des rosses maul (cf. the preceding note) herausgefallen lief sie an die baume ; ' Kuhn : ' vom blut des rosses hergeeilt, glitt sie sogleich den baumen zu ; ' Grill : * entsprungen aus des pferdes blut lief diese zu den baumen hin/ sa;/zpatita is not altogether satisfactory ; the Pet. Lex. translates it ' zusammengeflossen, zusammenge- ronnen/ The entire picture is vague, and is not rendered less so by the next Pada.

c. The meaning of this Pada is by no means established. It is formulary in character and always employed in con- nection with plants. In the oshadhistuti, RV. X, 97, 9 ;

V, 7- COMMENTARY. 423

Va£\ S. XII, 83 the version is sira/£ patatrim sthana ; Tait. S. IV, 2, 6, 2 ; Maitr. S. II, 7, 13, sara^ patatrf/zi^ sthana; Ka//*. S. XVI, 13, sara^ patatri/zi/z stha ; Kap. S. XXV, 4, sura/z patatn'/zi/j sthana (so also a variant of Maitr. S.). Saya/^a at RV. explains the word by sara#a.rila$, while Mahidhara at V&g. S. suggests no less than three other interpretations in addition to that of Saya;za, none of them usable. Note also sira (pattrasira), RV. I, 121, 11, which may fairly claim relationship with this group; cf. also the expression apam asi svasa in st. 7. Kuhn, 1. c, p. 61, had in mind j-ara in his translation ' beflligelt wurde sie ein pfeil.' Certainly a 'winged brook' strains the limits of common sense. But I have no better suggestion to make. The word sara seems to contain a punning allusion to the name of the plant silaK.

V, 7. Commentary to page 172.

c, p. 61, had in mind j-ara in his translation ' beflligelt wurde sie ein pfeil.' Certainly a 'winged brook' strains the limits of common sense. But I have no better suggestion to make. The word sara seems to contain a punning allusion to the name of the plant silaK.

V, 7. Commentary to page 172.

The Veda, especially the Atharvan, is much given to personify evil qualities as female divinities, e.g. nfrWti, araddhi, arti, arayi', and particularly arati. The present hymn aims to appease the powers of avarice and grudge personified as Arati ; more particularly the poet has in mind the dakshma of the priest ; that shall not be with- held, but shall accrue abundantly. Cf. st. 1 ; Ka//z. Up. I, 1. The 5astras expressly forbid the withholding of the dakshma, e.g. Vish/zu-smWti LIV, 15. See also in general RV. X, 107; AV. V, 18 ; 19 ; XII, 5 ; Gop. Br. I, 5, a5. In the Atharvan rites our hymn figures in a variety of connections. At Kaas\ 18, 14, in the course of the so-called nirrz'tikarmam (18, 1-18), grain is offered to the goddess of misfortune while the hymn is being recited. At Kaui\ 41, 8 a person about to engage in a business venture makes an offering (upadadhita *) while pronouncing our hymn, as well as III, 20 and VII, 1. The intention is to remove obstacles.

1 For the meaning of this technical term, see Ke^ava to Kauj. 6 (p. 309 of the edition). The upadhana according to this consists in offering one of thirteen different kinds of havis.

424 HYMNS OF THE ATHARVA-VEDA.

Once more in Kaur. 46, 6 he who has a request to make, recites sts. 5-10 along with VII, 57, in order that his request shall not be refused. The hymn has been translated by Ludwig, Der Rigveda, III, 305 ; Grill 2, pp. 39, 145 ff.

Stanza 2.

a, b. purodhatse, lit. 'dost make thy agent or purohita;' purusha, ' servant, minister ; ' parir&pfn, * suggesting, prompt- ing, advising ;' cf. XII, 4, 51.

Stanza 5.

The ^raddha is 'faith, religious zeal/ that makes the sacrificer liberal to the priests. Cf. Darila to Kau5\ 46, 6. It is the same jraddh£ which entered Na&ketas, Kk/k. Up. I, 2 ff., to such an extent that he desired to be given himself as sacrificial reward to his priests. This zeal is naturally bestowed by the brown soma, i.e. in the course of solemn sacrifice, and through the inspiration that comes from the hymns (Va£ Sarasvati), sung while drinking the soma. The previous translations seem to me to miss the point wholly : Ludwig, 'den (anteil, den) ich verlange . . . den soil heute .Sraddha finden.' But yam refers to the person supplicated, not to favours asked. Grill, ' wen ich angehe mit dem spruch . . . der werd heut inne mein vertraun, und nehm den braunen soma hin/ Cf. also Zimmer, p. 272.

Stanza 6.

. . den soil heute .Sraddha finden.' But yam refers to the person supplicated, not to favours asked. Grill, ' wen ich angehe mit dem spruch . . . der werd heut inne mein vertraun, und nehm den braunen soma hin/ Cf. also Zimmer, p. 272.

Stanza 6.

d. The Pet. Lex. suggests for this single occurrence of prati hary the meaning ' verschmahen, zuriickweisen,' though the word ordinarily means 'delight in, long for.' The passage seems to contain the euphemistic insinuation that Arati when sufficiently cajoled is favourable to generosity. Or, those who desire to be generous must curry favour with Arati ; otherwise she frustrates their intentions. Cf. I, 8, 2.

Stanza 8.

Arati is here connected with nightmare. Her appear- ance as a naked woman recalls the German ' alp/ or 'mahre'

V, 13. COMMENTARY. 425

which also manifests itself as a woman; see A. Kuhn, Zeitschr. f. vergl. Sprachf. XIII, 125 ff. For the spirit of this and the subsequent stanzas, cf. the description of the Apsaras, IV, 37.

V, 13. Commentary to page 27.

This charm against snake poison claims interest chiefly from its designations of serpents, mostly of obscure mean- ing, and reaching down to the bed-rock of folk-lore. Kau- jika's performances 29, 1-14 are very explicit : they follow the hymn stanza by stanza. But they are not as instruc- tive as they might be owing to their symbolism, and their own obscurity. They begin with the performances in honour of Takshaka, described at 38, 1-4 in connection with IV, 6 and 7 (see the introduction to IV, 6), and con- tinue with additional doings, based upon each stanza of our hymn. These will be referred to most profitably under the head of each separately. The hymn exhibits noteworthy points of contact with RV. I, 191.

Stanza 1.

Cf. RV. I, 191, 7. 11. We have translated saktam by 'what has been fastened;' cf. RV. I, 191, 10. The Pet. Lex. s. v. sa^* 4), ' inherent.'

Stanza 2.

Kaui*. 29, 2-4 : * With the second (stanza) the act of con- fining (the poison) takes place1. 3. The (priest) walks about (the patient) towards the left (KeJrava, savyam =

1 dvitiyaya graham. Darila, ka/akabandha ity artha^, ' with the second stanza a rope is fastened (about' the patierit) ' ? Cf. agra- bham, and grz'twami in the mantra. The feminine gender of graham is peculiar. We should expect either graha^am, or dvitiya graham. Ke^ava, visha/rc na visarpati dejasthitazrc bhavati .rarire na sarpati vishastambhanaw bhavati.

426 HYMNS OF THE ATHARVA-VEDA.

apradakshmam). 4. He fastens a bunch of grass 1 to the border of the (patient's) tuft of hair.'

b. etasu, feminine, with reference to the numerous female reptiles in sts. 7 fT.

Stanza 3.

426 HYMNS OF THE ATHARVA-VEDA.

apradakshmam). 4. He fastens a bunch of grass 1 to the border of the (patient's) tuft of hair.'

b. etasu, feminine, with reference to the numerous female reptiles in sts. 7 fT.

Stanza 3.

Kauj. 29, 5 : c With the third (stanza) he drives the poison forth.' Kcrava, da;/wad visham anyatra ga^Mati. In Pada a, vr/sha me rava/£ suggests perhaps the fire which is built to frighten away serpents; see RV. I, 94, 10 ; VII, 79, 4 ; X, in, 2. At RV. X, 146, 2 = Tait. Br. II, 5, 5, 6 vrzsharava is the designation of a croaking bird. Pada d echoes RV. I, 191, 8 : the rising sun symbolises the qui- escence or destruction of all harmful powers.

Stanza 4.

Kam\ 29, 6. 7 : { While reciting the fourth stanza, along with VII, 88 2, the (serpent's) bite is rubbed 3 with grass, and the grass thrown upon the serpent. 7. (Or in the absence of the serpent he throws it) where the biting took place.' Cf. Kaui*. 32, 25. The ceremony is an attempt at the complete realisation of the mantra.

Stanza 5.

Kaiu. 29, 8 : c With the fifth stanza he sprinkles the poisoned person with water heated by quenching in it

1 The virtue of this manipulation rests apparently in the pun between stamba and the root stambh, * fasten, confine ' !

2 ' Go away, thou art an enemy, an enemy surely art thou ! Thou hast mixed (thy) poison into poison, thou hast certainly mixed poison. To the serpent himself do thou go away. Him slay ! ' Cf. Ludwig, Rigvecja, III, 511; Henry, Le livre VII de FAtharva-ve'da, pp. 36, 106.

3 Ke^ava, pra^valya, ' heating the bite with burning grass/ This is due to confusion of this performance with Kaur. 32, 24, datfwma nitapya.

V, 13. COMMENTARY. 427

burning reeds from a thatch x mixed with grains of sesame.' For ava^vala, cf. Kaus. 27, 29 (introduction to III, 7) ; Krus. 27, 33 (introduction to III, 11); 28, 2 (introduction to IV, 6). The punning symbolism which connects this practice with upatrz/zya, and perhaps also alika^ (as though it were valika) in the mantra, represents the low-water mark of banale attempts to construct a practice upon the indications of the mantra. The names of the serpents in this and the following stanzas are for the most part very obscure (cf. Zimmer, pp. 94, 95) : for kafrata, see X, 4, 14, for babhrii, VI, 56, 2. asita is a more common designation, VI, 56, 2 ; VII, 56, 1, &c, and cf. the note on VI, 56, 2.

c. stamanam, air. Key., we have rendered as though it were sthamanam (masculine !). Cf. our remarks on the interchange between surd aspirates and non-aspirates, Amer. Journ. Phil. XII, pp. 436 ff., and Roth in the Zeitschr. d. Deutsch. Morg. Gesellsch. XLVIII, 105 ff. The Pet. Lex. under stha -I- api suggests srama/zam, without interpreting the passage in this form.

Stanza 6.

Cf. our remarks on the interchange between surd aspirates and non-aspirates, Amer. Journ. Phil. XII, pp. 436 ff., and Roth in the Zeitschr. d. Deutsch. Morg. Gesellsch. XLVIII, 105 ff. The Pet. Lex. under stha -I- api suggests srama/zam, without interpreting the passage in this form.

Stanza 6.

Kaus. 29, 9 : ' With the sixth (stanza) a bowstring taken from the notched end of the bow is fastened upon the patient.' Again, the vaguest kind of symbolism in refer- ence to Pada d. For taimata, see V, 18, 4. The rendering of apodaka is very uncertain. Though in accord with the apparent meaning of the same word in st. 2, it jars here : we should rather expect another designation of serpents, ' one that does not live in the water (?).'

Stanza 7.

Kauj\ 29, 10: 'With the two next stanzas (7 and 8) the patient is given to drink water with the earth of a bee-hive.' (K e^ava, however, madhudvapa = madhuvrz'ksham/'z'ttika). The relation of the practice to the stanzas is profoundly obscure. Cf. the note on V, 5, 1.

1 Cf. the introduction to VI, 24.

428 HYMNS OF THE ATHARVA-VEDA.

Stanza 8.

b. We are tempted to change the instrumental asiknya to the ablative asiknya^, 'born of the black serpent,' or ' born of the black night/

c. For pratankam, see our note on IV, 16, 2; cf. also

XII, 1, 46 ; Sat. Br. VII, 4, 1, 28 (ye va*va/eshu aerate),

and Ait. Br. VI, i , 3.

Stanza 9.

Kau^. 29, 1 1 : ' With the ninth (stanza) the patient is given to drink water containing the excrement of a porcu- pine. With a prick (of the porcupine) that has three white stripes he feeds meat to the patient1/ Cf. the closely cor- related RV. I, 191, 16.

a. The Pet. Lexs. and Zimmer, p>. 82, translate kan/a by 4 long-eared.' But has the porcupine long ears ? I have preferred to think of his pricks (.yalali) as giving rise to the somewhat fanciful adjective. The prickly porcupine may naturally not live on good terms with serpents, being hard to tackle.

b. ava^arantika^ left untranslated by the Pet. Lexs., in the light of pravartamanaka^, RV. I, 193, 11, is obviously a diminutive participle ; see our note on IV, 37, 10.

Stanza 10.

Kaui\ 29, 13: ' With the tenth (stariza) the patient is given water to sip from a gourd.5 This looks as though there was some connection in the mind of the Sutrakara between tabiiva and alabu. At any rate t&buva, and tas- tiiva in the next stanza, seem to be a cure for poison. This and the next stanza are wholly problematic.

Stanza 11.

Kaui*. 29/, 14 : ' With the eleventh stanza he ties (a gourd) to the navel of the patient.5 For tastiivam some MSS., according to Bohtlingks lexicon, read tasnivam.

1 Cf. Kaur. 10, 16, and the Grz'hya-sutras, where the prick with three stripes figures frequently ; see Stenzler's index, s. v. trye/zi.

V, 14. COMMENTARY. 429

V, 14. Commentary to page 77.

1 Cf. Kaur. 10, 16, and the Grz'hya-sutras, where the prick with three stripes figures frequently ; see Stenzler's index, s. v. trye/zi.

V, 14. COMMENTARY. 429

V, 14. Commentary to page 77.

The hymn is one of the kr/tyapratihara#ani, a series of hymns which counteract spells, given in the list at Kaur. 39, 7. See the introductions to IV, 17; V, 31 ; VIII, 5; X, 1, &c. The plant which figures prominently (sts. 1, 2, 4, 9) is not specified. It may be the apamarga, as in IV, 17-19; cf. the Anukrama^i, vanaspatyam. The hymn has been translated by Zimmer, p. 396 ff. ; Grill2, pp. 26 , 147 ff.

Stanza 1.

The first hemistich is repeated at II, 27, 2 ; see the note there.

Stanza 9.

In the course of the performances undertaken with the kr/tyaga^a at Kau.y. 39, 7-12 (cf. the introduction to IV, 17) this stanza is rubricated (Sutra 11), preceded by the words krztyaya*mitra£akshusha samikshan, which seems to be mantra, either entirely, or in part ; cf. Darila and Kcsava, p. 341. The sense of the Sutra, as much else in the same passage, is very obscure.

Stanza 10.

a. As a son goes to his father, thus do thou, O spell, return to thy father, i. e. to him that has prepared thee.

c, d. Grill, following Roth's lead, reads bandhum iva and translates, ' wie sich der fliichtling heimwarts kehrt, &c.' We do not feel constrained to accept the emendation, ava + kram ordinarily means 'overcome/ hence we have trans- lated avakram? by ' one who overcomes.' The comparison is as good, if not better. Zimmer, ' wie den Banden entfliehend eile zurlick &c.' — a forced construction of the accusative, bandham.

Stanza 11.

A doubtful stanza in changed metre (gayatri). It may have slipped in because of mrigam iva in the next stanza.

430 HYMNS OF THE ATHARVA-VEDA.

The sense seems to be : as surely as the antelope, shy- though she be, mates with the buck, so surely shall the spell strike him who prepares it. Cf. IV, 4, 7 = VI, 101, 3, and VII, 115, %. But abhiskandam is air. Aey. : we have followed Grill in referring it to the mounting buck. The Pet. Lex. regards it as a gerund, and Whitney, Index Ver- borum, emends to abhiskandan, a masculine participle, yielding a very problematic construction. Zimmer, ' wie die scheue Antilope, die Gazelle dem Angreifer (entflieht, so du, o Kranker, dem Zauber).'

V, 18. Commentary to page 169.

The Pet. Lex. regards it as a gerund, and Whitney, Index Ver- borum, emends to abhiskandan, a masculine participle, yielding a very problematic construction. Zimmer, ' wie die scheue Antilope, die Gazelle dem Angreifer (entflieht, so du, o Kranker, dem Zauber).'

V, 18. Commentary to page 169.

The object of the two hymns V, 18 and 19 is clearly to present in the most drastic language the danger which arises from th& oppression of Brahmans, and usurpation of their property1. Especially the cow of the Brahman, given to him as his sacrificial stipend (dakshmi ; cf. XII, 4), is sacred and inviolable. The point is accentuated by the practices connected with them. The two hymns are rubricated at Kaus\ 48, 13 fT. under the name brahma- gavyau (i.e. the two brahmagavi-hymns). The practices are intended to compass the death of him that robs or slays the cow of a Brahman; they are as follows : 13. ' (The Brahman) recites the two brahmagavi-hymns against (the robbers)2. 14. He recites them while the activity (of killing and cutting up the cow is being performed). 15. viirztati (Dar. uvadhye havi/£krzte*ty artha^). 16. (He recites the hymns) over the excrement within the entrails3. 17. And

1 This is the a^yeyata, 'freedom from oppression,' of the Brahman ; cf. Weber, Ind. Stud. X, 60 ff.

2 Darila and Ke^ava add to this the related hymn XII, 5 (mixed prose and verse).

8 Excessively doubtful; Darila has the following as text and scholion: ka^ kriya anvaha, ubadhye, dveshyaz/z manasi (Cod. anasi) k/Ytva saptaminirde^at. Cf. XII, 5, 39, where the excrement of the cow is described as fit for sorcery-practices.

V, 1 8. COMMENTARY. 43 1

also at a burial-ground 1. 18. Thrice he exclaims: " Slay those yonder." 19. While reciting the second (brahma- gavi-hymn) he hides a stone in the excrement. 20. Twelve nights does he rest observing every vow (of the brahma- £arin). 2 J. When the sun has risen twice (after the twelve days, the enemy) is laid low.' Cf. especially AV. XII, 4 and 5, and Sat. Br. XI V, 6, 7, 4 = Bnh. Ar. Up. Ill, 7, 1. The Anukrama^i designates the two hymns as brahma- gavidevatye.

Both hymns have been translated by Muir, Original Sanskrit Texts, I2, 285 fif. ; Ludwig, Der Rigveda, III, 447 ff., 451 ff. (cf. also 154); Zimmer, 199 ff. ; Grill2, 41, 148 ff. ; cf. also Hillebrandt's Vedachrestomathie, p. 42.

Stanza 3.

Ludwig very ingeniously suggests the change of ma to ya at the beginning of Pada c ; this yields a more concin- nate construction : ' Enveloped in her skin, as an adder with evil poison, sapless, unfit to be eaten is the cow of the Brahma;za.' Shankar Pandit with all MSS., sa.

Stanza 4.

This and the following stanza, as also 8, 9, and 13 are in trish/ubh metre, and bear no reference to the cow of the Brahman : they deal with the Brahman himself. Muir, Ludwig, and Zimmer refer the verbs to the cow.

Stanza 5.

b. na £ittat, lit. 'not as the result of thought ; ' cf. a^ittya, V, 17, 12, and malva^, V, 18, 7.

Muir, Ludwig, and Zimmer refer the verbs to the cow.

Stanza 5.

b. na £ittat, lit. 'not as the result of thought ; ' cf. a^ittya, V, 17, 12, and malva^, V, 18, 7.

Stanza 8.

b. The Paippalada reads agnek priyatama tanM, and the Pet. Lex. suggests agne/i priya tanur iva; cf. st. 14, and XII, 5. 41. 73-

c. Soma is the heir of the Brahman, i. e. Soma is bene- fited by the service of the priest ; or, perhaps, Soma is

1 Dar jmasane pakasthane ubadhyavat.

432 HYMNS OF THE ATHAfcVA-VEDA.

interested in the Brahman's cow (implied throughout the hymn), because her milk is mixed with Soma; cf. st. 14. See also Sat. Br. V, 4, 3, 3.

Stanza 7.

Cf. RV. X, 85, 34. ni^khidam, lit. ' to throw out.' Pro- fessor Roth suggests ni-khfdam, ' to get down.' ni^khid is certainly for. Aey. and might be for nishkhid==ni-shkhid, re- minding us of the MSS. of the Tait. S. which write khkhid in the interior of words (after augment and prepositions) ; see Ind. Stud. XIII, 106-7. But the statement, that the oppressor of Brahmans swallows the cow, and that he then cannot get her out again, because she sticks in his throat, is equally suitable.

Stanza 8.

b. The expression nadfika dantas tapasa * bhidigdha/^ seems to me to contain a double entente, ' his windpipe (shaft of the arrow), his teeth (points of the arrow), are bedaubed (like the arrow with poison) with holy fire/ A striking figure of speech, hardly to be misunderstood ! Muir, ' his windpipe is arrow-points smeared with fire ; ' Ludwig, ' die naaftka (speiserore oder luftrore ?) die zahne vom tapa^ bestrichen ; ' Zimmer, ' seine luftrohre mit Gluth bestrichne Pfeilspitzen ; ' Grill, ' die Luftrohr Pfeil- spitze, in des Eifers Gluth getauchet.'

Stanza 10.

d. vaitahavya, patronymic from vitahavya, a proper name; cf. st. 11, and V, 19, 1. Zimmer, pp. 132, 200-1, translates the word by ' die aus habsucht opfernden/ and 'die opfergierigen,' but the word per se has no disparaging meaning ; cf. vitihotra.

Stanza 11.

c, d. Ludwig, ' die der Kesaraprabandha letztgeborene gebraten.' This involves the emendation of £arama£*am to ^arama^am (sc. vatsam, ' calf), and makes Kesarapra- bandha the name of a cow ; cf. prathama^d. That cows

V, 19. COMMENTARY. 433

had names may be seen from our introduction to II, 32, but this name, ' having her hair braided,' is clearly that of a woman. Apparently the iniquity of the Vaitahavyas reaches its height, when they do not spare the only goat of the poor woman. If the text were only as sound as the moral !

Stanza 12.

a. Cf. V, 19, ii, where the number 99 takes the place of 101. Both are formulaic.

Stanza 14.

Cf. st. 6 and XII, 5, 4. 58.

If the text were only as sound as the moral !

Stanza 12.

a. Cf. V, 19, ii, where the number 99 takes the place of 101. Both are formulaic.

Stanza 14.

Cf. st. 6 and XII, 5, 4. 58.

c. hant^bhuastendras ought, in the light of stanza 6, to mean { Indra slays the curser,' or * Indra destroys curses/ Accordingly the Pet. Lex. proposes hanta. ^bhfoastim (cf. Whitney, Sanskrit Grammar2, §§ 271 d, 946); hanta, ^bhuaster is equally possible (cf. 1. c, § 1182 d). The text might possibly be sustained by reading hanta *bhuasta (ace. plur. neut.). Ludwig takes both words as nomina- tives of tar-stems, c Indra toter flucher.' Zimmer, still differently, reads hanta ^bhuas tarn.

d. For vedhas, cf. our note on I, it, 1 b.

V, 19. Commentary to page 171.

For the employment of this hymn in the ritual, and other general considerations, see the introduction to V, 18.

Stanza 1.

c. Bhr/gu is a typical name for an Atharvan priest ; cf. angirasa in st. 2; bhWgvangiras, like atharvangiras, is a name of the Atharva-veda itself; see Kaiu. 63, 3 ; 94, 3. 4. Like Atharvan and Ahgiras, the Bhrzgu are connected with the production of fire ; cf. Ludwig, III, 140.

For the SrzV^ayas, see Weber, Ind. Stud. I, 208 ff., 232 ;

Ludwig, III, 154; Zimmer, 132; Weber, * Episches im

vedischen Ritual,' Sitzungsberichte der Koniglich Preu-

ssischen Akademie, July 23, 1891, vol. xxxviii, p. 797

[42] F f

434 HYMNS OF THE ATHARVA-VEDA.

(p. 31 of the reprint). The legend which is alluded to here (and in V, 18, 10. 11) is not to be found elsewhere. One may fairly question whether it is not, in a measure at least, trumped up in deference to a supposed etymology : -^aya in sringa-ya. suggests ' conquer, oppress ' (cf. ^iyate in st. 6, and brahmagyasya in st. 7) ; the syllable srzn (Padapa/^a sr/n ^aya) is not above the suspicion of having suggested srihgin, 'horned animal,' RV. I, 32, 5, &c. ; cf. the later writing srmga,ya, Vish/m-pura#a, &c. Note however Tait. S. VI, 6, 6, 2, and 5at. Br. XII, 9, 3, 1 ff., in both of which places the Sringayas come to grief.

Stanza 2.

c. The text has ubhayadam, which we have emended (with Grill) to ubhayadann, ' having two rows of teeth.' The ram is ordinarily a harmless animal ; but, just as he portentously devours a lioness at RV. VII, 18, 17, so he here appears armed with extra teeth, and capable of doing mischief. Possibly, however, ubhayadam is an accusative from ubhayada = ubhayadant, ' horse/ and ' the goat de- voured the horse ' is another way of marking the ominous destruction of the property of oppressors. Cf. RV. X, 90, 10, and the Pet. Lexs., s.v. ubhayatodant, ubhayatodanta, ubha- yadant.

Stanza 3.

Cf. RV. X, 90, 10, and the Pet. Lexs., s.v. ubhayatodant, ubhayatodanta, ubha- yadant.

Stanza 3.

b. I have accepted Professor Weber's not altogether certain emendation of .mklam to .yulkam (Ind. Stud. XVII, 304). This is based upon Muir's perfectly secure parallel correction at III, 29, 3 (Original Sanskrit Texts, V, 310). These two passages are the only ones upon which the Pet. Lex., s.v. 2d, bases the meanings ' auswurf, schleim, rotz' for .9ukla ; otherwise the word means ' white.' It must be conceded, however, that the reading ^ulkam disturbs the parallelism between Padas a and b, and that the construc- tion of ish with the locative of the person from whom something is desired is strange. The text as it stands would yield, 'who threw slime upon him.'

c, d. This punishment broaches upon the later infernal

V, 19. COMMENTARY. 435

fancies of the Marka^eya-pur^^a ; see Scherman, Roman- ische Forschungen, V, 539 ff. ; Materialien zur Geschichte der Indischen Visionsliteratur (Leipzig, 1892), and Feer, Journal Asiatique, Eighth Series, vol. xx, p. 185 ff. ; Ninth Series, vol. i, p. 112 fif. ; cf. also Zimmer, 420 ff.

Stanza 4.

b. * As far as she reaches or penetrates/ i.e. wherever she is distributed and eaten (?). Ludwig, ' wohin sie uberhaupt gewandelt,' i. e. wherever she has been during her life-time. Zimmer (and similarly Grill), ' wahrend sie noch unter dem

beile zuckt'

Stanza 5.

b. I read aiyate for asyate with Zimmer and Grill ; cf. V, 18, 3 d. See also the note on III, 4, 7, and Proc. Amer. Or. Soc, May, 1886 (Journ., vol. xiii, p. cxvii ff.).

Stanza 7.

The last word, brahma^yasya, is a gloss (Anukr. upari- sh/adbrzhati). The cow is described as portentous, hence she forebodes destruction ; cf. VIII, 6, 22.

Stanza 9.

c. The Pet. Lex., s. v. man with abhi, reads tad dhanam for sad dhanam. The emendation is not urgent.

d. Narada is the typical interlocutor in the Pura^as ; in AV. XII, 4, 16. 24. 41 ff., he is especially engaged in pro- curing the brahmagavi'.

Stanza 11.

Cf. V, 1 8, 1 2. For nava navataya^, see Whitney, Sk. Gr.2

§ 477 d.

Stanza 12.

A favourite method of imprecation in the Atharvan consists in threatening with the ceremonies of funeral, or even employing stanzas and formulas originally constructed for burial ; cf. the introduction to I, 14, and the note on II, 12, 7. The present stanza, as well as sts. 13, and

F f 2

436 HYMNS OF THE ATHARVA-VEDA.

XII, 5, 47 ff., contain such threats against the oppressor of Brahmans ; cf. our Contributions, Second Series, Amer. Journ. Phil. XI, p. 336 ff. (especially pp. 339 ff.). In this stanza reference is made to the custom of tying a kudi-plant (according to Darila at Kauj. 21, 2. 13, &c.= badari, ' Christ's thorn ; ' cf. Kaur. Introduction, p. xliv) to the dead, so that it trails after him and effaces the track of death : death shall not find the path again and turn upon his trail for further victims. Cf. Antoninus Liberalis 23,

21, 2. 13, &c.= badari, ' Christ's thorn ; ' cf. Kaur. Introduction, p. xliv) to the dead, so that it trails after him and effaces the track of death : death shall not find the path again and turn upon his trail for further victims. Cf. Antoninus Liberalis 23,

k£f)7TT€ h€ €K TTJS OVpCLS 7T/0OS €KCL(TTOV vk7]V, 0)9 CLV TCL lx.V7l T®V

fio&v a £ ^akuna atutoda pipila^ sarpa uta va ^vapada^, agnish /ad vLsvad agada//z krzVzotu, ' If the black bird (vulture) has bitten thee, the ant, the serpent, or even the wild animal, may all-devouring Agni restore (agada#z kr//zotu) that.' And further, we may remember that the

448 HYMNS OF THE ATHARVA-VEDA.

kush//&a-plant, the specific against takman, renders agada a person suffering from takman in AV. V, 4, 6 ; VI, 95, 3. vyanga again calls up a variety of possibilities. If we translate vyala by * serpent/ we will not fail to remember that vyanga, 'limbless/ occurs in AV. VII, 56, 4 as an epithet of the serpent, and render accordingly. So Ludwig and Grill in the second edition. Hillebrandt more vaguely, ' korperlos.' The Petersburg Lexicons, and Grill in the first edition, translate it by * fleckig ' (vi + 2,ng), which might be justified by some symptom of the disease. Non liquet.— With bhuri yavaya we have supplied va^ram from Pada d.

c. nish/akvarim with the following pun in mind: nish takmanam (suva, or the like), ' drive out the takman.' The word is air. Aey., but fairly clear as a synonym of prakir/^a \ pumska.li, vipravra^ini, bahu^ari/zi, &c. Such a person is correlated with the cross-roads; see the citations in our edition of the Grzhyasa/^graha II, 23, note 3 (Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXV, 573), and add Kaiu.

37, 9-

Stanza 7.

b. The etymology of balhika in the mind of the poet (bahika ' externus ; ' cf. note on st. 5) accounts for para- staram 'farther away.' The statement may not be utilised for geographical purposes.

d. vi *va dhunuhi, ' shake her through as it were ' with humorous intent. The symptom referred to is ague, and it is paralleled by the use of the root vip in st. xo (cf. also IX, 8,6)

Stanza 8.

b. I have translated in accordance with the vulgata, bandhv addhi paretya, but not without a strong temptation to emend to bandhv adhi paretya, and translate, * having passed over to thy kinfolk, the Mahavrzshas and the Mu^a- vants.' ' Eat your kinfolk ' seems exceedingly crude even for the present production. The MSS. exhibit indigestible variants.

1 Schol. at Gr/hyasawgraha II, 22, gn'he-grzhe gamanajfla.

V, 2 2. COMMENTARY. 449

d. anyakshetr£/zi va im£ seems to refer to other countries, nearer to the speaker than those mentioned in the stanza ; perhaps, as Grill remarks, the Anga and Magadha men- tioned in st. 14.

Stanza 9.

1 Schol. at Gr/hyasawgraha II, 22, gn'he-grzhe gamanajfla.

V, 2 2. COMMENTARY. 449

d. anyakshetr£/zi va im£ seems to refer to other countries, nearer to the speaker than those mentioned in the stanza ; perhaps, as Grill remarks, the Anga and Magadha men- tioned in st. 14.

Stanza 9.

The exact connection between the various statements made in this stanza is not easy to find. Perhaps as fol- lows : Takman does not take pleasure in the other regions (near by), that is, he remains in the country of the person praying ; therefore he seems to be implored not to damage him personally, but to seek out other victims. But (after all?) Takman has got himself ready and will go to the remotest region, that of the Balhikas, that being the final outcome announced by the priest in charge of the exorcism. Ludwig translates anyakshetre ' in andrer leib ;' neither his, nor Grill's translation makes clear the sequence of thought.

b. The Pada is formulaic = VI, 26, 1 b.

c. The translations of pr&'rthas, our own included, are practically guess-work. The Pet. Lexicons, c ausriistung zur reise ; ' Ludwig, ' begirig nach der feme ; ' Grill, in the same spirit, 'schon riistet Takman sich zur reis ; ' Hillebrandt, ' bereitwillig.' I have translated simply upon the basis of the denominative prarthayati, ' desire, demand.' The metre demands pra-arthas.

Stanza 10.

a. We have translated rura by ' deliriously hot/ In the Atharvan it occurs only as a form of the takman (see st. 13, and I, 25, 4 ; VII, 116, 1, and cf. Tait. S. II, 5, 2, 3), but in the T&/zdya-Br za VII, 5, 10 it occurs as an epithet of Agni, and the scholiast is pretty nearly right in commenting, rtiru iti .rabdayamano dahati*ti rtira^. The word is indeed to be derived from the root ru, ' howl,' and it expresses both the heat and delirium of the fever. For agnir rura^, cf. also the mantra in Kans. 71, 6, addressed to Agni, ma no ruro^, &c. Saya^a at AV. I, 25, 4, .ritanantarabhavine ^varaya.

b. For avepaya^, cf. the note on stanza 7 d. Read k&sa avepaya^.

[42] G g

450 HYMNS OF THE ATHARVA-VEDA.

Stanza 11.

For agnir rura^, cf. also the mantra in Kans. 71, 6, addressed to Agni, ma no ruro^, &c. Saya^a at AV. I, 25, 4, .ritanantarabhavine ^varaya.

b. For avepaya^, cf. the note on stanza 7 d. Read k&sa avepaya^.

[42] G g

450 HYMNS OF THE ATHARVA-VEDA.

Stanza 11.

b. We have not rendered balasa by ' consumption/ with most of the authorities, on account of our distrust of the commentators : Mahidhara at Va£\ S. XII, 97, kshaya- vyadhi . . . balam asyati kshipati, and Saya/za at AV. XIX, 34, 10, balasya asanakartaraw balakshayakarakam. The explanations are of the etymologising sort, and the utter- ances of the texts as gathered by Zimmer, p. 385 ff., are not conclusive. The strongest evidence in favour of the identity or similarity of balasa and consumption is the parallel- ism of VI, 14, 1 with V, 30, 9, but even that is not conclu- sive. Further, the formal parallelism with kilasa, which means ' some kind of eruption, or leprosy/ points to a similar conclusion, ' sore, or swelling/ for balasa* Such, indeed, was Grohmann's view, Ind. Stud. IX, 396 ff. (cf. also Wise, Hindu System of Medicine, pp. 296 and 311), and we do not see that it is supported by a lesser array of intrinsic evidence. The question is still sub judice, and is not likely to be settled until the medical vSastras reveal their treatment of the disease more fully. We have there- fore not undertaken to translate the word for the present. Ludwig renders it by ' dropsy/ upon what authority, we fail to see. — Note the masculine thematic form kasam fol- lowing closely upon the fern, kasa in st. 10 b ; wre may, of course, resort to a correction of the accent (kasam), but see our note on I, 1 2, 3 b. udyuga is air. key., and might per- haps better have been left untranslated. We are permitting the word udyoga, 'exertion/ and Ludwig's rendering of udyuga by ' angestrengter husten ' to entice us. Grill retains the original, 'mit Schwindsucht, Husten, Udyuga ;' Zimmer, p. 384, ' den Balasa und den sich anschliessenden Rasa.'

Stanza 12.

c. For paman, see Grohmann, 1. c, p. 401 ff. ; Zimmer, 1. c, p. 388, and Wise, I.e., p. 261. The latter describes the disease in accordance with isTaraka's teachings as fol- lows : ' Small tubercles in great numbers of a dark or

V, 22. COMMENTARY. 45 1

purplish hue with a copious bloody discharge accompanied with burning and itching/ In the AV. the word is ctar. Aey. The schol. at Sat. Br. Ill, 2, 1, 31 renders pama by vi£ar- £ika, 'scurf, eruption.'

Stanza 13.

COMMENTARY. 45 1

purplish hue with a copious bloody discharge accompanied with burning and itching/ In the AV. the word is ctar. Aey. The schol. at Sat. Br. Ill, 2, 1, 31 renders pama by vi£ar- £ika, 'scurf, eruption.'

Stanza 13.

a. Zimmer, 1. c, 382, suggests upon rather slender evi- dence another explanation of tr/tiyaka, ' he who produces death after the third paroxysm/ Saya/za at AV. XIX, 39, 10 comments upon the traditional text .rirshaloka/^ tr/tiya- kam (which Roth and Whitney have emended in their edition to sirshasokAm trz'tiyakam), with the result, c Thy head (O kush/^a-plant) is in the third heaven/ thus omit- ting an opportunity to tell us what tr/tiyaka is. At I, 25, 4, however, he has, trztiyadivase aga^Mate. Without doubt the takman trztiyaka is identical with ^vara trztiyaka, Su- jruta II, 404, 7 ; 405, 14, trztiyakas trztiye*hni (pravartate), i.e. the rhythmus tertianus. Wise, I.e., p. 232, says, rather obscurely, ' When the fever returns at an interval of one day it is called Tritiyaka.' — vitrztiya is an. Aey. and not altogether clear. Grohmann, 1. c, p. 388, regards this as equivalent to the tertiana duplicata, consisting of daily attacks which, however, correspond in every other day as regards the time of day in which they take place, or as regards their intensity. But vitrztiya translated philolo- gically means ' leaving aside the third day,' and there is no evidence to connect it with the tertiana duplicata. Ac- cording to our construction the vitrztiya would appear to be identical with the takman of whom it is said, yo . . . ubhayadyiir abhyeti, I, 25, 4 (see the note there), and VII, 116, 2.

b. sada/^zdi is probably the equivalent of the sa^tata- ^-vara, or satata-gvara (Wise, 1. c, 231), a kind of fever which continues without interruption for a longer period, seven, ten, or twelve days, is then followed by an interval, and again occurs and remains for several days. Saya/za at AV. XIX, 39, 10 blunderingly refers sadawdi to the kush/7za- plant, and renders it by sada rogknkm kha/z^ayita, ' the constant crusher of diseases.' He has in mind no doubt

Gg 2

452 HYMNS OF THE ATHARVA-VEDA.

Saya/za at AV. XIX, 39, 10 blunderingly refers sadawdi to the kush/7za- plant, and renders it by sada rogknkm kha/z^ayita, ' the constant crusher of diseases.' He has in mind no doubt

Gg 2

452 HYMNS OF THE ATHARVA-VEDA.

the root 3. da, ' divide,' and in this sense it may be an epithet of the takman, ' always cutting.' The Pet. Lex. suggests derivation from 2. da, 'fur immer fesselnd,' which is no less apt an etymology than the preceding. Zimmer's suggestion, 1. c. 383, note, is ingenious and enticing. He would see in the word an abbreviation of *sada//z-dina, made like madhya/^-dina, and meaning there- fore ' belonging to every day ; ' this etymology may per- haps now be supported by sadadi (adverb), 'commonly/ which occurs quite frequently in the Maitraya/rf-sa/rahita, I, 5, 12 (80, 18); I, 10, 9 (149, 15), &c. — iarada here, along with grafshma and varshika in the next Padas show that the takman raged at various seasons ; it seems, however, to be associated most persistently with the autumn, at least if we may trust the adjective vuva^arada 1 in AV. IX, 8, 6 ; XIX, 34, 10. Wise, 1. c, p. 233, remarks: 'The type of fever varies according to the season of the year.'

Stanza 14.

c. Read ^anam iva as three syllables, either ^"aneva (cf. Roth, Kuhn's Zeitschrift, XXVI, 45 ff.), or^ana^ va, with reference to the Prakritic form.— jevadhim, i. e. they shall hold on to the takman like a treasure, that he may not return.

V, 23. Commentary to page 23.

The practice connected with this hymn at Ka.us. 29, 20- 26 is an amplification of that described in Kauj. 27, 14-20 in conjunction with AV. II, 31, being supplemented by a distinct therapeutical treatment of the patient, as follows : 20. ' While reciting AV. V, 23 the practitioner uses the root of a (reed-grass called) karira 2, performing the rite described in connection with the arrow (at Kslus. 27, 15) upon a cer-

Saya«a at AV. XIX, 34, 10 glosses the word with, sarvasya sarvadd va vi^ararcakartaram !

2 According to Kcrava he ties it on as an amulet, but according to Kauj. 27, 14 he offers it as an oblation (^uhoti).

V, 23. COMMENTARY. 453

27, 15) upon a cer-

Saya«a at AV. XIX, 34, 10 glosses the word with, sarvasya sarvadd va vi^ararcakartaram !

2 According to Kcrava he ties it on as an amulet, but according to Kauj. 27, 14 he offers it as an oblation (^uhoti).

V, 23. COMMENTARY. 453

tain part of it1. 21. The dust (which forms part of the performance in 27, 18) he takes from the village (using it the same way as in Kaus. 27, 18. 19). 22. He places (the sick child) upon the lap of its mother to the west of the fire, and with the bottom of a pestle (heated in the fire, and) greased with butter, he warms the palate (of the child) by thrice pressing upon it. 23. He anoints it with (a mix- ture of the leaves2 of a) horse-radish tree and butter. 24. He takes twenty-one (dried) u^ira-roots (andropogon muri- catus3), pronounces over them the hemistich V, 23. 13 c, d, and performs upon them the acts mentioned therein (i. e. he mashes the roots and burns their surfaces with fire, Ke.yava). 25. He presents the u^ira-roots (to the patient). 26. He pours water (upon the patient) along with the twenty-one (anra-roots).' The practice is by no means clear in every detail, Sutra 20 being especially obscure.

The hymn has been translated by Kuhn, Zeitsch. f. vgl. Sprachforsch. XIII, 140 ff., and Ludwig, Der Rigveda, III, 501. Cf. also Bergaigne et Henry, Manuel Vedique, p. 148.

Stanza 1.

Cf. VI, 94, 3. The meaning of the stem ota- (a uta-) is not altogether certain; see Whitney, Roots, p. 11, under u, ' proclaim.' JBut I do not see how the meaning of the stem can be derived from the root va, ' weave,' and the preposi- tion a (cf. the Pet. Lex. under 5. va), as Whitney suggests. Cf. Saya^a in the note on VI, 94, 3. Heaven and earth are called upon in a general way to protect against enmity and trouble, cf. II, J 2, i, and especially VI, 3, 2. The

1 That is, according to Darila and Kesava he winds the young of worms around a certain spot of the karira-stalk (Dar. kariraika- de-ram), mashes the stalk, roasts the worms in the fire, and places the stalk upon the fire (correct Darila' s vratapatyadadhati simply to pratapaty adadhati).

2 Cf. Darila at 38, 5, jigrupatram.

3 The roots are dried (gima, ^arant) : see Darila to the passage, and the Paribhasha-siitra, Kam. 8, 17. Darila to the latter passage describes them as an odorous substance (gandhadravyam).

454 HYMNS OF THE ATHARVA-VEDA.

goddess Sarasvati is invoked perhaps as the heavenly phy- sician ; Indra and Agni as driving away evil spirits. Cf. also the Mantrabrahma^a of the Sama-veda, II, 7, 4, krimim indrasya bahubhyam ava#£a;/z patayami, and Indra's mill-stone, AV. II, 31, 1.

Stanza 2.

b. Indra as king of the gods, like the earthly king, is the guardian of treasures ; cf. IV, 22, 3, where the king is called dhanapatir dhananam.

Cf. also the Mantrabrahma^a of the Sama-veda, II, 7, 4, krimim indrasya bahubhyam ava#£a;/z patayami, and Indra's mill-stone, AV. II, 31, 1.

Stanza 2.

b. Indra as king of the gods, like the earthly king, is the guardian of treasures ; cf. IV, 22, 3, where the king is called dhanapatir dhananam.

Stanza 3. a. A parallel to worms in the eye, in Teutonic folk- lore, is cited by Prof. Kuhn, 1. c, p. 150. In the medical Sastras a disease of the eye is known under the name krz- migranthi, ' sty ; ' this may be related to the disease which is here imagined rather fancifully.

c. ' The worm which gets to the middle of the teeth ' is similarly described in the later medicinal works as kri- midantaka, ' caries ' (Pet. Lex.), and dantada (krzmi), Wise, p. 349 ; cf. also the krz'midushitaw dantavar^a^/, by which the i?/k-Pratij"akhya XVII, 10 describes syava, ; see Reg- nier's edition, III, 189.

Stanza 4.

For the fanciful descriptions of forms, colours, and names in this and the following stanzas, see Kuhn, 1. c, p. 147, and cf. the note on II, 32, 2.

c. The formula babhrui" ka. babhrukama^ ka. is repeated in VI, 16, 3 c: the hymn is described by the commentators at Ka.us. 30, 1 ff., as a charm against ophthalmia. It is there also implicated in a fanciful list of personified diseases.

d. For koka, cf. VIII, 6, 2, where Saya//a glosses the word by ^akravaka.

Stanza 5. a, b. For the epithets .sitikaksha and jitibahu, cf. Va£\ S. XXIV, 2. 4. 7 ; Tait. S. V, 5, 20, 1 ; 6, 13, 1 ; Maitr. S. Ill, 3, 3- 5. 8.

V, 3°. COMMENTARY. 455

Stanza 6.

See the notes on II, 32, 1 and 2, and cf. especially AV. VI, 52, t = RV. I, 191, 9-

Stanza 7.

a. b. All designations are obscure. The Ka/^. S. has a pendant yavasha, perhaps a popular modification of yevasha, in deference to yava, ' barley * ;' kashkasha, e^atka, and .yipavitnuka are a-n. Aey. A natural explanation for e^atka suggests itself, ' active, mobile.'

Stanza 8.

b. nadaniman, 'roaring, or buzzing.' This, again, is ctar. Aey.

c. mashmasha kri recurs in the Katk. S. XVI, 7 ; the Maitr. S. II, 7, 7 (p. 84, 1. 3) has mrismrzsa. (var. mnsmrwa) in its place ; the Tait. S. IV, 1, to, 3, and some of the MSS. of the Va^\ S. XI, 80 (supported by the Pratuakhya, V, 37) read masmasa, an interesting onomatopoetic aggre- gation.

d. The Pada is repeated at II, 31, 1.

Stanza 9.

With the exception of the first Pada this stanza is iden- tical with II, 32, 2 ; so also the next three stanzas repeat, without change, II, 32, 3-5. See the notes there.

V, 30. Commentary to page 59.

The present hymn is of essentially the same character as VIII, 1 and 2, and its manipulation in the ritual texts, Kaui*. 58, 3. 11, and the ayushyaga/za (Kauj-. 54, 11, note), coincides with both of these. See the introduction to VIII, 1. Previous renderings by Muir, Original Sanskrit Texts, V, 441 ff. ; Ludwig, Der Rigveda, III, 494 ff.

54, 11, note), coincides with both of these. See the introduction to VIII, 1. Previous renderings by Muir, Original Sanskrit Texts, V, 441 ff. ; Ludwig, Der Rigveda, III, 494 ff.

1 Cf. Contributions, Fourth Series, Amer. Journ. Phil. XII, 429. note 2.

456 HYMNS OF THE ATHARVA-VEDA.

Stanza 1.

The first hemistich is verbose and obscure. Muir, ' from thy vicinity, from thy vicinity, from a distance, from thy vicinity (I call) to thee;' Ludwig, without construing, ' deine nahe nahe, deine feme nahe.' We have taken the two Padas as quasi-intensive expressions, equivalent respec- tively to avatas te, and paravatas te.

Stanza 2.

Cf. for Pada b the Italian proverb : —

Da chi mi fido, guarda mi, Dio, Da chi mi non, mi guarderd io. —

Stanza 5.

Cf. Ath. Pam. 4, 1. We have regarded the stanza, not without hesitancy, as a plea of the professional medicine- man in behalf of his art, and against domestic remedial expedients (' hausmittelchen '). The expression pratyak sevasva looks as though it meant ' refuse with thanks,' and our rendering of sar^ata^ aims to reproduce the supposed satirical flavour of the passage.

Stanza 10. Cf. VIII, 1, 13, and the note on the passage.

Stanza 12. b. The construction of the Pada is not quite clear. Ludwig, ' anbetung denen die zu den vatern fiihren ; ' Muir. 'reverence to the Fathers, and to those who guide us/ Both renderings are non-committal ; we have in mind the dogs of Yama as the subject of uta ye nayanti.

Stanza 13. Cf. Ath. Parii*. 1 3, 3.

V, 31. Commentary to page 76.

The hymn belongs to the krztyapratihara;zani. a series of hymns designed to repel spells. It is closely similar in character to X, 1, together with which it is employed in the

V, 31- COMMENTARY. 457

practices described at Kauj. 39, 7 fT. ; see the introduction to X, 1. The particular point of interest in this hymn is the full catalogue of animate and inanimate objects within which spells were instituted. It seems that these objects, through which the prosperity of an enemy was attacked, went in the ritual by the name of marmam, ' vital spots ; ' see Kau.y. 39, 28. 31. The notion appears to be that a man is vulnerable through his belongings as well as his own person. Cf. in general, Maitr. S. Ill, 3, 8 (106, 11) ; Tait. S. VI, 2, 11, 1 ; Sat. Br. Ill, 5, 4, 2.

Stanza 1.

For the entire stanza, cf. IV, 17, 4, and our notes there.

a. An unburned vessel figures also in a witchcraft practice, Sat. Br. XIV, 9, 4, 11 = Brzh. Ar. Up. VI, 4, 12. The symbolic aspect of an unburned vessel, namely its fragility, is in evidence at Sat. Br. XII, 1, 3, 23 ; Manu III, 179. We wTould remark in passing that the Padapa/^a's yad ykvcxkm ^akriir at VI, it 6, 1 is to be emended to yady amk >£akrur. Correct accordingly the Index Verborum.

Stanza 2.

The symbolic aspect of an unburned vessel, namely its fragility, is in evidence at Sat. Br. XII, 1, 3, 23 ; Manu III, 179. We wTould remark in passing that the Padapa/^a's yad ykvcxkm ^akriir at VI, it 6, 1 is to be emended to yady amk >£akrur. Correct accordingly the Index Verborum.

Stanza 2.

b. It is difficult to decide whether kuririm refers to some individual animal, ' a crested animal/ perhaps * peacock/ or whether it is to be regarded as an epithet of ' goat ' in Pada a. Geldner,Vedische Studien, 1, 130, renders it ' horned/ but this is based upon a misinterpretation of VI, 138, 2; see the note there. Cf. Zimmer, Altindisches Leben, p. 91.

Stanza 3.

The solipeds, horse, ass, &c, have one hoof, and incisors above and below, in distinction from the animals called anyatodant, c those that have incisors only in the lower jaw/ They are contrasted with the pasture-animals in the preceding stanza. See Zimmer, 1. c, pp. 74, 75.

Stanza 4.

a, b. The meaning of amulayam and nara^yam (vanara- kyann ?) is problematic. Our translation is of the etymological

458 HYMNS OF THE ATHARVA-VEDA.

sort, and the feminine gender of the words is difficult to account for. But the suggestion of the Pet. Lexs. that both are designations of plants does not commend itself. See the passages cited under amula.

Stanza 9.

c. mroka and nirdaha are designations of two kinds of destructive fire ; cf. XVI, i, 3. Our rendering of both words is purely tentative.

Stanza 10.

c. maryadhirebhya^ is very obscure. The Padapa//£a, marya-dhirebhya^, as a compound. At Maitr. S. I, 4, 8 (56, 18) we have maryddhairye^a, and the absence of the vrzddhi of the first syllable suggests that maryd may be an independent word, the enclitic marya, for which see Pischel, Vedische Studien, I, 61 ff. We might then translate, ' The fool verily has prepared (the spell) against the wise.' But Pischel's treatment of the word is not altogether con- vincing.

Stanza 11.

The first three Padas are identical with the corresponding PadasoflV, 18,6.

Stanza 12.

b. mulin, * he that practises witchcraft with the roots of plants : ' mulakriya, Vishnu XXV, 7 ; mulakarman, Manu IX, 290; XI, 64; Mahabh. Ill, 233, 13 = 14660 ff. Cf. Winternitz, Das Altindische Hochzeitsrituell, p. 98.

VI, 2. Commentary to page 66.

The hymn is employed at Vait. Su. 16, 13 in the course of the agnish/oma. The second stanza is made the pivot of a small charm against Rakshas (rakshobhaisha^yam) at Kaur. 29, 27. * While reciting AV. VI, 2, 2 the performer eats milk-porridge that has been cooked upon a fire built up of birds' nests/ The symbolic connection with the stanza is apparent.

VI, 9- COMMENTARY. 459

The hymn has been translated by Florenz, Bezzenberger's Beitrage, XII, 251.

Stanza 1.

b. a dhavata (cf, RV. VII, 32, 6) is not altogether clear. Saya/za, adhavanaz/z nama adabhyagrahartha/^ grzhitasya vasativari^alasya (cf. Vait. Su. 16, 1) . . . yad va . . . da^apavitre^a sarvata^ jodhayata.

Stanza 1.

b. a dhavata (cf, RV. VII, 32, 6) is not altogether clear. Saya/za, adhavanaz/z nama adabhyagrahartha/^ grzhitasya vasativari^alasya (cf. Vait. Su. 16, 1) . . . yad va . . . da^apavitre^a sarvata^ jodhayata.

Stanza 3. The first hemistich is identical with RV. VII, 32, 8 a, b.

VI, 8. Commentary to page ioo.

The rites connected with this charm are stated in the introduction to II, 30, above. The hymn has been trans- lated by Weber, Ind. Stud. V, 261 ff. ; Florenz, Bezzen- berger's Beitrage, XII, 257; Grill2, pp. 54, 158 ff. The Anukrama/zi designates it as kamatmadaivatam.

Stanza 1. Cf. RV. X, 10, i§. The formulaic refrain occurs also at

1,34,5; 11,30, 1.

Stanza 2.

* Large birds, as they start to fly, beat the ground with their wings, unable, as it were, to get off. Thus the mind of the woman shall not be able to free itself from her lover.' See Professor Roth, as quoted by Grill, and cf. VI, 18,3; 70, 1.

VI, 9. Commentary to page ioi.

For the practices connected with this charm, see the introduction to II, 30, above. Previous translations : Weber, Ind. Stud. V, 264 ff. ; Florenz, Bezzenberger's Beitrage, XII, 10. The Anukrama^i, kamatmadaivatam.

Stanza 1. Cf. Ill, 25, 3. 4, and the spirit of that hymn in general.

460 HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

The second hemistich is formulaic ; see I, 34, % ; III, 25, 5 ; the last Pada at VI, 42, 3 \ 43> 3-

Stanza 3.

a. Literally, ( whose relations are a licking/ i. e. ' whose young furnish constant occasion for licking.' Licking the young is typical for fond maternity, e. g. AV. V, 1,4.

VI, 11. Commentary to page 97.

The hymn is employed in a ceremony calculated to ensure the birth of a male child (Ke^ava and Darila, pu^savanam) at Kauj. 35, 8-1 o, to wit : 8. ' While reciting the hymn a fire is churned from the (two kinds of wood .rami and a^vattha) mentioned in the hymn, the fire is thrown into ghee (prepared from the milk) of a cow with a male calf, and then the ghee is treated like the paidva (i. e., it is put with the right thumb up the nose into the right nostril of the pregnant woman) x. 9. (Casting the fire) into a stirred drink with honey it (the stirred drink) is given to the woman to drink. 10. (The fire) is surrounded with the wool of a male animal2, and the wool is tied (as an amulet) upon the woman.' The symbolism of these acts is in general very clear. In the act of churning the fire .rami is the female, and a^vattha the male ; cf. Ad. Kuhn, Die Herabkunft des Feuers1, p. 71 ff. ; Zimmer, Altindisches Leben, pp. 58, 59.

The hymn has been rendered by Weber, Indische Studien, V, 264 ff. ; Ludwig, Der Rigveda, III, 477 ; Zimmer, 1. c,

1 Cf. Kaiu. 32, 21 in the introduction to X, 4.

2 We emend kr/sh;/or«abhi^ to vrzshns. ur/zabhi^ with double sazrcdhi ; cf. Kaurika, Introduction, p. lviii ff. Some MSS. read vrzshno-, and vish/zo-, and there is apparently no sense in black wool ; on the other hand the wool of a male animal is exceedingly suggestive.

2 We emend kr/sh;/or«abhi^ to vrzshns. ur/zabhi^ with double sazrcdhi ; cf. Kaurika, Introduction, p. lviii ff. Some MSS. read vrzshno-, and vish/zo-, and there is apparently no sense in black wool ; on the other hand the wool of a male animal is exceedingly suggestive.

VI, 12. COMMENTARY. 46 1

319; Florenz, Bezzenberger's Beitrage, XII, 260 ff. The Anukrama/zi, retodevatyam uta mantroktadevatyam.

Stanza 1.

b. ' The male child ' is the fire, which plays, therefore, an important part in the practices stated above.

Stanza 2.

d. Pra^-apati, the god of procreation, is, of course, the prime authority in these matters ; they are, therefore, said to be of his dictation.

Stanza 3.

Sinivali and Anumati are two of the personifications of the four phases of the moon. They all preside over the act of procreation, and special rites in their behalf are practised by those desirous of offspring. See Weber, 1. c, p. 228 ff. ; Zimmer, I.e., p. 352.

VI, 12. Commentary to page 28.

According to the text of Kaui*. 29, 28. 29 in our edition the performances connected with this hymn consist in quickly (^ibham) giving the patient honey to drink, and then continuing with the practices described in connection with IV, 6 at Katu. 28, 2 ff. ; see the introduction to IV, 6. But Kcrava and Saya/za (who regularly bases his presenta- tion of the ritual upon Ke^ava) have madhukri^am for Kau^ika's madhu jibham1; Darila's full text is, ma^a- kam (' broth ') suktasya karmabhimantrya payayati. It seems likely, therefore, that madhu^ibham is to be regarded as a compound meaning some kind of honey mixture. Shankar Pandit prints accordingly madhu^ibham as a compound 2.

1 Kcrava reads also once, madhu^awtam.

2 For gapams k&, Kauy. 29, 29, Saya^a reads gapMims fa. This does not commend itself: since the passage refers to the rites described in Kau^. 28, 2 we should expect ^apadini (sc. karmam) k&.

462 HYMNS OF THE ATHARVA-VEDA.

The hymn has been translated by Ludwig, Der Rig- veda, III, 501 ff. ; Florenz, Bezzenberger's Beitrage, XII, 26% ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 149. The Anukramam, takshakadaivatam (cf. Kaui". 28, 1 ; 29, 1, and the introduction to IV, 6).

Stanza 1.

The hymn has been translated by Ludwig, Der Rig- veda, III, 501 ff. ; Florenz, Bezzenberger's Beitrage, XII, 26% ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 149. The Anukramam, takshakadaivatam (cf. Kaui". 28, 1 ; 29, 1, and the introduction to IV, 6).

Stanza 1.

Imperfect metaphors. In the second half the notion is that night puts a stop to all activity, and thus the physician stops the action of the poison. In Pada c the notion seems to be that the ha//zsa is awake at night ; cf. Zimmer, Altin- disches Leben, p. 90. Saya/za takes ha;;^sa in the sense of atman, soul (cf. brahman = paramahaz/zsa), ' as the entire body, but not the soul, is at rest/ Perhaps ha//zsa is here, as frequently elsewhere, the sun. Can we trust the present poet to know that the sun is at work by night in another hemisphere ? The sense would then be that every creature but the ha^sa (i. e. the sun) is at rest. Cf. RV. X, 136, 5. Ludwig, ' wie die nacht das iibrige lebende totet (? dhvan- sat),' or, 'as night separates the remaining living things from the sun (ha/^sa).'

Stanza 2.

c. asanvat (Padap. asan-vat) is air. Xey., literally 'that which has a mouth.' Saya/za, asyayuktam. In effect the word seems to mean ' the present ' (' that which can speak, or breathe ? ' highly and grotesquely poetic, if true). The Pet. Lex. suggests that it is either an obscure derivative of root as, ' be/ or a corruption of asannam. Does it stand for asthanvat, ' corporeal ; ' cf. Avestan astvat ? The change of asthan to asan may have crept in from asne in 3 d. Or possibly, atmanvat. The Paippalada has asunvat.

Stanza 3.

c. Parush/zi is the name of a river : Zimmer, 1. c, p. 11. »Sipala seems to be a fanciful, typical river, or lake, named after the water-plant jipala, avaka (blyxa octandra), ib., p. 71. The avaka quenches fire, see Contributions, Second Series, Amer. Journ. Phil. XI, p. 342 ff. The entire stanza

VI, 14. COMMENTARY. 463

contains the statement that the poet with his song is sweetening all waters and (the plants of) the mountains. In the practice honey is added to water and other ingredients, as a potion for the invalid.

VI, 14. Commentary to page 8.

For the nature of the disease balasa, see our discussion in the note at V, 22, u, and cf. VI, 127. This particular charm is defined by Ke^ava (and Saya/za) as a ^leshma- bhaisha^yam, ' cure for phlegm,5 in agreement with the medical 5astras ; cf. Wise, Hindu System of Medicine, p. 311. We may suppose that it refers to some virulent swelling of the throat. The indications of the Kau^ika, 29, 30, are not helpful : the practice is purely symbolic. A reed is placed into the water (of a river) and then the patient is washed with water by means of a branch from a ' holy ' tree (Darila, jantavr/ksha^akalena ; cf. Kam\ 8, 15), so that the water flows down upon the reed. The perishable reed upon which the disease has been washed out of the patient is supposed to float away ; cf. sts. 3 c, d.

Kam\ 8, 15), so that the water flows down upon the reed. The perishable reed upon which the disease has been washed out of the patient is supposed to float away ; cf. sts. 3 c, d.

The hymn has been translated by Florenz, Bezzenberger's Beitrage, XII, 265 ff. The Anukrama/zi, balasadevatyam.

Stanza 1.

Cf. the parallel stanza, V, 30, 9, where very similar qualities are ascribed to consumption, yakshma. But we must not, on that account, go so far as to identify balasa outright with yakshma.

a, b. Note the alliteration between asthi- and asthitam.

Stanza 2.

a, b. The Paippal&da has krmoml for kshi/zomi. The ret. Lex. suggests, most ingeniously, the reading nir . . . aksh;zomi for nir . . . kshmomi (cf. IV, 22, 1, and for the sense in general III, 9, 2). But perhaps the air. \ey.y mh kshi^omi, ' remove, destroy/ simply suggests the other verb by way of zeugma. Saya^a with the Paippalada

464 HYMNS OF THE ATHARVA-VEDA.

escapes the difficulty by reading pushkaram, ' as a lotus that has grown up in a great lake thus it is torn up by the root.5 Possibly this is the true solution. Cf. also VI, 127, 2-

c, d. Cf. RV. VII, 59, 1 2. The Paippalada, mulam ulvalvo yatha.

Stanza 3.

b. Saya^a reads susukak, ' as a wild animal of that name (mmka) runs to a distance.' The word is not quotable. The Pet. Lexs., on the other hand, suggest that asuniga. is the name of some bird. Neither suggestion commends itself.

c. For the reed that passes away in a year's time, cf. IV, 19, 1. On the other hand reeds grow profusely and quickly, VI, 137, 2. 3. Saya/za reads ita for l/a.

VI, 16. Commentary to page 30.

This hymn, full of hocus-pocus and singular diction, represents the extreme Atharvanesque manner, and for this reason alone is worth reproducing. All details are ex- ceedingly obscure, and the rather full elaboration of it in the ritual is not very helpful. The commentators agree in regarding it as a charm against ophthalmia (akshirogabhai- sha^yam) ; the performances, Kaus\ 30, 1-6, are as follows : 1. ' While reciting the hymn (an amulet derived from the mustard-plant), anointed with the dregs of mustard-oil 1, is fastened (to the patient). 2. (And) the stem (of the mus- tard-plant) smeared with (mustard-oil is also fastened upon him as an amulet). 3. The leaf (of the mustard-plant) mixed (with the oil) is given (to the patient)2. 4. (Then) four fruits of the .raka-tree (tectona grandis) are given (to

1 We would now read sarshapatailasa/wpatam in accordance with the comments of Darila, Ke^ava, and Sayaraa. The latter sarsha- patailena sazrcpatitam.

2 Sayawa, sarshapatailena bhr/sh/a#z sarshapapatra^akam £akshu- rogagrastaya praya£^et.

VI, 1 6. COMMENTARY. 465

The latter sarsha- patailena sazrcpatitam.

2 Sayawa, sarshapatailena bhr/sh/a#z sarshapapatra^akam £akshu- rogagrastaya praya£^et.

VI, 1 6. COMMENTARY. 465

the patient). 5. A paste made from the sap of the plant is smeared (upon the eyes of the patient) *. 6. (The patient) eats (of the sap)/ We are permitted to judge from these practices that the mustard-plant, and perhaps other plants (the raka-tree) are referred to in the hymn, but the identification is uncertain.

The fourth stanza is rubricated at Kaar. 51, 15. 16 in a practice that seems to be calculated to remove weeds from a field (alabhesha^am) 2. The practice consists in burying three tips of the sila^ala- plant (cf. Kau^ika, In- troduction, p. xlv) into the middle of a furrow.

The hymn has been translated by Florenz, Bezzenber- ger's Beitrage, XII, 268 ff. The Anukramam, mantrokta- devatyam uta £&ndramasam.

Stanza 1.

Saya/za reads avayo and anavayo, which he derives from avayati, ' eat/ and accordingly, with complete dependence upon the Sutra, 'O mustard that art being eaten, and, O mustard-stalk that art not eaten.' It must be admitted that there is a punning correlation between these two words and £vaya/£ in st. 2d, which Saya^a renders, bhakshitam akaro^ ; it is quite likely, too, that abayu is more or less identical with the mustard-plant. But here our guesses end. S za glosses karambham again after the Sutra, sarshapatailamiirabhrzshfe;;/ tatpatra^akam (Kau^. 30, 3).

Stanza 2.

a, b. The mention by name of the father and mother of a plant is typical and formulaic; cf. the note on V, 5, 1. Shankar Pandit reads vihahlo ; Saya^a, viha/zzlakhya/; kaskit pita. For madavati, cf. IV, 7, 4, and the note on vara/zavati, IV, 7, 1.

c, d. For hi na of the vulgata Shankar Pandit with the

1 Sayawa, mulakshiram abhimantrya vyadhitasya akshim a^yat.

2 For ala, see Kaurika, Introduction, p. xlvii. But Saya/za reads annabhesha^am, ' curing of food : ' annasvastyayanakama^ tisra^ sasyavallir abhimantrya kshetramadhye nikhanet. Cf. also Ke^ava.

[42] H h

466 HYMNS OF THE ATHARVA-VEDA.

majority of his MSS., both Sa/^hita and Padapa/^a, reads hi na (both enclitic). The sense of the extremely obscure passage seems to be, that the plant does not consume itself in vain, but confers the benefits expected from it. So also Saya?/a, atmano hanim prapya*pi paropakaraparo bhavasi, ' even when thou hast arrived at thy own destruction thou hast for thy highest aim the benefaction of others/

Stanza 3.

So also Saya?/a, atmano hanim prapya*pi paropakaraparo bhavasi, ' even when thou hast arrived at thy own destruction thou hast for thy highest aim the benefaction of others/

Stanza 3.

Saya/za regards tauvilika as the name of a female demon that causes disease. And thus also babhrii and babhrii- kar/m are two personified rogahetu 1. We have rendered ailaba^ by ' howling one ' (Saya^a, rogavijesha^) ; better, 'howl' (abstract): cf. XII, 5, 47. In Pada d the Pada- pa/^a reads ni/t ala as two separate words, and we have taken ala as a vocative. The word, according to Darila to Kaoy. 25, 18 (cf. the introduction to I, 3, p. 236), seems to mean 'a kind of weed.' Whitney in the Index Ver- borum suggests a verb nir ala from a root al, comparing vy ala, V, 22, 6 (obscurum per obscurius). Saya^a, he nirala etatsa/^£7za roga, again regards the entire word as the name of a disease.

Stanza 4.

All that we know of the names in this stanza is that they are plants, and, probably, compounds of ala (st. 3), though the Padapa//za does not divide them as compounds 2. At Kauj-. 51, 16 sila^ala occurs as the name of a plant (Ke^-ava, sasyavalli ; cf. Kaiuika, Introduction, p. xlv), and Saya?za says, doubtless correctly, of all three, tisra/z s^mgnks Wsrinkm sasyavallinam. But the true value of the formula seems beyond reach.

1 Pada c is formulaic: it recurs at V, 23, 4c; see the note there.

2 alasa means ' dull, sluggish ; ' for sila%-ala, cf. sila^f, V, 5, 1. 8. The MSS. of Kaor. 51, 16 read sMngala, suggesting the presence of the word jila, ' stone,' in the first member. Sayazza, ,rala%-ala (sasyama%ari).

VI, 1 8. COMMENTARY. 467

VI, 17. Commentary to page 98.

The Kau^ika, 35, 12-15, has a performance entitled garbhadr//^ha/zani, ' performances for steadying the womb, or foetus/ which rubricates, in addition to our hymn, AV. V, 1, 1, and a mantra whose pratika is a^yuta (probably the hymn given in full at Kau^. 98, 2 1). It is as follows : 35, 13, *A bowstring, thrice knotted, is tied about (the foetus) that has been seized by convulsions. 14. (The woman) is fed upon lumps of earth. 15. Black pebbles are scattered about her couch.' For the character of ^ambha, * convulsions,' see the note on II, 4, 2, and cf. especially the references there given to Wise, pp. 421-3.

The hymn has been translated by Ludwig, Der Rigveda, III, 477 ; Florenz, Bezzenberger's Beitrage, XII, 269 ff. The Anukrama/zi, garbhadrz/^hanadevatyam.

VI, 18. Commentary to page 106.

especially the references there given to Wise, pp. 421-3.

The hymn has been translated by Ludwig, Der Rigveda, III, 477 ; Florenz, Bezzenberger's Beitrage, XII, 269 ff. The Anukrama/zi, garbhadrz/^hanadevatyam.

VI, 18. Commentary to page 106.

The performances at Kau.r. 36, 25 ff. involve the use of this hymn in company with VII, 45, and the third stanza of VII, 74. They picture a woman engaged in symbolic acts calculated to appease a jealous man, and to remove the jealousy from his body, to wit: 25. 'The practising woman mutters the above-mentioned mantras against (the jealous) man, presents to him (a stirred drink with grits, Kau^. 7, 7), and touches (his person). 26. With the first (of these hymns) she performs upon his body the act described in the hymn (i.e. she blows out fire held over his body2). 27. While reciting VII, 45, 2 (see the stanza) [she gives him to drink] water, warmed by pouring it over a heated axe.' Soothing the jealous man, and the symbolic removal of the fire of his jealousy, are therefore the points of the practice.

1 Ke^ava, a^yuta dyaur iti. Darila, jakhantariyasuktam.

2 Darila, hrz'daye*gninirvapa«a*rc mantroktatvat. Kesava, ka/ipra- de^e . . . dhamati.

H h 2

468 HYMNS OF THE ATHARVA-VEDA.

The present hymn has been rendered by Weber, Indische Studien, V, 235 ff. ; Ludwig, Der Rigveda, III, 514 ; Florenz, in Bezzenberger's Beitrage, XII, 270 ff. ; Grill2, pp. 28, 159 ff. The Anukrama/zi, irshyavinaianadevatyam.

Stanza 3.

b. For manaskaw patayish^ukam, cf. RV. I, 163, 11 ; VI, 9, 5. Ludwig renders patayish^ukam by ' zu falle bringend,' but that would require patayish;^ukam, since the Vedas discriminate between the stems pataya and pataya, the former being simple, the latter alone causative. Weber also causatively, ' was dir den sinn entfallen macht.'

d. nr/ter is untranslatable, though Ludwig renders the Pada, c wie die erhitzung eines tanzers.' The Paippalada reads trtter ; this supports in a measure Weber's and the Pet. Lexs.' emendation to dr/ter, ' as heat from a pot,' or, ' as the exhalation from a (water-carrier's) skin.' Similarly also Saya?za, with the approval of Shankar Pandit, yatha drzte/i ^armamayya bhastrikaya^ saka^at tanmadhyavarti- nam ushmknani ^vasavad anta^purita^ vayum.

VI, 20. Commentary to page 3.

VI, 20. Commentary to page 3.

The Kaui-ika offers by way of practice to be performed in connection with this charm a part of that reported for AV. V, 22. The exceedingly terse Sutra, 3T, 7, agner ive*ty uktam dave, is to be translated, ' With AV. VI, 20 he does what has been said in connection with the forest-fire,' i.e. according to Darila, what is prescribed in Sutra 29, 19 (and by implication also what is prescribed in 29, 18). Namely, he pours the dregs of gruel, which the patient has imbibed previously, from a copper vessel over his head into fire derived from a forest-fire. See the introduction to V, 22. The practice is again symbolic, aiming by attractio similium to obviate the symptoms of heat and fire incidental to the disease. The hymn has been translated by Ludwig, Der Rigveda, III, 51 1 ; Zimmer, p. 380 ; and Florenz, in Bezzen- berger's Beitrage, XII, 273 ff. ; and it is quoted also in the

VI, 20. COMMENTARY. 469

takmana^anaga^a of the Ga^amala, Ath. ParLr. 32, 7 (Kauy. 26, 1, note). The Anukrama/n designates it as yakshma- najanadaivatam, and describes its authorship and purpose as follows : bhrzgvangiraA . . . anena mantroktan sarvan devan

astaut.

Stanza 1.

a. A^agati Pada maybe construed if one syllable is sup- pressed. Probably agndr iva is to be read as three syllables with elision of r and crasis (cf. Pet. Lex., s. v. iva 4 c), or by reading va in the manner of the Prakrit. Florenz, 1. c, makes different propositions. The Anukrama^i designates the stanza as ati^agati.

.mshmfn is a derivative from .nishma, whose fundamental meaning seems to be ' lightning/ from which ' strength ' is derived secondarily ; see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 565 fif.

b. matto vilapan ; cf. the words unmadito and lalapiti in A V. VI, in, 1.

c. Ludwig and Florenz propose to emend avratas to avratam, because the epithet * impious ' does not seem to suit the takman ; cf. RV. I, 132, 4. A glance at AV. VII, 1 ] 6, 2 exhibits the takman with the same epithet under circumstances which admit of no doubt, showing the danger of subjective reasoning on matters connected with foreign folk-psychology. Ludwig renders ' irgend einen werklosen.'

Stanza 2.

a. Note the concatenation with Pada 1 d : tapurvadha in 1 d suggests Rudra in 2 a, and takmane is repeated.

c, d. The diction lapses into formulary prose, which does not however deter the Anukrama^i from assigning the entire stanza to the metre kakummati prastarapankti.

Stanza 3.

The metre is very rough, according to the Anukramawi, sata^pankti. Pada a is a trochaic anush/ubh if we read * bhuo^ayish^ur ; b is a trish/ubh ; c is a hypercatalectic anush/ubh; d a^agati.

470 HYMNS OF THE ATHARVA-VEDA.

a, b. In close parallelism with V, 22, 2 a, b : see the note on the passage.

c. The epithet babhru calls to mind Latin febris from febrv-is, which would then be the * brown, sallow disease/

470 HYMNS OF THE ATHARVA-VEDA.

a, b. In close parallelism with V, 22, 2 a, b : see the note on the passage.

c. The epithet babhru calls to mind Latin febris from febrv-is, which would then be the * brown, sallow disease/

d. The meaning of vanya, * silvestris,' seems fairly certain. The Pet. Lex. suggests 'greenish/ in order to establish a parallelism with anma and babhru in the preceding Pada. Grohmann, 1. c, p. 385, translates ' dem wilden (wasserge- borenen?) Takman.' If the word means 'forest-born' then it must refer to the malarial fever of the rainy season which is caused by the decay of the tropically prolific flora. Cf. the takman varshika in AV. V, 22, 13. Living in wooded, ill-ventilated valleys is, according to Wise, 1. c, p. 220, one of the causes of fever. ScLya^a, sa^/sevyaya, ' to him that is to be adored.'

VI, 21. Commentary to page 30.

This interesting hymn is accompanied by equally in- teresting symbolic practices, at Kaor. 30, 8-10, part of which passage is unfortunately very obscure : 8. « While reciting the hymn the person that desires the growth of hair (Saya/za, kcs-avrz'ddhikama;^) is rinsed off with water heated by burning plants1 that grow upon the earth under trees. 9. His head is rinsed off with an effusion prepared by heating dice in water. 10. (And also with an effusion prepared) from two nika/a-plants 2 (?)/ The symbolism of the first practice is quite clear: as the head of the earth is clothed with plants (cf. st. i), as the crown of the tree is full of leaves, so shall the person practising the charm be luxuriantly hirsute. But the dice (the fruit of the vibhitaka-tree) and the nika/a are left unexplained.

1 Cf. the note on Kauj. 27, 29, in the introduction to III, 7 (p. 336, note).

2 Very doubtful. Ke^ava, daruharidraharidre (!) ka, dvabhya/// kvathayitvd avasi^ati. Saya/za, haridrakvathodakena avasi^et. According to these authorities nika/a would then be the yellow curcuma.

VI, 24. COMMENTARY. 47 1

The hymn has been translated by Florenz, Bezzenber- ger's Beitrage, p. 275 ff. ; Grill2, pp. 50, 160 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 150. The Anu- kramam, ^andramasam (cf. st. 2).

Stanza 1.

For the conception of the three earths, see the note on IV, 20, 2. Saya^a refers tva^o in Pada c to the real earth, which is the skin of the other earths, tasam prtthivmam tvaka/i tvag iva upari vartamana ya bhiimi^ tasya^.

VI, 24. Commentary to page 12.

st. 2).

Stanza 1.

For the conception of the three earths, see the note on IV, 20, 2. Saya^a refers tva^o in Pada c to the real earth, which is the skin of the other earths, tasam prtthivmam tvaka/i tvag iva upari vartamana ya bhiimi^ tasya^.

VI, 24. Commentary to page 12.

Rubricated at Kauy. 30, 13. Darila prescribes it against dropsy ; Kcrava, more explicitly, as a cure for pain in the heart, dropsy and jaundice (cf. the introduction to I, 22). Kau-rikas performance is as follows : c While reciting VI, 24 water is drawn from a stream along its current 1 ; (the water is warmed with burning) grass from a thatch (and sprinkled upon the patient) V It seems quite possible that the ritualist has in mind the particular disease dropsy : the water (Vanma's infliction) shall flow from the body like a running stream. The word hrzddyota (st. 1) would accord with dropsy, since diseases of the heart are fre- quently associated with it. But st. 2 seems to point to a more general and vague conception on the part of the hymn, and accordingly we have expanded the caption. See also Kaus. 9, 2 ; 18, 3, note ; 41, 14 ; Ath. Paris*. 41, 1.

The hymn has been translated by Florenz, Bezzenber- ger's Beitrage, XII, p. 279 ff. ; Grill2, pp. 13, 161 ff.

1 anvipam : Pet. Lex. 'am wasser gelegen'(P). The word means ' along the course/ i. e. the water must not be drawn against the current. Cf. Maitr. S. IV, 4, 1, and Ke^ava, anulomam. The opposite of anvipam is pratipam, ' against the current/

2 The supplied passages are indicated, it seems, by Kau^. 29, 8 ; see the note on V, 1 3, 5. Kamika is at times so terse as to render necessary the memorising of the entire Sutra.

472 HYMNS OF THE ATHARVA-VEDA.

Stanza 1. d. For hnddyota, see the note on I, 22, 1.

VI, 25. Commentary to page 19.

Adalbert Kuhn, in Zeitschrift fiir vergleichende Sprach- forschung, XIII, 128 ff., treated the hymn under the head of * Seven and seventy-fold disease/ comparing with it Ger- manic formulas directed against fever and other diseases ; these are often described as being of seventy- seven varieties. Florenz, Bezzenberger's Beitrage, XII, 281 ff., suggests that some febrile disease, accompanied by eruptions, is in question. In Contributions, Second Series, Amer. Journ. Phil. XI, 327 ff., we assumed that the hymn with its ritual represent a charm against a disease, similar to the scrofu- lous swellings called apa^it (VI, 83 ; VII, 74, 1-2 ; 76, 1-2), and this is now fully corroborated by Ke^ava and Saya/fa who define the present charm as a cure for ga/z & japat.

VI, 3^. COMMENTARY. 477

lingk's Lexicon, 'lean;' Whitney in the Index Verborum shelters the word under the root ksham with ava. Cf. XI, 10, 23.

VI, 38. Commentary to page 116.

VI, 3^. COMMENTARY. 477

lingk's Lexicon, 'lean;' Whitney in the Index Verborum shelters the word under the root ksham with ava. Cf. XI, 10, 23.

VI, 38. Commentary to page 116.

This and the next hymn are worked up in the course of the royal rites (ra^akarmam, Kaoy. 14-17). The object of both the hymn and the practices connected with it is to endow a king with var^as, ' lustre,' and more particularly to transfer to him the var^as inherent in men, animals, and brilliant substances. The practice, Kaar. 13, 3-6, is as follows : While reciting VI, 38 and 39, hairs from the navel of a snataka \ a lion, a tiger, a goat, a ram, a bull, or a king, are pasted together with lac, covered with gold, and fastened on as an amulet. Also an amulet prepared from the splinter of ten kinds of (' holy ') wood is put on (see the introduction to II, 9). While reciting the same two hymns, and in addition III, 16 ; VI, 69, and IX, 1, the seven vital organs 2 (of a lion or any of the other animals mentioned above), mixed with a mess of rice, are eaten. The relation of these performances to VI, 38 are obvious.

Both hymns are rubricated further in the course of the practices at the initiation of pupils to the study of the Vedas, Kaur. 139, 15, and they hold membership in the two var£asyaga/zas of the Ga/zamala, Ath. ParLy. 32, 10 and 27 (see Kaus. 12, 10 and 13, 1, notes). Cf. also Ath. Pam. 4, 1; 182, 12.

The two hymns have been translated by Ludwig, Der Rigveda, III, 240; Florenz, Bezzenberger's Beitrage, XII, 297 ff. The Anukrama^i : ime br/haspatidevatye var^as- kama^ . . . rzshir apa^yat.

1 A Brahmawa who has performed the ceremony of ablution, required on finishing the period of his disciplehood (brahma/fcarya), before entering the second period of his life, that of a house- holder (grz'hastha). This embodies in practice the word brah- nia^e' in st. 38, 1 b.

2 Darila defines these as padamadhyani nabhih/Ydayaw murdha fa.

478 HYMNS OF THE ATHARVA-VEDA.

Stanza 1.

The relation of the two hemistichs of each stanza of the hymn is anacoluthic. It seems best in translation to supply some such expression as na astu from na etu in Pada d.

b. The rendering of brahma;ze by ' in the Brahma/za ' is rendered certain by the word snataka in the Sutra above. Florenz, erroneously, ' im Brahman Agni.'

d. The mention of Indra in all sorts of royal charms is due to the most prominent characteristic of the god, namely strength. Indra is the heavenly rag-an, par excellence. His ever-shadowy mother also is personified strength. Indra is putra^ ^avasa^ and javasa^ sunu^ (RV. VIII, 93, 14 ; IV, 24, 1). See Perry, Journ. Amer. Or. Soc. XI, 130 ff. ; Contributions, Sixth Series, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, 548.

Stanza 2.

Cf. the related passage from the var^asya-hymn, IX, 1, 18.

Stanza 4.

a, b. Ludwig renders dundubhav ayatayam ' in der pauke, der langezogen tonenden.' This receives a certain support from Saya^a, ata 3-

Stanza 2.

Cf. the related passage from the var^asya-hymn, IX, 1, 18.

Stanza 4.

a, b. Ludwig renders dundubhav ayatayam ' in der pauke, der langezogen tonenden.' This receives a certain support from Saya^a, ata 3-

VI, 43. Commentary to page 137.

The magic power of darbha-grass (cf. XIX, 32) is here employed to appease wrath. According to Kao?. 36, 32, the grass is dug up (in the manner prescribed at Kaor. 33» 9 5 cf. Kejava), and fastened on as a talisman. The Kau^ika, in working up this hymn among the ' women's rites 5 (cf. the introduction to the preceding hymn), is com- mitted to the view that the hymn deals with a conflict between a man and a woman. The text of the hymn, how- ever, reveals no such specific purpose. The hymn has been translated by Florenz, Bezzenberger's Beitrage, XII, 303 ; Grill2, pp. 30, 162. The Anukramam, mantroktamanyu^a- manam.

VI, 44- COMMENTARY. 48 1

Stanza 1.

For Pada b, cf. RV. VI, 75, 19. The text of Pada c seems untenable. For vfmanyukasya*yam, Grill suggests vfman- yukaj £a*yam, Florenz, vimanyuko ayam, either of which yields the sense of our translation. Possibly manor vfman- yukasya*yam may be the true reading: 'the appeaser of wrath of the man that is free from wrath it is called ; ' cf. Saya/za, manyo^ manyumata/£ purushasya.

Stanza 3.

For the second hemistich, and for Pada d, cf. the note on VI, 43, 3.

VI, 44. Commentary to page io.

Darila does not state what disease this hymn and the practice at Kaiu. 31, 6 are directed against. Kcrava (and Saya^a depending upon him) describes it as an apavada- bhaisha^yam, and his comment leaves no doubt that he regards it as a practice against calumniators \ It looks as though this obvious misconstruction stood in some connection with the word apavataya^ in the Sutra, which Kej-ava either fails to understand, or deflects by a pun into the channel of a usage with which neither hymn nor Sutra had anything to do in the first instance. Unless indeed Kcrava interprets the first stanza in the sense that the heavens, the earth, and all living beings have stood (stand), and that, therefore, the character of the person impugned will stand in spite of all aspersions. Or, again, the horn fallen by itself from the head of a cow, and that, too, a cow that has weaned her calf, symbolises, perhaps, the withdrawal of the good will of men. This might be employed homoeopathically to cure their hostility. Note also visha^a, ' horn/ which suggests vi sa, ' loosen ; ' cf. VI, 131,1. The practice is as follows : A horn

1 apavade bhaisha^yam u^yate, bahubhashawam adharme k& pra- vartane tasya apavada^ (!).

[42] I i

482 HYMNS OF THE ATHARVA-VEDA.

Note also visha^a, ' horn/ which suggests vi sa, ' loosen ; ' cf. VI, 131,1. The practice is as follows : A horn

1 apavade bhaisha^yam u^yate, bahubhashawam adharme k& pra- vartane tasya apavada^ (!).

[42] I i

482 HYMNS OF THE ATHARVA-VEDA.

that has been shed by a cow whose calf has been weaned 1 is anointed with the dregs of ghee (is filled with water ; the patient is given the water to drink, and is also sprinkled with it) while the hymn is being pronounced in a low voice (cf. Kaui". 28, 1). Obviously Kau.rika interprets visha^aka in st. 3 as * horn/ and a horn that has curative power we have in III, 7, 2. 3 (cf. the Sutra in the introduction). But the statements in st. 3 seem to contain a fitting characterisa- tion of a plant, and in this sense we have interpreted the passage in our Contributions, Fourth Series, Amer. Journ. Phil. XII, 426 ff. On the other hand, visha^aka is a air. Aey., and may after all be only the diminutive of vish&a, ' horn,' III, 7, 2. 3 ; VI, 121, 1. This seems on the whole the more conservative view, although Kau^ika's gojrmgena may be due either to misunderstanding, or to conscious symbolic manipulation. At any rate the hymn itself is of no uncertain character : being a remedial charm, it takes its place among the bhaisha^yakarma/zi in the first part of the fourth book of the Kaorika, and the terms for the diseases mentioned in it are fairly clear.

Previous translations by Ludwig, Der Rigveda, III, 509 (cf. also 321, 343) ; Florenz, Bezzenberger's Beitrage, XII, 304 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 151. The Anukramam, vLyvamitramantroktadevatyam 2 uta vanaspatyam.

1 The MSS. of the text read apav&taya^. Darila apagataya^, which he explains by, apagatd vatsavigalitasnehd ; cf. Kau^ika, Introduction, p. xlv. The opposite of apavata is abhivata, La7y. *Sr. VIII, 5, 3, ' a cow that nourishes her calf/ Cf. abhivanyavatsa, ' a cow that gives suck to a strange calf/ Ait. Br. VII, 2, 4 (cf. the commentary, p. 377 of Aufrecht's edition) ; apivanyavatsa, Kaur. 80, 25 ; 82, 22 (our edition, erroneously, api vanyavatsaya^), in the same sense ; and nivdnyavatsa (also nivanya) frequently in the *Sat. Br. in the same sense (see Pet. Lex.). See also Ludwigs note on RV. VI, 67 (no), Der Rigveda, IV, p. 113.

2 The word vfrvam, not vuvamitra, occurs in st. 1. In st. 2 we have vasishMarn. Some blundering manipulation of the two seems to have inspired the compiler of this futile tract.

VI, 45- COMMENTARY. 483

Stanza 1.

Lex.). See also Ludwigs note on RV. VI, 67 (no), Der Rigveda, IV, p. 113.

2 The word vfrvam, not vuvamitra, occurs in st. 1. In st. 2 we have vasishMarn. Some blundering manipulation of the two seems to have inspired the compiler of this futile tract.

VI, 45- COMMENTARY. 483

Stanza 1.

The first hemistich is formulaic ; see VI, 77, 1. Saya^a, his general interpretation of the hymn notwithstanding, is not prevented from interpreting roga and asrava (st. 2) by rudhirasrava or raktasrava, ' flow of blood.' In the intro- duction to I, 2, he interprets asrava more broadly as excessive discharge in general, diarrhoea, flow of urine, or of blood. The word vatikrztanaufani (see the note on st. 3) tends to narrow down this more general construction in accordance with our caption, but we must beware of ascrib- ing any too pointed diagnoses to these early physicians ; it is quite possible that excessive discharges of all sorts were exorcised with this charm. For the use of the aorists, cf. Delbriick, Syntaktische Forschungen, II, 87.

Stanza 2. Cf. II, 3, 3.

Stanza 3.

a. For visha^aka, see the introduction. Possibly the word is identical with visha^ika, reported by the medical 6astras (cf. Wise, Hindu System of Medicine, p. 146), and the lexicographers, as the name of a plant.

e. Cf. Wise, I.e., 250, bata byadhi (vatavyadhi), ' diseases produced by wind (in the body),' not ' wound,' as Zimmer has argued, Altindisches Leben, pp. 389 ff. Saya/za divides vatikrz'tana.yani in two, vati asravasya rogasya joshayitri ; kr/tana^ani, kritam rogasya nidanabhuta//z dushkarma, tasya najayitri. Cf. the note on VI, 109, 3, and the intro- duction to 1, 12.

VI, 45. Commentary to page 163.

This hymn (along with the next) is directed against bad dreams, an application due, perhaps, in the first instance, to the chance expression, ' awake or asleep/ in st. 2. It may be the case, however, that evil thoughts were conceived as returning in the form of annoying dreams. The practice

I i 2

484 HYMNS OF THE ATHARVA-VEDA.

at Kaus. 46, 9-10 is as follows: * With VI, 45 and 46 the person that has an (evil) dream rinses his mouth. If he has had an excessively frightful dream he offers a cake of mixed grain, and deposits a second in the territory of an enemy/ Kejava tells what constitutes an evil dream, mentioning the svapnadhyaya, probably Matsya-pura^a 242, as his authority. Cf. also Marka^eya-pura^a 43 ; Vayu- pura^a 19 ; Ait. Ar. Ill, 5, 16 ff. (Sacred Books, I, 262 ff.) ; Aufrecht, Zeitschr. d. Deutsch. Morgenl. Gesellsch., XXXII, 574 ; and Hultzsch, Prolegomena zu des Vasantara£*a 5akuna, pp. 15 ff. Both hymns figure in the du/^svapnana- .sanaga/za of the Ga/zamala, Ath. Paris*. 32, 8 (Kaar. 46, 9, note) ; cf. also Ath. Paris*. 33, 1.

The present hymn has been translated by Ludwig, Der Rigveda, III, 443, and Florenz, Bezzenberger's Beitrage, XII, 305 ff. The Anukrama^i, du^svapnanasanadevatyam.

Stanza 1.

Paris*. 32, 8 (Kaar. 46, 9, note) ; cf. also Ath. Paris*. 33, 1.

The present hymn has been translated by Ludwig, Der Rigveda, III, 443, and Florenz, Bezzenberger's Beitrage, XII, 305 ff. The Anukrama^i, du^svapnanasanadevatyam.

Stanza 1.

a. Saya/za, contrary to the Padapaz^a, reads manas papa, 'O mind devoted to evil that hast become the cause of dreams ; ' cf. the introduction. The text of the Pada seems to be an Atharvanic contortion of RV. X, 164, 1 a, ape * hi manasas pate.

Stanza 2.

Cf. RV. X, 164, 3 with the variant a.s*asa ni^asa*bhis*asa ; Tait. Br. Ill, 7, 12, 4, a^asa nirasa yat para^asa. The exact meaning of the words in our text is not easily definable ; Saya^a transcribes them all by compounds of ^asana = hi^sana, 'injury.' Ludwig leaves them untranslated, and regards them as various kinds of imprecations ; but compare his version of the RV. words (927, vol. ii, p. 552). Florenz, 1 durch unrecht verlangen, abweis, verwunschung.'

Stanza 3.

Cf. RV. X, 164, 4. Saya;za identifies the lightly personified Pra^etas with Varu/za. The word is indeed a frequent epithet of Varu/za. But the patronymic Angirasa suits

VI, 5°- COMMENTARY. 485

Brahma^aspati rather than Varu^a (so Grassmann, II, 501) ; Ludwig refers it to Agni.

VI, 46. Commentary to page 167.

The hymn is employed along with VI, 45 in the practice described at Kaor. 46, 9. 10 ; see the introduction to the preceding hymn. The last two stanzas of the present hymn are employed further, in the case of peculiarly oppressive dreams, in a cumulative performance embracing the acts of Kaiu. 46, 9. 10, as well as those of 46, 11. 12. The latter are undertaken in connection with AV. VII, ico and 101 : the dreamer turns over on his other side, and looks at real food if he has dreamt of eating food. Cf. also Ath. Pari.?. 8, 1 ; 33, 1.

The hymn has been translated by Ludwig, Der Rigveda, III, 498 ; Florenz, Bezzenberger's Beitrage, XII, 306.

Stanza 1.

Varimani is a variable term, either a personification of the waters (cf. Tait. S. V, 5, 4, 1), or of the night (see the passages in the Pet. Lex. under visum. 1 b, column 724, bottom). Here the latter function is in evidence ; cf. Ait. Ar. Ill, 4, 18. Araru is a personification of hostility and demoniac force ; cf. Tait. Br. Ill, 2, 9, 4.

Stanza 3.

Cf. RV. VIII, 47, 17; AV. XIX, 57, 1. Saya/za, mechanically, ' as one removes claws and other parts that have been injured by disease, or as wicked men transmit their debts by tradition (inheritance)/ &c.

VI, 50. Commentary to page 142.

Ke^ava and Siya^a, in their introductions to the cere- monies prescribed in connection with this hymn at Kau^. 51, 17-22, mention a long line of pestiferous insects, but the rare and unknown words in the hymn are not elucidated.

486 HYMNS OF THE ATHARVA-VEDA.

VI, 50. Commentary to page 142.

Ke^ava and Siya^a, in their introductions to the cere- monies prescribed in connection with this hymn at Kau^. 51, 17-22, mention a long line of pestiferous insects, but the rare and unknown words in the hymn are not elucidated.

486 HYMNS OF THE ATHARVA-VEDA.

The performances are as follows: 17. * While the hymn is being recited, the performer walks about the grain-field, hacking a piece of lead with an iron instrument1. 18. He scatters stones upon the field. 19. He ties a hair through the mouth of a tarda (insect) and buries him head down- ward into the middle of the field. 20. He performs the act which is to be done while walking 2. 21. He offers a bali- ofifering to Asa. (" region "), to A^apati (" lord of the regions "), to the two A-rvins, and to Kshetrapati (" lord of the field "). 22. On the day when he performs the ceremonies for these (divinities?) he shall remain silent up to the time of sunset/ The hymn is catalogued also in the first abhayaga/za (cf. st. 1) of the Ga/zamala, Ath. Pam. 32, 12 (cf. Ka,us. 16, 8, note). It has been rendered by Ludwig, Der Rigveda, III, 499 fif. ; Florenz, Bezzenberger's Beitrage, XII, 312 ff. The Anukrama^t, a\?vinam abhayakama^.

Stanza 1.

The renderings of tardam and samankam are conjectured etymologically. For the latter, see the note on I, 1 2, 2 c.

Stanza 2.

The name lipakvasa is not even etymologically sugges- tive. S&ya/za reads apakvasaA (a-pakvas),, glossing, adag- dha^ santa^.

1 For Kamika's ayasa sisa#z karshan Saya^a reads aya^sisazrc gharshan, paraphrasing it by lohamaya#z sisaw gharshan. Possibly sisam is to be changed to sitam : the performance would then con- sist in ploughing a furrow with an iron (plough) about the field. Cf. Kau.s\ 50, 17.

2 Cf. Kaur. 51, 2 (in the introduction to IV, 3) : 'While walk- ing he offers thrice to the Awins (so Sayawa ; cf. st. 1 of our hymn) milk of a cow with a calf of the same colour as herself.' Saya/za reads for ^are, the word which we have rendered ' while walking/ £arau. By transcribing k&ve in Devanagari, and adding a vertical line after the r, the partial ambiguity will appear. Saya/za's statement is, ^arurn a^vibhya^^uhuyat. We are not convinced. Why should the MSS. of the Kau^ika write the diphthong au in this fashion in this instance, and never elsewhere ?

VI, 5^. COMMENTARY. 487

Stanza 3.

The two compounds with pati are ambiguous. The final long a of the stems preceding may be due to Vedic (metrical) lengthening : in that case, ' lord of the tarda,' &c, is the proper rendering. So Saya^a. For vyadhvara^ Shankar Pandit's edition, with most MSS. and Saya^/a, read vyad- vara/z ; cf. our notes on II, 31, 4 c ; III, 28, 2.

VI, 56. Commentary to page 151.

So Saya^a. For vyadhvara^ Shankar Pandit's edition, with most MSS. and Saya^/a, read vyad- vara/z ; cf. our notes on II, 31, 4 c ; III, 28, 2.

VI, 56. Commentary to page 151.

The terms of the hymn indicate a charm against serpents, of the general sort1, but Kau^. 50, 17-22 gives it a prag- matic turn ; the practice is designed to keep serpents away from the premises: 17. 'While reciting this hymn along with sundry other mantras, lines are scratched around the bed, the house, and the grain-field. 1 8. Grass that has been anointed with the dregs of ghee is fastened upon the door through a yoke-hole 2. 19. Dung from the entrails (of a cow) is crumbled (at the door). 20. It is dug into (the ground). 21. And laid on (the fire). 22. (The same performances as with the dung are undertaken with) the blossoms of the apamarga-plant (achyranthes aspera; cf. the introduction to IV, 17), the hoofs(!) of the kudriy£i-tree 3, the roots of them being turned away 4 (from the ground, fire, &c.) V

The hymn is also rubricated (with others) at Kaiu\ 139, 8, in the course of practices preparatory to the study of

1 Cf. Ke^ava, sarpadisvastyayanam.

2 Cf. AV. XIV, i, 40; Kaur. 76, 12, and Indische Studien, V,

i99> 387-

3 Very doubtful: the word is kudri/fctaaphan. Kei'ava, guduki- padan, 'the feet of the gud&ki (cocculus cordifolius'). Saya^a simply, gudukim.

4 The text, para^inamulan. Neither Kcrava, nor Saya^a com- ments upon the word.

5 The aim of these performances is clear : the serpents are to be excluded by magic lines, and purifying substances and plants.

488 HYMNS OF THE ATHARVA-VEDA.

the Vedas. Cf. also Vait Su. 29, 10; Ath. Parly. 19, 5. It has been translated by Ludwig, Der Rigveda, III, 50a ; Grill2, pp. 5, 162 ff.

Stanza 1.

The second hemistich recurs at X, 4, 8 (cf. also IV, 3, 7) without the formula namo deva^an^bhya^. This may therefore have been borrowed from the end of st. 2. The divine folks are the serpents themselves, cf. XI, 9, 2. 5. 26 ; io, 5, and the sarpadeva^ana^, Va£\ S. XXX. 8. See also Sat. Br. VII, 4, 1, 28.

Stanza 2.

For different designations of serpents, see Zimmer, Altin- disches Leben, pp. 94 ff. For asita (Saya/za, krzsh;zavar;za) and tira.sv£irag"i (Saya/za, tiryag avasthital . . . valayo yasya), see III, 37, 12 ; VII, 56, 1 ; X, 4, 5 ff. ; XII, 3, 55 ff, and the note to the last-mentioned passage. See also the note on V, 13, 5, and TS. V, 5, io, 1. 2. The Hindu commen- tators explain sva^a als ' self-born/ Saya/za, svayam eva ^■ayate kara/zantaranairapekshye/za utpadyate ; cf. the gloss, Tait. S. V, 5, 14, 1. The Pet. Lex., 'vivipara,' or ' the em- bracer.' Weber at Tait. S., 1. c, also derives it from sva^*, ' enfold/

Stanza 3.

Cf. A. Kuhn, Zeitschrift fiir vergleichende Sprachfor- schung, XIII, 60.

the gloss, Tait. S. V, 5, 14, 1. The Pet. Lex., 'vivipara,' or ' the em- bracer.' Weber at Tait. S., 1. c, also derives it from sva^*, ' enfold/

Stanza 3.

Cf. A. Kuhn, Zeitschrift fiir vergleichende Sprachfor- schung, XIII, 60.

The third Pada may refer, to the forked tongue of the serpent (Saya/za, sarpasya hi dve ^ihve). But perhaps, more likely, it is a strong way of saying, ' I shut up thy tongue/ continuing under the impetus of the first hemistich. Cf. Pada d.

VI, 57. Commentary to page 19.

The practices of the Kaimka, 31, 11-15, contribute not a little towards the elucidation of this medicinal charm. In the hymn the disease is merely designated as the arrow of Rudra, but in the Sutra it is called akshata ; the remedy is akshatavra/zabhaisha^yam (Kcrava), and Saya/za explains

VI, 57- COMMENTARY. 489

it as a ' wound without opening ' (mukharahitavra/za l) ; cf. also D&rila at Kaur. 32, 11. 13. In Contributions, Second Series, Amer. Journ. Phil. XI, 321 ff., we have shown that the disease in question is a tumour or a boil, and in Contributions, Fourth Series, ib. XII, 425 ff., we have assumed on the basis of the ritual that the remedy designated in the hymn (st. 2) as ^alasha, the particular remedy of Rudra, is identical with mutra, ' urine/ of the Sutra 2. The practice consists in moistening the tumour with the foam of (cow's) urine, throwing the urine itself upon it; next, washing it off, then, smearing it with scour- ings from the teeth, and with the pollen from bunches of grass. The disease is probably much the same as the ga^am&la, ' scrofula ; ' cf. AV. VI, 83 ; VII, 74 ; VII, 76, 4, and the introductions to these hymns.

The third stanza is rubricated in the list of purificatory mantras, Kauj. 9, 2 (cf. the brihakkMntlgana. of the Ga/zamala, Ath. Pam. 32, 26), and in a similar list, Kaus.

41, 14.

Stanza 1.

e, d. The arrow here described is Rudra's arrow that in- flicts disease. Fittingly, Rudra's own remedy the ^alasha is employed as a cure. The very rare word ^alashabhe- sha^a occurs also in the Nilarudra-Upanishad 3, esha ety aviraha rudro ^-alashabhesha^-a^ (see Jacob's Concordance).

Stanza 2.

For ^alasha Saya^a reads four times ^alasha ; cf. our discussion of the forms of the wrord in Contributions, Fourth Series, 1. c, 425.

Stanza 3. c, d. Cf. RV. VIII, 20, 26 ; X, 59, 8-10. The last Pada

1 Ke^ava, yasya ga«^/adush/asya rudhira/ft na vahati.

2 Professor Windisch, in a review of the above-mentioned essay (Literarisches Centralblatt, 1892, No. 51, col. 1836), refers to a treatise of E. Wilhelm, ' On the use of beefs urine ' (Bombay, 1889). This is not at hand, but see Wise, Hindu System of Medicine, p. 117.

490 HYMNS OF THE ATHARVA-VEDA.

is formulaic ; see AV. XVIII, 5, 23, and note the variant, RV. X, 59, 8-10.

VI, 59. Commentary to page 144.

Wilhelm, ' On the use of beefs urine ' (Bombay, 1889). This is not at hand, but see Wise, Hindu System of Medicine, p. 117.

490 HYMNS OF THE ATHARVA-VEDA.

is formulaic ; see AV. XVIII, 5, 23, and note the variant, RV. X, 59, 8-10.

VI, 59. Commentary to page 144.

This hymn, obviously a cattle-charm, is employed, along with a great variety of other mantras, rather indifferently, at Kau^. 50, 13. The practice is that of a merchant who starts out upon his business: in Kaor. 50, 13 he offers1 a variety of substances with the list of hymns in question. Cf. the introductions to III, 15 ; VI, 128, and XI, 2. It is rubricated further in the list of purificatory mantras, Kau.r. 9, 2 (cf. the brzhakk/i&ntlgana, of the Gazzamala, Ath. Pan>. 32, 26), and in a similar list, Kaus. 41, 14 ; it has been ren- dered by Grill 2, pp. 6$, 163. For the character of the plant arundhat?, see the introduction to IV, 12,

Stanza 1.

Saya^a defines arundhatl as sahadevi, a common name for plants, but the interpretation is not to be trusted because he reads sahadevi for saha devir in st. 2 b. Cf. the introduction to IV, 12. In P&da c, Grill emends vayase unnecessarily to avayase, ' was nicht erstarkt ist/ Saya/za, quite correctly, ' at the age beyond five years when weaned from the mother.' Cf. the quotations in the Pet. Lex. under 3. vayas 2) ; the passage, ekahayanaprabhrzty a- pa^ahayanebhyo vaya/^si, quoted from Apastamba at Tait. Br. Ill, 12, 5, 9, is referred to by Saya^a also.

Stanza 2.

b. For saha devir we read saha devafr ; cf. the reading kala^ir for kala^air in the note on III, 12, 7, and, more generally, the note on XII, 3, 32 c. Grill, similarly, the

1 The word upadadhita there and elsewhere is a technical term, 1 lay upon/ Ke^ava, at the end of Kau^. 6 (see p. 309, middle, of the edition), defines it as the act of offering one of thirteen offerings (haviwshi), very varied in character ; cf. the word upadhana in the Paribhasha-sutra 8, 17.

VI, 6o. COMMENTARY. 49 1

compound sahadevi (cf. XII, 4, 23) ; Saya^a, sahadevyakhya arundhati abhilashitaphalasya avarayitrt oshadhi^ (avara- yitri= arundhati).

Stanza 3.

b. ^Ivala as epithet of arundhati' occurs also, VIII, 7, 6. See the note there, and at XIX, 39, 3.

VI, 60. Commentary to page 95.

The prescription for the use of this hymn at Kaus. 34, 22-24 is to pour an oblation (of ghee) for Aryaman (in the morning) before the crows risevand to place bali-offerings within the corners of the house. (The wooer is, then, sure to come) from the direction from which (the crows) come flying. The charm is, therefore, an oracle (pativedanam 2) ; it is not employed in the marriage-ritual, Kam\ 75, where the actual arrival of the bridegroom is described, unless, indeed, it is implied in the word pativedanam (75, 6). But the Paddhatis refer to Kaus. 34, 13, a rite performed in con- nection with AV. II, 363 rather than to our performance.

But the Paddhatis refer to Kaus. 34, 13, a rite performed in con- nection with AV. II, 363 rather than to our performance.

The hymn fyas been translated by Weber, Indische Stu- dies V, 236 ff. ; Grill2, pp. 56, 164; Zimmer, Altindisches Leben, p. 306.

Stanza 1.

a, b. Aryaman is the typical wooer or bridegroom ; cf. AV. XIV, 1, 34 ( = RV. X, 85 33). 39 ; a, 5 (=RV. X, 40, 12). Weber and Grill join purastad to vishitastupa^, ' with crest loosened in front ;' Saya^a, cfrom the east.' We are having in mind a bridal procession consisting of many wooers (cf. AV. XI, 8, i. 2, and Kaar. 75, 13). See also Indische Studien, V, 380, bottom.

Stanza 2.

d. The plural anya^ and the singular a*yati do not agree. Weber would read ayantu or ayanti ; Grill, anya.

1 Cf. Kau^. 34, 12 ; 75, 6.

492 HYMNS OF THE ATHARVA-VEDA.

The latter change results in the best metre. Saya^a, coolly, ayati prapnuvanti.

VI, 64. Commentary to page 136.

This hymn is rubricated in the ga^a, or series, entitled sa^manasyani in Kaar. 12, 5, and the practices are the same as those employed in connection with III, 30, above. The entire hymn is repeated with many variants in RV. X, 191, 2-4, in Maitr. S. II, 2, 6, and in Tait. Br. II, 4, 4, 4 ff. It has been translated by Ludwig, Der Rigveda, III, 372 ; Grill2, pp. 31, j 64; cf. also Zimmer, p. 175, and the well- known translations of RV. X, 191.

Stanza 1.

a. The RV. and Tait. Br. read, s&nt gakk/iadhvani sim vadadhvam ; the Maitr. S., saw ga^Madhvaw saw ^ani- dhvam.

d. Cf. Yank. Br. II, 2, 4; Asv. Sv. II, 11, 10.

Stanza 2.

Of the four texts, cited above, no one has precisely the same readings, though the sense is essentially the same in all. For the samanaw havL#, cf. the introduction to VI, 39, and the foot-note on VI, 39, 1.

Stanza 3.

d. All the texts read yatha vak siisaha *sati ; the Pada- pa/^as of the RV. and AV. resolve siisaha asati. This leaves upon our hands a compound adverb siisaha, which I have translated ' perfectly in common.' Ludwig resolves susaha asati, translating ' that you may have easy victory.' It is possible, too, to ignore the Padakara, and read sii saha asati, and translate again as we have done. I had thought also of emending yatha vasu saha*sati, 'that you may have possessions in common/ and found later that the Padapa//za of the Maitr. S. had something similar in mind, reading, vasu saha asati. Cf. also the simple saha*sati at AV. VII, 36.

VI, 7°. COMMENTARY. 493

VI, 70. Commentary to page 144.

Darila, Kerava, and Saya/za explicitly define the per- formance in connection with this hymn at Kaur. 41, 18-20 as designed to effect harmony between cow and calf. Saya/za, govatsayor anyonyavirodha^antirupe sa^manasya- karma/zi. Kaiuika himself designates the rite as vananam ; cf. the note on the word apavata in the introduction to VI, 44 (p. 482, note).

41, 18-20 as designed to effect harmony between cow and calf. Saya/za, govatsayor anyonyavirodha^antirupe sa^manasya- karma/zi. Kaiuika himself designates the rite as vananam ; cf. the note on the word apavata in the introduction to VI, 44 (p. 482, note).

The practice consists in washing the calf, sprinkling it with the cow's urine, leading it thrice around (the cow), and tying it (near her), while the hymn is being recited. It is then recited once more over the head and ears of the calf. The symbolic force of these acts is apparent. The hymn has been translated by Grill 2, pp. 65, 165. The Anukrama/zi, aghnyam.

Stanza 1.

a, b. Saya^a, ' as meat is liked by the eater, as brandy is most welcome, and as dice are most welcome at the gaming-place.' Grill connects ma/7zsam and sura rather too closely, ' as sura goes with meat.' But cf. RV. VII, 86, 6 ; AV. XIV, 1, 35. 36 ; XV, 9, 1. 2, where sura and gambling are associated. All three, being forbidden fruit, inspire strong attachment in their devotees. Cf. the practices in the introduction to III, 30 (Kau.s*. 12, 6-9),

Stanza 3.

The interrelation of the parts of the wheel are not clear : pradhi and upadhi may be respectively the outer felloe (Saya/za, ratha^akrasya nemi^), and a second circular part closely joined to the felloe (Saya/za, nemisa^baddha^ ara//am sa?/zbandhako valaya/z). They may be, respectively the tire (ordinarily pavi), and the felloe ; or, the felloe, and some inner connective circle next to the felloe. We have, how- ever, followed the Pet. Lex. and Zimmer, Altindisches Leben, p. 248, in regarding upadhi as the spokes, taken collectively. Saya/za takes nabhyam in this latter sense,

494 HYMNS OF THE ATHARVA-VEDA.

nabhyam nabhaye hita//z ratha£akramadhyaphalaka;/z pra- dhav adhi nemide^e sa^badhnati.

VI, 71. Commentary to page 196.

An expiatory prayer (pr^ya^ittam) to obviate any im- propriety, such as greed and worldliness, on the part of the Brahman who receives gifts, or the absence of sacredness in the gift itself. At Kau^. 45, 17 it is recited along with other mantras upon the receipt of the dakshma ; at Kaur. 57, 29-30 the begging Brahman disciple offers, while re- citing the hymn, the fruits of his mendicancy: the firewood which he has begged is put on the fire in the evening and in the morning, while reciting this hymn. At Vait. Su. 4, 16 the Brahman consumes with it his share of the rice-cakes at the new-moon and full-moon sacrifices.

The hymn has been translated by Ludwig, Der Rigveda, III, 433; Grill2, pp. 66, 165. The Anukrama/zi, brahma "gneyam.

Stanza 3.

This seems to be spoken by a non-Brahmanical sacrificer (ya^amana), to make sure that the fruits of his sacrifice shall not fail him. For the second hemistich the Da^a Karma;zi (paddhati) at Kauj. 57, 29 substitutes the second hemistich of VI, 53, 2.

VI, 73. Commentary to page 135.

Stanza 3.

This seems to be spoken by a non-Brahmanical sacrificer (ya^amana), to make sure that the fruits of his sacrifice shall not fail him. For the second hemistich the Da^a Karma;zi (paddhati) at Kauj. 57, 29 substitutes the second hemistich of VI, 53, 2.

VI, 73. Commentary to page 135.

This is one of the sa^manasyani (sc. suktani), * charms designed to produce harmony,5 treated* at Kaus. 12, 5 ff. See the introduction to III, 30 for the practices connected with these hymns. The charm seems to be undertaken by the patriarchal head of a community; cf. Sat. Br. IV, 1, 5, 3ff. The hymn is rubricated also among the vastosh- pattyani (sc. suktani), ' hymns to Vastoshpati ' (cf. st. 3, note), at Kaui-. 8, 23, and note ; the third stanza in the course of ceremonies connected with the building of a house, Kaui*.

VI, 75- COMMENTARY. 495

23, 6. Cf. also the pushrik& mantra^, in the note on Kau.r.

I9> 1.

Stanza 2.

c. The MSS. are divided between \&m Mrivayami, tan Mri-, and tan sri- (Padapa/^a, tan sri-). The vulgate has taim Mrt-, emended in the Index Verborum to tarn sri-. Shankar Pandit adopts S^ya^a's rather vapid sivayami (tam vividham akuti^ balam ka. . . . parasparasa^baddhara karomi).

Stanza 3.

Both Pushan, the guardian of the distant ways, and Vastoshpati, the genius of home, are invited to co-operate with the person desiring adherents, in order to put a stop to dissension -and disintegration.

VI, 74. Commentary to page 135.

This is one of the sa//zmanasyani (sc. suktani), ' charms designed to produce harmony/ treated at Kau^. 13, 5. See the introduction to III, 30 for the practices connected with these hymns.

Stanza 2.

d. The word jrantam seems suspicious. Possibly bantam is intended ' with the peace of Bhaga.' The root jam is used with words for * strife,' vigraha, Kathasaritsagara 56, 96 ; vaira, Mahabh. XIV, 2509.

Stanza 3.

Cf. Tait. S. II, 1, 11, 3, with the variant rudra^ for ugra^ (Saya^a = rudrd^). Sclya/za explains tri/zaman as the threefold fire of the earth, lightning, and sun, or, as the threefold fire of the sacrifice (^arhapatya, &c). Cf. the gloss at Tait. S., 1. c.

VI, 75. Commentary to page 93.

This hymn is an abhi/£arika-hymn, and is, accordingly, rubricated twice in the sixth adhyaya of the Kaasika, which is devoted to hostile (witchcraft) practices. The

496 HYMNS OF THE ATHARVA-VEDA.

Cf. the gloss at Tait. S., 1. c.

VI, 75. Commentary to page 93.

This hymn is an abhi/£arika-hymn, and is, accordingly, rubricated twice in the sixth adhyaya of the Kaasika, which is devoted to hostile (witchcraft) practices. The

496 HYMNS OF THE ATHARVA-VEDA.

so-called sawsthitahoma/£, * final oblations/ in the case of auspicious (janta) performances, are undertaken while VII, 97 is being recited. Thus according to Kaur. 6, 3 (cf. also 3, 19, note). But in the case of abhi^arika-practices, accord- ing to the Paribhasha-sutra 47, 10, a sinister turn is given to the sarasthitahoma^ by reciting the present hymn with them 1. The more special practice attached to this hymn is at Kaus. 48, 29-31. The sacrificial straw is spread with the thumb. Reed-grass (or an arrow, ^ara?) is thrown upon it from baskets made of kadvindu 2. By means of a leaf of the red a^vattha an oblation3 (of ihgWa-oil ; 47, 3), dashed with poison, is offered. There is no special rapport between the hymn and the ceremony.

Previous translations by Ludwig, Der Rigveda, III, 373 ; Grill 2, pp. 22, 165 ff. The Anukrama/zi, mantroktade- vatyam aindram sapatnakshayakama^. The entire hymn recurs with variants, and markedly different arrangement of the Padas, at Apast. Sr. Ill, 14, 2 ; cf. also Tait. S. V, 1, 10, 3ff.

VI, 77. Commentary to page 106.

This charm is obviously a patchwork of mantras of various original values. The first hemistich of stanza 1 is identical with VI, 44, 1 a, b. The second hemistich of st. 3 is also formulaic (cf. V&g. S. XII, 8), and fits poorly into the present conception of the hymn. The second stanza (= RV. X, 19, 5) is clearly derived from a charm calculated to bring stray cattle home. As the hymn stands it would answer this purpose quite well, but the Kaujika, 36, 5-9, as explained by the commentaries, treats it as a charm for capturing a runaway woman, or holding in check a woman

1 The oblations in the latter case, implicitly, are not of ghee, but of ingk/a-oil ; cf. 47, 3.

2 Cf. 47, 1 ; Tait. S. II, 1, 5. 7. Our rendering of the air. Aey. kadvindukoshMai/£ is conjectural.

3 This is the nairbadhyazra havis (st. 1). For these especially pointed havis, see the note on VI, 39, 1.

VI, 77- COMMENTARY. 497

disposed to run away 1. The proceedings consist in fasten- ing a band down the cross-beam of the house and then fastening it to the middle post2. Then the foot of the (woman's) bed is fastened to an utpala-plant (nymphaea) 3. Further it is fastened to an Skrishta. 4. Finally sesame is offered by means of a coal-rake (akarsha : cf. Darila). The two words kkrishta. and akarsha both contain the root karsh with a, * drag back ; ' cf. akr/sh/imantra, ' charm for drawing a person to one's self/ Hitopade^a, book I, sloka. 90. There can be no doubt as to the meaning of the performances : they are intended to hold fast, or to compel the return of a person that has gone off.

akr/sh/imantra, ' charm for drawing a person to one's self/ Hitopade^a, book I, sloka. 90. There can be no doubt as to the meaning of the performances : they are intended to hold fast, or to compel the return of a person that has gone off.

The hymn has been translated by Ludwig, Der Rigveda, III, 468, under the heading a^va^ (' horses').

Stanza 1.

For the use of the aorists in this and the following stanza, cf. Delbruck, Syntaktische Forschungen, II, 87. To our feeling presents would be preferable to the aorists, and we might perhaps have better so rendered. In Pada d Saya^a supplies iva (luptopamam) with a^van, and striyam with atish/Zzipam, in slavish adherence to the Sutra. See the introduction.

Stanza 3.

Padas b, c are formulaic : cf. V&g. S. XII, 8.

3 Sayawa, palayana^ilaya^ striya nirodhanakarma^i. The posi- tion of the charm in the second part of the fourth adhyaya of the Sutra, among the strikarma/zi (Kau^. 32, 28-36, end), shows that Kaujika himself regards it as a practice concerning women.

2 The symbolism is obvious. For the parts of the house, cf. Ill, 12, 6. and the introduction to III, 12. See also Zimmer, Altin- disches Leben, p. 153.

8 This is very doubtful. The word utpale here, as at Kaiu. 35, 26 (see the introduction to III, 25), is very problematic. Sayawa has upale, ' to a stone/ Apparently a specious, easier reading.

4 Whatever that may "be. Darila, alsrzsh/a^ mat/rke*ti prasi- ddhabhidhanas tasmin jayanapadaw badhnati. See Pet. Lex. under matrz'ka.

[42] K k

498 HYMNS OF THE ATHARVA-VEDA.

VI, 78. Commentary to page 96.

In the light of the words bhut&ia (st. 1 a), and rash/re^a (st. % b) it would seem as though this blessing related to the marriage of a royal personage (kshatriya). The central idea of this charm is the bhuta^ havis, 'oblation that produces power;' cf. especially IV, 8, i, and the ya.ro havis, ' oblation that yields glory/ VI, 39. The latter forms also part of the practices of a king (see the introduction to VI, 38). But there is nothing in the treatment of the hymn, Kaui*. 78, 10. 14-16, to show that it refers to a royal couple, though that is not conclusive as regards its original intent. The practices consist in pouring the dregs of ghee upon the heads of the couple, after they have come home (a kind of consecration, abhisheka) ; in causing them to eat together of fluid food (rasa ; cf. st. 1 d) and porridge ; and, finally, in offering as much barley mixed with ghee as can be held in the two hands placed side by side.

The hymn has been translated by Weber, Indische Studien, V, 238 ; Ludwig, Der Rigveda, III, 371 ff. ; Grill 2, pp. 57, 166. The Anukramam to the first two stanzas, Mndramasyau (cf. & pyayatam, st. 1 ; abhi vardhatam, st. 2) . . . ^ayabhivrz'ddhyai ^andramasam astaud raylm ka. dampatyor aprarthayat ; to the third stanza, tvash/ri.

Stanza 1.

; Grill 2, pp. 57, 166. The Anukramam to the first two stanzas, Mndramasyau (cf. & pyayatam, st. 1 ; abhi vardhatam, st. 2) . . . ^ayabhivrz'ddhyai ^andramasam astaud raylm ka. dampatyor aprarthayat ; to the third stanza, tvash/ri.

Stanza 1.

a, b. For bhutena the Paippalada reads bhutasya ; Grill suggests bhutyena. But the use of the noun in apposition, rather than the attributive adjective, seems to be idiomatic in connection with these pregnantly employed havis : see ya.ro havis, VI, 39, 1 (cf. the note there), and abhivarta;^ havfs, RV. X, 174, 1. Weber regards Agni as the subject of a pyayatam ; Saya/za, the bridegroom. The latter is correct, but it would seem as though the passage alluded to the moon (cf. the Anukramam), the typical bridegroom ; cf. RV. X, 85, 6 ff. = AV. XIV, i, 6 ff

d. The Paippalada has sa rasenabhi vardhatam. The rendering of the P&da is not at all certain ; the word rasena

VI, 79- COMMENTARY. 499

(and payasa in st. 2) surely alludes to sexual sap (cf. RV. I, 105, 2): some such sense as 'he causes the wife to increase with his semen ' is to be expected. But vardhatam is not causative, and we have given a purely philological rendering. Cf. also RV. X, 174, 1 d ; AV. 1, 29, 1 d. Weber, ' das (weib) mog' umwachsen er mit kraft ; ' Ludwig, ' die soil er mit dem besten gedeihen machen (vardhatam) ; ' Grill, ' fur's weib . . . nehm er an zeugungskraften zu.'

VI, 79. Commentary to page 141.

The performance which accompanies this charm at Kau5\ 21,7 consists in placing a stone upon a grain-bag (cf. st. 2 b)5 sprinkling it, laying upon it a handful of grain with each of the three stanzas, and letting (another person also) lay on (three hands full). The hymn is also rubricated at Vait. Su. 31,4; Gop. Br. II, 4, 9, where nabhasaspati is explained as vayu, ' wind/ and deva sa^sphana as aditya, c sun.' The Atharva^iya-paddhati (Kaor. 19, 1, note) counts the hymn among the pushrika mantra^, ' hymns that produce pros- perity.' The hymn recurs with notable variants at Tait. S. Ill, 3, 8, 2-3 ; cf. also III, 3, 8, 6.

Stanza 1.

c. The Padapa//£a does not analyse asamatim, either here or at RV. X, 60, 2. 51. The Pet. Lex. renders it by * incomparable/ Bohtlingk, in the smaller lexicon, emends it to asamarti, ' exemption from injury ; ' cf. asamartyai in the passage cited above from the Tait. S. We with Saya/za, matir manam pari££/zedas tena saha vartata iti samati/^, tadvaiparityam asamati^.

Stanza 3.

c. The Pada is formulaic : Tait. Br. Ill, 7, 5, 7, tasyas te bhakshiva/za>£ sy&ma ; Maitr. S. I, 4, 3 ; 5, 3. 10 ; Apast.

1 The later tradition regards asamati as a proper name ; cf. Saya/za on RV., and Weber, Ind. Stud. X, 33.

K k 2

500 HYMNS OF THE ATH ARVA-VEDA .

5r. IV, 13, 7, tasyas (tasya) bhaktivano bhuyasma ; cf. Whitney, Sanskrit Grammar2, §4630!.

VI, 80. Commentary to page 13.

10 ; Apast.

1 The later tradition regards asamati as a proper name ; cf. Saya/za on RV., and Weber, Ind. Stud. X, 33.

K k 2

500 HYMNS OF THE ATH ARVA-VEDA .

5r. IV, 13, 7, tasyas (tasya) bhaktivano bhuyasma ; cf. Whitney, Sanskrit Grammar2, §4630!.

VI, 80. Commentary to page 13.

The subject matter of this hymn is identical with a Brahma/za legend, told at Maitr. S. I, 6, 9 ; Ka//£. S. VIII, t ; Tait. Br. I, 1, 2,4-6 (cf. also Sat Br. II, i, 2, 13-16). The substance of the story is that certain demons (asura) called kalaka%"a piled up a fire-altar in order to ascend by it to heaven. Indra joined them, adding a brick of his own. When they had climbed to heaven, Indra pulled out his brick and they tumbled down. They became spiders, all but two who flew up and became the two heavenly dogs. In our essay, 'The two dogs of Yama in a new role,' printed in the third series of Contributions, Journ. Amer. Or. Soc. XV, 163 ff.1, it has been shown that the two heavenly dogs, otherwise the two dogs of Yama, are the sun and the moon. The mythic character of the kalaka^*a is altogether uncertain. We have surmised (1. c, p. 169) that they are either the galaxy, or the stars in general, conceived as spiders. Possibly some especial group of stars, three in number (cf. st. 2 of our hymn), is intended.

All this is embalmed in the present hymn in a technical oblation (havis ; cf. the note on VI, 39, 1) which is designated ' the majesty of the heavenly dog/ i. e. presum- ably, ' the majesty of the sun.' This and an appeal to the three kalaka/^a are the central points of the hymn, and the ritual, in a fashion altogether obscure, manipulates the prayer as a cure for paralysis (pakshahatabhaisha^yam, Darila and Kei-ava) 2. But the sense of the Sutras, Kam\

1 Cf. also the note on IV, 20, 7 b.

2 Cf. Wise, Hindu System of Medicine, pp. 253, 256. Accord- ing to Saya/za, kakakapota^yenadipakshihatam, it would seem as though paralysis was supposed to be inflicted by strokes of the wings of crews, pigeons, eagles, and other birds (cf. also Ke^ava). Apparently purely symbolic : pakshin, ' winged, bird,' and paksha, ' side, half (hemiplegia).

VI, 8 1. COMMENTARY. 5OI

31, 18. 19 is also not at all clear. With the help of the commentators some such practice as the following seems to be restorable. The paralysed part of the body is rubbed with earth taken from the footprint of a dog, while keeping in quick motion. Then the part is fumigated by burning an insect (taken from a dog). The dog — the word occurs only in the commentaries, not in the Sutra itself — refers, of course, to the ' heavenly dog ' in the mantra ; the quick motion is opposed to the palsy of the patient ; the use of the insect seems to symbolise the fate of the kalaka;^a5 who in the legend become spiders. Cf. the article cited above, p. 166.

Cf. the article cited above, p. 166.

The third stanza is employed also in a nondescript fashion at Vait. Su. 23, 20 ; Ath. Pam. 39, 1 (tadagadividhi) and 42, 3 (snanavidhi). The hymn has been translated by Ludwig, Der Rigveda, III, tf^

Stanza 1.

The stanza cannot be addressed to anything else but the sun, judging from the identity of its first hemistich with RV. X, 136, 4 a, b, which clearly refers to the sun (cf. Con- tributions, 1. c, pp. 167-8, and Tait. S. IV, 6, 3, 4, uksha samudro, &c). Saya^a, along totally different lines : c The bird, crow, pigeon, &c, looking down upon all beings with a desire to injure, flies down upon the limbs of men. In order to remove its injury we honour thee, O Agni, with the oblation, that is the majesty of the heavenly dog.' Cf. the note on st. 3. Lud wig's rendering ignores te in Pada d, ' des himlischen hundes grosse der mochten wir dienen mit disem havis.'

Stanza 3.

Here even Saya^a feels compelled to recognise the presence of the sun, he agne . . . dyuloke tava adityatmana// sahasthanam.

VI, 81. Commentary to page 96.

The practice connected with this hymn at Kauj". 35, 1 1 is restricted to the tying on of the (bracelet) mentioned in the

502 HYMNS OF THE ATHARVA-VEDA.

mantra. No ceremony of this sort is found in the Gnhya- sutras (cf. Paraskara, I, 13), and the word parihasta seems to occur here alone (cf. pariha/aka in the Pet. Lex.). The hymn has been rendered by Ludwig, Der Rigveda, III, 477 ; Weber, Indische Studien, V, 239. Cf. also Bergaigne et Henry, Manuel Wdique, p. 153.

Stanza 2.

The second hemistich is exceedingly obscure : maryade seems to be the vocative of maryada, and our rendering is a pis-aller. The idea of ' limit ' may refer to the confine- ment within the womb ; cf. Sdya^a in the foot-note. The Pet. Lex., simply, c designation of an amulet/ If it could be construed as a locative singular masculine1 (maryade for maryade; cf. V, 1, 8) it might be translated 'within proper limits of time ; ' cf. sha/zmasamaryadaya, ' within- six months/ Brzhat-sa//zhita 4, 24. The sense would then be that the child shall be born within ten months ; see Par. Grzh. I, 16, 1 ; vSlnkh. Grih. I, 19, 6 ; Hir. Grzh. I, 25, 1 ;

II, 2, 5. Again, agame is not at all clear ; it may possibly refer to the circular shape of the bracelet, c that comes back upon itself.'

Stanza 3.

Aditi is the typical mother that desires a son ; cf. RV. X, 72, 8 ; AV. VIII, 9, 21 ; Maitr. S. II, 1, 12 ; Sat. Br.

III, 1, 3, 2. Nowhere else have we met with the statement that her desire was promoted by a bracelet furnished by Tvash/ar. The latter, however, fashions the embryo in the womb ; cf. Ludwig, 1. c, p. 334.

VI, 82. Commentary to page 95.

In the Kauiika the hymn is employed in a twofold man- ner. At 59, 11 a person who desires a wife sacrifices and

The latter, however, fashions the embryo in the womb ; cf. Ludwig, 1. c, p. 334.

VI, 82. Commentary to page 95.

In the Kauiika the hymn is employed in a twofold man- ner. At 59, 11 a person who desires a wife sacrifices and

1 Cf. Saya/za, maryade marya^ mara^adharmano manushya/z tair adiyamane svotpattyarthaw svikriyamawe sthane garbhajaye he ^aye tvazrc putram a dhehi, i. e. ' O woman, place a son into thy womb, the place appropriated by men for reproducing themselves !'

VT, 83. COMMENTARY. 503

prays with it to Indra. At 78, 10 the hymn is recited with sundry other mantras (cf. VI, 78) while dregs of ghee are being poured upon the heads of the bridal couple, after they have come home. The hymn has been translated by Weber, Indische Studien, V, 239 ff. ; Ludwig, Der Rigveda,

III, 470; Grill2, pp. 57, 167. The Anukramam, aindram, composed by ^ayakamo bhaga/£.

Stanza 2.

The marriage of Surya, the daughter of Savitar, to Soma, the moon, is the typical heavenly marriage. The A^vins acted as wooers. Cf. RV. X, 85, 6 ff. = AV. XIV, 1, 7 ff. ; Ait. Br. IV, 7, 1. For a large number of correlated pas- sages, see Contributions, Third Series, Jo urn. Araer. Or. Soc. XV, 186. To these may be added Maitr. S. II, 2, 7 ;

IV, 2, 12 ; Ka//fc. S. XI, 3 (Indische Studien, III, 467) ; Tait. Br. II, 3, 10, 1 ff. Surya is probably identical with Ushas ; the A^vins are frequently conceived as her hus- bands, rather than wooers in behalf of Soma.

Stanza 3.

According to RV. VIII, 17, 10, Indra is conceived as having a long hook or rake with which he heaps together goods : here he is implored to furnish with its aid a wife (and, implicitly, property also). At II, 36, 6 he is addressed as ' lord of wealth/ The word ^a/^ipate is to be taken here in its secondary, legendary sense, not in its primary sense, 'lord of might;' cf. Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 548.

VI, 83. Commentary to page 17.

The two Petersburg Lexicons ; Adalbert Kuhn in Zeit- schrift fiir vergleichende Sprachforschung, XIII, 155 ; Lud- wig, Der Rigveda, III, 342, 500; Zimmer, Altindisches Leben, 54, 97 ; and Florenz, Bezzenberger's Beitrage, XII, 280 regarded the apa^it as a certain noxious insect. In Contributions, Second Series, Amer. Journ. Phil. XI,

504 HYMNS OF THE ATHARVA-VEDA.

320 ff., we assumed for it the meaning ' sore, pustule, boil,' or the like, and this is now fully borne out by Ke^ava and Saya^a who render the word by ga^amala, ' scrofula.' The apa^it is a scrofulous sore, from root ki and apa, ' pick off;' cf. Lat. scabies, scabere, Germ, die schabe, schaben, Engl. scab. The word is identical with apa£i in the medical 5astras. The hymn is rubricated along with the first part of VII, 76 at Kaui". 31, 16. 17 ; the practices prescribed are in part those undertaken in connection with VI, 25 (Kau^.

Lat. scabies, scabere, Germ, die schabe, schaben, Engl. scab. The word is identical with apa£i in the medical 5astras. The hymn is rubricated along with the first part of VII, 76 at Kaui". 31, 16. 17 ; the practices prescribed are in part those undertaken in connection with VI, 25 (Kau^.

30, 16), for which see above: the sores are smeared with a (pulverised) shell, and with the saliva of a dog, and sub- jected to the bites of leeches, gnats, &C.1 The practice is then continued : rock-salt is ground up, placed upon the sore, and spat upon. Cf. the strikingly similar perform- ances, reported by Wise, Hindu System of Medicine, p. 315, in connection with the cure of ' scrofulous swellings' (ga^amala, apa^i).

The second hemistich of st. 3 is accompanied by an independent practice at Kaui". 31, 20: it is identical with the one described in the introduction to VI, 57 for the cure of the akshata. And the fourth stanza, again, is prescribed against wounds (sores, arus) of unknown origin, at Kau^.

31, 21 : the wound is sprinkled with 'holy water' (.rantyu- daka), and, while the nature of the disease is revolved in the mind, with the dregs of ghee 2.

The hymn has been translated by Ludwig, Der Rigveda, III, 500.

1 Saya^a, rudhiramokshartham, ' to relieve the congestion by letting blood/

2 Kaimka seems to express this in the curiously condensed statement, manasa sa^patavata (cf. the stanza). Saya/za (after Ke^ava) a^-yaw hutva manasa sawkalpya vrarce sa/rcpatan anayet. Saya;za, by the way, connects st. 4 with the following hymn (VI, 84), which he supposes to be included in these perform- ances. But VI, 84 appears in a totally different function at Kaus. 52, 3, of which Saya/za makes no mention. Cf. also Vait. Su. 38, 1.

VI, 85. COMMENTARY. 505

Stanza 1.

The conception that a disease flies forth from the patient occurs also at RV. X, 97, 13, ' O yakshma, fly forth, fly with the blue jay, fly with the current of the wind.' See also AV. V, 30, 9 ; VI, 40, 3. The converse notion that sores fly on to the body occurs at AV. VII, 76, 4.

Stanza 3.

Saya/za, glauk var/za^anito (Shankar Pandit, vra/za-) har- shakshaya^ . . . galunta^ ga/^amalodbhavavikare^a tatra- tatra hastapadadisa^dhishu udbhutan gadun tasyati (!) upakshapayati*ti gadxxntak. Wise, 1. a, p. 311, has, ' Gilin. The swelling in this disease is like the swelling of a plum, not painful, but hard ; and is produced by diseased phlegm, and blood.5 Cf. gilayu, ' a hard boil in the throat/ Pet. Lex. The correspondence with either is uncertain.

Stanza 4.

The formula seems to correspond perfectly with its use in the practice (Kau^. 31, 21) above: whatever oblation suits thee, that do thou comfortably enjoy, while I am mentally making an offering with the auspicious svaha. The disease is uncertain, hence the exact character of the offering is left undefined.

VI, 85. Commentary to page 39.

31, 21) above: whatever oblation suits thee, that do thou comfortably enjoy, while I am mentally making an offering with the auspicious svaha. The disease is uncertain, hence the exact character of the offering is left undefined.

VI, 85. Commentary to page 39.

The vara/za-tree (crataeva roxburghii) is extolled very highly for its medicinal and magic qualities. See the longer hymn, X, 3, and cf. Zimmer, Altindisches Leben, p. 60 ff. Apparently the sole basis for this belief is the supposed derivation of the word from the root var, ' shut off;' cf. the similar puns upon a^vattha, khadira, ta^ad- bhanga, vadhaka at VIII, 8, 3; .yard (srin&ti), vibhTdaka (bhinatti) at Tait. S. II, 1, 5, 7, and many more. At Kauj. 26, 33. 37 the practice prescribed consists simply in tying on an amulet derived from the vara/za-tree. The hymn is also rubricated in the takmana^anaga/za of the Ga;zamala,

506 HYMNS OF THE ATHARVA-VEDA.

Ath. Pam. 32, 7 (Kaiii*. 26, 1, note). The first hemistich of st. 2 recurs in a different connection, Kaui*. 6, 17. In st. 3 b Saya^a reads vLsvadhayanU for vi^vadha yatik.

VI, 90. Commentary to page ii.

It is far from easy to determine the exact disease which this charm aims to mitigate. The text of the hymn sug- gests rheumatism, but this presupposes perhaps too acute a diagnosis. At any rate it is some kind of sharp internal pain, either rheumatism, neuralgia, or colic, and that is the view of the ritualist. The hymn is rubricated at Kauj. 31,7, as follows : ' While pronouncing VI, 90 a spear (-amulet) x is fastened upon him who suffers pain as if from a spear (or who has, as it were, a spear sticking in him)/ Kei'ava describes the symptoms as follows : atha udare va hrzdaye v&*nge va sarvange va jule utpanne. The disease sula, and he who suffers from it (sulin) are well known in the medical Sastras. Wise, Hindu System of Medicine, p. 341 ff., identifies it with colic (gastro-periodynia), and reports it as due to the deadly tmula or trident of Siva (Rudra). This seems to establish a fairly firm connection between the hymn (cf. st. 1) and the later medical tradi- tion. In the .Srauta-practices the hr/daya^ula, ' the spit upon which the heart of the sacrificial animal is roasted (Tait. S. VI, 4, 1, 4 ; Apast. Sr. VII, 8, 3 ; 23, 10 ; 37, 15 ; XI, 20, 15 ; Sat. Br. Ill, 8, 5, 8 ; VI, 2, 2, 38 ; IX, 5, 4,41 ; Katy. Sr. V, 11, 26 ; VI, 7, 14 ; 10, 1 ; Vait. Su. 10, 22 ; La/y. Sr. V, 4, 6), is always connected symbolically with pain (hrzdaya/^ .rug rikkdXi) : the connection between spear and pain is most natural.

The hymn has been translated by Grill2, pp. 14, 168. The Anukrama^i, raudram.

Stanza 2.

a. dhamanaya^, perhaps, more broadly 'interior canals, or vessels ;' see the notes on I, 17, 3, and VII, 35, 2.

1 Ke^ava, s&fom lohamam^ pashawo va.

VI, 92' COMMENTARY. 507

VI, 91. Commentary to page 40.

The hymn has been translated by Grill2, pp. 14, 168. The Anukrama^i, raudram.

Stanza 2.

a. dhamanaya^, perhaps, more broadly 'interior canals, or vessels ;' see the notes on I, 17, 3, and VII, 35, 2.

1 Ke^ava, s&fom lohamam^ pashawo va.

VI, 92' COMMENTARY. 507

VI, 91. Commentary to page 40.

The supposed etymology of yava, ' barley/ from root yu, ' ward off,' is a fruitful source for the application of barley in charms to cure disease and ward off demons. See the introduction to II, 7. The present hymn consists of three loosely connected stanzas (st. 2 = RV. X, 60, 11 ; st. 3 = 111, 7, 5 ; RV. X, 137, 6), in praise of the barley and the waters ; the liturgical texts and the collateral practices define it as a cure for all diseases (sarvabhaisha^yam). Kaujika's rite (28, 17-20) avails itself of these indications, to wit: 17. ' While reciting "V, 9 and VI, 91 four portions of the dregs of ghee are poured into a pail of water. 18. Two (portions) are poured upon the earth (cf. V, 9, 2. 6. 7). 19. These two are gathered up again (into the afore-mentioned pail of water) and (the patient) is washed off with (the resulting mixture). 20. (And putting dregs of ghee into a pail full of barley l) an amulet of barley 2 is fastened (to the patient) while pronouncing the second of the two hymns (VI, 91)/

The hymn is rubricated also in the takmana^anaga^a, Ath. Pan\y. 32, 7 (see Kaus. 26, i, note) ; the Anukrama/zi, yakshmana\ranadevatyam. It has been translated by Grill2, pp. 14, 168.

Stanza 1.

Cf. Zimmer, p. 237. vyaye (in relation to yava) hazily satisfies the inordinate craving of the Atharvanist for puns. One wonders why yavayami is not worked in instead (cf. the introduction to II, 7).

VI, 92. Commentary to page 145.

The materials from which this hymn is compounded are, apparently, not original with the Atharvanist. St. 3 occurs with variants at RV. X, 56, 2 ; sts. i, 2 in the writings of

1 sayave. Kcrava, yavasahite udapatre. The passage is not excerpted in our edition.

2 Cf. Kaur. 19, 27 in the introduction to VI, 142.

508 HYMNS OF THE ATHARVA-VEDA.

the White Ya^ur-veda: Vkg. S. IX, 8. 9, and the cor- responding passage of the Kd^va-^akha (each with inde- pendent readings) ; 6at. Br. V, 1, 4, 9. 10. The stanzas seem to belong in the first place to the va^apeya-ceremony ; see Weber, Uber den Va^apeya, Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften, 1892, p. 788 (28 of the reprint). At Kaui\ 41, 21-25 they are worked up in a ceremony which Darila designates as a^vasya vidhikarma, Ke^ava and Saya/za as a^va^anti \ The cere- mony consists in pouring dregs of ghee over the horse, after it has been bathed ; pouring more dregs of ghee upon (fragrant substances) that have been ground up, and been placed into a leaf; giving drink to the horse, washing it off, and scattering the ground substance upon it. Cf. also Vait. Su. 36, 18; Ath. Pam. 4, 1; 15. The hymn has been rendered by Ludwig, Der Rigveda, III, 459.

Cf. also Vait. Su. 36, 18; Ath. Pam. 4, 1; 15. The hymn has been rendered by Ludwig, Der Rigveda, III, 459.

Stanza 3.

The variants of this stanza here, as compared with RV. X, 56, 2, betray themselves readily as secondary inspirations to suit the practical application of the hymn as a charm.

VI, 94. Commentary to page 138.

The key-note of this charm is the word sa^-nam, ' to bend to one's will' The idea is a common one, having assumed a somewhat stereotyped and technical character in the works of the Ya^us and Brdhma^a literature ; see, e. g. Maitr. S. I, 4, 14; Tait. S. Ill, 4, 4, 1 ; VII, 5, 23, 1 ; Tait. Br. Ill, 8, 18, 5 ; Par. Grzh. I, 5, 9. In the Atharvan the hymn IV, 39 (cf. Kau.y. 5, 8 ; 68, 37 ; 72, 37) is the most elaborate production of this sort. In the Kau^ika (12, 5 ff.) the present hymn comes under the head of sa/^manasyani (sc. suktani), c charms designed to procure harmony ; ' for the practices associated with these hymns, see the introduc-

1 Ke^ava, ' horses are rendered by it consecrated, brilliant, safe from accidents, swift, healthy/

VI. 96. COMMENTARY. 509

tion to III, 30. The first two stanzas of this hymn recur at III, 8, 5. 6; the third is almost identical with V, 23, 1. Translated by Ludwig, Der Rigveda, III, 514.

Stanza 2,

b. ete in the vulgata is a misprint (not accounted for in the Index Verborum because of the statement on p. 3). Shankar Pandit with all MSS., eta (Padapa///a, a ita), as in III, 8, 6.

Stanza 3.

For the stem ota (PadapaV^a, a uta), cf. the note on V, 23, 1. Saya/za derives uta from the root va, to wit : ote abhimukhyena sa^tate parasparaz^ sa^baddhe va. But how about Sarasvati in Pada b ?

VI, 96. Commentary to page 44.

Darila at Kaor. 31, 22-25 prescribes this charm for one seized by evil (p&pagrzhita). Kejava for the same, or for a dropsical person. Saya^a for one attacked by the curse of a Brahma/za (brahma/zakroje ; cf. st. 2 a), or for a drop- sical person. The stanzas and padas, however, betray the most undefined character, being compiled from various spheres (cf. RV. X, 97, 15. 16. 18 ; Tait. S. IV, 2, 6, 4 ; Va^\ S. XII, 90. 92 ; cf. also AV. VIII, 7, 28 ; XI, 6, 7 ; RV. X, 164, 3 = AV. VI, 45, 3 = Tait. Br. Ill, 7, 12, 4; Baudh. Dharmai". II, 4, 7, 18) : the compilation is, in effect, a panacea. The practice of the Kaurika consists in fumi- gating the sufferer with (the soma-branch) mentioned in the mantra (st. 1), which is burned, together with other plants ; in giving him to drink a mixture of honey and uda^vit (water and curds), a mixture of milk and uda^vit, and, again, both these messes combined. The hymn is counted as one of the a^holingaga^a (cf. st. 1) in the Ga^amala, Ath. Paris*. 32, 32 (cf. Kaus. 32, 27, note) ; it has been translated by Ludwig, Der Rigveda, III, 506 ; Grill2, 38, 168. The Anukrama^t, vanaspatyam.

5IO HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

d. For devakilbishat, cf. the note on VIII, 7, 28.

1) in the Ga^amala, Ath. Paris*. 32, 32 (cf. Kaus. 32, 27, note) ; it has been translated by Ludwig, Der Rigveda, III, 506 ; Grill2, 38, 168. The Anukrama^t, vanaspatyam.

5IO HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

d. For devakilbishat, cf. the note on VIII, 7, 28.

VI, 97. Commentary to page 122.

This and the two following hymns figure among the ' battle-charms, ' the sa^gr&mikam (sc. suktani), or the apara^-itaga^a, as it is designated by the Ga^amala, Ath. ParLr. 32, 13. The practices connected with the list are treated at Kaus. 14, 8-1 1. They consist in offering obla- tions of ghee and grits ; placing bows as fagots upon a fire built of bows ; next, placing arrows as fagots upon a fire built of arrows ; and in the presentation (to the king by the chaplain, the purohita) of a bow that has been anointed with the dregs of ghee, and has been polished off. The entire list of hymns is further employed at the ceremonies connected with the beginning of the study of the Veda (up&karma) at Kaur. 139, 7; the hymns VI, 97-99, at the indramaha-festival, Kaus. 140, 10.

Stanza 3.

Repeated at XIX, 13, 6, and with variants, RV. X, 103, 6; SV. II, 1204; Maitr. S. II, 10, 4; Tait. S. IV, 6, 4, 2; V&g. S. XVII, 38. The stanza is primarily addressed to Indra, but Indra and king are at this stage of Vedic litera- ture perfectly synonymous; cf. the note on III, 3, 2, and Ludwig, Der Rigveda, III, 251.

VI, 99. Commentary to page 123.

In the Kaiuika the hymn is employed along with, and in precisely the same situations as VI, 97 ; see the intro- duction there, and cf. also Vait. Su. 18, 16. Previously translated by Grill2, pp. 18, 168 ff. The Anukrama/zi, aindram.

Stanza 1.

e, d. Cf. RV. X, 128, 9, which suggests by its word adhi- ra^am the possibility that eka^am in our stanza is some

Vr, IOO. COMMENTARY. 5II

sort of a secondary product of ekara^am. But this is not favoured by the metre, and we may compare, in support of our rendering, eka^anman, as the designation of a king, ' of singular birth,' quoted by the Pet. Lex. from the Tri- ka/z^a^esha.

Stanza 2.

The first hemistich is formulaic ; cf. I, 20, 2.

VI, 100. Commentary to page 27.

But this is not favoured by the metre, and we may compare, in support of our rendering, eka^anman, as the designation of a king, ' of singular birth,' quoted by the Pet. Lex. from the Tri- ka/z^a^esha.

Stanza 2.

The first hemistich is formulaic ; cf. I, 20, 2.

VI, 100. Commentary to page 27.

The equivalence of the word upa^ika with upa^ihvika, upadika, and upadipika1, and its meaning of 'ant/ was established by the present translator in ' Seven Hymns of the Atharva-veda,' Amer. Journ. Phil. VII, 482 ff. The upa^ikd are a kind of ants, fancied to be endowed with the power of digging up beneficent, healing water : according to sts. i, 2 the gods themselves furnished them with this quality. They are, accordingly, brought into contact with the bodies of poisoned persons in every possible manner. According to Kaor. 31, 26, a lump from an ant-hill is fastened (as an amulet) upon the poisoned person ; he is given some of it to drink (in water) ; is made to rinse his mouth with the same mixture; and is besmeared with a solution of it in warm water. Cf. also the introduction to II, 3. In addition to the numerous passages bearing upon this subject, that have been cited in the above-mentioned article, see also Va£*. S. XXXVII, 4 ^ Katy. Sv. XXVI, 1, 6 ; Tait. Br. I, 1, 3, 4 ; 2, i, 3 5 Tait- Ar. IV, 2, 3 ; Apast. Sr. V, 1, 7 ; XV, 2, i ; 16, 5 ; Ath. Paru. 67, 2 (cf. Weber, Omina und Portenta, p. 324) ; Yaska's Nigha/z/avas III, 29 = Kautsavaya 67 (cf. Roth's Erlauterungen, p. 35) ; and the scholiast at Tait. S. I, 1, 3 (p. 19 of the edition of the Bib- liotheca Indica). For upadika, &c, the Pali forms of the word, see Morris in the London Academy of Nov. 19, J 892, vol. xlii, p. 462.

1 Cf. also dehika, uddehika, and upadehika, * names of ants that throw up earth/ and see Grill2, p. 81, note. And again, cf. utpa- dika (with variants), Pet. Lex. s. v. utpadaka 3.

512 HYMNS OF THE ATHARVA-VEDA.

The hymn has been translated by Ludwig, Der Rigveda, III, 51 J (cf. also pp. 343, 507). See also Bergaigne et Henry, Manuel Vedique, p. 153.

Stanza 1. c. The Pet. Lex. suggests three rivers named Sarasvati, or perhaps simply three rivers in general. But some per- sonified group of divinities is more likely to be in the mind of the writer, probably three of the Apri divinities, Saras- vati, Ida, Bharati. This conclusion was arrived at before inspecting Saya/za, who has, sarasvatyas trayirupa^1, yad va Ida sarasvati bharati. See Oldenberg, Die Religion des Veda, p. 243.

Stanza 2. The vulgate erroneously emends upa^ika^) of the MSS. to upa^ika(A) ; cf. ' Seven Hymns &c.,' p. 483 (18 of the reprint). Saya^a manipulates the text still further : he deva/z vah yushmaka^z sawbandhinya^ upa^ika^ . . . niru- dake sthane . . . udakam . . . aksharayan.

VI, 102. Commentary to page 101.

to upa^ika(A) ; cf. ' Seven Hymns &c.,' p. 483 (18 of the reprint). Saya^a manipulates the text still further : he deva/z vah yushmaka^z sawbandhinya^ upa^ika^ . . . niru- dake sthane . . . udakam . . . aksharayan.

VI, 102. Commentary to page 101.

For the practices connected with this hymn, see the introduction to II, 30, above. The rites of Kau^ika (35, 21) seek especially to realise in practice the similes of this hymn (sts. 2, 3). The Anukramam designates it as asvi- nam, spoken by one who is abhisa^/manaskama^. It has been translated by Weber, Ind. Stud. V, 243 fif. ; Grill2,

PP- 54, i^9 ff-

Stanza 1.

The comparison seems to be derived from the practices in ploughing. Cf. RV. IV, 57, 4. 8; AV. Ill, 17, 5. 6. The A^vins play a part in agriculture ; see RV. I, 117, 21.

Stanza 2. a, b. Both ragaLSvak and prishlyam are problematic. Saya/za, yatha asvasveshtfca/t przshfyam ^ankubaddha/zz

1 Cf. Oldenberg, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXIX, 54 ff.

VI, IO5. COMMENTARY. 513

sabandhanaraggri/^ lilaya akhidati unmulayati tadvat, cas

a noble horse uproots with ease the halter fastened to a

peg.' Altogether unlikely. Roth, as quoted by Grill, and

Bohtlingk's Lexicon, s.v. przsh/ya, regard the latter as

related to (in fact a feminine of) prash/i, ' side-horse/ and

accordingly we have translated, without any feeling of

certainty. Cf. X, 8, 8. But przshtya may possibly be

identical with przsh/ivah (arva), XVIII, 4, 10, 'the horse

which carries burdens upon its back,' and ra^cLyva/^ simply

the 'horse of the king/ The point then would be that

ordinary horses follow the royal stallion on expeditions, or

processions.

c. The edition of Roth and Whitney reads tr/^ma. But

many MSS. read tr/nam ; this is accepted by Whitney in

the Index Verborum, and is rendered certain by Kau^.

35, 21.

Stanza 3.

The ingredients of the love-mixture are worked up in the Kaorika; the sweetwood figures especially in charms of this sort ; cf. I, 34, 4. In P&da c Sayazza regards turo as a genitive of tiir, agreeing with bhagasya, tvarama/msya saubhagyakarasya devasya.

VI, 105. Commentary to page 8.

The practice attached to this hymn in Kauj. 31, 27 is designated by Darila as a cure for coughs, and by Ke^ava as a cure for coughs and expectoration (kase j-leshma- patane ka). The Sutra is as follows : yatha mano*va diva ity arish/ena, 'While reciting AV. VI, 105 and VII, 107 he performs the practice prescribed (for the cure of the disease called arish/a).' This latter disease seems to be a nervous trouble in the nature of epilepsy or St. Vitus dance (Darila, arish/am . . . angaspandanakalahalabhutadi, see Kaorika, Introduction, p. xlv). The practice accord- ing to Kaur. 28, 15 consists in making the patient take a few steps away from his house (Darila, kani^it padani grz'han nishkr&mayati [cod. nusramayati]), after having previously, in accordance with the Paribhasha-sutras, Kau^. [42] L 1

xlv). The practice accord- ing to Kaur. 28, 15 consists in making the patient take a few steps away from his house (Darila, kani^it padani grz'han nishkr&mayati [cod. nusramayati]), after having previously, in accordance with the Paribhasha-sutras, Kau^. [42] L 1

514 HYMNS OF THE ATHARVA-VEDA.

7, 18 and 7, 7 (cf. also Kes. at 28, 15; 31, 27), fed him with a churned drink and porridge. The patient, as he leaves his habitual place, is, doubtless, supposed to leave the disease behind him.

AV. VII, 107, which appears in company with the present hymn, is a formula, consisting of a single stanza, to wit, ' May the seven rays of the sun bring down (the waters ?) from heaven : the waters, the floods of the sea, have caused thy pangs to leave thee (literally, have caused the point, or arrow, to fall out of thee)/

The hymn has been translated by Ludwig, Der Rigveda, III, 510; Zimmer, Altindisches Leben, p. 385; cf. also Hillebrandt, Vedachrestomathie, p. 50.

Stanza 1.

b and sequel. The force of the adverbial suffix -mat is similar to that of dialectic -like in ' quicklike ' and similar expressions.

d. pravayyam, air. Aey., literally, c the course along which the wind blows;' see, e.g. RV. V, 83, 4, pra vata vanti. Saya/za, pragantavyam avadhim ; the Pet. Lexs., etwa ' fllichtigkeit ;' Zimmer, 'fittig;' Ludwig, 'wehen;' Hille- brandt, 'flugbahn.'

VI, 106. Commentary to page 147.

The present charm forms a link in a long chain of prac- tices for quenching fire by means of water-plants (cf. durvaA in st. 1) and a frog (cf. the Vaitana-sutra, below). This line of conceptions has been assembled and treated by the translator in Contributions, Second Series, Amer. Journ. Phil. XI, p. 342 fif., where the present hymn is also treated 1. Allied with it most closely is the passage, RV.

1 The numerous passages assembled in that article may be supplemented further by Maitr. S. Ill, 3, 3. 6 ; Tait. S. V, 4, 2, 1 ; Sat. Br. IX, 1, 2, 20 ff. ; XIII, 8, 3, 13 ; La/y. Sr. Ill, 5, 13 ff. ; cf. also Indische Studien, IX, 414, and our introductions to III, 13 and VII, 116.

VI, 106. COMMENTARY. 515

X, 142, 7, 8 ; anent this, the Rigvidhana, IV, 11, 1, states that it is also employed against danger from conflagrations (agnibhaye sati) ; see Oldenberg, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXIX, 79, and cf. Sharfguriurishya (ed. Macdonell), p. 163.

VI, 106. COMMENTARY. 515

X, 142, 7, 8 ; anent this, the Rigvidhana, IV, 11, 1, states that it is also employed against danger from conflagrations (agnibhaye sati) ; see Oldenberg, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXIX, 79, and cf. Sharfguriurishya (ed. Macdonell), p. 163.

The practices at Kaus. 52, 5-9 present the hymn in the somewhat general character of a jamanam, ' quieting force,' operative against danger from fire in the first place, but, further, intended to appease curses (mental fire) and to quiet the pain of one that has been burned by fire: 5. * While reciting the present hymn a practice to quiet (fire) is performed within a pond 1. 6. (The same ceremony is performed) in a ditch dug inside of the house. 7. The house is covered with an avaka-plant (a water-plant, blyxa octandra ; cf. the article cited above, p. 349). 8. To a person who is being cursed (a stirred drink and porridge 2) are offered. A person who has been burned is washed (with water).' The third and second stanzas are employed, along with III, 13, 7 and XVIII, 3, 5 (6), at Vait. Su. 29, 13, to scatter the fire upon the altar by means of a frog, an avaka-plant, and reed-plants ; see our article, p. 345.

The hymn has been treated previously by Grill2, pp. 6$, 170. The Anukramam, durvlraladevatyam.

Stanza 1.

The durva-plant, a kind of a millet (panicum dactylon), figures from early times (RV. X, 16, 13, &c.) in these fire- charms ; see our article, pp. 342-3, and Zimmer, Altin- disches Leben, p. 70. The stanza is repeated with variants at RV. X, 142, 8.

Stanzas 2, 3.

Cf. RV. X, 142, 7; Maitr. S. II, 10, 1 ; Tait. S. IV, 6, 1, 3; Va£\ S. XVII, 7; Asv. Sr. II, 12, 2. Pada 3d occurs

1 According to Kerava water is poured into the pond, as a pro- tection against fire.

2 Thus if we trust the Paribhasha-sutra, Kaur. 7, 7. But Saya//a (after Ke^ava), taptamashake divye tailadikam abhimantrya ^apatha- kartre (!) prayaMet.

L 1 2

5 16 HYMNS OF THE ATHARVA-VEDA.

frequently in the Ya^us-texts, &o, in the form agnir himasya bhesha^am : Tait. S. VII, 4, 18, 2; Maitr. S. Ill, 12, 19; Va£\ S. XXIII, 10; A^v. Sr. X, 9, 2 ; cf. Tait. Br. Ill, 9, 5, 4. The present version seems adapted for the occasion.

VI, 109. COxMMENTARY TO PAGE 21.

The hymn is rubricated at Kau^. 26, 33 along with five others ! in a series which is designated ga/zakarmaga/za (!) by the Ga^amala, Ath. Park 32, 24. Its particular employ- ment is indicated at 26, 38: the patient is given pepper- corns to eat. Darila defines the practice as kshiptabhai- sha^yam, and Ke^ava (and Saya;/a) clearly regard it as a cure for wounds. Cf. the note on st. 3.

The hymn has been translated by Ludwig, Der Rigveda, III, 509 ; Zimmer, Altindisches Leben, p. 389. Cf. also Bergaigne et Henry, Manuel Vedique, p. 154.

Stanza 1.

Saya^a has alternate renderings for kshiptabhesha^f, and atividdhabhesha^f, in effect, 'throwing aside, and suppressing (other) remedies/ Hardly probable : note the accents.

389. Cf. also Bergaigne et Henry, Manuel Vedique, p. 154.

Stanza 1.

Saya^a has alternate renderings for kshiptabhesha^f, and atividdhabhesha^f, in effect, 'throwing aside, and suppressing (other) remedies/ Hardly probable : note the accents.

Stanza 3.

a. For the role of the Asuras in connection with curative plants, see the introduction to I, 24, and cf. especially II,

c. Zimmer, I.e., p. 389, has endeavoured to show that vati'kr/ta means 'produced by wounds/ Ke^ava (and Saya^/a) here (not however at VI, 44, 3) seem to agree with this construction of the word. Saya^a, in the introduction, must have this word in mind when he defines the charm as dhanurvata - kshiptavatadi - kr/tsnavatavyadhi^antyartham, and he seems to take vata in the sense of ' wound.' Yet we would adhere to the ordinary sense of vata, ' wind of the body/ in the medical 5astras ; cf. Wise, Hindu System

xn,7; 25; VI, 85; 127; VIII, 7.

VI, IIO. COMMENTARY. 517

of Medicine, p. 250. Zimmer's quotation from Wise, p. 323, is based upon a misunderstanding of the English words. The words, ' or throw pieces of wood or stone,' mean that the consumptive shall not exert himself by throwing, not, that his consumption has been brought on by throws (on the part of some other person) of pieces of wood or stone.

VI, no. Commentary to page 109.

The Kau^ika, 46, 25, very intelligently, prescribes this charm for one born under an inauspicious constellation (papanakshatre ^ataya). The sense of the Sutra is obscure1. The word mulena refers to some performance undertaken elsewhere either ' under the constellation mula ' — this is identical with the vi£r/tau, st. 2 — , or 'with a root.' Curiously enough, it would seem as though this referred to some per- formance described in the Nakshatrakalpa, if we are to trust Kcrava, who says : ' This rite is performed under the constellation mula. He shall perform the rite mentioned in the Nakshatrakalpa . . . He eats milk-porridge over which dregs of ghee have been poured ... In this rite sacrificial straw with the roots (samula) is spread 2 ; fagots with the roots attached are laid on the fire . . .' The entire practice according to Kcrava (and Sayaz/a) consists in washing off and sprinkling (the child, or the parents), and in eating the above-mentioned porridge (cf. Kaus. 46, 26) 3.

The hymn has been treated by Weber, Die vedischen Nachrichten von den Nakshatra, II, 291 ; Ludwig, Der Rigveda, III, 431 (under the caption, ' Segensgebet fur den opferer ') ; Zimmer, Altindisches Leben, p. 321.

1 The full text is, pratno hi*ti papanakshatre ^atay a mulena.

2 Cf. Kaur. 1, 22. 23 and the scholiasts. Of course the word ' root ' throughout symbolises the constellation mula.

3 The practice thus coincides largely with that undertaken in connection with VI, 112 (see the introduction) and, since the word mula occurs also in its first stanza, mulena in Kaur. 46, 25 perhaps simply refers to the practices in Kam. 46, 26 ff.

3 The practice thus coincides largely with that undertaken in connection with VI, 112 (see the introduction) and, since the word mula occurs also in its first stanza, mulena in Kaur. 46, 25 perhaps simply refers to the practices in Kam. 46, 26 ff.

5 18 HYMNS OF THE ATHARVA-VEDA.

Stanza 1. Repeated with variants at RV. VIII, n, io; Tait. Ar. X, i (st. 69). In Pada c Saya?za with these texts reads piprayasva (^ariram . . . puraya) for piprayasva. The mean- ing of the latter is at any rate in doubt, either ' delight ' (from root pri) or ' fill ' (from root pra *).

Stanza 2.

For the character of the constellations ^yesh/Zzaghni' (thus, not ^yaish^aghm, the MSS.) and vi£r/tau, see Weber, Nakshatra, II, pp. 292, 310, 374, 389 ; Zimmer, I.e., pp. 356, 392. In Pada b (formulaic, see VI, 1 12, 1 b) the expression mulabarha/zat plays upon two alternate names of the vikr/tau, namely, mula, and mulabarha/zi 2. The name vi^rztau is here felt to be ' entanglers, ensnarers ; ' elsewhere in the AV. and in other texts, the word is rather regarded auspiciously, ' they that loosen the bonds of disease/ and the like. See the note on II, 8, 1. The change of person in the second hemistich is noteworthy, but Agni seems to be the subject in both.

Stanza 3.

For vyaghre^hni, cf. vyaghrau dantau VI, 140, 1. The tiger, thus early, typifies danger to life, as even to this day he claims thousands of victims annually in India.

VI, in. Commentary to page 32.

The hymn is one of the three matrznamani (sc. suktani), ' hymns that contain the names of the mothers,' Kau^. 8, 24. They are II, 2 and VIII, 6 in addition to the present, and appear to have been so designated because they contain the words apsaras (II, 2, 3. 5 ; VI, in, 4), and matar (VIII,

1 So Whitney, doubtfully, in the Index Verborum, p. 195 b (cf. also 382). The form piprayasva is not quoted in the same author's Roots, Verb Forms, &c, either under pra and pri (p. 102), or under pr/ (p. 100).

2 Cf. also the foot-note on VI, 112, 1 a, b.

VI, III. COMMENTARY. 5 1 Q

195 b (cf. also 382). The form piprayasva is not quoted in the same author's Roots, Verb Forms, &c, either under pra and pri (p. 102), or under pr/ (p. 100).

2 Cf. also the foot-note on VI, 112, 1 a, b.

VI, III. COMMENTARY. 5 1 Q

6, i a) ; cf. Kanaka, Introduction, p. lviii. The matrznamani are mentioned frequently in the Kausika (see Index B) ; the employment which bears most closely upon the sense of the present hymn is at Kaus. 26, 29-32, a rite which, according to the scholiasts, cures a person possessed by demons. Pulverised fragrant substances, mixed with ghee, are sacrificed, and the patient is anointed with what remains. The patient is next placed upon a cross-roads 2, a wicker-work of darbha grass, containing a coal-pan, upon his head ; and upon the coal the previously mentioned frag- rant substances are again offered. The patient going into a river against the current throws the same substances into a sieve3, while another person from behind washes him off. Pouring more of the fragrant substances into an unburned vessel, moistening the substances (with ghee), placing the vessel into a three-footed wicker-basket made of mu%-a-grass he ties it to a tree in which there are birds' nests. The complicated ceremony is largely symbolic : it aims to purify, and indicate the passing out of the unhealthy conditions.

The hymn has been translated by Ludwig, Der Rigveda, III, 512; Zimmer, Altindisches Leben, p. 393; Grill2, pp. 21, 170; cf. also Hillebrandt, Vedachrestomathie, p. 50 ; Wise, Hindu System of Medicine, p. 279 ff. The Anukrama^i, agneyam.

Stanza 1.

The Anukramam designates the first stanza as para- nushAip trish/ubh. A considerable variety of textual emendations, none of which seems warranted by the exigencies of the case, are suggested by Grill2, p. 170. The stanza consists of three trish/ubh Padas, the second of

1 Cf. also XII, 1, 60, and the introduction to IV, 20.

2 The favourite place to divest oneself of evil influences ; cf. Kauj. 27, 7, in the introduction to II, 10; Kaur. 30, 18, in the introduction to VI, 26, &c. See in general Oldenberg, Die Religion des Veda, p. 267, and the index under 'kreuzweg.'

3 For the sieve, see the introduction to VI, 26.

520 HYMNS OF THE ATHARVA-VEDA.

which is hypermctric, and seems to suggest a slurred reading of the five syllables preceding the caesura, perhaps e//z yo baddha/z for aya//z yo baddha/£ (cf. Avestan aem).

b. baddha/z and siiyata^ may refer either simply, or with double entente to the mental condition of the patient, ' bound and checked by the fetters of the dementia.'

c. Zimmer, p. 393, cdann wird er dir deinen antheil darbringen.' But adhi kar does not seem to bear any such interpretation.

Stanza 3.

Zimmer, p. 393, cdann wird er dir deinen antheil darbringen.' But adhi kar does not seem to bear any such interpretation.

Stanza 3.

a. Zimmer renders devainasa by ' sin against the gods ; ' Ludwig, ' von befleckung (where is there a corresponding word in the original?), siinde gegen die gotter, der wan- sinnig.' It does not seem that the gods madden him that offends against them, a mere sight of them suffices : see Mahabh. Ill, 1450T, ' the man who, awake or asleep, beholds the gods quickly becomes mad ; that is known as possession by the gods.' Our translation, too, preserves the parallelism between the first two Padas. Indeed, devainasa seems to mean outright ' the sins committed by the gods.' See the introduction to VI, 11 2, and Proc. Amer. Or. Soc, March, 1894 (Journal, vol. xvi), p. cxix ff., and cf. especially Apast. Sr. XIII, 17, 9; Pa/2£. Br. I, 6, 10 (devakrztasyaUnasa/z). Thus also Saya/za, devakrztam enas . . . devakrztat pipad upaghatad unmaditam. Cf., perhaps, also VIII, 7, 28.

b. Read yathanunmadito for yadanunmadito : the corrup- tion is due to 1 d.

Stanza 4.

a. At AV. II, 2, 5 tne Apsaras are designated as the ' mind-bewildering ' wives of the Gandharvas ; at Tait. S. Ill, 4, 8, 4, 'the Gandharvas and Apsaras render mad him that is mad.' In the sequel of the latter passage it is stated that it is necessary to quiet them (^amayati, cf. st. 2 a). The expression piinar da is used in the sense of ( give back, give up possession/ rather than in the derived sense, ' make well, restore/ All this seems to be well founded in the early Hindu view; in RV. X, n, % the Gandharvi and the

VI, 112. COMMENTARY. 52 1

woman of the waters (apyd yosha/za) perform a similar service : ' And the Gandharvi, the woman of the water, spake; when the reeds rustle may she protect my mind V Primarily, the madness which the Gandharvas and Apsaras can cause, and which they are called upon to remove, is, in accordance with the general character of these divinities, the madness of love ; cf. the story of Urvasi and Pururavas (RV. X, 95, especially st. 14).

VI, 112. Commentary to page 164.

the story of Urvasi and Pururavas (RV. X, 95, especially st. 14).

VI, 112. Commentary to page 164.

This and the following hymn reflect a cycle of legends to which the translator has devoted an article in the Proc. Amer. Or. Soc, March, 1894 (Journal, vol. xvi, p. cxix ff.), entitled, c Trita, the scapegoat of the gods.' Without the light of the conceptions there alluded to the hymns are hardly intelligible 2, and a brief statement of them here will not be out of place. At Maitr. S. IV, 1, 9, it is stated that the gods did not find a person upon whom they might be able to wipe off from themselves the bloody part of the sacrifice, i.e. their guilt. Agni spat upon the waters, and successively three personages, Ekata, Dvita, and Trita, were born. The gods wiped off their guilt upon them ; they in turn wiped themselves upon one who was overtaken by the rising sun, i.e. one over whom the sun had risen while he was asleep; this one wiped himself upon one who was over- taken by the setting sun ; he upon one afflicted with brown teeth ; he upon one with diseased nails ; he upon one that had married a younger sister, before the older was married ; he upon one whose younger brother had married before himself; he upon one who had married before his older brother ; he upon one who had slain a man ; he upon one who had committed an abortion. ' Beyond him who has committed an abortion the sin does not pass.'

In Tait. Br. Ill, 2, 8, 9 ff. the same story is told with

1 Cf. Pischel, Vedische Studien, I, 188.

2 Cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 163; Fifth Series, ib. XVI, 3.

522 HYMNS OF THE ATHARVA-VEDA.

variants, the chief difference being that the culminating sin is the slaying of a Brahman : ' Beyond the slayer of a Brahman the sin does not pass/ Still other versions occur in the K4/A. S. XXXI, 7; Kap. S. XLVII, 7 (cf. also .Sat. Br. I, 2, 2, 8 ; Ka/y. Sr. II, 5, 26 ; Mahidhara to Va£\ S. I, 23 ; Apast. Sr. I, 25, 15); and similar lists of sinful personages are to be quoted from a variety of Sutras, and later Smarta-texts ; see Delbruck, Die Indoger- manischen Verwandtschaftsverhaltnisse, in the Transac- tions of the Royal Saxon Society, vol. xi, nr. v, p. 578 ff. (200 ff. of the reprint) ; cf. also Zimmer, Altindisches Leben, p. 315. All those mentioned in the lists are obviously regarded as burdened with guilt (enas) ; and the legend clearly marks them as persons upon whom, therefore, the guilt of others may be unloaded.

xi, nr. v, p. 578 ff. (200 ff. of the reprint) ; cf. also Zimmer, Altindisches Leben, p. 315. All those mentioned in the lists are obviously regarded as burdened with guilt (enas) ; and the legend clearly marks them as persons upon whom, therefore, the guilt of others may be unloaded.

In another version of the legend, Sat. Br. I, 2, 3, 1 ff., Trita and his two shadowy companions Ekata and Dvita roam about with Indra, and when the latter slays VLsvarupa, the son of Tvash/ar, they are saddled with this crime, equivalent to the murder of a Brahman, because they ' knew about his going to be killed/ The truth is this : Indra's drastic performances upon the great variety of demons whom he slays, coupled as they are at times with wiles and treachery, have not failed to arouse the compunctions of a certain school of Vedic moralists (see, e.g. TS. VI, 5, i, 1-3 ; Tait. Br. I, 7, 1, 7. 8 ; Tank. Br. XII, 6, 8 ; XX, 15, 6 ; Maitr. S. IV, 3, 4 ; 5, 6), and they have given rise to the notion of misdeeds on the part of the gods in general (devainasa, AV. VI, in, 3; X, 1, 12). It was natural, now, that some personage closely associated with Indra — a personage, moreover, who could be construed as sub- servient, or at least ancillary to him— should be picked out for the unenviable position. For this Trita seems fitted in an eminent degree. Trita is the double of Indra in his struggle with the demons (RV. I, 187, 1), or his coadjutor (RV. I, 52, 5 ; V, 86, 1 ; VIII, 7, 24, and especially X, 8, 8). Whether we regard him as the faded predecessor of Indra in the role of a demiurge, being, as it were, the Indo-Iranian

VI, 112. COMMENTARY. 523

Hercules (cf. the Avestan Thraetaona Athwya) ; whether we regard him as Indra's lieutenant (see the passages of the RV. just cited) ; or whether we follow Bergaigne, La Religion Vedique, II, 326, 330, in viewing him as a divine sacrificer; in each case the moralising fancy, which would whitewash the cruelties incidental upon Indra's valued services, naturally alights upon Trita, and makes him bear the burden of his superior's misdeeds. And this again has been generalised so that in AV. VI, J 13 the gods in general, without specification, are said to have wiped off their guilt upon Trita. He in his turn passes off his guilt upon the sinners among men.

And this again has been generalised so that in AV. VI, J 13 the gods in general, without specification, are said to have wiped off their guilt upon Trita. He in his turn passes off his guilt upon the sinners among men.

The rites within which AV. VI, 1 12 and 113 are embedded in Kaui*. 46, 26-9 have for their object the removal of the sin of him whose younger brother marries first, as also of the prematurely married younger brother. Symbolically the sin is again removed, this time to a non-living object, to wit: * While reciting VI, wx and 113 (the performing priest) ties fetters of mu^a-grass upon the limbs of the parivitti and the parivividana *, as they sit at the edge of a body of water (a river), washes them by means of bunches of grass, and rinses them off. Placing other fetters upon the foam (in the river) he lets them flow away while reciting the hemistich, VI, 113, 2 c, d. And having entered the dwelling (the priest) sprinkles them while reciting all the hymns to the waters (see Kau^. 7, 4, note).

The treatment of the Kau^ika embraces but one aspect of the hymn, in employing it in connection with the ex-

1 Darila, ' the younger brother along with the unmarried older brother/ Ke^ava somewhat differently, ' an expiatory performance for him who marries, sets up the fire, and is consecrated for the soma-sacrifice, while the older brother is living/ Cf. the sins of the paryadhatar and the paryahita, ' the younger brother who sets up the fire, and the older brother who is passively implicated in the same sin ; ' and the pariyash/ar and the parish/a, ' the younger brother who is consecrated for the sacrifice before the older, and the older brother who is passively implicated in the same sin/ See Delbruck, 1. c, pp. 580-1 (202-3).

524 HYMNS OF THE ATHARVA-VEDA.

piatory performances of the parivitta and the parivividana. It seems that this is too narrow, and that the hymns were constructed to cover all the crimes in the catalogues con- nected with the legend of Trita, as mentioned above. This at least is in Kcrava's mind ; see the foot-note. Further, the text of both hymns (VI, 1 12, 3 ; 113, 2) states distinctly that the sins in question shall be wiped off upon the abor- tionist, the bhru/zahan, whose crime figures as a most shocking one at the end of the lists. This indicates that the entire list of sins is in the mind of the poet, even though he intends to direct his charm against some special part of them. Finally, the expression dvadajadha in VI, 113,3, refers, in my opinion, again to the list of crimes which are stated variously as from 9-11 in number, the use of the numeral 12 being due to its formulary and solemn character. From all this it seems to me that the hymns have in mind at least all those sins that arise from the inversion of the order of precedence as between the younger and older brothers, and probably the rest also.

From all this it seems to me that the hymns have in mind at least all those sins that arise from the inversion of the order of precedence as between the younger and older brothers, and probably the rest also.

The hymns have been translated by Ludwig, Der Rig- veda, 111,469,444; Grill2, pp. 15, 171; Hardy, Die Vedisch- brahmanische Periode, p. 201. Cf. also Zimmer's luminous allusion to VI, 113, Altindisches Leben, p. 315 ; and Ber- gaigne et Henry, Manuel Vedique, p. 154. Ludwig intro- duces VI, 112 with the caption ' Heirat. Fiir vater mutter sohn/ and defines it (1. c, p. 470) as follows : ' Der bruder der vor seinem altern geheiratet hat, oder (so the text) der altere, der den jungern friiher hat heiraten lassen, hat dadurch trockenheit verursacht. Er wird gebunden, seine frau, sein kind, bisz der regen ihn erlost.' Support for this statement is wanting, and the author has not defined his motives. Grill treats both hymns rather too vaguely under the caption 'krankheit' (p. 8 ff.). The Anukramam defines VI, 112 as agneyam ; VI, 113 as paushwam.

Stanza 1.

a, b. Our reference of the pronoun ayam to the delin- quent younger brother, the parivividana or parivettar, while

VI, 112. COMMENTARY. 525

not altogether certain, seems better than Grill's to some disease, a conception which leads him to emend the word to iyam (sc. grahi/fc). Both Ludwig and Grill, moreover, refer gyeshtMm to * the father,' who, to be sure, is mentioned in st. 2 in a general way, along with the mother and the sons, ' release them all, father, sons, and mother/ This is simply another way of saying, ' release the entire family from the consequences of the sin committed by a single member.5 The point of the hymn is stated in the first Pada, and their rendering of ^yesh/Mm causes them to miss it1.

I do not know whether the selection of Agni as the helping agent is of the general sort, or whether it refers to the legends reported above, in all of which Agni plays a part. In the versions of the Maitr. S. and Tait. Br. Agni helps the gods to free themselves from their pollution, and he is introduced also in the narrative of the .Sat. Br. But in general Agni chases away evil demons, protects against poverty, straits, and enmities (RV. IV, 11, 5) ; especially does he remove the consequences of sin, vy enaz/zsi jLyratho vishvag agne (RV. IV, 1 2, 5).

c. Grahi is the attack of disease personified as a female demon. Since the word is derived from the root grah, ' seize/ she is supposed to fetter the sick person (cf. the second stanza), and the medicine man's practices take the turn of freeing him from them symbolically ; see the Kaiuika above, and cf. RV. X, 161, 1 ; AV. II, 9, 1.

d. ' May all the gods give thee leave,' i. e. may they support thee in thy undertaking, as e.g. Agni is supported by a train of gods when he drives out fever in AV. V, 22, 1.

RV. X, 161, 1 ; AV. II, 9, 1.

d. ' May all the gods give thee leave,' i. e. may they support thee in thy undertaking, as e.g. Agni is supported by a train of gods when he drives out fever in AV. V, 22, 1.

1 The entire hemistich, however, may have been secondarily adapted to the present situation : gyesh/Mm vadhit reminds us of £yesh//foghni', the designation of a certain constellation (VI, no, 2), and Pada b repeats formulaically VI, no, 2 b, which obviously alludes to the constellation mula. Cf. the introduction to that hymn and the note on its second stanza.

526 HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

b. The use of the number three is formulary and solemn. I see no possibility of pointing out any three persons of the family, especially subject to the consequences of the illegal marriage, since primarily only the parivitta and the parivividana are involved. The cataloguing of father, sons, and mother in Pada d simply expands the notion contained in the solemn number three.

Stanza 3.

a. For parivitta the Kau^ika (46, 26) substitutes the synonymous parivitti. Ludwig's suggested emendation to parivetta, 'the younger brother who marries before the older' (= parivividana in the Kauj., 1. a), is unnecessary, since both brothers alike are affected by the sin, wherever these conceptions crop out, and the mention of the older is as appropriate as that of the younger ; cf. the monograph of Prof. Delbriick cited above, p. 578 ff. (200 ff.).

c. vimiiv&o hi santi is difficult to translate ; literally, ' they are loosenings,' i.e. the fetters are subject in their very nature to the charm instituted to loosen them. Grill, in his note, paraphrases prettily, but not quite in accordance with the situation, ' denn sie sind Stricke der Ausspannung.' Ludwig, rather vaguely, 'denn es sind die befreier da (oder : denn es ist regen gekommen).' Possibly vimu^o is genitive singular, and the expression is to be rendered ' for they belong to release/ i.e. are subject to release* The poet sacrifices rigorous logic to the pun which is secured by introducing vimu^o after vi mu>£antam. The word vlmuko, moreover, foreshadows the statement about Pushan in Pada d, since he is designated in RV. I, 42, 1 ; VI, 55, 1 as vimuko napat, ' the son of release,' i.e. ' the releaser' par excellence (cf. sahaso napat, and the like), and in RV. VIII, as vimo^ana, £ the liberator.'

d. The Pada is very characteristic in that it assigns quite definitely the conceptions at the base of the hymn to the cycle of ideas which are worked up in the legends reported

VI, 113- COMMENTARY. 527

sahaso napat, and the like), and in RV. VIII, as vimo^ana, £ the liberator.'

d. The Pada is very characteristic in that it assigns quite definitely the conceptions at the base of the hymn to the cycle of ideas which are worked up in the legends reported

VI, 113- COMMENTARY. 527

in the introduction. Pushan is asked to wipe off (mrzkshva, from root mar£*, the technical verb in those legends) the sin upon the abortionist (bhru^ahan), his sin being greatest : ' beyond him that has committed an abortion the sin does not pass ;' see Maitr. S. IV, 1, 9, and the corresponding passages of the Kanaka and Kapish/^ala Sawhitas, as quoted by Prof. Delbruck, 1. a, pp. 579 (201) ff. Cf. also VI, 113, ad.

VI, 113. Commentary to page 165.

For the conceptions at the base of this hymn, see the introduction to VI, 112. The statements here are more general than in the preceding, but the sins consequent upon the precedence of the younger brother are especially in the mind of the poet, at least if we trust the tradition of the ritual ; cf. the discussion of this point, above.

Stanza 1.

b. It is not absolutely necessary to emend ena;/z to enan (i.e. enad) with the Pet. Lex., s. v., trita b), and Grill2, p. 171, since the masculine enam may refer to papmanam, abstracted from papman in 2 a. Read mam^^e, and cf. Kuhnau, Die Trishtubh-Jagati-Familie, pp. 69-71, and Oldenberg, Die Hymnen des Rig-veda, p. 477.

c, d. Read tua graahir, in order to obtain a ^-agati-pada in the midst of a trish/ubh stanza, and cf. Oldenberg, 1. c, p. 115 ff. Note the pun between ana^e and nlrayantu ; cf. Ill, 7, 6. Both Padas are repeated in st. 3.

Stanza 2. For the first hemistich, cf. Tait. Br. II, 2, 9, 2.

c. Cf. I, 8, 1; VI, 14, 3; X> *> 105 4, 20; RV. X,

J55> 3-

d. The identity of Padad with VI, 112, 3 d elicits certain text-critical remarks from Dr. Grill, which are, to say the least, premature. The repetition of the P&da does not suffice for the basis of textual manipulations, and the

528 HYMNS OF THE ATHARVA-VEDA.

appearance of Pushan, in addition to Agni, upon the scene is sufficiently accounted for by the suggestion of the root vi mu£ ; cf. our note on VI, 112, 3 c.

Stanza 3.

a. The expression, ' deposited in twelve places is that which has been wiped off TWta,' contains a distinct refer- ence in round number to the list of delinquencies, stated variously as being from nine to eleven, through which Trita's sin passes as it is transferred among men, from one sin to another ; see the introduction above. Saya/za makes out the count by counting the gods as one, the three Aptyas as three, and eight human sinners : he who is caught asleep by the rising sun, and seven others.

b. Read manushyaenasani in accordance with the divi- sion of the Padapa^a, or manushiyainasani.

c. d. Identical with 1 c, d.

VI, 114. Commentary to page 164.

b. Read manushyaenasani in accordance with the divi- sion of the Padapa^a, or manushiyainasani.

c. d. Identical with 1 c, d.

VI, 114. Commentary to page 164.

In accordance with the general character of its contents this hymn is employed, in connection with one or more of those following, on a considerable number of occasions. At Kau^. 46, 30-32 the entire anuvaka beginning with our hymn is employed in expiatory rite at the death of one's teacher ; at 46, 33-35 in connection with an expiatory offering from one's store of grain and provisions ; at 46, 36-40 in connection with the discharge of one's debts on the death of the creditor1. Still more secondary is the use of these hymns at Kau^. 60, 7; 6jy 19 (here only VI, 114, 115, 117), in connection with the sava or brahmaudana, the solemn presentation of the priest's rewards; and at Vait. Su. 22, 15; 23, 12 ; 30, 22 ; Santikalpa 17, 18 ; Ath. Pam. 22,4 ; 39, 11. Similar formulas to those contained

1 So according to Darila : Kesava and Saya/za with better reason perhaps restrict the recitation to VI, n 7- 11 9, three hymns that deal with debt {rink) explicitly.

VI, 120. COMMENTARY. 529

in this and the next hymn occur in RV. X, 37, 12 ; Maitr. S. Ill, 11, 10; IV, 14, 7; V3&. S. XX, 14-20; Tait. Br. II, 4, 4, 8 ; 6, 6, 1; Tait. Ar. II, 3, I; 7,3.

The hymn has been translated by Ludwig, Der Rigveda, III, 443 ; Grill2, pp. 45, 172. The Anukrama/n, vaLwa- devam.

Stanza 1.

For the designation of the Brahmans as gods, see the note on XII, 3, 38.

Stanza 3.

a. medasvata (sc. pa^una) ; cf. Tait. S. VI, 3, 11, 5- The point is felt by Saya;za who supplies pa^una. Not so Darila at Kau^. 46, 30, note, medasvata sru^a^ya/z/^uhoti. According to this construction it would be proper to emend to medasvatya.

VI, 115. Commentary to page 164.

In general the employment of this hymn coincides with that of the preceding, as far as the Kaurika and Vaitana- sutra are concerned ; see the introduction there. The additional employment in Vait. Su. 8, 7, and (of st. 3) in 30, 23 is without special significance. See also Ath. Pari.?. 39, 11. For parallel passages in other texts, see the intro- duction to the preceding hymn. Previous translations by Ludwig, Der Rigveda, III, 443 ; Grill2, pp. 46, 172 ff. ; cf. also Zimmer, Altindisches Leben, p. 182. The Anukra-

ma/zi, vauvadevam.

Stanza 2.

Saya/za, on the strength of Tait. Br. Ill, 8, 18,5, suggests that bhutam and bhavyam may refer to this and the next world. Cf. VI, 12, 2 ; XI, 4, 20, and II, 28, 3.

VI, 120. Commentary to page 165.

The employment of this hymn in the ritual takes place on the same occasions as VI, 1 14 ; see the introduction to that hymn, and cf. Darila's corrupt gloss on Kauj. 46, 30

[42] m m

530 HYMNS OF THE ATHARVA-VEDA.

(note 5). Previous translations by Ludwig, Der Rigveda, 111,442; Grill2, pp. 72, 173; cf. Muir, Original Sanskrit Texts, V, pp. 299, 41, 306. The Anukramaz/i, mantrokta- devatyam.

Darila's corrupt gloss on Kauj. 46, 30

[42] m m

530 HYMNS OF THE ATHARVA-VEDA.

(note 5). Previous translations by Ludwig, Der Rigveda, 111,442; Grill2, pp. 72, 173; cf. Muir, Original Sanskrit Texts, V, pp. 299, 41, 306. The Anukramaz/i, mantrokta- devatyam.

Stanza 1.

Cf. Maitr. S. I, 10, 3; IV, 14, 17 ; Tait. S. I, 8, 5, 3 ; Tait. Br. Ill, 7, 12, 4; Tait. Ar. II, 6, 8.

Stanza 2.

b. The Paippalada has trata for bhrata, hardly an im- provement in the light of the connection.

Stanza 3.

The first hemistich recurs at III, 25, 8 a, b ; cf. Muir, 1. c, I2, 385, note.

VI, 127. Commentary to page 40.

The hymn is rubricated at Kauj. 26, 33 along with five others (II, 7 ; 25 ; VI, 85 ; 109 ; VIII, 7) in a series which the Ga/^amala, Ath. Pam. 32, 24, designates as ga^/akarma- gazza. In the sequel the Kaiuika prescribes its employment twice : at 26, 34 it is recited while the patient is being anointed (with the powder obtained by pulverizing a chip of) pallsa-wood of the width of four fingers 1 ; at 26, 39 it is employed while dregs of ghee are being poured upon the head of one afflicted with dropsy. Darila regards both treatments as cures for dropsy; Kejava and Saya//a con- struct them more broadly as universal remedies 2. It would seem as though the chip of palls-a-wood (butea frondosa) is intended to reflect the £ipudru in st. 2 of the hymn. A previous translation by Zimmer, Altindisches Leben, p. 386.

1 Saya/za, ^aturangulaw pala^a^akalaw pish/va abhimantrya vyadhitajarira/ft limpet.

2 Saya/za, ^alodaravisarpadisarvarogabhaisha^yartham.

VI, 12 7. COMMENTARY. 53 1

Stanza 1,

For vidradha, see Grohmann, Indische Studien, IX, 397 ; Zimmer, Altindisches Leben, p. 386 ; and Wise, Hindu System of Medicine, pp. % 10, 284, 388, 362. Saya/za, vidara/za.rilasya vra/^avueshasya. For balasa, see the note on V, 22, 11. Not at all clear is lohita: it is either 'flow of blood,' or ' inflammation/ S.aya;/a suggests both (visar- pakavLreshasya nama, yad va . . . rudhirasravatmakasya rogasya). Cf. vilohitam IX, 8, 1 ; XII, 4, 4. Shankar Pandit and Saya/za read visalpakasya l ; cf. their readings at XIX, 44, % (in the note on IX, 8, 2). Finally, the sense of pLritam, ordinarily ' flesh,' is by no means clear in this connection : we have taken it in the attenuated meaning 'piece, bit, speck.' The Pet. Lex. suggests that it is for *pishitam = pish^am, but that would be equally problematic in any such sense as is demanded by the connection. Saya7*a; literally, nidanabhuta//z dush/a//z maMsam, i.e. (with a change of construction : accusative for genitive), 'the plant shall not leave the diseased flesh which is the root of the afore- mentioned diseases.' Very unlikely.

Stanza 2.

Saya7*a; literally, nidanabhuta//z dush/a//z maMsam, i.e. (with a change of construction : accusative for genitive), 'the plant shall not leave the diseased flesh which is the root of the afore- mentioned diseases.' Very unlikely.

Stanza 2.

The mushkaii are likely to be bag-like swellings. Accord- ing to Grohmann, 1. c, p. 399, Smruta designates certain swellings on the neck as mushkavat, ' similar to testicles.' Cf. also VI, 14, 4. In Pada d .ripudrur of the vulgata is faulty: the MSS. and Shankar Pandit read /^ipudrur ; Saya^a, ^ipadrur (etatsa^^o drumavuesha/*). The word occurs nowhere else ; cf. the introduction.

Stanza 3.

The last two Padas may be an afterthought. For d,gndXwn yakshma;/z the compound a^/zatayakshma occurs III, 11, i = RV. X, 161, 1. Cf. Zimmer, 1. c, p. 377, who tries

1 Saya«a, vividhaw sarpati naflftmukhena ^arirasya antarvyapnoti *ti visarpaka^.

m m 2

532 HYMNS OF THE ATHARVA-VEDA.

to define it — though by its very terms it is undefinable — as the name of a certain disease.

VI, 128. Commentary to page 160.

The present hymn, and the custom which it harbours, have been treated by the writer in 'Seven Hymns of the Atharva-veda/ Amer. Journ. Phil. VII, 484 ff. According to the indications of the ritual the hymn is in praise of .yakadhuma, which, as a possessive compound, means ' he of the dung-smoke/ i. e. ' he that prophesies from the smoke of cow-dung/ The ^akadhuma predicts the weather for a person about to start on a journey ; see below. As weather-prophet he very naturally comes, like our ' Old Probabilities,' or ' weather-clerk,' to be regarded at the same time as controlling the weather for good or bad — in short, as a weather-maker. Control of the weather, as a delegated power, comes most naturally from the stars : hence these are said, in st. 1, to have made him their king.

In the Paribhasha-sutra, Kau^. 8, 17, we have the clear statement that the j-akadhuma is an old Brahman. Ac- cording to the Dasa Karma/n, and the Atharvamya-pad- dhati, at Kslus. 76, 19, one (or four) .rakadhumas recite at a certain stage of the wedding-practices the surya-hymn (RV. X, 85) \ In Kaiu. 50, 15. 16, in the course of the practices of a merchant about to start on an expedition, the merchant, while reciting this hymn, places lumps of dung (i-akrztpi//^an) upon the joints of a Brahman friend, and asks the j-akadhuma : ' What sort of a day shall we have to-day ? ' He answers : ' A fair day, a very auspicious one V

1 suryapa/yfem kurvanti. The sense of this expression is not altogether certain. It may mean simply, ' they read the sun/ i. e. for indications of weather. Ke^ava in the same place has vrz'sha- kapibr&hma^a^ surya;/z pa/^anti, a most curious statement. Does vr/shakapibrahmawa mean l sun-Brahmaraa, astrologer/ and does suryam refer to the v/Vshakapi-hymn, RV. X, 86?

It may mean simply, ' they read the sun/ i. e. for indications of weather. Ke^ava in the same place has vrz'sha- kapibr&hma^a^ surya;/z pa/^anti, a most curious statement. Does vr/shakapibrahmawa mean l sun-Brahmaraa, astrologer/ and does suryam refer to the v/Vshakapi-hymn, RV. X, 86?

2 Saya«a, sighram kartukama^ . . . brahmaraasya sa^zdhishu gomayapi/zdan nidhaya agnitvena sazrckalpya abhimantrya sutrokt- aprakarewa pra-maprativa/eane kuryat.

VI, I 2 8. COMMENTARY. 533

Once more the hymn is prescribed, Kaiu-. ico, 3, in a pra- yasfcitti for an eclipse of the moon, probably on account of the prayer in the third stanza ; cf. also iantikalpa i5- For st. 3, see Kau.r. 138, 8.

The hymn, with the addition of sundry other stanzas, is repeated in an appendix to the Nakshatrakalpa, and has been presented in our afore-mentioned article, p. 485 ff. ; cf. Weber's translation of it in his Omina und Portenta, p. 353. The vulgata form of the hymn has been rendered by Zimmer, Altindisches Leben, p. 353 ; cf. also Ludwig, Der Rigveda, III, 187.

Stanza 1.

Saya/za also defines ^akadhuma as brahma/^a, but in a roundabout way. Primarily, according to his view, it is the fire in which lumps of dung have been placed, and from which the smoke rises (sskrtta/z sa;^bandhi dhumo yasminn agnau sa ^akadhuma/^ agni/£). But agni (e.g. according to Tait. S. V, 2, 8, 2) is identical with brahma/za; cf. his words, agnitvena sa/^kalpya, in the note above 1. In the brahmodya-stanza, RV. I, 164, 43 = AV. IX, 10, 25, occurs the expression sakamayam dhumam ; this is paraphrased in Katyayana's Sarvanukramam and in Sha^guru^ishya's comment (pp. 1 1, 97 of Macdonell's edition) by .yakadhuma, ' dung-smoke.' Possibly * the fire that gives forth dung- smoke ' (cf. Haug in the Proceedings of the Bavarian Academy, 1875, II, p. 506) forms the true mythic back- ground of these conceptions ; the Brahman interpreter may be secondarily called jakadhuma. Weber, 1. c, surmises that it may be the first morning fire, kindled while the stars are still shining, and indicating by its rising or falling smoke the weather of the breaking day ; cf. also the same author, In- dische Studien,V, 257 ; X, 65 ; Nakshatra, II, 272, note ; 393.

1 Sayarca continues, taw jakadhumaw brahma;/aw pura naksha- tram taraka^ ra^anaw ^andramasam akurvata. According to this the moon (fire) is the jakadhuma, the controller of the weather. This is good folk-lore : the Brahmawa may be the moon's repre- sentative on earth.

534 HYMNS OF THE ATHARVA-VEDA.

VI, 130. Commentary to page 104.

According to this the moon (fire) is the jakadhuma, the controller of the weather. This is good folk-lore : the Brahmawa may be the moon's repre- sentative on earth.

534 HYMNS OF THE ATHARVA-VEDA.

VI, 130. Commentary to page 104.

This and the following two hymns 1 are accompanied at Kaus. 36, 13-14 by the following practices: 'Bean-loves' (mashasmaran; Ke^ava and Saya/za simply 'beans,' mashan) are thrown (upon the head of the person whose love is de- sired 2). Then the points of arrows (^ara) are kindled and are cast in every direction about the effigy (of the desired person), its face fronting towards the performer. The bean (masha) is doubtless regarded as inflammatory food (cf. the Pythagorean prohibition), since it is forbidden at the fasts preliminary to holy practices, along with honey, salt, meat, and brandy; see Kaiu. 1,32, and note (and frequently elsewhere) : its fitness in a love-charm seems derivable from this notion. A similar practice with the effigy occurs at Kaiu. 35, 28 (see the introduction to HI, 35)-

The hymn has been interpreted by Weber, Indische Studien, V, 244 ff. ; Ludwig, Der Rigveda, III, 515 ; Grill2, pp.58, 174 ff.

Stanza 1.

The pada-MSS. read ratha^ite ymam ; Saya/za substi- tutes dhinam for this yinam. But the text of the Sa//zhita- MSS. justifies ratha^iteymam 3. Weber, 1. c, p. 345, note, refers by way of illustration of the present epithets of the Apsaras to the names sa;/^ayanti (IV, 38, 1), ugra^it, ugra^pa^ya, and rash/rabhrzt (VI, 118, 1. 2), and to the frequent warlike epithets of the Gandharvas, with whom they are associated closely (cf. e.g. Tait. S. Ill, 4, 7, 3). Grill, too daringly, emends to artha^-itam artha^itiham, supporting his theory by a reference to IV, 38, where the

1 Thus according to the commentators: 131 and 132 are not otherwise rubricated.

2 Thus Darila ; according to Ke^ava, upon his couch, house, or bed ; according to Sayawa, on the ground which he walks.

8 The hymn is wanting in the Paippalada.

VI, 132. COMMENTARY. 535

Apsaras are implored for help in gambling. He supposes that they ' gain their object ' both in play and in love.

VI, 131. Commentary to page 104.

For the practices connected with this hymn, see the introduction to the preceding. Previous translations by Weber, Indische Studien, V, 244 ff. ; Grill2, pp. 58, 175 ff.

Stanza 2.

Anumati is the goddess of favour and consent ; cf. the play of words in anu manyasva (as in VII, 20). Akuti is the goddess of schemes. In XIX, 4, 2 she is called ^ittasya mata, * mother of thought ' (' the wish is father to the thought '). Cf. Ill, 8, 5 ; V, 8, 2, &c.

VI, 132. Commentary to page 104.

the play of words in anu manyasva (as in VII, 20). Akuti is the goddess of schemes. In XIX, 4, 2 she is called ^ittasya mata, * mother of thought ' (' the wish is father to the thought '). Cf. Ill, 8, 5 ; V, 8, 2, &c.

VI, 132. Commentary to page 104.

For the practices connected with this hymn, see the introduction to VI, 130. It has been translated by Weber, Indische Studien, V, 245, who supposes that it is the text of a brewing-charm (sudzauber), in which the person de- sirous of love boils some concoction that attracts irresistibly the coy beloved. But the absence of any such practice in connection with the hymn casts much doubt upon this interpretation. It seems rather to allude to some mythic touch (akhyayika). Saya//a suggests that the gods either poured love into the water, to quench him, or that they placed him into the atmospheric waters as ruler of all lovers. Varu/?a in the refrain is, of course, in the position of lord or controller of those waters, and varu/zasya dharma/za is not remote from the meaning ' by the permission or order of Varu/za.' The whole savours of the conception that the gods poured smara into the waters either by way of punishing him for his attacks upon themselves T, or in order

1 Cf. the stories of their burning Kama, ' love/ e. g. Muir, Original Sanskrit Texts. I2, 112; IV2, 364. Or is there still a different notion, namely that the fruitful waters are the natural seat of love ?

536 HYMNS OF THE ATHARVA-VEDA.

to quench him, and that the person practising the charm kindles him anew with the permission of Varuz/a.

Stanza 1.

b. In Tait. S. Ill, 4, 7, 3, the Adhis, ' yearnings/ are personified as the Apsaras, the wives of Kama, ' love,' the Gandharva.

Stanza 3.

Indra/zi is the goddess of successful and happy conjugal love ; see our Contributions, Sixth Series, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, 551 ff.

VI, 136. Commentary to page 31.

The plant nitatni, c she that takes root ' (cf. the note on III, 12, 4d, and Ait. Br. VII, 31, 3), is not mentioned else- where. In Tait. S. IV, 4, 5, 1 ; Ka//L S. XL, 4 ; Vish/zu, LXVII, 7, the word designates a personification of one of the bricks of the fire-altar (ish/aka) ; in Tait. Br. Ill, 1, 4, 1, one of the stars of the constellation krzttika. This and the next hymn are supplied with practices at Kaos*. 31, 28, to wit: The fruit of (the plant) mentioned in the mantra (i. e. the nitatni 1), together with the plants ^ivi and &l&ka 2, (are concocted into a solution) and poured (by the medicine-man) who is clothed in black and has eaten black food 3, in the early morning before the rise of the crows (upon the head of the person for whom the hair cure is undertaken). The exact virtue of these plants escapes

1 The scholiasts agree in defining this by ka£ama/£i. The word is not elsewhere quotable as the name of a plant, but is mentioned in Bohtlingk's Lexicon as a kind of spirituous liquor.

The exact virtue of these plants escapes

1 The scholiasts agree in defining this by ka£ama/£i. The word is not elsewhere quotable as the name of a plant, but is mentioned in Bohtlingk's Lexicon as a kind of spirituous liquor.

2 Cf. Kau^ika, Introduction, pp. xlv and 1. Saya^a has ^ivanti for g\v\, and bhrmgara^a for alaka. On p. xlv we have written alaka, but Darila has alaka. On the other hand Bohtlingk's Lexicon, vol. i, p. 294, mentions alaka = alarka, * calotropis gigantea/

3 That is sesame, beans, and the like ; cf. Kaorika, Introduction, p. xlix.

VI, I38. COMMENTARY. 537

our knowledge ; the black colour symbolises, perhaps, the (black) hair.

The hymn has been translated by Zimmer, Altindisches Leben, p. 68 (cf. also p. 264); Grill2, pp. 50, 176. The Anukrama/zi,vanaspatyam,by ke^avardhanakamaVitahavya

(VI, i37, 0-

Stanza 3.

b. For vrzsfcate the Pet. Lex. suggests vm^yate. So also Saya/za, Midyate. Cf. the note on XII, 4, 12.

VI, 137. Commentary to page 31.

For the employment in the ritual see the introduction to the preceding hymn. Previous translations by Ludwig, Der Rigveda, III, 512 ; Zimmer, Altindisches Leben, p. 68 (cf. also p. 264) ; Grill2, pp. 50, 176. The Anukrama/zi, as in the preceding.

Stanza 1.

No further trace of this curious, probably ad hoc, legend (akhyayika) has been found. Saya/za cites no parallels. Camadagni is mentioned in connection with helpful charms at II, 32, 3 ; V, 28, 7 ; for Asita, cf. the note on I, 14, 4.

Stanza 2.

Zimmer renders abhmma, ' with the finger ; ' so also Saya/za with the Naigha/z/uka II, 4. 5, angulibhi/z. I do not feel altogether convinced that the Pet. Lex. (s. v. abhfou) is right in denying this meaning.

VI, 138. Commentary to page 108.

Unsavoury and obscure is the performance associated with the recital of this hymn at Kaui\ 48, 32-34. Urine and dung are put into the skin-bag that covers the tail of a calf, they are covered up with kaku^a-fruits 1, the entire

1 For jepya, ' skin of the tail,' see Kaorika, Introduction, p. liv ; for kaku&i, ibid, xlviii. The latter word, however, is explained by

538 HYMNS OF THE ATHARVA-VEDA.

mess is crushed and dug into the ground 1. Next (Sutra 33) the (same) skin-bag and a reed (are crushed and dug into the ground ?). Finally (Sutra 34) the reed is stuck into the skin-bag and again dug into the ground (?). The Sutras are extremely brief, and the scholiasts do not make clear these performances which reach the lowest plane even of Atharvanic doings.

The hymn has been rendered by Weber, Indische Studien, V, 246 ; Ludwig, Der Rigveda, III, 470 ; cf. also Geldner, Vedische Studien, I, 131 ; Zimmer, Altindisches Leben, Index, p. 455 a.

Stanza 1.

The hymn has been rendered by Weber, Indische Studien, V, 246 ; Ludwig, Der Rigveda, III, 470 ; cf. also Geldner, Vedische Studien, I, 131 ; Zimmer, Altindisches Leben, Index, p. 455 a.

Stanza 1.

d. The exact meaning of opa^inam escapes us, owing to the complete absence of graphic representations. The lexicons, Weber and Zimmer, ' gelockt ;' Ludwig, ' bezopft.' Sayawa, as the scholiasts in general, de'rives opa^a from the verb upai'ete, and arrives at the meaning ' one with female organs ' (strivya^anam). Geldner, I.e., has gone peculiarly astray in comparing the cuckold and translating 'with horns/ since in Maitr. S. II, 7, 5 = Tait. S. IV, 1, 5> 3 = Vag. S. XI, 56 the goddess Sinivali is described as suka- parda sukurira svopaj-a. All three epithets obviously refer to female methods of dressing the hair and the head. The notion here is that the eunuch shall develop hermaphroditic characteristics, and hence assume the head-gear of a woman. See stanzas % and 3, and cf. in addition AV. VIII, 6, j2; IX, 3, 8 ; Apast. Sr. X, 9, 5-7 ; Sat. Br. V, 1, 2, 14 ; 4, 1, 1 ; Katy. Sr. XIV, 1, 14; XV, 5, %i. The opa^a

Ke^ava in a very different way, namely, tasya (sc. vatsasya) vr/sha- ?zai^, i. e., the skin containing the mutrapurisham is covered up with the testicles of the calf.

1 The scholiasts say, marma/n nikhanati (cf. Kau^. 47, 51 ; 48, 4). The digging is supposed to take place, symbolically, in the vital spot of the rival.

2 The OTT. Aey. tiri/m in this passage is doubtless identical with the later kiri/in, and again refers to some feminine mode of dressing the head.

VI, 139- COMMENTARY. 539

seems to be some form of coiffure which has become at this stage of the literature a characteristic ornamentation of women ; its primary meaning may have been ' horn/ but this is by no means rendered certain by Tank. Br. XIII, 4, 3 (upon which Geldner relies), since it may be figurative in that sense.

Stanzas 2, 3.

The exact meaning of kunra (Saya//a, kcra^alam), kurirm (Saya/?a, kuriraA kesak tadvanta//z kuru), and kiimba (Saya//a, abhara7iam stri//am) is again uncertain, but they all refer to female head-gear.

VI, 139. Commentary to page 102.

The present charm is apparently addressed to a plant which is, however, not mentioned by name, unless nyastikd' be a proper noun. The hymn is rubricated, along with

VI, T29 and VII, 38, at Kaus. 36, 12 : the person practising the charm digs up a suvar^ala-plant 1, with the ceremonies pertaining to the digging up of plants (cf. Kauj. ^, 9. J 6), fastens (its) white blossoms upon his head, and thus enters the village. Neither of the two other hymns (VI, 1 29 and

VII, 38) defines the plant more specifically2: the exactitude of the Sutra does not inspire confidence.

The hymn has been rendered by Weber, Indische Studien, V, 247 ; Ludwig,T)er Rigveda, III, 515.

Stanza 1.

Neither of the two other hymns (VI, 1 29 and

VII, 38) defines the plant more specifically2: the exactitude of the Sutra does not inspire confidence.

The hymn has been rendered by Weber, Indische Studien, V, 247 ; Ludwig,T)er Rigveda, III, 515.

Stanza 1.

For the formulaic numbers see the analogical parallels mentioned by A. Kuhn in Zeitschrift fiir vergleichende Sprachforschung, XIII, 135. The air. Aey. nyastika is

1 Darila, suvar^ald prasiddha trisawdhyasadrai (cf. the introduc- tion to IV, 20); Ke^ava has .rarikhapushpi and suryavela (cf. surya- valli) ; Saya^a, jahkhapushpika, ' andropogon aciculatus/

2 Cf. however the epithet mawpa^ya, VII, 38, 1, with the descrip- tion in IV, 20, 1. This again points to the plant trisa^dhya.

54-0 HYMNS OF THE ATHARVA-VEDA.

obscure : Kuhn and Ludwig incline to its construction as a proper noun, and that may be correct. Saya/za, ('the plant) that suppresses the characteristics of ill-luck.' Our rendering is etymological, and equally guess-work.

Stanza 3.

a. Most of Shankar Pandit's MSS. read samushpala for samushyala. Saya/^a also, samushpala samyak uptaphala sati. The Pet. Lexs. derive the word (a air. Aey.) from a root ush = us, the weak form of va^, ' arousing love ; ' Ludwig, doubtfully, ' procuress.' We, with Weber (' zusam- men uns brennend '), derive the word from ush, ' burn/ Everything is uncertain.

Stanza 5.

The hostility of the ichneumon and the serpent is known in Hindu literature from earliest to latest times1. The putting together of the serpent by the ichneumon refers perhaps to the cat-like antics of the animal over his prey. It is a lame comparison at the best.

VI, 140. Commentary to page jio.

' When the upper two teeth come before the lower, then there is danger of death to the parents, and the following expiatory rite is prescribed,' says Kcrava at Kauj*. 46, 43-46. The performance consists in scattering or offering (rice, barley, or sesame : cf. Kauj. 7, 5) ; in making the child bite some of the kinds of grain indicated in the mantra (st. 2) ; in giving him some of the same grain cooked in ' holy water ' (Kaiu. 9, 8 ff.) to eat ; finally, in making the parents eat of the same dish.

The hymn has been rendered by Zimmer, Altindisches Leben, p. 321 ; Grill2, pp. 49, 176 ff. (cf. also Weber, Indische Studien, V, 224 ; Ludwig, Der Rigveda, III, 343). These interpreters construe the hymn as a charm for avert -

3 Cf. Vzg. S. XXIV, 26, 32; Tait. S. V, 5, 12, 21.

VI, 142. COMMENTARY. 541

ing danger from the first pair of teeth in general, without reference to any irregularity in their appearance. Possibly this broader construction is the more original, Kausika's being a later refinement.

Stanza 1.

For vyaghrau, cf. the note on VI, no, 3 ; for the com- bination Brahma/zaspati (Brzhaspati) Catavedas (Agni), the note on VII, 53, 1.

VI, 142. Commentary to page 141.

Possibly this broader construction is the more original, Kausika's being a later refinement.

Stanza 1.

For vyaghrau, cf. the note on VI, no, 3 ; for the com- bination Brahma/zaspati (Brzhaspati) Catavedas (Agni), the note on VII, 53, 1.

VI, 142. Commentary to page 141.

At Kaui*. 24, 1, this hymn is recited while barley (or grain in general, yava), mixed with ghee, is swept into a furrow in the grain-field by means of the plough ; then (three) handfuls of seed are poured (into the furrow) \ one with each stanza of the hymn, and these finally are covered (with earth). Stanza 3 is recited at Kaus. 19, 27, while an amulet of barley is being fastened on a person to ensure him prosperity (cf. Kaur. 28, 20 in the introduction to VI, 91). The hymn is one of the class designated by the Atharva/nya-paddhati (at Kau^. 19, n) as push/ika man- tra/£, c stanzas that ensure prosperity.'

The hymn has been translated by Ludwig, Der Rigveda, III, 463 ; Zimmer, Altindisches Leben, p. 237 ; Grill2, pp. 66, 177 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 156. The Anukrama/zi, yavyam.

Stanza 1.

c. Ludwig, and, independently, Aufrecht in Kuhn's Zeit- schrift, XXVII, 218, read primhi, ' fill,' for mrinihi Saya/za, vrimhi, which he also explains, l with a change of a letter,' as primhi puraya. Sensible suggestions these, but they do not prove that the .Saunakiya-poet did not make use of the bold yet natural figure of speech involved in mrinihi (' full unto bursting/ ' zum bersten voll '). Cf. the note on 111,1,2.

1 Cf. RV. VIII, 78, I0.

542 HYMNS OF THE ATHARVA-VEDA.

Stanza 3.

a. Saya//a, upasada^ upasattara/z (cf. Ill, 12,6 c) upagan- tara/£ karmakara/^. This is essentially correct. The western translators take the word as an abstract noun, ' stores ; ' Ludwig, ' ansatze ' (? ' aufspeicherungen ').

VII, 9. Commentary to page 159.

The prayer is addressed to Pushan. the sun that watches over the ways, and is accompanied by characteristic prac- tices at Kavu. 52, 12-14: They who seek lost property have their hands and feet washed and anointed ; their right hands are then scoured, and they are started upon the search. The same performance is undertaken with dregs of the ghee, and the right hands are again scoured off1. Then twenty-one pebbles are thrown scatteringly upon a cross-roads. The last practice is an interesting instance of attractio similium : the scattering of the pebbles upon the cross-roads symbolises the lost objects, and at the same time counteracts their lost condition2. The second stanza is enlisted in the first abhayaga;/a, a series designed to secure immunity from danger, in the Ga/zamala, Ath. Paru. 32, 1% (cf. Kam\ 16, 8). See also Vait. Su. 8, 13. Stanza 1 is repeated in RV. X, 17, 6 = Tait. Br. II, 8, 5, 3 ; st. 4 in RV. VI, 54, 9-Va^. S. XXXIV, 4i=Tait. Br. H, 5, 5, 5. Previously rendered by Henry, Le livre VII de l'Atharva-

veda, pp. 4, 52.

Stanza 4.

Professor Henry cites the following interesting Alsatian charm : —

Su. 8, 13. Stanza 1 is repeated in RV. X, 17, 6 = Tait. Br. II, 8, 5, 3 ; st. 4 in RV. VI, 54, 9-Va^. S. XXXIV, 4i=Tait. Br. H, 5, 5, 5. Previously rendered by Henry, Le livre VII de l'Atharva-

veda, pp. 4, 52.

Stanza 4.

Professor Henry cites the following interesting Alsatian charm : —

Hailcher antonius von patua Schick mer was i verlore ha Ter teifel wert's en sine kloye ha.

'Holy Antony of Padua, send to me what I have lost; the devil must have it in his claws/

1 The word nimr/^ya at the beginning of Sutra 14 seems to belong to the end of Sutra 13.

2 For the cross-roads, see the ncte in the introduction to VI, 1 1 1.

VII, 12. COMMENTARY. 543

VII, 11. Commentary to page 142.

The hymn is rubricated together with I, 13 at Kaiis. 38, 8 in a somewhat obscure practice which concerns rather I, 13 than the present. It is employed once more at the upakarma, the initiation to the study of the Veda, Kaiu. 139, 8. Cf. also .Santikalpa 15. Previous translations by Ludwig, Der Rigveda, III, 463 ; Grill2, pp. 66, 178 ; Henry, Le livre VII de l'Atharva-veda, pp. 5, 54. The Anukra- mam, sarasvatam.

VII, 12. Commentary to page 138.

For the general aspects of the subject of this hymn, see Ludwig, Der Rigveda, III, 253 ff. ; Zimmer, Altindisches Leben, 173 ff. Ke.yava prefaces his exposition of the short performance connected with this hymn at Kau^. 38, 27. 28 as follows, atha sabha^ayakarmaz/y u^yante, sabhastam- bhanam karma ^ayakarma tada sabhasadadharmadhikara- nadi ^ayate, c here are told the performances which procure victory in the assembly ; it is a rite which lends stability to the assembly, procures victory, then promotes the judicial acts, and so forth, of those who sit in the assembly.' The practices are as follows : 38, 27. ' While reciting AV. VII, 12, the performer eats (a milk-porridge ; cf. Kam\ 7, 6). 28. He takes hold of the pillars of the assembly-hall, and pays his respects to (the assembly-hall).'

The hymn is translated in Muir, Original Sanskrit Texts, V, 438 ; Ludwig, Der Rigveda, III, 253 ; Zimmer, 1. c, 173 ; Grill2, pp. 70, 178 ff. ; Henry, Le livre VII de l'Atharva- veda, pp. 5, 55 ; cf. also Hillebrandt, Vedachrestomathie, p. 44. The Anukramaf/i designates the entire hymn as sabhyam ; st. 1 as dvidevatyo*ta pitrya ; st. 2 as sabhya ; st. 3 as aindri ; st. 4 as mantroktadevatya.

Stanza 1.

The metre of Padas a, b, d is irregular (Anukr., bhurik- trish/ubh) ; a is catalectic, b hypercatalectic ; but we may

544 HYMNS OF THE ATHARVA-VEDA.

read duhitraii (cf. Amer. Journ. Phil. V, p. 27). Similarly d may be perfected by reading pitra/L

d. For the appeal to the Fathers for help, cf. II, 12, 4.

Stanza 2.

a. For vidma of the 5aunakiya school the Paippalada reads veda vaf, and Grill and Hillebrandt adopt this version for metrical reasons. But the metre is not really improved by the change.

For the appeal to the Fathers for help, cf. II, 12, 4.

Stanza 2.

a. For vidma of the 5aunakiya school the Paippalada reads veda vaf, and Grill and Hillebrandt adopt this version for metrical reasons. But the metre is not really improved by the change.

b. narish/a, 'mirth' (cf. XI, 8, 24), refers to the social not the political side of the sabha, which, in addition to being the meeting of the council, is also the occasion and place for gaming (cf. AV. XII, 3, 46), and social intercourse (cf. RV. VI, 28, 6). The word, too, perhaps conveys a double entente, nar, ' man/ and stha, ' place,' or suggests a quasi-superlative, 'most favourable to men.' Thus the variant form narish///a, V&g. S. XXX, 6, presents the effect of this kind of folk-etymology upon the word. Saya/za (as if the word were a compound na-rish/a), ahi/^sita parair anabhibhavya.

VII, 13. Commentary to page 93.

According to Kaur. 48, 35-36, the hymn is spoken against the enemies that are to be deprived of power, the second stanza while fixing one's regard upon them. Cf. also Santikalpa 15 1. The hymn has been rendered by Ludwig, Der Rigveda, III, 241 ; Grill2, pp. 23, 179; Henry, Le livre VII de l'Atharva-veda, pp. 5, 56. The Anukramazzi, saumyam.

Stanza 2.

Cf. Ludwig, 1. c, p. 265. That the sun takes away the strength of those who are asleep while it rises or sets, is a notion abundantly elaborated in connection with all holy practices. Such persons are designated as suryabhyudita, and suryabhinimrukta (-mlukta, -mlupta), and they are

1 Quoted erroneously by Sayawa as Nakshatrakalpa.

VII, 35- COMMENTARY. 545

regarded as being guilty of one of the ' deadly ' sins. See the writer in the Proceedings of the American Oriental Society, 1894 (Journal, vol. xvi, p. cxix), and cf. Maitr. S. IV, 1, 9; Tait. Br. Ill, 2, 8, 11 ; Ait. Br. I, 3, 14; Gobh. Grih. Ill, 3, 34; Apast. Dh. II, 5, 12. 13. 14, and else- where.

VII, 35. Commentary to page 98.

At Kau^. 36, 33-34 there is a composite charm for pre- venting a woman from begetting a son, or from begetting offspring at all. If it is intended that a certain woman shall not beget a male son the hymn VII, 34 is recited1 ; if she shall not beget a child at all the hymn VII, 35 is recited : in either case the urine of a she-mule is rubbed with two stone disks, and put into the food or the cos- metics of the woman. And the person practising the charm looks at the parting in the hair of the woman. The charm is full of symbolism. The she-mule is sterile : * She-mules do not propagate ' (Tait. S.VII, 1,1,3; Ait. Br. IV, 9, 1 ; cf. Adbhuta-brahma^a 7). The rubbing between two stones is symbolic castration. The eyes are fixed with evil intent upon the woman's parting in the hair (simanta) : this seems to be the obverse of the simantonnayana, the well-known ceremony during a woman's pregnancy, in- tended to ensure successful issue. Cf. also Ath. Pari.?. 7.

The eyes are fixed with evil intent upon the woman's parting in the hair (simanta) : this seems to be the obverse of the simantonnayana, the well-known ceremony during a woman's pregnancy, in- tended to ensure successful issue. Cf. also Ath. Pari.?. 7.

The hymn has been translated by Ludwig, Der Rig- veda, III, 477 ; and by Henry, Le livre VII de l'Atharva- veda, pp. 13, 67.

Stanza 1.

The stanza seems hardly in touch with the remaining two, or with the construction imparted to the whole by the Sutra. Ludwig omits it in his rendering of the hymn. Its sense, taken by itself, is that of a battle-song. Pada b is identical with VII, 34, 1 b.

1 4 O Agni, drive away the rivals of mine that are already born ; drive away, O G'atavedas, those that are not yet born. Place under my feet those that fight against me. May we, exempt from guilt, live in thy freedom ! '

[42] n n

546 HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

The rendering of the words hira/z and dhamani/i is necessarily vague: see the note on I, 17, 3, and cf. VI, 90, 2. Ludwig, 'darme/ and 'adern.' Sayaz/a, very pre- cisely, ' small veins/ and ' thick arteries/ That may be the correct philological interpretation of the words, but in that case the stanza must have been originally constructed as a charm to stop flow of blood from the body.

VII, 36-37. Commentary to page 96.

Both stanzas are recited at the ' rites of the fourth day ' (/£aturthikarma), the performances immediately preceding the consummation of marriage. At ~Kaus. 79, 3 bride and bridegroom anoint one another while reciting VII, 36; at 79, 7 the bride1 envelops the bridegroom in her robe while reciting VII, 37.

Previous renditions by Weber, Indische Studien, V, 248 ; Grill, pp. 55, 179 ; Henry, Le livre VII de l'Atharva-veda, PP- I3> 67. The Anukrama/zi (VII, $6), mantroktakshi- devatyam ; (VII, 37), lihgoktadevatyam.

Stanza 1.

a, b. The sense is: ' May our eyes with their brightness, our faces with their freshness, inspire us with love for one another ! '

Stanza 2.

For manu^ata, cf. XIV, 2, 41. The second hemistich is nearly identical with VII, 38, 4 c5 d.

VII, 38. Commentary to page 103.

For the practices associated with this hymn, see the introduction to VI, 139. The charm is there undertaken by a woman, here by a man. It has been translated by

1 Not so the Paddhatis, vastre^ax^adayati tau, i. e. the priest envelops the two. But this is contrary to the context of the stanza.

VII, 45- COMMENTARY. 547

Weber, Indische Studien, V, 249 ; Ludwig, Der Rigveda, III, 515; Grill2, pp. 59, 179; Henry, Le livre VII de l'Atharva-veda, pp. 14, 68. The Anukrama;n, vanas- patyam.

Stanza 1.

e. the priest envelops the two. But this is contrary to the context of the stanza.

VII, 45- COMMENTARY. 547

Weber, Indische Studien, V, 249 ; Ludwig, Der Rigveda, III, 515; Grill2, pp. 59, 179; Henry, Le livre VII de l'Atharva-veda, pp. 14, 68. The Anukrama;n, vanas- patyam.

Stanza 1.

b. For mawpa^yam, cf. IV, 20, 1, and note. The abso- lutely literal translation of the word is ' the plant that sees me1/ but the formation is so artificial that it may also mean ' the he-sees-me-plant,' i. e., in effect, the plant that draws his attention towards me. The epithet abhirorudam suggests that the plant may in reality be so strongly scented as to draw tears.

Stanza 2.

For legends of Indra's seduction by a female demon, see Sahkh. Br. XXIII, 4; Ktth. S. XIII, 5 (Indische Studien, III, 479 ; V, 249, 453) J cf. the note on I, 24, 1.

Stanza 4.

The sense is : In this affair of our love my voice shall rule; thine shall rule in the assembly, where it is fitting that a man's voice shall be listened to. Padas c, d are nearly identical with VII, 37 c, d. Cf. Maitr. S IV, 7, 4 (p. 97, 1. 15).

VII, 45. Commentary to page 107.

For the practices connected with this hymn, see the introduction to VI, 18. It has been translated previously by Weber, Indische Studien, V, 250; Ludwig, Der Rig- veda, III, 514; Grill2, pp. 29, 180; Henry, Le livre VII de l'Atharva-veda, pp. J 6, 72 ff. The Anukrama/zi, irshya- panayanam.

Stanza 1.

There is no allusion in the ritual to any precious sub- stances gotten from a distance. The description here

1 In this spirit Sayawa, mam eva nari/^ pa^yat mamai*va*nuku- lam. But he offers also our rendering as an alternative, mam eva patye pradawayat.

n n 2

548 HYMNS OF THE ATHARVA-VEDA.

given would suit either saindhavam, ' salt/ or guggulu, ' bdellium ' (cf. XIX, 38, 2). Perhaps, however, it simply tries to magnify the cost and potency of some ordinary substance (Katu. 36, 25) by deriving it fictitiously from an unknown country far away.

Stanza 2,

Note the subtle symbolism of Kaus. 36, 27 : the jealous man drinks water which has actually cooled the heated axe.

VII, 50. Commentary to page 150.

For the practices associated with this hymn, see the introduction to the first part of IV, 38. Stanzas t, 2, 5, 8, 9 seem to have been composed directly with reference to the situation1: st 3 (==RV. V, 60, 1) ; st. 4 ( = RV. I, 102, 4) ; and stanzas 6. 7 ( = RV. X, 42, 9. 10) are adapted secondarily to the purpose in hand ; see the notes below. Previous renderings by Ludwig, Der Rigveda, III, 455; Zimmer, Altindisches Leben, p. 285; Grill2, pp. 71, 180; Henry, Le livre VII de l'Atharva-veda, pp. 18, 75 ff. Cf. also Muir, Original Sanskrit Texts, V, 430. The Anukra- ma/zi, aindram, composed by kitavabandhanakamo*ngira/z

(cf. st. 1).

Stanza 1.

d, badhyasam is ambiguous. Saya^a reads vadhyasam (hanishyami) ; the Anukrama^i, above, has in mind the root bandh, ' bind.' Of Western translators, Grill, 'fahn' (fangen) ; the rest, ' slay.'

The Anukra- ma/zi, aindram, composed by kitavabandhanakamo*ngira/z

(cf. st. 1).

Stanza 1.

d, badhyasam is ambiguous. Saya^a reads vadhyasam (hanishyami) ; the Anukrama^i, above, has in mind the root bandh, ' bind.' Of Western translators, Grill, 'fahn' (fangen) ; the rest, ' slay.'

Stanza 3.

Adapted from a hymn to the Maruts, RV. V, 60, 1 ; Maitr. S. IV, 14, 11 ; Tait. Br. II, 7, 12. 4. Pada b con- tains the words vi £ayat kritam na/z, derived from the sphere of the gamester's speech. Note the word kriti.ni in the preceding stanza.

1 In the case of the second stanza this is not altogether certain : it savours of the Maruts. One may imagine Indra as the speaker.

VII, 50- COMMENTARY. 549

Stanza 4.

Adapted from an Indra-hymn ; cf. RV. I, 102, 4. The words vayam ^ayema . . . bhare-bhare render the stanza usable on the present occasion.

Stanza 5.

The words saz/zlikhitam and saz/zrudham are hopelessly obscure. I have rendered sa//zlikhitam as though it meant ' scratched clean/ ' cleaned out/ The rendering of sa?#- rtidham is purely etymological. Saya/za, loke hi kitava/i asmin pade pratikitavam aksha^alakadibhi^ sa/^rotsyami*ti ankan kurvanti tatrai * va ka sa//zrundhanti. tadrzsak prati- kitavo*tra sa//zbodhyate, he kitava samlikhltam padeshu samyag ankan likhitavantam api tvam a^-aisham . . . saw- roddharam api tvam a^aisha/zz ^ayami. yadva sa;^likhi- ta;// samyag likhita/^ kihrntam padam abhilakshya tvaw ^ayami, uta api ka sa/;zrudrram . . . tadrtsam sthanam abhi- lakshya tvam ^-ayami. The Pet. Lexs. regard both words as obscure termini of the game. Ludwig, ' ich hab dir abgewonnen das zusammengekratzte, ich hab dir abge- wonnen das zusammengescharrte., Grill, ' was du ein- streichst,' and, c was du zuriickbehiertst.' Henry, ' (je t'ai) gratte de fond en comble (?), et j'ai gagne l'enjeu total (?).'

Stanza 6.

Adapted from an Indra-hymn, RV. X, 42, 9 = AV. XX, 89, 9 (cf. also RV. X, 43, 5), where the gamester and the game appear by way of comparison. In Pada c, devakamo is felt in our version to have the double sense 'loving play/ and ' loving the gods.5 It may be questioned whether the same intention is present in the RV.

Stanza 7.

Adapted from RV. X, 42, io, &c. = AV. XX, 17, 10, &c. Its juxtaposition in the RV. with the preceding stanza, and the occurrence of ^ayema, have brought it into the Atharvan compilation.

550 HYMNS OF THE ATHARVA-VEDA.

VII, 52. Commentary to page 136.

Stanza 7.

Adapted from RV. X, 42, io, &c. = AV. XX, 17, 10, &c. Its juxtaposition in the RV. with the preceding stanza, and the occurrence of ^ayema, have brought it into the Atharvan compilation.

550 HYMNS OF THE ATHARVA-VEDA.

VII, 52. Commentary to page 136.

This hymn is catalogued in the ga;za or series called sa;//manasyani in Kaiu. 1 2, 5, and is accompanied by the practices described at AV. Ill, 30. It is rubricated further at Kaus1. 9, 2, in the series designated by the Ga^amala, Ath. Parii*. 32, 26, as the great jantiga/za. The first stanza of the hymn is found, with variants, Maitr. S. II, 2, 6 ; Tait. Br. II, 4, 4, 6. The hymn has been translated by Ludwig, Der Rigveda, III, 428 (cf. also p. 344) ; Grill2, pp. 31, 181 ff. ; Henry, Le livre VII de l'Atharva-veda, pp. 19, 79. The Anukrama/zi designates it as sa/zzmanasyam a^vinam.

Stanza 1.

The first stanza is described by the Anukrama/zi as kakummaty anush/ubh, but the irregularity vanishes, if we read suebhia^ . . . ara/zebhia^. The Tait. Br. — but not the Maitr. S. — substitutes the classical forms svai'^ and ara/zai/z, thus disguising the metre still further.

Stanza 2.

a. Cf. the parallel P&da, RV. X, 30, 6 c.

b. The text as it stands1 yields the following transla- tion : ' may we not struggle with one another in fateful spirit/ But a suggestion of Grill seemed to me too fasci- nating to resist, he emends manasa daivyena to manasa- daivyena^ manasa adaivyena, and our translation presup- poses this text. At RV. II, 23, 12 we have, adevena manasa yo risha/zyati . . . ^-fgha/zzsati, ' he who attacks in a spirit displeasing to the gods . . . (and) desires to murder/ Prof. Henry's rendering, 'ne point lutter contre l'esprit divin,' though possible grammatically, imposes upon manas

1 Shankar Pandit, with Saya^a and many MSS., reads yushmahi for yutsmahi. Saya^a, ma viyukta bhuma. Another variant yukh- mahi is nothing but a misspelling of yutsmahi ; cf. Kaujika, Intro- duction, p. lxi, and variant forms like kaputsala and kapu^ala (Bohtlingk's Lexicon).

VII, 53- COMMENTARY. 55 1

the meaning of ' law, decree/ and the like, and has an un-Vedic flavour according to my judgment.

c, d. Literally, * may the noises not arise when there is frequent (continuous) slaughter1,' &c.

It is not at all clear what the day of Indra has to do with the cessation of carnage. Is it that Indra by fighting his battle removes all need of fighting enemies ? Or, is the day of Indra simply the battle-day? The latter seems more natural. The word ahani seems to harbour one of the inevitable puns, suggesting ' non-slaying,' i. e. perhaps 'the end of any need of fighting on the part of men.' See also Prof. Henry's careful discussion of the passage.

VII, S3- Commentary to page 52.

The latter seems more natural. The word ahani seems to harbour one of the inevitable puns, suggesting ' non-slaying,' i. e. perhaps 'the end of any need of fighting on the part of men.' See also Prof. Henry's careful discussion of the passage.

VII, S3- Commentary to page 52.

The hymn belongs to the class of ayushyazzi, ' hymns designed to prolong life ; ' cf. the ayushyagazza, Ath. Pan\s\ 32, 4, at Kaui\ 54, 11, note, and the Anukramam, ayu- shyam uta barhaspatyam lrvanam. The ayushya-hymns are very uniform in character ; the present one exhibits especially noteworthy points of contact with VIII, 1. Kauj\ 55, 17 prescribes its employment, along with many more of a similar character, at the ceremony of investiture (upana- yana)2. The seventh stanza, familiar in the Sazzzhitas and the ritual, is employed at Kaus. 24, 32 on rising from sleep during the agrahayazzi, the spring-festival at the full-moon of the month agrahayazza, or marga^irsha. At Vait. Su. 24, 4 it is spoken in stepping out of the bath (symbolic application : as the sun rises from the celestial sea ; cf. XI, 5, 26). Cf. also Kaui*. 55, 15, note ; 58, 18, note, and Ath. ParLr. 43, 1.

The hymn has been translated by Muir, Original San-

1 Sayazza reads vinihrute, and glosses, kau/ilye nimitte ghosha/z vaimanasyanibandhana/z jabda/z . . . utthita ma bhuvan, yadva bahula.?abdena tamo vivakshyate . . . vireshe/za stainyadikau/ilya- nimitte bahule tamasi . . . ghosha/z ma bhuvan.

2 Cf. also *5antikalpa 17, 18, which is quoted by Sayazza erroneously as Nakshatrakalpa.

552 HYMNS OF THE ATHARVA-VEDA.

skrit Texts, V, 443; Grill2, pp. 15, 183 ff. ; Henry, Le livre VII de l'Atharva-veda, pp. 20, 80 ff. Cf. also Ludwig, Der Rigveda, III, 341.

Stanza 1.

Repeated with variants at Y&g. S. XXVII, 9 ; Maitr. S. II, 12, 5; Tait S. IV, 1, 7, 4 ; Tait. Ar. X, 48 (Andhra- version). Br/haspati and Agni are here one and the same divinity; see VI, 140, 1, and Bergaigne, La Religion Vedique, I, 300 ; III, 84. 174. Agni figures prominently in the ayushya-hymns. See II, 28, 2 ; III, 11,4; 31, 1. 6; VIII, 1, 11.

Stanza 3.

Cf. VIII, 1, 1. 3. Pada b is a £*agati in the midst of trishAibh Padas, as frequently elsewhere. Read taav. The Anukramaz/i, bhung*.

Stanza 4.

a, b. The Paippalada reads, ma tva pra//o hasid yas tve pravish/o ma*pano*vahaya para gat. For Pada b, cf. Maitr. S. I, 6, 1 (p. 86, 1. 1) : Tait. S. V, 7, 9, 1. Pada a is a trish/ubh ; b a catalectic anushAibh. The Anukrama/zi, ush/zikgarbha*rshi pankti^. Problematic attempts at cor- rection are made by Grill and Henry.

Stanza 7.

Cf. RV. I, 150, 10, &c. See the index to v. Schroeder's edition of the Maitr. S., and the introduction to the present hymn.

VII, 56. Commentary to page 29.

A series of shallow therapeutical practices are prescribed by Kaui*. 32, 5-7, to wit : 5. * While reciting the hymn (the patient is given to eat the sweetwood) mentioned in the mantra1. 6. Natural mud, and mud from an ant-hill are

VII, 56. Commentary to page 29.

A series of shallow therapeutical practices are prescribed by Kaui*. 32, 5-7, to wit : 5. * While reciting the hymn (the patient is given to eat the sweetwood) mentioned in the mantra1. 6. Natural mud, and mud from an ant-hill are

1 Cf. st. 2. Thus Kcrava, ^yesh/^imadhu=yash/imadhu (cf. the introduction to I, 34, and Kau^. 38, 17). Darila, madhudvapa, * earth from a bee-hive ' (cf. Kaur. 29, 10 in the note on V, 13, 7).

VII, 5^- COMMENTARY. 553

pulverised, (sewed up in the skin of a living animal [freshly- slain] and fastened as an amulet upon the patient)1. 7. He is given to drink (yellow curcuma in ghee) V

Stanza 5 is rubricated, along with sundry mantras against serpents and other disturbing forces, at Kau^. 139, 8, in the course of practices, preparatory to the study of the Vedas.

The hymn has been translated by Ludwig, Der Rigveda, III, 502; Grill2, pp. 5, 183 ff.; Henry, Le livre VII de TAtharva-veda, pp. 21, 82 ff. The Anukrama/n, man- t rok tavrz jvHkad evatakam .

Stanza 1.

For tiraj^ira^i and asita, see the note on VI, 56, 2 ; for prz'daku3 (cf. irapbaXis, 7r6pba\i$, and irapbos), see Zimmer, p. 94. Grill's sturdy attempt to determine the specific character of the prz'daku yields no acceptable result. The meaning of kankaparvan, ' Scorpion ' (? Saya/za, damsaka.- vueshat), can merely be conjectured. Kcrava and the Anukrama/zi describe the entire charm as a cure for the bite of scorpions, vrz^ikabhaisha^yam. The Paippalada has angaparva/zo. See kankata, satinakahkata, and pra- kankata, RV. I, 191, 1. 7.

Stanza 2.

Cf. I, 34, 1 ; VIII, 7, 12 ; RV. I, 191, 10. 13. madhu//, air. Aey., is apparently made for the occasion (type vadhu), to ensure completer assonance with the preceding madhu ; the ordinary madhvi' would be less agreeable. But the Atharvan presents quite a list of such feminines ; see Lanman, Noun-Inflection, pp. 402, 406.

1 Cf. Kaiu. 26, 43, in the introduction to II, 8. Ants especially are a famous antidote against poison ; see the introduction to VI, 100, and cf. st. 7.

2 Thus according to Darila who refers to Kaus\ 28, 4 (see the introduction to IV, 6, also a charm against serpents).

3 Sayawa, pardayati kutsitazrc jabdayati.

554 HYMNS OF THE ATHARVA-VEDA.

Stanza 3.

a. For yato dash/am, cf. the formulaic yato dash/a//, Kauy. 28, 7 ; 32, 5 (see the note on V, 13, 4). The expres- sion triprdidsLmsin suggests asutr/p, RV. X, 14, 12, &c. ; Ludwig, ' bitter-zanig.'

Stanza 4.

3 Sayawa, pardayati kutsitazrc jabdayati.

554 HYMNS OF THE ATHARVA-VEDA.

Stanza 3.

a. For yato dash/am, cf. the formulaic yato dash/a//, Kauy. 28, 7 ; 32, 5 (see the note on V, 13, 4). The expres- sion triprdidsLmsin suggests asutr/p, RV. X, 14, 12, &c. ; Ludwig, ' bitter-zanig.'

Stanza 4.

Ludwig suggests krinotl for knV/oshi, but this sort of anacoluthon is common in the Atharvan. The appeal to Brzhaspati is natural as soon as we substitute Brahma;zas- pati, and remember that brahma is the ordinary Athar- vanic word for ' hymn.' Or, again, Brzhaspati, as the companion and double of Indra and Agni, represents their constant hostility towards all vicious forces. Saya/m refers the stanza to the victim of the serpent : the contortions of his body and face are supposed to be described in the first hemistich, the cure in the second. Very plausible, but we are cautioned by such an expression as vritram viparvam, RV. I, 187, 1, which is favourable to the construction of viparur as an epithet of the serpent.

Stanza 5.

In the Paippalada these stanzas are wanting ; they have the character of a production somewhat independent of the preceding stanzas. To such a view also points the sepa- rate quotation of this stanza (and the rest?) in the late (pamish/a) chapter Kau^. 139 (see above, and cf. Kaurika, Introduction, p. xxv ff.).

a. The Pet. Lexs. and Zimmer, p. 95, deal with ^arko/a as a serpent, Grill and Henry as ' scorpion/ The former compares karka/a and karkafeka, ' crab/ but more signifi- cant seem to me to be karko/a and karko/aka, both of which are mentioned as names of serpents. There is, how- ever, in the mind of the Atharvan writer but little difference between both kinds of vermin (cf. AV. XII, 1,46 ; 4, 9. 15), and the description in the sequel favours the scorpion. Cf. for the interchange of s and k, Kuhn's Zeitschrift, XXV,

VII, 64. COMMENTARY. 555

125, Proc. Amer. Or. Soc, May, 1886 (Journal, vol. xiii, p. cxxi); see also Kuhn's Zeitschrift, XXIII, 94.

Stanza 6.

d. arbhaka (cf. pu^/zadhi in st. 8) suggests forcibly the kushumbha of II, 32, 6; RV. I, 191, 15, and kumbha of the Sama-veda Mantra-brahma/m II, 7, 3. See the notes on H> 32> 5- 6. Ludwig, simply 'kleines;' Grill, ' winziges ding ; ' Henry ' menu (dard).'

Stanza 7.

For the ants, cf. the introduction, and VI, 100 ; for mayurya^,.RV. I, 1.91, 14, and Zimmer, p. 90.

VII, 64. Commentary to page 167.

At Kaiu. 46, 47. 48 this hymn is recited while washing off a person who has been struck by something dropped by a black bird (crow, or the like). If he has been defiled * (by the mouth of the bird) a fire-brand is carried around him. The two performances refer respectively to the two stanzas of the hymn. Previous translations by Grill2, pp. 41, 186 ; Henry, Le livre VII de l'Atharva-veda, pp. 25, 88 ; cf. Zimmer, Altindisches Leben, p. 88. The Anukra- ma/n, mantroktadevatyam uta nairrztam.

Stanza 1.

The two performances refer respectively to the two stanzas of the hymn. Previous translations by Grill2, pp. 41, 186 ; Henry, Le livre VII de l'Atharva-veda, pp. 25, 88 ; cf. Zimmer, Altindisches Leben, p. 88. The Anukra- ma/n, mantroktadevatyam uta nairrztam.

Stanza 1.

The Paippalada in much the same sense, yad asmat kr/sh/za^akuner nishpatato na ana^e. Henry's criticism of the reading abhinishpatan of the text is over severe : Saya/za, quite correctly, abhimukham . . . aklramargad avapatan. The Pada is hyper-catalectic.

1 The MSS. upamnsh/am and apamrzsh/am. Ke^ava, apa- mr/sh/am. Sayazza, avamrzsh/am; cf. avamrz'kshat of the text. But Saya/za in the quotation of Kaiwikas text, apamr/sh/am.

556 HYMNS OF THE ATHARVA-VEDA.

Stanza 2.

b. The Paippalada, mukhena niir/te tava. The bird of misfortune is identified with the goddess of misfortune herself.

VII, 65. Commentary to page 72.

Employed at Kaas\ 46, 49 as a purificatory charm for cleansing one's self from evil deeds and defiling contact. Fagots derived from the apamarga-tree are placed into a fire built of wood from the same tree. For the apamarga, see in general the introduction to IV, 17. Stanzas 1, 2 are rubricated in the kr/tyaga?/a of the Ga;zamala, Ath. Paru\ 32, 2 (see Kau^. 39, 7, note). Cf. also Ath. Paru. 19, 4. Previous translations by Grill2, pp. 38, 186 ; Henry, Le livre VII de l'Atharva-veda, pp. 25, 89. The Anukrama?zi, apamargaviruddaivatam.

Stanza 1.

For prati^ihaphala, see IV, 19, 7, and the note on IV, 17, 2. Saya/^a, agrad arabhya phalasya mulaparyantam atmabhimukha//z sparine ka/2/akarahityadar.ranat prati^i- naphalatvam. The second hemistich is nearly identical with IV, 19,7 c, d.

Stanza 2.

c. Saya/za, vLrvatomukha sarvata// prasr/ta^akhayukta. Perhaps, however, * looking in every direction/ because the fruit turns one way. the branches another. The epithet is, too, of more general scope (fire and sun), and may refer to watchfulness against hostile influences.

Stanza 3.

Befouling contact with deformed persons is a standard subject in Vedic texts, and in the law-books : see Maitr. S. IV, 1, 9 (cf. the corresponding passages from the Ka/A. S. and the Kapish/A. S.) ; Tait. Br. Ill, 2, 8, 11 ; Apast. Sx. IX, 12, 11 ; Apast. Dh. II, 5, 12, 22 ; Gaut. XV, 16; Vas. I, 18 ; cf. the introductions to VI, 112 and 113, and

VII, 74- COMMENTARY. 557

Delbruck, Die Indogermanischen Verwandtschaftsnamen, p. 201 ff.

VII, 70. Commentary to page 90.

The following sorcery-practice (abhi^ara) is associated with the present hymn (together with VI, 54) at Kau^. 48, 27-28. A counter-offering is made, hostile to the person who has built a fire (for offering) 1. Chaff is offered by means of a leaf of middling size 2. The offering of chaff is the typical hostile sacrifice (Kaui*. 14, 15; 6$, 7); the sacrifice to the gods is thus frustrated by a sacrifice to the Rakshas (see Ait. Br. II, 7, 1), who destroy the enemy (cf. st. 2, and Ludwig, Der Rigveda, III, 295).

The offering of chaff is the typical hostile sacrifice (Kaui*. 14, 15; 6$, 7); the sacrifice to the gods is thus frustrated by a sacrifice to the Rakshas (see Ait. Br. II, 7, 1), who destroy the enemy (cf. st. 2, and Ludwig, Der Rigveda, III, 295).

The hymn has been rendered by Ludwig, ibid., p. 374 ; Grill2, pp. 46, 187; Henry, Le livre VII de l'Atharva-veda, pp. 26, 91. The Anukrama/n, mantroktadevatyam uta ^yenadevatakam (cf. st. 3). The hymn is largely identical with the passage Tait. Br. II, 4, 2, 1 ff.

Stanza 3.

a. Saya;?a, mrztyudutau ; the Pet. Lex., Mrztyu and Nirrzti. Possibly, Mitra and Varu/za, the typical heavenly rulers.

VII, 74. Commentary to page 18.

The hymn is tripartite, but no reason for the juxta- position of sts. 3 and 4 with 1 and 2 can be found. Pro- fessor Henry's suggestions regarding this matter (Le livre VII de l'Atharva-veda, pp. 29, 95 ff) are interesting. The norm of the seventh book is a single stanza for each hymn (cf. the quotations regarding this matter in the introduc- tions to I, 12 and IV, 38), but, after all, some diaskeuastic convenience must be at the bottom of the grouping.

1 Cf. Tait. S. II, 2, 9, 4 ; Tait. Br. I, 7, 3, 7.

2 Cf. madhyamapar/zena, Maitr. S. I, 10, 20. The meaning of the expression is uncertain.

558 HYMNS OF THE ATHARVA-VEDA.

A.

For the history of the interpretation of the apa£it-hymns, see the introduction to VI, 83 (cf. also VI, 2,5 and VII, 76). The practice connected with this part of the hymn is described at Kaiu. 32, 8-10, to wit : 8. ' With a bow made of bamboo, which is darbhyusha 1 (? cf. Kaui\ 35, 28 in the introduction to III, 25, and Kaiuika, Introduction, p. li), and has a bowstring made of black wool, with black arrows that have bunches of wool (tied ?) to their points (the pus- tules are hit), while the (two first stanzas of) the hymn are being recited. 9. With the fourth stanza (?) 2 the bow is brought near (the pustules) and they are hit (with the arrows). 10. (The patient is then washed off at the time when the stars fade away [at dawn] with water) which has been warmed by quenching in it a burning bunch of wool 3.' The arrow of bamboo in the practice symbolises the root (found by) the divine sage in st. 1 ; the flake of black wool embodies the statement in st. 2 d.

Stanza 1.

Cf. for the colours mentioned here, VI, 83, 2. 3, and more generally I, 23 and 24.

1 Saya//a, darbhusha.

1 ; the flake of black wool embodies the statement in st. 2 d.

Stanza 1.

Cf. for the colours mentioned here, VI, 83, 2. 3, and more generally I, 23 and 24.

1 Saya//a, darbhusha.

2 This can hardly be the fourth stanza of the present hymn, which belongs to a totally different sphere. Kcrava fuses VII, 74, 1. 2 with VII, 76, 1. 2, and thus obtains a hymn of four stanzas. As extraordinary as this seems it may yet be true, and we may note that VII, 76, 1. 2 are also endowed with independent individuality, being separated in the ritual from the remainder of the hymn. See the introduction to VII, 76. But the matter is rendered uncertain on account of Kauj. 31, 16, where we have apa&ta a susrasa iti, i.e. the pratikas of VI, 83, and VII, 76, rubricated together. Ke^ava's hypothesis may be based upon a confusion of the two pratikas apa&ta^ (VI, 83), and apa/£itam (VII, 74). Saya//a in his introduc- tion to VII, 76 makes this very blunder, reading, apa&tam a susrasa^ for Kaimka's (31, 16) apa&ta a susrasa^.

3 For the rendering of this Sutra, see Kaur. 27, 29 in the intro- duction to III, 7.

VII, 76. COMMENTARY. 559

B.

Stanza 3 is rubricated at Kaus. 36, 25 along with VI, 18 and VII, 45; see the introduction to VI, 18 for the prac- tices against jealousy.

C.

Stanza 4 is rubricated at Kaus. 1, 34; Vait. 1, 13. He who enters upon the performance of the new-moon and full-moon sacrifices recites the stanza while placing fagots upon the fire. Cf. also Ath. Pari.?. 10.

VII, 76. Commentary to page 17.

The hymn is tripartite, the first two parts being closely related in subject matter. The third part (st. 6) appears in this connection for reasons — perhaps diaskeuastic — altogether obscure. The entire hymn has been rendered by Ludwig, Der Rigveda, III, 500 ; Henry, Le livre VII de l'Atharva-veda, pp. 30, 97 ff.

A.

For the history of the interpretation of the apa£it-hymns, see the introduction to VI, 83 (cf. also VI, 25 and VII, 74). The practices connected with the first part of the hymn are described at Kaiu. 3r, 16-17, where it is rubricated along with VI, 83 : see the introduction to that hymn. Saya//a blunderingly quotes the pratika at Kslus. 31, 16 as apa^itam (!for apa^ita: VII, 74 for VI, 83); see the note to the introduction to VII, 74, p. 558.

Stanza 1.

a. Our purely verbal translation savours of mere verbiage. In Contributions, Second Series, Amer. Journ. Phil. XI, 324, we suggested, with a view to both metre and sense, a susraso susrastara/*, ' they fall off more easily than the easily falling one ' (i.e. they fall off most easily) 1. Professor

1 Ludwig, * leichter sturzend als das leicht sturzende.'

560 HYMNS OF THE ATHARVA-VEDA.

Journ. Phil. XI, 324, we suggested, with a view to both metre and sense, a susraso susrastara/*, ' they fall off more easily than the easily falling one ' (i.e. they fall off most easily) 1. Professor

1 Ludwig, * leichter sturzend als das leicht sturzende.'

560 HYMNS OF THE ATHARVA-VEDA.

Henry, 1. c, p. 97, very justly points out that this leaves a in the air, and himself suggests, very ingeniously, a susraso *sisraso, ' thou hast made fall those who fall easily.' This makes good sense, and fills out the metre. Yet I am not convinced : the first person asisrasam, or the third, asisrasat, rather than the second person, asisrasat, would be in accord- ance with the ordinary tone of such incantations, and, after all, the parallelism of each of the remaining three Padas seems to demand an ablative dependent upon a compara- tive. Sayana reads asusrasa^, and glosses, susrasa/^ atyar- iham sravantya/^ sarvada puyadisrava/2a.rila/£ . . . asusrasa^ & samantad nirava^esha;^ srava;za.rila bhavantu. The Paip- palada, namannasa;^ svayaz/zsrasann asatibhyo vasattara ! For the sense in general, cf. Bhagavadgita I, 30, gandi^va. srawsate hastat.

c. The word sehu is quotable in addition only Ka^. S. XXXIV, 12 (sehiu- ka pliha ka), where it obviously desig- nates some part of the body. The Pet. Lexs., ' a certain dry substance ; ' Ludwig, ' rosin.' Professor Henry makes the Pada over into arasad arasatara, but I cannot believe that our lectio difficillima is at fault. The Hindus must have associated dryness with this organ. Saya/za, seho/i sdhur nama viprakir/zavayava^ atyantam ni^saras tula- dirupa/z, apparently, ' a substance whose parts are scattered exceedingly dry, having the form of cotton-wool, or the like.'

Stanza 2.

c. vi^aman, 'a part of the body.' Saya;za, ' genital organs : ' vueshe/za ^ayate apatyam atre^ti vi^ama guhya- pradcra/z l. The Pet. Lexs., ' members of the body which are in pairs : ' this seems to be the meaning at Sat Br. Ill, 6, 2, 1. Ludwig, 'ankle.'

B.

For the nature of the disease ^ayanya, and the general character of this charm, see Contributions, Second Series,

1 Saya/za at RV. VII, 50, 2, (vi^aman parushi), vividhag-anman i parushi.

VII, ?6. COMMENTARY. 56 1

Ill, 6, 2, 1. Ludwig, 'ankle.'

B.

For the nature of the disease ^ayanya, and the general character of this charm, see Contributions, Second Series,

1 Saya/za at RV. VII, 50, 2, (vi^aman parushi), vividhag-anman i parushi.

VII, ?6. COMMENTARY. 56 1

Amer. Journ. Phil. XI, 320 ff. Ke^ava and Saya^a define the disease as ra^ayakshma, identifying it with the ^ayenya in the story told at Tait. S. II, 3, 5, 1-3. The practice associated with this part of the hymn at Kau.y. 32, 11 is very obscure ; it seems to consist in tying on the patient an amulet consisting of the string of a lute ; in tying on with (this) string some other part of a lute (?) ; and tying on three fragments of the viri/za-plant (andropogon muricatus) that have fallen down of themselves 1. I am tempted to regard the ^ayanya as syphilis, etymologically either congenital disease (root ^an), or venereal disease (^aya, ' woman ') 2 : in that case the musical instruments may refer to the nautch- girls, and the disease is cured homoeopathically (attractio si milium) and symbolically by the realisation of their presence by means of the amulets. Cf. in addition to the renderings mentioned above, Kuhn in Zeitschrift fur ver- gleichende Sprachforschung, XIII, 155, and Zimmer, Altin- disches Leben, p. 377.

Stanza 3.

Cf. Contributions, Second Series, 1. c, XI, 328 ff. ; Fourth Series, I.e., XII, 438 ff. ; Johansson, Indogermanische P^orschungen, II, 22 ; Zeitschrift fur vergleichende Sprach- forschung, XXXII, 435 ff. Saya^a explains talidya as follows, talid iti antikanama, antike bhava^ talidyam . . . asthisamipagata^ mawsam. For nir astam (Padapa/V£a, nik astam), which we correct to nir astham 3, Saya^a reads nirha^ tarn (nirharatu). Shankar Pandit accepts this read-

1 Sayawa condenses the performance as follows, vi^atantri- khandam vadyakha/^a/rc jahkhakha;/d/a;^ va sa^patya abhimantrya badhniyat.

2 Cf. Henry, 1. c, p. 98. viri/za seems to allude to manhood.

8 Instances of the stem astha-, in addition to those quoted in Amer. Journ. Phil. XII, 438, are, sa te masthat, for sa te ma sthat in Maitr. S. I, 1, 2 (von Schroeder's edition). The expression means ' he shall not hurl at thee/ The same expression at Tait. Br. Ill, 2, 2, 8, and Apast. Sr. I, 4, 14. At Tait. Br. the formula is pro- nounced ahi/Tzsayai, ' in order to be exempt from injury.' This favours the connection of astha- with the root as, * throw.' [42] O O

562 HYMNS OF THE ATHARVA-VEDA.

ing because Saya//a ' has doubtless preserved the genuine reading/ We can see nothing in this but an unusually- clever emendation, which, however, leaves in tam an awkward remnant.

Stanza 4.

ing because Saya//a ' has doubtless preserved the genuine reading/ We can see nothing in this but an unusually- clever emendation, which, however, leaves in tam an awkward remnant.

Stanza 4.

For the conception of the flight of disease to and from the body, cf. RV. X, 97, 13 ; AV. VI, 83, 1. 2, and Amer. Journ. Phil. XI, 322-3. In the second hemistich we have emended akshitasya to akshatasya on the strength of the Sutra and its commentators (e.g. Kaiu. 31, 11). Saya^a, on the other hand, reads sukshitasya for sukshatasya (akshitasya /£irakalavasthanarahitasya . . . sukshitasya ^irakalam avasthi- tasya). There can be no doubt that the indication of the Sutra is to be preferred.

Stanza 5.

The ^ayanya is here personified as an evil being, the knowledge of whose nature or origin (perhaps with reference to the story in Tait. S. II, 3, 5, 2) confers exemption from his attacks. See the note on I, 2, 1. Note the fourfold alliteration in the first hemistich : it cannot be reproduced in translation.

C.

For the ritual application of st. 6 ( = RV. VI, 47, 6), see Vait. Su. 16, 14. In Pada c, a vrzshasva with double entente,. ' manifest thy lusty strength ; ' cf. the common formula, atra pitaro madayadhva;/z yathabhagam avrzsha- yadhvam (Kaiuika, Index C), with the same double meaning starting from the opposite point of view.

VII, 83. Commentary to page 12.

At Kaui". 32, 14-15 a hut is built at a point of land between two rivers that flow into one another 1, and in it the dropsical patient is washed by means of bunches of grass, and then rinsed off. For the meaning of the practice see the introduction to I, 10. At Kau^. 127, 4 the hymn is

1 Cf. Kauy. 18, 22.

VII, 83. COMMENTARY. 563

recited, more secondarily, while an offering is made from an animal devoted to Varu/za (cf. Su. 2) : the offering is part of a performance for obviating the evil consequences of the obscuration of the constellation, ' the seven i^zshis' (ursus major), by a comet. Cf. also Vait. Su. 10, 22; Naksha- trakalpa 14 ; Ath. Park 13, 3. The hymn is a mixtum compositum ; st. 2 seems to belong originally to a different sphere (see the note), and its bearing here is not at all clear. The hymn has been rendered by Henry, Le livre VII de l'Atharva-veda, pp. 35, 104.

Stanza 2.

Su. 10, 22; Naksha- trakalpa 14 ; Ath. Park 13, 3. The hymn is a mixtum compositum ; st. 2 seems to belong originally to a different sphere (see the note), and its bearing here is not at all clear. The hymn has been rendered by Henry, Le livre VII de l'Atharva-veda, pp. 35, 104.

Stanza 2.

See V&g. S. VI, 22 ; Katy. Sr. VI, 10, 5 ; Tait. S. I, 3, 11,1; Tait. Br. II, 6, 6, 2 ; Maitr. S. Ill, 11, 10 ; Asv. Sr. Ill, 6, 24; 5ankh. Sr. VIII, 12, 11. The vulgate's emendation of dhamno-dhamno to damno-damno, as suit- able as it is to the sense, is not supported by any of the parallel passages. Mahidhara at Vag\ S. VI, 22 has much the same thing in mind, when he says, yasmad-yasmat tvadiyapa^asamanvitat sthanat1. All the parallel texts read ^apamahe for u/£ima, and in some iti is wanting after aghnya. Pada c seems to contain the expression of an oath, or curse, which is regarded as sinful. According as iti after aghnya is read or omitted, it contains two oaths, or one oath. The passage savours of the notion that it is impious to take in vain the holy name of Varu/za, or his waters. Saya/za, he apa/z he aghnya/^ iti he varu/za iti yad u/£ima yak ^/zapavakyam avoHma, yak £/zapavakyava£anena papam ar^itaz/z tasiMd api mu/z£e*ti sa^zbandha^ . . . ato deva- tanamadheyakirtanarupai-apathakara^a^-anitapapad asman mo£aya. Cf. also the glosses to V&g*. S. and Tait. Br.

Stanza 3.

The stanza is repeated at RV.'I, 24, 5 ; AV. XVIII, 4, 69 ; Maitr. S. I, 2, 18, &c. (see the index to the Maitr. S.). Cf. also Vait. Su. 28, 17 ; Ath. Pam. 17, 2.

1 Saya/za here, sarvasmad rogasthanat. 0 0 2

564 HYMNS OF THE ATHARVA-VEDA.

Stanza 4.

b. varu;za represents an awkward attempt to vary the diction : it might be designated as a rhetorical uha or vikara. The true completion of the expression requires madhyama.

VII, 115. Commentary to page 168.

The symbolic rites which attach themselves to this hymn are described in Kaui\ 18, 16—1 8, to wit: 16. 'Having fastened a hook to the left leg of a raven, and a rice-cake to the hook (the performing priest), while reciting AV. VII, 115, i, lets (the crow go) so that he does not return1.

17. Having put on a blue garment, having covered that with a red one2, having wound about a white cloth (as a turban), while reciting the second stanza of the hymn, he sets down the turban by means of a hook, and with his left hand casts it, together with the hook, into the water.

18. While reciting the third stanza of the hymn (he throws) the covering 3 (red) garment (into the water) ; while reciting the fourth stanza the (under, blue) garment.' Cf. also 5antikalpa 4 ; Ath. Pam. 33, 3.

The hymn, which is related to I, 18, has been translated

18. While reciting the third stanza of the hymn (he throws) the covering 3 (red) garment (into the water) ; while reciting the fourth stanza the (under, blue) garment.' Cf. also 5antikalpa 4 ; Ath. Pam. 33, 3.

The hymn, which is related to I, 18, has been translated

1 This part of the performance executes in practice the state- ment in RV. X, 95, 14 where Pururavas threatens to fly away with- out returning, throwing himself into the lap of Nirrni, the goddess of misfortune; cf. nirrztyabhimukho in Ke^ava's comment, and anavrz'tam iti prapatanavwesha/zam in Darila's, with the diction of the RV. stanza. The black bird is fit to shoulder the evil (attractio similium), as in AV. I, 22, 1. 4; Kauy. 26, 18.

2 For the colours blue and red, cf. the introduction to VII, 116; the notes on IV, 17, 4 ; VIII, 8, 24; and Kau^. 32, 17; 40, 4; 48, 40. Cf. also nilalohita in the Pet. Lex., and Winternitz, Das Altindische Hochzeitsrituell, pp. 6, 12, 23, 67.

8 I now propose to read trztiyaya^annam, i. e. trz'iiyaya a^an- nam, instead of trz'tiyaya ^annam, in deference to aX'Mdya in Su. 1 7. Even then the translation ' covering garment' for a^annam is pro- blematic, and based upon our interpretation of Ke^ava's comment. It means naturally ' the covered (blue garment)/

VII, Il6. COMMENTARY. 565

by Muir. Original Sanskrit Texts, V, 348 ; Ludwig, Der Rigveda, III, 499 (cf. also 338); Grill2, pp. 4T, 187 ff. ; Henry, Le livre VII de PAtharva-veda, pp. 45, 124. The Anukrama/zi, savitra;// ^atavedasam.

Stanza 2.

a. patayalur is air. Aey. Ludwig, i die zum fall bringende (Lakshmi) ; ' but note the short a in the first syllable : patayami in the RV. is the causative of pat, not patayami, which is a simple present.

Stanza 3.

Rubricated at Ath. Paris. 7.

a. The number 101 is regularly inauspicious, occurring in connection with diseases, varieties of death, &c. ; cf. AV. Ill, 9, 6 ; V, 1 8, 1 2 ; VIII, 3, 27 ; XI, 6, 16 ; XIX, 46, 5.

VII, 116. Commentary to page 4.

The chief interest of this charm against takman is its reference to the ancient Hindu custom of quenching fire — here its representative the fever — by a frog. I have else- where assembled from the Vedic writings a considerable number of passages which become intelligible in the light of this custom ; see my article entitled, * On a Vedic group of charms for extinguishing fire by means of water-plants and a frog,' Contributions, Second Series, Amer.Journ. Phil. XI, 342 (24 of the reprint) ff.1 The role of the frog here is distinctly the same, and is especially significant for the identification of fire and fever which is indeed superficially obvious in all the hymns and practices connected with the takman. The quaint performance of the Kau.sika-sutra, 32, 17, is as follows: namo ruraye*ti jakunin ive*shika/]g"i- mdinduka.m nilalohitabhya/^ sutrabhya;« sakakshaz/z bad- dhva2, ' while reciting AV. VII, 116, he does as in the case

1 See also the introduction to VI, 106.

The quaint performance of the Kau.sika-sutra, 32, 17, is as follows: namo ruraye*ti jakunin ive*shika/]g"i- mdinduka.m nilalohitabhya/^ sutrabhya;« sakakshaz/z bad- dhva2, ' while reciting AV. VII, 116, he does as in the case

1 See also the introduction to VI, 106.

2 Shankar Pandit's reproduction of this Sutra, in the introduction to the hymn in Saya//a's commentary, is decidedly free.

566 HYMNS OF THE ATHARVA-VEDA.

of the birds, i. e. he ties a frog that has stripes like reeds (upon his body) by means of a blue and a red thread by the arm-pits (to a low couch upon which the patient is made to recline, and besprinkles him).' In order to under- stand this difficult Sutra we must follow the commentaries. Darila says, ^akunin ive karoti, mantroktan * adhastalpe haritasutre^a savya^anghasu baddhve*ty adivat, ' He does as in the case of the birds, i. e., as in the performance indicated in Kaui". 26, 1 8 with the words mantroktan adhas- talpe, &c.' The practice in question centres about AV. I, 22, a charm directed against jaundice. In the course of it the patient is seated upon a couch beneath which the yellow birds are tied with a yellow thread by their left legs; then the patient is washed off, and his jaundice is supposed to settle upon the yellow birds where, as it were, it is naturally at home; see the introduction to I, 22. In accordance with that performance, Darila continues to expand and explain the suggestion of the practice in Sutra 32, 18, which is connected with the present hymn : ishike*va rekha yasya sa ishika;7^*i//, tam nilasutre;/a 2 lohitena ka, sutre;/a saha kakshabhya;/z baddhva ^akunin iva karoti, 'he who has a line like a reed he is a reed-marked (frog) ; him he ties with a blue and a red thread by the arm-pits and treats as he does the birds.' See also Ke^ava on the passage, and cf. Kaiu. 40, 4 ; 48, 40.

From all these statements it becomes clear that the fever (Darila, ^varabhaisha^yam) is washed from the patient down upon the frog, but apparently with this difference, that the birds — homoeopathically as it were — take up the jaundice because they are themselves yellow, while the frog, allopathically, quenches the fever (fire) of the patient,

1 The MSS. of Darila read mantroktan ; this appears in the edition as mantroktam, because I did not know at the time that the passage is a quotation of part of Kaor. 26, 18, which see.

2 Cod. somewhat indistinctly tatnlasutre^a, obviously for tan nilasutre^a, and that again for taw (sc. ma^ukam) nilasutrerca, the plural tan being a corruption derived from the plural mantroktan in 26, 18.

VII, I 1 6. COMMENTARY. 567

26, 18, which see.

2 Cod. somewhat indistinctly tatnlasutre^a, obviously for tan nilasutre^a, and that again for taw (sc. ma^ukam) nilasutrerca, the plural tan being a corruption derived from the plural mantroktan in 26, 18.

VII, I 1 6. COMMENTARY. 567

being himself cold and moist. I would also draw attention to RV. X, 166, 5, where in the course of a hostile charm occurs the expression, a vo murdhanam akramim, adhas- padan ma lid vadata ma/zduka ivo*dakat, ' I have stepped upon your head ; from under my feet do ye speak up to me like frogs from the water V A touch of this idea also is perhaps worked up symbolically in the present practice, and even more clearly in the related performance at Kaus. 48, 40.

The combination of the colours blue and red is associated everywhere with hostile witchcraft. In RV. X, 85, 28 = AV. XIV, 1, 26 (cf. iarikh. Grzh. I, 12, 8 ; Apast. Grzh. 1,5, 23) the bridal garment polluted during the consummation is spoken of as, nilalohitaw bhavati krz'tya*saktir vy a^yate, ' blue and black it is ; the sorcery, the inherent (evil) 2, is driven out.' In AV. IV, 17, 4 (see our note on that stanza) a hostile charm is made in a blue-red vessel, and red and blue threads are spread out against enemies in AV. VIII, 8, 24 (cf. Kaus. 16, 20). This sinister employment of red and blue renders it unlikely that the use of the same colours in German wedding-practices is in any way to be connected with the Hindu conception ; see Weber, Indische Studien, V, 308, note 4 ; Winternitz, Das altindische Hochzeitsrituell nach dem Apastambiya-Grzhyasutra (Imperial Academy of Vienna, vol. xl), p. 67 ; Hillebrandt, Mitteilungen der Schlesischen Gesellschaft fur Volkskunde (1894-95), I, 39 ff. Why, now, is blue and red fit for Hindu sorcery practices ? Is nilalohita night and day ?

On the other hand it seems difficult to dissociate from the present practice the Bohemian frog-charm which Groh- mann, 1. c, reports as a cure against fever : ' In Bohemia the practice is to cure chills and fever (kaltes fieber) by catching a green frog at the time of the morning dews on the day preceding that of St. George. This is sewn into a bag which is hung about the neck of the patient without his

1 Cf. the Sutra 26, 20 in connection with the jaundice cure, vadata (sc. ^akunin) upasthapayati, and Ke^ava's comment thereon.

2 For asakti, see Ludwigs excellent remark, Der Rigveda, vol. v, p. 398.

568 HYMNS OF THE ATHARVA-YEDA.

knowing its contents. Then the patient must pronounce the lord's prayer nine times on nine days before sunrise. On the ninth day he must go with prayer to the river, cast the bag into the water, and return home praying and without turning his face.5

The hymn has been translated and expounded by Groh- mann, 1. c, pp.386, 414; Zimmer, Altindisches Leben, p. 381; and Victor Henry, Le livre VII de TAtharva-veda, pp. 45, 124. The hymn is quoted also as one of the takmana- janaga//a in the Ga;mmala, Ath. Paris". 32, 7 (Kauy. 26, i5 note).

c, pp.386, 414; Zimmer, Altindisches Leben, p. 381; and Victor Henry, Le livre VII de TAtharva-veda, pp. 45, 124. The hymn is quoted also as one of the takmana- janaga//a in the Ga;mmala, Ath. Paris". 32, 7 (Kauy. 26, i5 note).

Stanza 1.

As the verse stands the first half is hopeless prose, and yet the second half is a good ^agati-pada. Henry, 1. c, p. J 25, makes the exceedingly ingenious and plausible suggestion that the first half consisted originally also of two £*agati-padas, and stood,

namo ruraya ^yavanaya dhrzsh;zave, namo ruraya ^odanaya dhr/sh^ave.

These were then by a species of haplology1 fused, so as to yield namo ruraya ^yavanaya £6danaya dhr/srmave. Still we would not go as far as Henry himself does, and make this reconstruction the basis of a translation, especially as either the word £yavanaya, or £6danaya (more probably the latter), might have entered the text as a gloss. The expulsion of either yields a good ^agati-pada, and the tradition may at any rate be respected as long as it does not interfere with good sense.

a. For ruraya, see the note to V, 22, 10 a, and cf. I, 25, 4 ; for ^odanaya, Shankar Pandit with Saya/za and some MSS. reads nodanaya.

b. purvakamakr/tvane is obscure. The Pet. Lexs. trans- late it, ' alte wlinsche erfiillend ; ' Grohmann and Zimmer, ' nach altem triebe thatig.' Grohmann supposes that the

1 For haplology in Vedic Sanskrit, see the author in the Proceedings of the American Oriental Society for 1893 (Journal, vol. xvi, p. xxxiv).

VIII, I. COMMENTARY. 569

word refers to the periodicity of the attacks of fever. Henry- thinks that the word is to be divided as a compound into purva-kamakr/tvan rather than purvakama-krztvan, and accordingly translates, ' qui, des temps immemorial, agit a sa guise.' Saya//a, piirvesham abhilasha/za//z kartitre Mettre, as if -krztvane were derived from root krzt, ' cut/ The com- bination kama/// kar occurs E.V. X, 61, 6, kamaw krzV/vane pitari yuvatyam, 'when the father was satisfying his desire on the young daughter' (cf. stanza 7), and this, when strictly applied to the compound, might yield the result ' having formerly satisfied his (sexual) love/ i. e. ' the takman due to (excessive) sexual intercourse., According to Sumita sexual love (kama) is one of the causes of fever (cf. Groh- mann, p. 386, note). But we must not omit the comparison of the (itself doubtful) word purvakrz'tvari, XII, 1, 14 c, which seems to mean ' anticipating (wishes) by deeds/ The present epithet may aim to conciliate the takman by extravagant praise of this sort. I have, however, adopted the rather non-committal rendering, ' he who in the past fulfilled desires.' This may refer to excesses, or to willingness.

Stanza 2.

For anyedyii^ and ubhayadyM, see the notes on I, 25, 4 a ; for avrata//, the note on VI, 20, 1 c.

VIII, 1. Commentary to page 53.

I have, however, adopted the rather non-committal rendering, ' he who in the past fulfilled desires.' This may refer to excesses, or to willingness.

Stanza 2.

For anyedyii^ and ubhayadyM, see the notes on I, 25, 4 a ; for avrata//, the note on VI, 20, 1 c.

VIII, 1. Commentary to page 53.

This is an almost impassioned prayer for long life : the heavenly powers, the vital principles, and the human being for whom the prayer is made are implored alike to co- operate in bringing about the result. In the ritual the hymn figures therefore as an ayushyam (sc. suktam), ' a hymn that bestows long life ; ' accordingly it holds mem- bership in the ayushyaga;/a of the Ga/zamala, Ath. Pari^. 32, 4 (Kaus\ 54, ii, note ; cf. also 139, 7). At Kau^. 55, 17 it is employed in the course of the investiture of the young Brahman with the holy cord ; at Kans. 58, 3. 11 in certain special ceremonies (brahma/zoktam, and rz*shihasta/£, Su. 4)

570 HYMNS OF THE ATHARVA-YEDA.

calculated to ensure longevity. Cf. also 5antikalpa 23 *; Ath. Pari*. 37, 2.

The hymn has been rendered by Muir, Original Sanskrit Texts, V, 443 ff. ; Ludwig, Der Rigveda, III, 495 ff. ; Henry, Les Jivres VIII et IX de l'Atharva-veda, pp. 1, 35 ff.

Stanza 1.

The obeisance to death is in the nature of indemnification for the loss of his victim. For Pada b, cf. AV. VII, 53, 2-6 ; for Pada d, RV. X, 66, 2.

Stanza 2.

The expression somo a;;wuman has a double meaning that cannot be reproduced in translation. Soma (the moon) with his rays, or soma (the plant) with its shoots. The former meaning is likely to have been uppermost in the mind of the writer who is here dealing with personified gods. Cf. Hillebrandt, Soma, p. 300, note 3.

Stanza 6.

M. Henry points out very properly that Padas a and c allude to the sun : as the sun ascends, so shall the young Brahman ascend to life, and mount the very chariot of the sun, in order to reach the zenith of his life. Saya/*a suggests the senses and the body. In Pada d Saya/za has a^irvi/z for ^-frviA in Shankar Pandit's MSS. (the same MSS. at XIV, 1,21 also read ^frvir for ^-fvrir). The sense with this reading is quite as good as that in the text : ' then without decaying thou shalt hold converse, &c.' The passage is formulaic; cf. AV. XIV, 1, 21 ; RV. X, 85, 27. For vidatham, cf. the note on V, 20, 12.

Stanza 8.

The word ehi at the end of Pada c is metrically super- fluous. Saya/za seems to follow a redaction which does not exhibit it, since he neglects to comment upon it.

1 Cited erroneously, as usual, by Sayarca as Nakshatrakalpa.

VIII, I. COMMENTARY. 57 1

Stanza 9.

the note on V, 20, 12.

Stanza 8.

The word ehi at the end of Pada c is metrically super- fluous. Saya/za seems to follow a redaction which does not exhibit it, since he neglects to comment upon it.

1 Cited erroneously, as usual, by Sayarca as Nakshatrakalpa.

VIII, I. COMMENTARY. 57 1

Stanza 9.

a. Saya/za does not comment upon preshitau, but supplies (iti sesha/i) the verb badhatam. The word is at any rate suspicious, being readily derivable from the language that belongs to the myth of the two dogs (cf. RV. X, 14, 11 b, 1 2 b). Henry, after stating the difficulty very clearly, changes it to pishatam, fairly similar in sound, but quotable only at AV. IV, 6, 7, and not very suitable in meaning. We have retained preshitau, and have supplied * go after ' (anu £ar, RV. X, 14, 12 b) from sheer conservatism1, recognising, however, quite clearly that the original text is disfigured by reminiscences from the RV., and that some other word is very likely to have been thrown out by the glossarial preshitau.

Stanza 10.

Cf. the abhayaga/za of the Ga/zamala, Ath. Pari.?. 32, 12, excerpted in Kaui*. 16, 8, note.

Stanza 11.

Frequently rubricated in the Ath. Parmsh/as : 13, 1 ; i,5; 17,1; 1 8 2, 1. 13. The fires in the waters are the lightning in the clouds; cf. RV. VIII, 43, 9, and the parallel versions.

Stanza 13.

The adjectives and participles are momentarily per- sonified in the manner of Roman divinities like Fabulinus, Edusa, Potina, and the like. Bodha and Pratibodha, Asva- pna and G&grivi are said to be i^zshis at AV. V, 30, 10, and Saya/za here speaks of all six personifications as Rishis.

Stanza 15^

Bohtlingk's lexicon, Whitney in the Index Verborum, and Saya;/a (glossing the word by sa;//modaya) propose sa;;/- mude for samiide. As natural as this correction seems, it is nevertheless not unavoidable : samud in the sense of

1 The Paippalada has the same word, preshitau.

572 HYMNS OF THE ATHARVA-VEDA.

' conversation ' makes excellent sense in the light of st. 6d and VIII, 2, 3 d. The word in either form is air. Aey.

Stanza 16.

a. Saya;/a renders ^ambha/k sa/zzhanur by ' the Asura Cambria with shut teeth1,' and it may be that nothing more specific than some such folk-lore notion is contained in the word. See, however, our full discussion of the word at AV. II, 4, 1. Ludwig, ' der zahn mit den kiefern.'

Aey.

Stanza 16.

a. Saya;/a renders ^ambha/k sa/zzhanur by ' the Asura Cambria with shut teeth1,' and it may be that nothing more specific than some such folk-lore notion is contained in the word. See, however, our full discussion of the word at AV. II, 4, 1. Ludwig, ' der zahn mit den kiefern.'

b. The rendering of the expression ma^ihva (PadapaMa, ^ihva a) barhi/2 is mere guess-work. It would seem as though the words at any rate depicted some evil influence, parallel with ^-ambha and tamas in Pada a. Saya/za, barhir iva ayamavistaropetcl uhyamana ^*ihva raksha^prabhr/te/z sa;/z- bandhini, ' the tongue of the Rakshas, or the like, spread wide as the sacrificial straw/ Ludwig suggests, ^ihva abarhi>£, ' nicht (soil) die zunge an sich reissen.' Henry, ' the tongue (of the fire) shall not gain hold of the barhis (but only of the libation) ' — an unexpected ritual statement, unlikely in this connection, aside from the difficulty of sup- plying a fitting verb with the preposition a. The verb that is required is vidat (Pada a). Our rendering is based upon a compound ^ihva-abarhi/z : see the root J. barh with a. Non liquet.

Stanza 19.

For Pada b, cf. VIII, 2, 4 ; for c, d, Contributions, Second Series, Amer. Journ. Phil. XI, 336 ff.

Stanza 20.

The stanza recurs with variants at RV. X, 161, 5, and AV. XX, 96, 10.

Stanza 21.

Saya/^a glosses vy avat with vyaukMzt, thus obviously deriving the word from the root vas, ' shine.' An extra- ordinary instance of grammatical insight in the midst of

1 He offers also alternately, sa;^hatahanur ^ambha/^ asthuladanto ma vindatu . . . bhaksayitum.

VIII, 2. COMMENTARY. 573

numberless inaptitudes. Whitney, in the Index Verborum, doubtfully suggests the same correct derivation.

VIII, 2. Commentary to page 55.

This hymn, like the preceding, is a prolonged prayer designed to ensure long life (ayushyam), and, accordingly, it is employed in the ritual on all occasions that demand the use of VIII, 1. But the last stanza (28) adds a special feature to the present hymn which it does not share with the preceding. From this it appears that the life-bestowing element which the poet has in mind is (an amulet of) the putudru-tree 1, and, accordingly, the hymn is employed independently, at Kauj*. 58, 14 ff., in the ceremony of giving a name to a child (namakara^a) : (the child is placed upon the lap of the mother) and an uninterrupted stream of water (avi/^innam ; cf. aMidyamanam in st. 1 b) is turned upon it. Then an amulet derived from the putudru-tree is fastened upon it, and it is given drink. Individual stanzas of the hymn are employed in other ceremonies connected with the sacramental moments (sa7//skara) in the child's life: they will be noted below. Cf. also 5antikalpa 17.

I9' 23'

The hymn has been translated by Muir, Original Sanskrit

Texts, V, 447 ff. ; Ludwig, Der Rigveda, III, 496 ff. ; Henry,

Les livres VIII et IX de l'Atharva-veda, pp. 4, 39 ff.

Cf. also 5antikalpa 17.

I9' 23'

The hymn has been translated by Muir, Original Sanskrit

Texts, V, 447 ff. ; Ludwig, Der Rigveda, III, 496 ff. ; Henry,

Les livres VIII et IX de l'Atharva-veda, pp. 4, 39 ff.

Stanza 1.

a. Shankar Pandit's MSS., and Sayaz/a, read .mush/im for jrush/im of the vulgate (cf. the note on III, 30, 7). Saya/^a glosses, .mush/im prasnutim . . . upakramasva . . . yadva kumarasya haste aviMinnam udakadhara;^ ninayed (cf. Kauj., above) . . . tasya .mush/im. All this can only mean, insipidly, 'take hold of this heap of immortality

1 The Atharvanists gloss the word with devadaru (pinus deodora) ; so also the gloss at Apast. Sr. VII, 5, 6. The Atharvawiya- paddhati at Kau.r. 58, 15, jala (vatica robusta). Cf. also putadru and pitudaru in the lexicons.

574 HYMNS OF THE ATHARVA-VEDA.

(amrz'ta) ;' but our own rendering (cf. VIII, i, 7. 8) is pro- blematic. The Pet. Lex. (s.v. jriishri), 'fasse vertrauen zum nichtsterben ;' Muir, 'this boon of immortality;' Ludwig and Henry, 'this composition about immortality.' None of these renderings do justice to the meaning of .mish/i.

Stanza 6.

For the character of the epithets in this stanza, see the notes on VIII, 7, 6 ; XIX, 39, 2.

Stanza 9.

The second hemistich occurs in a different connection at Kaui". 97, 6, in a practice destined to restore peace in a quarrelling family. For Pada d, cf. RV. X, 18, 4.

Stanza 11.

b. For ga.ram mrityum I read ^aramrztyum ; cf. II, 13, 2 ; 28, 2. 4.

Stanza 12.

This and the following stanza are again employed in a general way in course of the practices at Kaui\ 97, 3 ; cf. the note on st. 9. See also Santikalpa 15.

Stanza 14.

Employed variously in the practices connected with childhood and youth : at the nirzzaya/za, the ceremony of taking the child out of the house for the first time, Kaus. 58, 18 ; at the £udakara;z.a, 'the making of the crest,' Kaiu\ 54, 17 ; cf. also the Paddhatis in the note on Kerns. 58, 17. For abhuriyau, cf. Bergaigne, Etudes sur le lexique du Rig-veda, p. 108 ff. ; Pischel, Vedische Studien, I, 53 ff. Sayazza reads adhuriyau (praptamke .sriprade stam).

Stanza 16. Cf. Kauj. 58, 17 ; Vait. Su. 10, 6 ; Ath. Park. 33, 4.

Stanza 17. See Kam\ 53, 19 (godana) ; 55, 3 (upanayana) ; and also the Paddhatis at Kau.s\ 58, 17. Cf. AV. VI, 68.

VIII, 5- COMMENTARY. 575

Stanza 18.

Employed at the annapnu-ana, the ceremony at which the child is given solid food for the first time, Kaus. 58, 19; cf. also 58, 17, note. For balasa, see the note on V, 22, 11.

Stanza 20.

See Kaiu. 58, 20, and cf. 58, 17, note. Also Ath. ParLr. 4, 4. For ima;/z me, cf. AV. I, 10, 3d; VIII, 2, 20 d.

Stanza 22.

See Kaus. 58, 21, and cf. 58, 19, note.

VIII, 5. Commentary to page 79.

58, 19; cf. also 58, 17, note. For balasa, see the note on V, 22, 11.

Stanza 20.

See Kaiu. 58, 20, and cf. 58, 17, note. Also Ath. ParLr. 4, 4. For ima;/z me, cf. AV. I, 10, 3d; VIII, 2, 20 d.

Stanza 22.

See Kaus. 58, 21, and cf. 58, 19, note.

VIII, 5. Commentary to page 79.

The hymn is addressed to an amulet made of the srak- tya-tree, defined by the commentators with great unanimity as the tilaka-tree (clerodendrum phlomoides). A briefer hymn, II, 11, is addressed to the same amulet. The appli- cation of both in the ritual is of the general sort, and does not cast light upon the special properties of the tree, that fitted it for such use. Some etymological allusion, or other, is likely to have been considered in its application, perhaps a punning derivation, more or less vague, from srakti, ' corner,' i. e. c bristling.' Cf. for the sraktya-amulet in general, Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, p. 477 ff-

The hymn is rubricated at Kau.s\ 19, 22 among the push/ikarma/zi, 'rites which beget prosperity1,' along with a list of others devoted to amulets. Nothing is prescribed there except the orthodox tying on of the amulet in accordance with the general rule laid down in the Pari- bhasha-sutra 7, 19. At Kaur. 39, 7 it is treated along with a list designed to repel witchcraft : see the introduc- tion to IV, 17; cf. also Ke^ava at Kaar. 47, 9. Stanzas

1 The Atharva/ziya-paddhati at Kau.r. 19, 1 mentions it in a long list of push/ika mantrap.

576 HYMNS OF THE ATHARVA-VEDA.

1 8 and 19 are catalogued (Kaiu\ 25, 36, note) in the svas- tyayanaga;za (' stanzas productive of welfare ') of the Ga/za- mala, Ath. Paru. 32, 11 ; st. 22 in the first of the two abhayaga;za, ' stanzas that procure freedom from danger,' Ath. Pam. 32, 12 ; see Kaiu. 16, 8, note. Cf. also Santi- kalpa 19 1; Ath. Pam. 6, 1.

The hymn has been rendered by Henry, Les livres VIII et IX de l'Atharva-veda, pp. 14, 50 ff.

Stanza 1.

In the prose literature (e.g. Sat. Br. VII, 4, 1, 33) prati- sara is 'amulet.' Its literal meaning is 'going against, attacking,' and so it is ordinarily to be rendered. Saya^a, 'he that practises sorcery him it attacks.5 In II, 11, 2 it is used synonymously with pratyabhi/ /a. Cf. also the note on IV, 17, 2. The Pet. Lex. and Zimmer, Altindisches Leben, explain the word in a different, it seems to me, erroneous way.

Stanza 3.

In Pada c, either ubhe or ime is metrically superfluous ; the former, perhaps, is to be thrown out.

Stanza 4.

The term prativarta occurs only in this hymn (4 and 16). The Pet. Lex. renders it by 'in sich zuriicklaufend ; ' Zimmer, I.e., by 'cord;' Henry, 'knot/ Without doubt the word is closely synonymous with pratisara in the sense of ' assailing.' S&ya/za, pratimukhaz/z vartayaty anena.

Stanza 9.

The term prativarta occurs only in this hymn (4 and 16). The Pet. Lex. renders it by 'in sich zuriicklaufend ; ' Zimmer, I.e., by 'cord;' Henry, 'knot/ Without doubt the word is closely synonymous with pratisara in the sense of ' assailing.' S&ya/za, pratimukhaz/z vartayaty anena.

Stanza 9.

For the connection of the name Ahgiras with unholy (angirasa = abhi/£arika) practices, see the notes on XI, 4, 16, and X, i,6, and the introduction to this volume. For Pada f, cf. VIII, 7, 15, and note the strained alliteration between navatim and navya/z. So also X, 1, 16.

1 Cited erroneously by Sayarca as Nakshatrakalpa.

VIII, 5- COMMENTARY. 577

Stanza 11.

The first three Padas are repeated at XIX, 39, 4. In Pada e, Saya/m has pratispajinam (abhi/£arata/z prati- mukha;/z badhakam, ' striking against the sorcerers '). The MSS. read antitam ; the vulgate and the Index Verborum anti tarn. Saya/za offers both alternatives, antitam atyan- tasa;/znihitam, athava tarn . . . dvesh/aram anti antike avidama. Perhaps antikam is to be substituted in the text for antitam. Saya/za understands the passage as follows : ' Him (the enemy) that we did seek, we have found lurking near by.' But see Tait. S. V, 7, 3, i, where pratispaj-a surely means 'guarding;'' cf. also AV. VII,

Stanza 14.

For Kaiyapa, see the note on IV, 20, 7. In Pada d, Saya/^a reads sa/^sresha/ze and glosses ' in the battle which causes close contact (sa;^lesha/za) with one another.' Whether we accept this sensible emendation, or not, the meaning is clear.

Stanza 15.

Pada a may be improved into an anush/ubh by throwing out the first yas tva. The diksha^ and the yagnah here referred to are of course unholy (abhi/^arika) ; cf. X, 1, 11, and Kcrava at Kauj*. 47, 12. 14-16. Saya/za, dikshabhi^ ya^/ziyair vagyamanadiniyamavueshai/z . . . y&gnzxh hi//zsa- sadhanai^ .syeneshvadibhir * yagai^. The two hemistichs are loosely correlated (anacoluthon) : we should expect ma for tva in Padas a, b.

Stanza 17.

Cf. Tait. S. V, 7, 3, 1 ; RV. X, 171, 4.

Stanza 18.

The first hemistich is repeated at XIX, 20, 4 a, b.

1 The .syeneshu seems to be a witchcraft practice, otherwise unknown. The Arigirasakalpa, if it ever turns up, is likely to furnish the necessary information. [42] P p

578 HYMNS OF THE ATHARVA-VEDA.

Stanza 20.

c, d. The passage is highly metaphorical. According to Yank. Br. XIII, 9, 17, methi (methf) is the post to which cattle is fastened with a rope (ragg*u). The amulet with its cord (cf. II, 4, 5) seems to be likened to it: the tertium comparationis is the protective quality of each. As the cattle is secure when attached to the post, thus the pre- sence of the amulet affords security. Possibly the passage is derived secondarily from a different practice and a dif- ferent sphere of conceptions.

Stanza 22. Cf. RV. X, 152, 2, almost identical with this stanza.

VIII, 7. Commentary to page 41.

Possibly the passage is derived secondarily from a different practice and a dif- ferent sphere of conceptions.

Stanza 22. Cf. RV. X, 152, 2, almost identical with this stanza.

VIII, 7. Commentary to page 41.

This compilation of stanzas in diverse metres, in praise of the curative qualities of plants, is analogous to the so- called oshadhi-stuti, RV. X, 97 ; Maitr. S. II, 7, 13 ; Tait. S. IV, 2, 6; Va£\ S. XII, 75-96. Its employment in the ritual is as a universal remedy (sarvabhaisha^yam). At Kans. 26, 33 it is rubricated along with five other hymns in a series (ga/za) which is styled ga/mkarmaga/za (!) in the Ga//amala, Ath. Pari?. 32, 24. Its particular function is indicated at Kaus. 26, 40: while it is being recited an amulet consisting of chips from ten kinds of (holy) wood, described at Kaui". 27, 5 in connection with AV. II, 9 (cf. also Kaus. 13, 5), is fastened upon the patient. See the introduction to II, 9. At Vait. Su. 30, 6, similarly, the hymn is employed while the curative sura (spirituous liquor) for the sautrama/zi-ceremony is being mixed with herbs. Cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 153-154; Oldenberg, Nachrichten von der Konig- lichen Gesellschaft der Wissenschaften zu Gottingen, 1893, no. 9, p. 342 ff. ; Weber, Ra^asuya, p. 100 ff.

The hymn has been translated by Ludwig, Der Rigveda, III, 504 ff.; Henry, Les livres VIII et IX de l'Atharva- veda, pp. 20, 58 ff.

VIII, 7- COMMENTARY. 579

Stanza 2.

c, d. Cf. Ill, 9, 1 and III, 23, 6 a, b, with which this hemi- stich coincides word for word. The ocean represents both the heavenly and terrestrial waters, from which the plants derive their nourishment and origin.

Stanza 4.

Cf. Zimmer, Altindisches Leben, p. 57. I agree with Professor Henry in assuming that no systematisation, however rudimentary, is intended : salient qualities are embalmed in epitheta ornantia. The same scholar's ren- dering of amsumati/i, ' pourvues de sue, pourvues de soma,' is strained.

Stanza 6.

For arundhati', see the introduction to IV, 12. The first hemistich also at VIII, 2, 6: cf. VI, 59, 3 ; XIX, 39, 2. 3, and see the notes on the last-mentioned two stanzas. Professor Henry's explanation of nagha in nagharisham as = agha, 'evil,' will probably appear unnecessary in the light of these notes. The solitary form pushyam is sus- picious, since the MSS. confuse the syllables shya and shpa hopelessly ; cf. st. 27, and the note on V, 4, 4.

Stanza 9.

This is an especial appeal to aquatic plants, the avaka being the most characteristic representative of that class ; cf. Zimmer, Altindisches Leben, p. 71; Contributions, Second Series, Amer. Journ. Phil. XI, 349 ff.

Stanza 10.

In Pada d, krztya- in the vulgate is a misprint for krz'tya-. For balasa, see the note on V, 22, 11.

Stanza 11.

Rare herbs were doubtless bought, and brought from a distance. The word 'village' is characteristic, as being

Phil. XI, 349 ff.

Stanza 10.

In Pada d, krztya- in the vulgate is a misprint for krz'tya-. For balasa, see the note on V, 22, 11.

Stanza 11.

Rare herbs were doubtless bought, and brought from a distance. The word 'village' is characteristic, as being

P p 2

580 HYMNS OF THE ATHARVA-VEDA.

the proper scene of Atharvanic performances ; cf. IV, 36, 7 ; IX, 5, 19 ; XVIII, 2, 27 ; Ludwig, Der Rigveda, III, 28.

Stanza 12.

d. go-purogavam does not differ materially from expres- sions like gav-adi, and the like. The Pet. Lexicons, 'die Kuh zum Anfiihrer habend,' and Henry's, ' (la nourriture) a laquelle preside la vache/ are rather too literal and pregnant ; they miss, perhaps, the idiomatic force of the expression.

Stanza 15.

d. Cf. I, 8, 1 ; VI, 113, 2 ; VIII, 5, 9. The flowing water of the running stream shall carry them off.

Stanza 16. For a, b, cf. I, 10, 4; VIII, 2, 27, and our note on the first of these passages. Agni Vauvanara seems to repre- sent here the funeral fire. It would be convenient to read (with Henry) the vocative oshadhayo for the nominative. Ludwig construes mumu£ana/£ as passive, 'losgegeben von Agni Vauvanara.' But on what occasion does Agni confine the plants ?

Stanza 17.

Cf st. 24 ; VIII, 5, 9 ; XIX, 39, 5, and especially our note on XI, 4, 16. But it- is questionable whether angi- rasi/z is to be taken here in its ritualistic sense = abhi£a- rika, * pertaining to witchcraft.'

Stanza 23.

Cf. I, 24, 1 ; II, 27, 2 ; V, 14, i, and the notes on the passages, for this and the following stanza. It is rather curious to find the serpents and their old time enemy the ichneumon (cf. VI, 139, 5) peacefully together, as dis- coverers of remedies. But the serpents here are mythic, not the poisonous individuals.

Stanza 24. b. ragha/o is air. Aey. The Pet. Lex. suggests plausibly raghavo, £asyaga/za in the Ga/^amala, Ath. Parij. 33, 10 (Kau.y. 13, 1, note).

Stanza 14.

For va^^ishiya, read va^sishiya with Whitney, Index Verborum; cf. Proc. Amer. Or. Soc, May, 1886 (Journ., vol. xiii, p. cxviii).

IX, 2. COMMENTARY. 59 1

Stanza 15.

Identical with RV. I, 23, 24 ; AV. VII, 89, 2 ; X, 5, 47.

Stanza 18.

Cf. XIV, ], 35, and Hillebrandt, Soma, p. 251. In Vait. Su. 30, 13, the stanza figures at the sautrama/zi-rite, as is suggested by the presence of the word sura. Cf. Contri- butions, Third Series, Journ. Amer. Or. Soc. XV, 148 ff. ; Oldenberg, Nachrichten der Gottingischen Gesellschaft der Wissenschaften, 1893, p. 342 ff.

Stanza 19.

Repeated almost identically at VI, 69, 2 ; cf. Hillebrandt, I.e., p. 240.

Stanza 20.

c, d. In Pada b divi seems to stand secondarily for adhi in st. 10. At any rate tarn in Pada c and sa in d seem to refer to bhumyam in b. Very differently Henry in his note.

342 ff.

Stanza 19.

Repeated almost identically at VI, 69, 2 ; cf. Hillebrandt, I.e., p. 240.

Stanza 20.

c, d. In Pada b divi seems to stand secondarily for adhi in st. 10. At any rate tarn in Pada c and sa in d seem to refer to bhumyam in b. Very differently Henry in his note.

Stanza 21.

This and the following sections are written in Brahma/za- prose. The present stanza seems to contain a mystic correlation of the parts of the lash with cosmic forces, all of which are obscure. For the embryo, cf. the note on st. 4. Here garbha, ' embryo/ seems to be a part of a real whip.

IX, 2. Commentary to page 220.

In the cosmogonic hymn, RV. X, 129, 4 = AV. XIX, 52, 1, desire (kama) is said to have been 'the first seed (product) of the mind/ which came from ' the one' after it had sprung into existence through creative fervour (tapas). In the philosophical hymns of the Atharvan, and in the disquisitions of the Upanishads, this Kama, the creative desire (not sexual love, as in AV. Ill, 25), takes a place among the very numerous primeval cosmic forces, and appears as one form of the tentative monotheistic per-

592 HYMNS OF THE ATHARVA-VEDA.

sonifications of primeval force ; it then does not differ materially from ' the one ' (ekam), ' the being ' (sat), and the more vigorously personalised Brahma, Pra^apati, Vi^va- karman, Svaya^bhu, &c. The Greek mythology similarly connects Eros, the god of love, with the creation of the universe ; see Plato's Symposium 6. Of such hymns the Atharvan has two, XIX, 52, in addition to the present. Cf. Muir, Original Sanskrit Texts, V, p. 402 ff. ; Scherman, Philosophische Hymnen, p. 76 ff.

The personification of Kama as a supreme being suggests very quickly his power to protect those who worship him, and to destroy the enemies of the worshipper. The Atharvan naturally rings the changes upon these more ordinary divine qualities : the personal Kama is dealt with much in the same spirit as Agni, many of whose attributes are conferred upon him. For the relation of Kama to Agni, see Weber, Ind. Stud.V, 225 ff. In the ritual the entire hymn, as well as single stanzas of it, is degraded into ordinary witchcraft charms against enemies, without special signi- ficance : see Kam\ 49, 1 ; 48, 5 ; 24, 29, and cf. 46, 9, note ; Vait. Su. 24, 1 o 1. The hymn has been translated in full by Ludwig, Der Rigveda, III, 529 ; Henry, Les livres VIII et IX de l'Atharva-veda, pp. 84, 118 ff. More or less frag- mentary translations are offered in the two works cited above ; cf. also Hillebrandt's Vedachrestomathie, p. 40 ff.

Stanza 1. a, b. For the distinction between ghrz'ta and a'^ya, see the Grzhyasa^graha I, 106 (Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXV, p. 567).

Stanza 2.

This and the following stanza are rubricated along with certain other mantras in the du//svapnana^anaga^a, a series of stanzas designed to obviate the effect of evil dreams, in the Ga^amala, Ath. Pam. 32, 8. See Kam\ 46, 9, note.

d. Deutsch. Morgenl. Gesellsch. XXXV, p. 567).

Stanza 2.

This and the following stanza are rubricated along with certain other mantras in the du//svapnana^anaga^a, a series of stanzas designed to obviate the effect of evil dreams, in the Ga^amala, Ath. Pam. 32, 8. See Kam\ 46, 9, note.

3 Quoted in the Ath. ParLrish/as (e.g. 10) as kamasuktam.

IX, 2. COMMENTARY. 593

b. Prof. Roth in the Pet. Lex., s. v. bhas, regards this passage as corrupt, and conjectures yasmad bibhatse ya£ ka na*bhinande, ' which I loathe and which I do not enjoy.' The motive of the correction, in addition to the poor metre, is the usual transitive use of abhi nand, ' take pleasure in,' and the like ; this does not seem to me to warrant so com- plete a transformation of the text.

c. The Pada is hypermetric, and may be normalised by reading munka for mu^ami. But the imperative first sing, act. without ni is not elsewhere known in the Atharvan.

Stanza 3.

b. asvagata occurs but one other time, AV. XII, 5, 40, asvagata parih/zuta, a very obscure passage. The Pet. Lexs. translate ' heimatslosigkeit ; ' Ludwig, ' unfreiheit ' (cf. Der Rigveda, III, 284); Henry, * dependance.' The adjective asvaga occurs in a closely parallel passage, XII, 5, 45, asvagam apra^asa/^ karoti ; I would compare svastha and asvastha, c well ' and ' unwell ; ' svasthata and asvas- thata, ' well-being ' and 'diseasedness.' For avarti Va£*. S. XXX, 12 has avarzti, ' trouble ' (Ludwig, ' verarmung ') ; cf. perhaps Avestan hamvareti of opposite meaning, ' defence, courage.5

Stanza 5.

Vak Vira^- (cf. A7*and. Up. I, 13, 2) is the same Vak who is designated RV. VIII, 100, 11, 'as the milch-cow whom the gods begot;' cf. AV. VIII, 9, 2, and Oldenberg, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXIX, 54 ft In Pada d the metre is sensibly relieved by dropping paj-avo (so also st. 16); nevertheless I should hesitate to correct, because the same RV. stanza states ' that multiform animals (pasavak) speak her (vak).' The argument may, of course, be turned the other way, by assuming that pa^avo is due to a reminiscence from that very stanza.

Stanza 9.

a, b. For indragm, nominative for vocative, coupled with kama, vocative, cf. Delbruck, Altindische Syntax, p. 105. [42] Q q

594 HYMNS OF THE ATHARVA-VEDA.

The dual number of the verb in the next Pada may be due to the dual number of indragm.

d. This seems to be the full form of the Pada which occurs previously (st. 4) in a defective form.

Stanza 12.

The same stanza with one variant occurs in a different connection at III, 6, 7. This, as well as the next stanza, seems to be interpolated.

Stanza 13.

It is impossible to reproduce the chain of puns in this clap-trap stanza ; yava-yavano, moreover, is somewhat ambiguous, as yavan may come either from yu, ' ward off' (so we, with Whitney in the Index Verborum), or ya, ' go ' (so Ludwig). The Pet. Lexs. do not analyse the word, simply translating it 'abwehrend.' Cf. in a general way the hymns II, 7 ; VI, 91.

The Pet. Lexs. do not analyse the word, simply translating it 'abwehrend.' Cf. in a general way the hymns II, 7 ; VI, 91.

Stanza 16,

Pada a ends at trivarutham (read .yarma as three syllables) ; udbhii seems to be a gloss. Pada b is hypermetric, and may be relieved by casting out brahma and krz'tam (Henry). For Padas c, d, cf. st. 5 c, d, apparently the more original source of the passage.

Stanza 19.

At IsSl Upanishad IV, the 'one' (ekam) is similarly lauded, nai*nad deva &pnuvan purvam arshat (ar^at). Cf. Ath. Paru. 48, 2.

Stanza 22.

Cf. Va^. S. XXIV, 25, 29 ; AV. II, 31, 2 ; VI, 50, 3.

Stanza 23. Manyu is ' courage,' personified ; cf. RV. X, 83, 84.

Stanza 25.

The purpose of the passage seems to be to ensure whole- some desires, fit and capable of realisation ; evil thoughts,

IX, 3- COMMENTARY. 595

unfit for fulfilment, shall not trouble the suppliant. But dhi'ya^ may refer perhaps to the hostile prayers of the* enemy, which shall not injure him that prays to Kama.

IX, 3. Commentary to page 193.

The character of this hymn is such that its proper object did not reveal itself clearly, until its application appeared plainly stated in the Kaorika. Zimmer, p. 153 (cf. the translation, p. 151 fif.), supposes that the hymn is a charm to free one's house from imaginary witchcraft practices, which have been placed as fetters upon it (cf. stanzas 5, 6, 24). Ludwig, Der Rigveda, III, 464 fif., translates the hymn under the title, ' Removal of a house,' without stating the precise situation ; he comes very near the truth, yet misses the main point. Grill2, pp. 60, 188 ff., fails to find any reason for a removal, and construes the hymn (just as III, 12) as a dedicatory ceremony after the erection, and before occupation. And Henry, Les livres VI 1 1 et IX de 1' Atharva- veda, pp. 87, 121 ff., seems to underrate the significance of its employment in the Sutra. He suggests that the hymn alludes to the building of a house, but accentuates the successive removals of the ancillary frame, the scaffolding, as the house advances from stage to stage.

The Kaujika treats the hymn in 66, 22-30, and Ke^ava epitomises the treatment very well by designating the ceremony as ^alasavam, i.e. the solemn bestowal upon a priest of a house as dakshma. See his comment on Kaus. 64-66, especially page 365, lines 1, 2, and cf. also the intro- duction to XI, T. The Kauiika's rather elaborate treatment is as follows : Su. 22. ' While reciting AV. IX, 3, that which is about to be given along with the house is (placed) within (the house) covered up. 23. It is recommended, moreover, that the objects mentioned in the hymn (be given as addi- tional gifts). 24. While reciting st. 18 the door is removed. 25. While reciting st. 22 they take up the water-vessel and the fire and enter the house. 26. That (water-vessel) is anointed with the dregs (of ghee) after they have arrived

Qq2

596 HYMNS OF THE ATHARVA-VEDA.

18 the door is removed. 25. While reciting st. 22 they take up the water-vessel and the fire and enter the house. 26. That (water-vessel) is anointed with the dregs (of ghee) after they have arrived

Qq2

596 HYMNS OF THE ATHARVA-VEDA.

within (the house), while the (entire) hymn is being recited,

27. Having sprinkled the house (with water) from the anointed water-vessel, having recited the stanzas (of the hymn) over it, having addressed (the recipient), the giver, being made to speak (what?), presents (the house)1.

28. (The recipient) while reciting st. 15 accepts it. 29. While reciting the first stanza he loosens the objects mentioned in the stanza 2. 30. Addressing them with st. 24 he carries them off/

The Anukrama/n designates the hymn simply as skla.- devatyam. For previous translations see above.

Stanza 1.

One may imagine that the upamit is a vertical post, the pratimit a slanting support to hold the house in position, the parimit a crossbeam connecting the vertical posts ; but no certainty can be reached in words which are likely to be technically flavoured. Cf. Kaus. 66, 29, above.

Stanza 2.

Indra's double Brzhaspati here slays Vala, as in RV. X, 67 and 68 ; cf. also II, 23, 18 : II, 24, &c. Vala (Vrztra) is often described as lying unloosened, undone, after Indra's attack ; hence the comparison.

Stanza 3.

c. The Pada may be rendered, more concisely, ' as a skilful butcher the joints (of an animal)/ Our rendering is based upon the conviction that the poet has in mind the ritual butcher. Cf. RV. I, 162, 18. 20, and Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 556. The point of the stanza is, of course, that the parts of the house shall not be damaged in the course of their transfer to the priest.

Cf. Kaur. 63, 22, which also leaves some of the terms in this Sutra in the dark.

2 The buttresses, supports, and connecting beams.

IX, 3- COMMENTARY. 597

Stanza 4.

Again the terms are technical, and not at all clear. I have rendered paksha by 'side/ in deference to ulukapakshi (sc. sSlISl) in Pacini, IV, 1, 55, and Mahabhashya, IV, 29 b. Cf. AV. 111,7, 3, £atushpaksha//z khdi&ik (Saya^a. £atushko^am), 1 roof with four sides or facades ; ' see also st. 21 of our hymn. Zimmer and Grill, ' seitenpfosten ; ' Ludwig, ' zimmer ; ' Weber in his comment on III, 7, 3 (Ind. Stud. XVII, 210), ' vierbeschwingtes dach ; ' Henry, ' chambranles.'

Stanza 5. c. For manasya patni, see our comment on III, 12, 5.

Stanza 6.

21 of our hymn. Zimmer and Grill, ' seitenpfosten ; ' Ludwig, ' zimmer ; ' Weber in his comment on III, 7, 3 (Ind. Stud. XVII, 210), ' vierbeschwingtes dach ; ' Henry, ' chambranles.'

Stanza 5. c. For manasya patni, see our comment on III, 12, 5.

Stanza 6.

a, b. The difficult expression in this hemistich is rawySya (kam), which is a air. Xey. when accented with the svarita on the last syllable. Ordinarily the word is ra«ya, one of whose meanings when used as a noun is ' pleasure, joy.' This meaning is at the base of our translation ' for comfort ;' but what are those ropes (jikyani) which are tied within for comfort? Non liquet. The Pet. Lexs. and Zimmer give it up. Ludwig translates etymologically, ' dass die theile in ihrer lage verharren/ and Grill follows the suggestion up by proposing the emendation ramaf/aya. Henry, ' pour (te) maitriser ' (cf. his note). The real difficulty is with .sikyani, which is doubtless an obscure technical term.

c, d. The second half of the stanza, as it stands, disturbs the run of the metre (Anukr., pathyapahkti), and possibly needs correction. By dropping manasya patni and uddhfta the last Pada is restored as .riva nas tanve bhava, in accord- ance with similar expressions in I, 12, 4 ; VIII, 1, 5 ; 2, 16. Cf. st. 21 c, d, e, which is similarly irregular, and also contains the expression manasya patnim.

Stanza 7.

The various designations of the house represent a fairly complete summary of the huts and other sheltered places

598 HYMNS OF THE ATHARVA-VEDA.

which are needed in the larger Vedic (.srauta) sacrifices ; see the Pet. Lex. under each, Zimmer, p. 154, and cf. especi- ally Vkg. S. XIX, 18 ; Tait. S. Ill, 2, 4, 3. 4. The divergent metre of the stanza (8 + 8 + 12: Anukrama/zi, parosh/nh), and the interruption which it occasions in the account of the breaking up of the house, render it very suspicious. The bestowal of sacrificial epithets upon the house are obviously intended to enhance its value in the eyes of the recipient.

Stanza 8.

Technical terms again render this stanza obscure. I imagine a covering of wicker-work, the openings in which suggest a thousand eyes, stretched across a beam and slant- ing down from it to both sides (vishuvati) in the manner of our roofs. The passage seems, perhaps, to harbour a com- parison of the roof with the head and the head-dress of a woman (cf. opa^a and vishuvati, and see the note on VI, 138, 1). Professor Geldner, Vedische Studien, 1, 136, renders the stanza: ' die in der mitte als diadem ausgespannte tausendaugige befestigte aufgesesetzte stange losen wir durch besprechung.' But what occasion is there for a pole with thousand eyes, i.e. countless holes 1 ? Ludwig renders akshum opa^am by ' das locherige geflecht ; ' Grill, ' das ausgespannte flechtennetz ;' Zimmer, I.e., and p. 265, ' das netz das uber den schopf (gespannt ist) ; ' Henry,/ le reseau

tendu/

Stanza 10.

a. He that bestows a house in this world gets it back again

countless holes 1 ? Ludwig renders akshum opa^am by ' das locherige geflecht ; ' Grill, ' das ausgespannte flechtennetz ;' Zimmer, I.e., and p. 265, ' das netz das uber den schopf (gespannt ist) ; ' Henry,/ le reseau

tendu/

Stanza 10.

a. He that bestows a house in this world gets it back again

in heaven. Ludwig, ' in jener welt (soil) es ihm entgegen-

kommen.' Kaujika's construction of the hymn renders the

meaning very clear.

Stanza 15.

At this point the recipient of the house (cf. Kaiu. 66, 28, above) begins to see to it that the house shall produce for

1 The employment at A V. VIII, 8, 18, of the root han, ' slay/ with akshugala'bhyam does not prove akshu to mean * pole, club : ' that which catches the enemy may be imagined to slay him ; cf. also st. 7. Sayawa at RV. I, 180, 5, divides a-kshu, ' not perishing/

IX, 3- COMMENTARY. 599

him all expected benefits, and he does not hesitate to ' take his mouth full.' The picture is a vivid one.

c. Similar and yet different is RV. X, 121,5, yo antari- kshe ra^aso vimana^ ; cf. also RV. VI, 7, 7 ; 69, 5 ; AV. IV, 25, 2.

e. The Pada is de trop in form and sense (Anukr. , trya- vasana pa#£apada*ti.yakvari). If it originally stood here at all, it is spoken by an agent of the recipient who receives the house for him (tasmai). Or tasmai is an ethical dative, 4 in the interest of him (the donor).'

Stanza 17*

b. A bold and bea uiful comparison this, between the house and night who gathers to her bosom all creatures. In the hymn to night, RV. X, 127, 5, we have : ' The throngs (of beings) have gone to rest, those who go on foot and fly by wing ; gone to rest have the preying eagles.' Cf. also AV. Ill, 12, 5. Grill applies the pruning-knife to this and the preceding Pada (11 + 12: Anukr., prastarapankti), in order to exact two anush/ubh Padas, trzWair vasana ratri *va sa.\dL £*agannive.yani. This amounts to independent com- position, not very good at that, since it leaves the first Pada, a good trish/ubh, in bad shape.

Stanza 20.

a, b. With vi ^ayate and pra^ayate, cf. vi^avati pra^avati in stanzas 13, 14.

Stanza 21.

Ludwig here, as in st. 4, translates paksha by ' room : ' 'das zweizimmerig, vierzimmerig, &c. gebauet wird;' the Pet. Lex., Zimmer, and Grill, ' pfosten.' But see the note on st. 4, and cf. Kaur. 135, 9 (p. 287, 1. 5), ash/asthu?/o dai-apaksha/^, showing that paksha and struma cannot both mean ' pillar, post.' The exact meaning of the word is after all not clear. Cf. Henry's note on the passage.

c. For agnfr garbhe, see Contributions, Fifth Series, Journ. Amer. Or. Soc. XVI, pp. 15, 16.

600 HYMNS OF THE ATHARVA-VEDA.

Stanza 22.

The expressions ' turned towards ' imply friendly recep- tion on the part of the house, and eagerness on the part of the future possessor ; hence at Kauj. 66, 2,5 the house is entered along with water and fire. Cf. Ill, 12, 8, and Kau^. 43, 10.

15, 16.

600 HYMNS OF THE ATHARVA-VEDA.

Stanza 22.

The expressions ' turned towards ' imply friendly recep- tion on the part of the house, and eagerness on the part of the future possessor ; hence at Kauj. 66, 2,5 the house is entered along with water and fire. Cf. Ill, 12, 8, and Kau^. 43, 10.

d. The waters and Agni are the door of the order, or the law of the universe, i. e. they are the primal elements. Hence Agni is styled frequently r/tasya prathama^a/*, rz'tasya garbha^ ; rztasya dhurshad ; see Grassmann's Lexi- con, under rztasya.

Stanza 23.

Is identical with AV. Ill, 12, 9; see the note on the passage.

Stanza 24.

According to Kau^. 66, 30 the house is actually carried off at this stage; the stanza offers especial security that Kaiuika construes the hymn aright. Cf. with his construc- tion the rather forced interpretations of Grill, p. 192, and Henry, p. 128.

IX, 8. Commentary to page 45.

This is a charm against diseases in general (sarvabhai- sha^yam), without indication as to remedies, either in the form of drugs, or talismans. At Kaui\ 32, 18. 19 the patient is taken hold of while the hymn is being recited. During the recital of the last two stanzas the sun is faced reverently. According to Saya/za at II, ^ the hymn is a member of the a;^holingaga^a, ' a series designed to drive away distress ; ' see the introduction to II, ^.

The hymn has been translated by Zimmer, Altindisches Leben, p. 378 ff. ; Henry, Les livres VIII et IX de l'Atharva- veda, pp. 1 05, 141 ff.

Stanza 1.

For vilohita, see the note on XII, 4,4; for kar/zajula, Wise, Hindu System of Medicine, p. 287, and the introduc- tion to VI, 90.

IX, 8. COMMENTARY. 6oi

Stanza 2.

karikusha is a air. Aey. of unknown meaning. For visa- lyaka, cf. sts. 5, 20, and VI, 127, 1. 3 ; XIX, 44, 2. In the last two hymns, and in the present hymn, Shankar Pandit reads visalpaka^ ; Saya/za at VI, 127, visalpaka// ; at XIX, 44, 2, visarpaka/& (vividhaw sara^a^ilo vra/zavi^esha/^, ' a run- ning wound'). See Zimmer, p. 386 ; and cf. Wise, p. 414.

Stanza 4.

The rendering of pramota (air. Aey.) is Zimmer's con- jecture. It may be rendered ' dumb ' with equal propriety and equal uncertainty. Cf. Sk. muka, Lat. mutus. The Pet. Lex., * eine bestimmte krankheit.' All renderings are based upon the suggestion of the passage itself.

Stanzas 6-8.

For udvepayati, cf. V, 22, 7. 10 ; for vuvirarada, cf. XIX, 34, 10 ; for gavihike, I, 3, 6 ; for balasa, V, 22, 1 1. In st. 7 c antar angebhyo is suspicious, as is also antar atmano in st. 9 c. Both are probably to be emended to antarangebhyo and antaratmano (or possibly with oxytonesis, cf. Whitney, Sk. Gr.2, § 1289). Accordingly our translation.

Stanza 9.

For a-pva, ' impurity ' (par excellence), ' diarrhoea/ cf. the note on the goddess Apva in III, 2, 5 ; for antar atmano, the note on antar angebhyo in st. 7 c.

Whitney, Sk. Gr.2, § 1289). Accordingly our translation.

Stanza 9.

For a-pva, ' impurity ' (par excellence), ' diarrhoea/ cf. the note on the goddess Apva in III, 2, 5 ; for antar atmano, the note on antar angebhyo in st. 7 c.

Stanza 11.

Pada a is directly joined in sense to 10 b: the bilam is identical with vastibilam, ' opening of the bladder/ in 1,3,8. The plain sense is that disease shall pass off in the form of urine from the bladder, in the form of faeces from the belly.

Stanza 19.

The word madayanti (not madayanti ; cf. pataya-, ' fall : ' pataya-, ' fell ') is not altogether clear. Perhaps c madden '

602 HYMNS OF THE ATHARVA-VEDA.

is nearer the truth. Bohtlingk, ' betauben ; ' Zimmer, ' lah- men.' Cf. the root ram in its two meanings of ' delight ' and ' rest.'

Stanza 20.

For vidradha, cf. Grohmann, Indische Studien, IX, 397 ; Zimmer, p. 386, and Wise, pp. 210, 284, 288, 362 ; for vati- kara, see Contributions, Fourth Series, Amer. Journ. Phil. XII, 427 ; the notes on VI, 44, 3 ; 109, 3, and the introduc- tion to 1, 12 ; for akg-i (Wise, p. 296, alaghi x), see Zimmer, p. 390. Henry's bala^i is scarcely due to oversight : he seems to have in mind some children's disease, bala-^i.

Stanza 21. For ush/n'habhya//, see the note on II, ^} 2.

Stanza 22.

For vidhii, ' beat,5 cf. vidhukranta, a designation of a cer- tain musical bar. For the second hemistich, cf. the note on

X, 1. Commentary to page 72.

This hymn belongs to the class called kr/tyapratihara;^ani, a series of hymns * which repel sorceries or spells,' assembled in the list at Kau^. 39, 7. The practices associated with this group of hymns, Kaui*. 39, 7-12, are obscure. They begin with ' the pouring of the great consecration ' (see the introduction to IV, 17). The performer then takes the holy water obtained by the ' great consecration,' and at night takes off his shoes, puts on a turban, and proceeds to the place where the spell is supposed to have been in- stituted, sprinkling the holy water as he goes. A formula is recited indicating that the holy water is sprinkled for certain female personifications of holiness and beneficence (yatayai, &c, Kaui*. 39, 9). If no spell is found he casts away (the materials with which he is performing 2 ?). The

1 Cf. also andhalag-i, Pet. Lex. and Wise, p. 412.

2 The holy water, or the turban ? Darila, sa/^skarawam apa- kshepa^.

X, I. COMMENTARY. 603

next Sutra (11) is obscure; cf. the note on V, 14, 9. For Sutra 12, see Kaiuy. 35, 28 in the introduction to III, 25. Various single stanzas and Padas of the hymn (20 c ; 2 1 c, d ; 25 ; 32) are employed in other phases of witchcraft in Kaos*. 39 ; see the index.

The hymn has been translated by Ludwig, Der Rigveda, III, 520 ff. Cf. the closely related hymn V, 31.

Stanza 1.

The spell is in the nature of some terrifying, evil-working figure (bugbear, bogey, bogle ; German popanz), not merely a magical rite. See the performances in the Sutra, above.

Cf. the closely related hymn V, 31.

Stanza 1.

The spell is in the nature of some terrifying, evil-working figure (bugbear, bogey, bogle ; German popanz), not merely a magical rite. See the performances in the Sutra, above.

Stanza 6.

The first hemistich is not easy to render, owing to the plays upon the words, and their ad hoc personifications. It might be rendered, ' Prati^ina (" Back-hurler ") is our magic priest (angirasa), Adhyaksha (" Overseer ") our officiator.' The word angirasa at any rate implies an allusion to that use of the word which couples it especially with witchcraft, and contrasts it with holy practices (athar- va/za, ^anta) : see the introduction to this volume ; the note on XI, 4, 16 ; and cf. VIII, 5, 9. Note also the pun between kritya(/i) and akr/tya, and cf. V, 8, 7.

Stanza 8.

Cf. IV, 12, 7. Here, as there, rz'bhii may be either appel- lative, or refer to the mythic JZibhu.

Stanza 10.

a. The image of things floating down a river is employed with great predilection to indicate loss of power, harmless- ness : e.g. I, 8, 1 ; VI, 113, 2 ; X, 4, 3.

Stanza 11.

The gift of an outsider to the Fathers must either have

been regarded as a defilement, or as an attempt to alienate

their affection and protecting care. In Pada b the sacrifice

is the hostile sacrifice as in VIII, 5, 15; the name of the

604 HYMNS OF THE ATHARVA-VEDA.

enemy is frequently called out in hostile formulas and prayers, e.g. IV, 16, 9; Kauj. 47, 10. 22. For the difficult word sa^dcryat, here and in the next stanza, see the notes on II, 8, 5 band IV, 16, 8.

Stanza 12. For the conception of the sins of the gods, see the notes on VI, 111,3; II3i TJ anc* Proc. Amer. Or. Soc, March, 1894 (Journal, vol. xvi), p. cxix ff. Ludwig's rendering, 1 sin against the gods, and against the Fathers,' is perfectly admissible, but the other seems to us more pregnant and probable.

Stanza 15.

d. kuru/ini, translated by ' crowned with a crest,' is in truth a air. key. of unknown value. The Pet. Lexs. suggest its equivalence with kiri/in, ' ornamented with a diadem/ Cf. also kurira and kuririn, the latter in the closely related hymn, V, 31, 2. Hema^andra also reports a word kuru/in, ' horse,' and Ludwig, apparently on this basis, translates 1 mit rossen.' The head of the bogey may have been orna- mented in some fanciful way with a crest. But the point is altogether problematic. Cf. also tiri/in, VIII, 6, 7.

Stanza 18.

With the first hemistich cf. the little legend at Maitr. S.

Ill, 8, 8 (106, 11); Tait. S. VI, 2, 11, 1 ; Sat. Br. Ill, 5,

4, 2.

Stanza 22.

The ' lords of the beings ' allude to Rudra, who is called bhutapati ; cf. Bhava and 5arva in the concatenating next stanza, and see the introduction to XI, 2.

Stanza 26. b. Cf. the perfect parallel, Manu VIII, 44, yatha nayati asrz'kpatair mrzgasya mr/gayu^ padam, * as the hunter tracks the (wounded) animal by its drops of blood.'

Bhava and 5arva in the concatenating next stanza, and see the introduction to XI, 2.

Stanza 26. b. Cf. the perfect parallel, Manu VIII, 44, yatha nayati asrz'kpatair mrzgasya mr/gayu^ padam, * as the hunter tracks the (wounded) animal by its drops of blood.'

Stanza 27.

A metaphorical description of the fate of him that prac- tises witchcraft. The counter-charm (kr/tyapratihara/za) is

X, 4- COMMENTARY. 605

sure to prevail in the end. For pratyadaya read pratya- dhaya with the Pet. Lex. and Roth, Zeitschr. d. Deutsch. MorgenL Gesellsch. XLVIII, 681.

X, 3. Commentary to page 8i.

At Kaus. 19, 22 there is a performance which is supposed to result in the fulfilment of every desire (Ke^ava, sarva- kama). It consists simply in reciting one of four hymns in praise of certain amulets, while fastening the amulet extolled in the hymn, after having steeped it for certain three nights in a mixture of sour milk and honey (in accordance with the ParibhasM-sutra, Kauy. 7, 19). For the character of the amulet derived from the vara^a-tree, as treated by the Atharvan poet, cf. the introduction to VI, 85. The third stanza naturally figures in the du^svapnamLyanaga^a, a list of hymns designed to remove the effect of evil dreams, in the Ga^amala, Ath. ParLr. 32, 8 (Kauy. 46, 9, note). Cf. also Santikalpa 17 and 19. The hymn has been translated by Zimmer, Altindisches Leben, p. 60 ff.

Stanza 3.

b. For the epithet, ' thousand-eyed,' cf. the note on IV, 20,4.

X, 4. Commentary to page 152.

The central feature of this charm against serpents is the frequent allusion to the white horse of Pedu (Paidva) : from earliest times onwards, this is said to be a slayer of serpents. For its mythic origin, see Bergaigne, La Religion Vedique, II, 451-2, 498, who identifies it plausibly with the steed of the sun. In the practices of the Atharvan, Kau^. 32, 20 ff. \ some insect is substituted for the unattainable mythical horse2. The hymn is employed at Kslus. 32, 20-25, as follows : 20. ' While reciting X, 4 the (person bitten) per-

1 Cf. also Kaur. 35, 4. 8, and the introductions to VI, 11 and 17.

2 Cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 1 58 ; Kaujika, Introduction, p. xliv ff.

606 HYMNS OF THE ATHARVA-VEDA.

32, 20-25, as follows : 20. ' While reciting X, 4 the (person bitten) per-

1 Cf. also Kaur. 35, 4. 8, and the introductions to VI, 11 and 17.

2 Cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 1 58 ; Kaujika, Introduction, p. xliv ff.

606 HYMNS OF THE ATHARVA-VEDA.

forms the rite to Takshaka (described at Kau^. 28, 1 ; see the introduction to IV, 6). 21. Having ground up the paidva1, he puts it with his right thumb up the nose in his right nostril. 22. If afraid of serpents he hides (the paidva) away in the seam of his garment. 23. While st. 25 of the hymn is being recited (the patient suffering from a snake- bite) is rubbed from (his head) to the tips of his feet. 24. Having heated the bitten spot while reciting the last stanza of the hymn, he throws (the torch with which the heating is done) upon the serpent. 25. (In the absence of the serpent he hurls it upon the spot) where he was bitten/ The hymn is also cited, along with other mantras against serpents, at Kau.r. 139, 8, in the course of practices pre- paratory to the study of the Veda. It has been translated by Ludwig, Der Rigveda, III, 520 ff.

Stanza 1.

c, d. apama (the Padapa/^a in perplexity, apa-ma) seems untenable, unless we admit an irregular change of final as to a before r ; cf. Joh. Schmidt, Die Pluralbildungen der Indogermanischen Neutra, p. 124 ff. We emend to apamo. arad and arishat (! with some MSS.) are prophetic aorists : lit. ■ it has hit a post and come to grief/

Stanza 2. a. The general sense of this passage seems fairly clear, but it is full of obscure details, and the metre so much dis- turbed as to cast suspicion upon the text. The Pet. Lexs. identify taru^akam with tarimaka in darbhataru/zaka, 'a young shoot of darbha-grass ; ' it seems therefore best to place taru/^akam in apposition with darbha^. But it is not quite clear what kind of grass is meant, nor what it is meant to do. According to Ait. Br. VII, 33, 1 ; Sat. Br. Ill, 1, 2, 7, &c. ; Asv. Grih. IV, 6, 11, the darbha-shoots are employed in the ritual ; possibly its purificatory power is

1 The paidva is some kind of insect. Most cleariy Ke^ava at Kauj. 32, 22, paidva/rc hiraT/yavarrcasadwa^ ki/a^ &trito va sa paidva ity u^yate.

X, 4- COMMENTARY. 607

engaged against the serpents, as a flame which burns them. Or, perhaps the young darbha-grass in which the serpent lurks (cf. st. 13 d) is invoked against the serpent.

b. The horse of Pedu is meant, it seems : even its tail burns the serpents. For the unintelligible parushasya we are tempted to substitute arushasya, relying upon the oft emphasised whiteness (jveta) of Pedu's horse (RV. I, 116, 6 ; 118,9; IX9; IO; x> 39> 10).

Stanza 3.

c. Cf. st. 20, and I, 8, 1 ; VI, 14, 3 ; 113, 2 ; X, 1. 10 ; RV. X, 155, 3: things that float away on the water are harmless and powerless.

I, 116, 6 ; 118,9; IX9; IO; x> 39> 10).

Stanza 3.

c. Cf. st. 20, and I, 8, 1 ; VI, 14, 3 ; 113, 2 ; X, 1. 10 ; RV. X, 155, 3: things that float away on the water are harmless and powerless.

d. The vulgata reads var, enclitic ; Whitney in the Index Verborum, var. But many MSS., both here and in the next stanza, have var. According to Pischel, Vedische Studien, II, 74 ff., this is the true reading: injunctive of the s-aorist, second person singular (avarsham, avar, avar) from root var, 'ward off, hinder, obstruct.' The sense would be, 'ward off the fierce poison of the serpent (so that it be) devoid of strength.' But in the next stanza var would need to be construed as the third singular aorist indicative, ' he did ward off, &c.,' which renders this construction proble- matic. Perhaps the words var ugram, being metrically superfluous, are merely a gloss to visham.

Stanza 4.

Our rendering of the an. Aey. ara;#ghusho is purely ety- mological, and very doubtful. Ludwig manipulates it as a proper noun. Perhaps it is the designation of some serpent-killing bird.

Stanza 5.

For kasar/nla, the TS. 1, 5, 4, 1 has kasamira (kadraveya), as the name of a personified serpen t-rzshi. ratharvf is a &tt. Aey. of unknown connection. Ludwig suggests that the word means ' die die radform liebt.' Both are wanting in the list of serpent divinities, Pa#£. Br. XXV, 15, 3.

608 HYMNS OF THE ATHARVA-VEDA.

Stanza 8.

The first hemistich recurs at VI, 56, 1 c, d ; cf. the note there.

Stanza 10.

a. agha^va seems here to be the designation of a serpent. In RV. I, 116, 6 agha^va with different (bahuvrihi) accent seems to be Pedu, the possessor of the serpent-killing horse ; cf. Bergaigne, I.e., p. 451. The relation of the two is very obscure. For sva^a and the subsequent designations of serpents, see the note on VI, 56, 2.

Stanza 22.

c. kandavisham and kanaknakam are air. Aey. ; it is not even certain that the latter refers to a particular substance : the word may be an adjective qualifying kandavisham. It seems to be an intensive formation from root kan.

Stanza 24.

a, b. taiidi and ghritdki seem to be fanciful names of plants, ' the piercer,' and ' dripping with ghee.' The latter is personified in many ways, as night (AV. XIX, 48, 6) ; Sarasvati (RV. V, 43, 1 1) ; cf. ghrztapadi as an epithet of Ida (e.g. Sat. Br. I, 8, i, 26).

Stanza 25. Rubricated at Ath. Paru. 33, 3.

X, 6. Commentary to page 84.

The chief interest of this rather banale production lies in the practice which it harbours. From st. 2 we gather that the hymn is addressed to an amulet prepared from the ploughshare. In st. 6 the amulet itself is spoken of as a ploughshare1, but in addition it is said to be * strong khadira-wood ' (acacia catechu). From Darila at Kau^.

1 Cf. also the allusions to the ploughshare in sts. 12 and 33.

X, 6. COMMENTARY. 609

In st. 6 the amulet itself is spoken of as a ploughshare1, but in addition it is said to be * strong khadira-wood ' (acacia catechu). From Darila at Kau^.

1 Cf. also the allusions to the ploughshare in sts. 12 and 33.

X, 6. COMMENTARY. 609

35, 4, we may gather that there was a part of the plough- share which was called ' the chin of the ploughshare ' (phala^ibuka). This must have been made of wood, since of it might be made a vessel having the form of a soma-cup (Darila, ibidem). All doubt is dispelled by the same com- mentator's glosses on Kaui\ 19, 22. 23 (p. 53, notes 10 and 12 of our edition). Here it is stated with direct reference to st. 6 of the present hymn, that ' the chin ' of the plough was made of khadira-wood, and that an amulet fashioned out of khadira-wood in the likeness of the plough is the object extolled in the present hymn1. The khadira is a very hard wood (cf. Zimmer, Altindisches Leben, p. 58) ; at .Sat. Br. XIII, 4, 4, 9 it is said to be daru^a, 'hard/ and is compared with the bones of the body. The chin of the ploughshare can scarcely be anything else than the point of the instrument, and we are thus brought face to face with the primitive wooden plough. The metal ploughshare seems to have been known as well, if pavira, AV. Ill, 17, 3 ; Ykg. XII, 71 ; Tait. S. IV, 2, 5, 6; Maitr. S. II, 7, 12, has that meaning (cf. Zimmer, 1. c, p. 236). The appropriate- ness of the embodiment of ' the chin of the plough, made of khadira-wood/ into an amulet lies on the one hand in the character of the plough and the ploughshare as emblems of prosperity (cf. stanzas 12 2 and 33) ; on the other, in the qualifications of the khadira, ' the wood that chews up (khad) the enemies ' (cf. AV. VIII, 8, 3).

The hymn is rubricated at Kauj. 19, 22 ff. In Su. 22 the amulet is tied on in the manner described at Kauj. 7, 19 (cf. the introduction to X, 3). In the obscure next Sutra (23) the four amulets3 mentioned in Sutra 22 seem to be passed along the cords (with which they are fastened) 4 by means of a chip of gold (cf. hira/zyasrag in st. 4) ; they are then bent, and put on each three times. In Su. 24 a fire is

1 Not so Ke^ava, khadirapalajamamm, 'an amulet from the leaves of the khadira-tree.'

2 Cf. the mantra in Kauj. 20, 5.

8 Darila, uktamawei1 ^atasra^ suvar/zasragma^atutva;/* nitva. *Cf. Sat. Br. XII, 3, 4, 2. [42] R r

6lO HYMNS OF THE ATHARVA-VEDA.

built while reciting st. 35 ; in Su. 25 the amulet is taken out of the substances in which it has (again) been steeped while reciting st. 29 (cf. Su. 22), and (again) fastened while reciting st. 30. Cf. also Vait. Su. 10, 2. 3, and Ath. Pam. 37, 1, rubricating stanzas 1 and 3. St. 4 is rubricated at Ath. ParLy. 13, 1 ; st. 35 at 22, 3 ; 46, 2.

Stanza 6.

The formula, yam abadhnad br/haspati^, which is repeated

many times, indicates the presence of the purohita, the king's

chaplain. As Brzhaspati, the divine purohita, fastens the

amulet upon the gods, so the king's chaplain serves the

ParLy. 13, 1 ; st. 35 at 22, 3 ; 46, 2.

Stanza 6.

The formula, yam abadhnad br/haspati^, which is repeated

many times, indicates the presence of the purohita, the king's

chaplain. As Brzhaspati, the divine purohita, fastens the

amulet upon the gods, so the king's chaplain serves the

king.

Stanza 34.

A delicate oratio pro domo. The significant words are ya^/zavardhana and ^atadakshi^a (ish/a and purta). The real meaning of the stanza is : ' as I, the priest, have by means of this amulet made thy sacrifice successful, thus do thou, the king, permit thyself to be inspired to reward me, the priest, by a gift of a hundred cows ! '

XI, 1. Commentary to page 179.

The preparation of the brahmaudana, otherwise called savaya^a (Saya/za), or brahmaudanasava (odanasava in Saya/za's introduction to Tait. Br. II, 7, 7, page 772), is described at full length in Kaui". 60-63. ^ consists of the solemn combination of a soma-sacrifice with the cooking of a porridge for the Brahman's dakshi/za. Both the sacri- ficer and his wife (patni) participate in the ceremonious details of the performance. The ceremony works up quite completely the stanzas of XII, 3, in addition to the present hymn. Wherever the ritual is suggestive or explanatory, its gist will be given in connection with the stanzas in question. There are, however, many signs of a secondary and forced employment of the stanzas in the ritual, and the stanzas themselves exhibit occasionally secondary changes which arouse the suspicion that their form and their group- ing here are not altogether primary and original.

XI, I. COMMENTARY. 6ll

Stanza 1.

At Tait. S. VI, 5, 6, i ; Tait. Br. I, i, 9, 1, the preparation of the porridge is correlated with a legend that tells of Aditi and the birth of her sons. Cf. the note on XII, 3, 11. Aditi in our hymn symbolises the patni, the wife of the sacrificer (ya^amana). According to Kaiu. 60, 19, the stanza is spoken while both of them are engaged in churn- ing the fire. The third Pada is defective : perhaps purve is to be inserted before bhutakr/ta/^, if we consult VI, 133, 5; XII, 1, 39.

Stanza 2.

According to Kaui\ 60, 22 this stanza is addressed to the smoke as it rises from the churning-sticks. The third Pada reads, adroghavita (Padapa^a, adrogha avita: some MSS. avita^) vafam att^a, which the Paippalada varies by read- ing, adrogha vita vata;/z matsa. Saya;za comments, adroha- karinam swkaxiXxan'am ya^amananam avita rakshita vafam akkha mathyamanagne/£ stutyartham anu^yamanam rig- rupam va£am abhilakshya. The corresponding passage, RV. Ill, 29, 9, reads, asredhanta itana va^am att&, and it, with the Paippalada, suggests the reading adrogha vi'ta va^am akkha, or adrogha aveta, &c, the sense being the same in either case. This has been made the basis of our rendering : the 5aunakiya-text scarcely yields sense.

Stanza 3.

Kaui". 60, 23 : The incipient fire is addressed with this stanza. For Pada d, cf. st. 11 d, and RV. IV, 50, 10 d.

This has been made the basis of our rendering : the 5aunakiya-text scarcely yields sense.

Stanza 3.

Kaui". 60, 23 : The incipient fire is addressed with this stanza. For Pada d, cf. st. 11 d, and RV. IV, 50, 10 d.

Stanza 4.

Kaui". 60, 24: The blazing fire is thus addressed. For Pada d, cf. I, 9, 2; XVIII, 3, 4; Va£\ S. XII, 63.

Stanza 5.

The text of Pada a seems forced. The Paippalada with marked improvement, tredha bhago nihito gatavedah. Perhaps the words yah pura vo are imported from st. 15.

R r 2

6l2 HYMNS OF THE ATHARVA-VEDA.

In Pada d the Paippalada reads imam, i.e. the sacrifice!*1, for imam, the patni, the wife ; cf. st. 4d. See Kaoy. 61, 8, from which it would appear that three heaps of rice, from which the brahmaudana is to be prepared, are addressed with this stanza.

Stanza 6.

Kauj. 6 1, 9-1 1 : ' With the share of grain that has been divided off for the fathers he performs a .sr&ddha. With the one that has been divided off for men he feeds the Brahmans. The share that belongs to the gods he pours into a jar, with closed fist, or open palm, or with the hollow of his two hands (a#£*ali) ; bending his right knee, turned to the north-east, or with his body inclined ; reciting stanza 6 (of this hymn).'

Stanza 7.

According to Kauj. 61, 20, this stanza is recited while the rice is being poured into the mortar. Possibly the words ud ub^a &c. are addressed to the mortar. The Paippalada has enam for enam ; cf. st. 5. A comparison with st. 6 b still further suggests enan, establishing a natural antithesis between m£o ny ub^a in 6 b, and ud ub^ai^nan (sc. sa^atan) in st. 7 b.

Stanza 8.

Kaiu. 60, 30 : The sacrificial skin, its neck turned to the east, the hair turned upward (as usual in ritual perform- ances), is spread out while reciting this stanza.

Stanza 9.

Kaos-. 61, 18 rubricates Pada a of this stanza along with XII, 3, 14: 'the mortar and pestle, and the scrubbed winnowing-basket are placed upon the skin.' The Sutra seems to substitute mortar and pestle for the two press- stones. Padab is rubricated at 61, 22, along with XII, 3, 18, avahanti. Pada d along with XII, 3, 19 at 6i, 24, udu-

1 Or perhaps even more primarily, the porridge ; ' the share of the gods this (Agni) shall bring over to them/ Cf., however, the feminine enam in st. 7 b.

XI, I. COMMENTARY. 613

hantim (sc. patnim anumantrayate). The construction of the second hemistich is not altogether clear. We have referred the action to the earth in st. 8. See also st. 11. Sayazza refers it to the patni (cf. Kaui\ 61, 24, above), and construes imam chiastically with pra^am, to wit : he patni avahanana;^ kurvati nibadhasva imam atmiyam pragam hantu//z ye jatrava^ vartante tan ni ^ahi. This is obviously forced. The construction of im&m as iman (but Padapa///a, imam !), or its emendation to imam (sc. ya^amanam) would render Saya//a's and Kau^ika's (6j, 24) view more natural. Cf. the notes on sts. 5 and 7 for similar suggestions.

This is obviously forced. The construction of im&m as iman (but Padapa///a, imam !), or its emendation to imam (sc. ya^amanam) would render Saya//a's and Kau^ika's (6j, 24) view more natural. Cf. the notes on sts. 5 and 7 for similar suggestions.

Stanza 10.

Kau^. 60, 19 : grihana grava;/av ity ubhaya/^ grz'hz/ati. Saya;za, ardhar^ena ulukhalamusalam avahananartha;/2 patnim grahayet1. Kau^. 61, 15-17: 'With the second hemistich (the priest) addresses the sacrificer, saying, " Choose three gifts." (The sacrificer) chooses the first wish, saying : " May I by this rite become superior." The wife chooses the other two gifts/ Saya//a, trayo varak ity ardhar^ena nirvapananantara;^ vara;// vrzV/antau (sc. anu- mantrayate).

a. We have translated the doubtful a*. \ey. sakr/tau, for which the Paippalada has the equivalent sayu^au. Some MSS. used by Shankar Pandit have sukr/tau, an easier reading, suspicious on account of its facility.

Stanza 11.

Kauy. 61, 23 : * While reciting the first hemistich of this stanza along with the second hemistich of XII, 3, 19 (the sacrificer) takes hold of the winnowing-basket.' Kaus. 61, 25 : ' With the second hemistich of this stanza and the first of XII, 3, 19 he addresses (the wife) as she winnows.' Aditi in the stanzas and the patni in the practice are regu- larly correlated ; cf. st. 1. For Pada d, cf. 3 d.

1 Sayawa obviously violates the sense of the stanza : patnim grahayet collides with griha/za . . . vira in Pada a.

6l4 HYMNS OF THE ATHARVA-VEDA.

Stanza 12.

Kaw. 61, 29: The winnowing is performed while this stanza is recited.

a. Our translation of upajvase, ' while (the wind) blows,' i.e. ' in the draught/ is wholly conjectural. The Pet. Lexs. 'drohnend.' Saya/za, with many MSS., reads upa^vase dhruvaye (for upa^vase druvaye of the editions), and com- ments as follows : dhruvaye dhruvaya sthiraya satyaphalaya karma?ze he tandulak yushman upa^vase upa samipe cUvasa- yami prabhutan karomi. Nothing usable may be derived from this manipulation of the stanza. For druvaye, see the note on V, 20, 2.

Stanza 13.

Kau^. 60, 25 : ' With stanza 13 he sends (the wife), guarded and ornamented, to fetch water.' Saya/za, udakam aharanti/zz patni//z sa;^preshayet. This act precedes in the ritual the winnowing, being one of the first features of the ceremonial.

Stanza 14.

Kaus. 60, 26-28 : ' With the first Pada he addresses (the wife) as she brings the water (Saya/za, prathamapadena agakkkantiin patnim anumantrayate). With the second and third Padas he calls upon the wife (to rise). With the words, " take the water- vessel," she takes it.' But Sayazza refers the action in the fourth Pada to the sacrificer himself: a tva*gan ya.gn&h iti padaikade^ena ^alakumbha- datri patni kartara#z preshayet, prati kumbha//z grzbhaya iti ardhapadena patni ^alakumbha^ grahayet kartaram.

With the words, " take the water- vessel," she takes it.' But Sayazza refers the action in the fourth Pada to the sacrificer himself: a tva*gan ya.gn&h iti padaikade^ena ^alakumbha- datri patni kartara#z preshayet, prati kumbha//z grzbhaya iti ardhapadena patni ^alakumbha^ grahayet kartaram.

a. Saya/za regards the yoshita^ i-umbhamana^ not as 1 pure waters/ but as the women who bring them, ^obhana- la//zkarayukta ima yoshita/z udakahartrya^ striya^. But cf. sts. 17, 27.

b. Saya/za reads tava saz/zrabhasva, and the Paippalada tava^ sa//zrabhasva. The Pada as it stands in the editions is not defective: yet tavasa//z sam rabhasva (haplographia) may have been the original reading. We have at any rate translated tavasam as an abstract.

XI, I. COMMENTARY. 615

Stanza 15.

Kau^. 60, 29 : ' (The sacrificer) puts (the vessel) down while reciting the first Pada/ Saya^a, prathamapadena ^■alakumbha;^ bhumau nidadhyat. Kau.r. 60, 34: 'With the remaining three Padas he places the water-vessel upon the skin.' Cf. also Ka.us. 61, 33.

a. Our rendering of Pada a leaves some misgivings. A more natural translation of it is, ' the share of food that has of yore been set aside for you/ But this leaves it hanging in mid-air.

Stanza 16.

Kau^. 61, 31 : The pot is placed upon the fire; cf. also Kaui*. 2, 7.

Stanza 17.

Kauj. 61, 34. 35: The purifying two blades of darbha- grass are placed over the pot, and water is poured in ; cf. also Kaui*. 2, 8. The Paippalada read in Pada c, dadat pvag-km bahulam a^un (pa^un ?) me.

Stanza 18.

Kaus. 61, 36: With this stanza and XII, 3, 28 the grain is washed in water, and poured into the pot. Cf. also Kau^-. 2y 9.

Stanza 19.

Kaoy. 61, 37: With this stanza and XII, 3, 29 the porridge is allowed to cook.

d. For paktva in the vulgata, Shankar Pandit, following most of his MSS. and Saya/za, reads pakta ; this we have translated. Cf. also the Index Verborum, s. v. paktr/. The corruption is due to st. 18 d. Note the alliteration.

Stanzas 21, 22.

Kaui". 61, 41. 42: With stanza 21 and XII, 3, 35 the porridge is taken off the fire. With st. 11 the pot is turned to the right.

Stanza 23.

Kaiu". 6x, 44 rubricates only the second hemistich, a//zsadhrim (some MSS. a^zsadrim) ity upadadhati. The

6l6 HYMNS OF THE ATHARVA-VEDA.

difficult word in the stanza is the air. Aey. which the vulgata presents in the form a/^sadhri'm. The MSS. present in addition the forms awsaddhrim, a/^sadrim, and a;/zsaddnm. Shankar Pandit chooses awsadnm ; Saya/m aw^adhrim, glossing as follows : amsan bhagan devamanushyapitrzsaM- bandhino dharayati*ti amsadhn tam . . . vedim. The only point that seems worth saving is the statement that the word refers to the vedi, not to the pot, as the Pet. Lexs. have it : ; vielleicht ein gcfass mit handhaben, henkeln auf beiden seiten.'

d. daivanam (sc. brahma/zanam). Read perhaps deva- tanam, metri gratia; cf. st. 25, and III, 3, 2; VI, 13, 1; XII, 3, 38; Va^.S. XV, 50.

Lexs. have it : ; vielleicht ein gcfass mit handhaben, henkeln auf beiden seiten.'

d. daivanam (sc. brahma/zanam). Read perhaps deva- tanam, metri gratia; cf. st. 25, and III, 3, 2; VI, 13, 1; XII, 3, 38; Va^.S. XV, 50.

Stanza 24.

Kau.r. 62, i : With st. 24 and XII, 3, 36 the performance indicated in the mantra is made, i.e. the sru£ is placed upon the altar (Saya^a, smkam vedyam sadayet).

a. The feminine hastam is an opportunist formation, made to suit the feminine sru^am. Some MSS., the Paip- palada, and Saya/za read hastam, a facile emendation which is, however, discredited by the universal reading dvitiyam.

Stanza 25. Kau.r. 63, 3 : Four descendants of the Rtshis who know the Bhrzgu-Angiras texts (i. e. the Atharvan writings) are seated. Sayaz/a, asane upavcrayet. C(. also Kauj. 65, 13.

b. Say ana, punar etan pra sida prapnuhi. This meaning of pra sad is not well authenticated : perhaps ' favour them ' is the true sense.

Stanza 26.

Not rubricated in the Kaurika, but Saya//a, in the intro- duction, supplies the action, datura arsheyan ritvlgo yaga- mana ahvayet. Not so, however, in the commentary upon the text, suhava ^obhanahvana patni arsheyan . . . puna/z- punar ahvayami. Whitney, in the Index Verborum, re- gards suhava as instrumental ' with efficient call,' at III, 26, 6 ; VII, 47, 1 ; 48, 1, in addition to our passage. But if we

XI, I. COMMENTARY. 617

compare AV. VII, 48, 1 with its parallel in RV. II, 32, 4, rakam aha;// suhavam (so RV. ; suhava, AV.) sush/uti' huve, it seems hard to refrain from emending suhava in our stanza to suhava;^ = suhavan. This we have done, sup- ported further by RV. VII, 44, 2 ; 82, 4 ; 93, 1 ; X, 141, 4.

Stanza 27.

Kaur. 6$y 4 : The action indicated in the stanza is per- formed. Saya^a, tesham ri\N\gkm hastaprakshalanartham udakam dadyat. The stanza is nearly identical with VI, 122, 5 ; cf. also st. 17, and X, 9, 27.

Stanza 28.

Kauj. 62, 22: With stanza 28 and XII, 3, 50 he places gold upon the porridge (Saya^a, odane hira/zya/^ nida- dhyat). Kaor. 63, 5 : With Pada b and XII, 3, 53 he sets it aside (? S&ya/za, ishat karshayet).

a. For the relation of light and gold, cf. I, 9, 2.

b. For pakvam kshetrat, cf. vrzksham pakvam, RV. Ill, 45, 4 ; pakvai iakha, RV. I, 8, 8.

Stanza 29.

Kaar. 63, 6. 7 : With Pada a the chaff is poured into the fire (Saya/za, agnau tushan ^uhuyat). With Pada b the refuse is swept aside with the left foot. The precise differ- ence between tiisha and kambuka is not clear. Saya/za glosses the former by, brahmaudanarthata;/^ulebhya/z pri- thakkr/tan ; both Kau/ika and Saya/za render kambuka by phalikara/za. These indications we have followed. The fire obtains the more valuable and nutritious part of the refuse ; Nirrzti, the goddess of destruction, has the refuse pushed to her as a sop, uncannily, with the left foot.

Stanza 30.

These indications we have followed. The fire obtains the more valuable and nutritious part of the refuse ; Nirrzti, the goddess of destruction, has the refuse pushed to her as a sop, uncannily, with the left foot.

Stanza 30.

Kau^. 63, 19. 20: Either with the entire hymn, or with the part of it that begins here, he first anoints the porridge with the dregs of ghee. Cf. especially st. 31.

a. I have taken the words .sramyata/^ &c. as genitives

6l8 HYMNS OF THE ATHARVA-VEDA.

singular, dependent upon viddhi. See Delbriick, Altin- dische Syntax, p. 159. Saya/za, as accusatives plural: diksharupa/^ tapas tapyamanan, &c.

Stanza 31.

Kaiu. 62, 15-17 : With the first hemistich of our stanza and XII, 3, 45 he makes a cavity (for ghee) on the top of the porridge (Saya^a, garta/^ kuryat). The stanza is varied by substituting the word brahman for adhvaryo, if a priest other than the Adhvaryu is addressed. With the second hemistich of each of the two stanzas he floods the porridge with ghee.

Stanza 32.

For purishi/za^ Saya/za quotes to the point Tait. S. II, 6, 4, 3 : pra^a vai pa^ava^ purisham, pra^ayai^vai^na;// pam- bhi^ purishavanta;^ karoti. Cf. sts. 26 a, b ; 25 d.

XI, 2. Commentary to page 155.

The hymn is addressed to Rudra (Siva-Agni), under the large variety of names or embodiments (murti) customary with that divinity. These vary from seven to nine in number, most of which, namely Rudra, Bhava, Sarva, Pa^upati, Ugra (cf. also the word foe in st. 27, as reflecting the name Lana *), occur in the hymn either as full proper names, or as standing epithets. Connected lists of these names occur frequently, e. g. AV. XV, 5 ; Va£\ S. XXXIX, 8. 9 ; Kaush. Br. VI, % ff. : Sat. Br. VI, 1, 3, 10-17 ; Sankh. St. IV, 18,5 ; Kauj. 51, 8; Par. Grzh. Ill, 8, 6 ; Asv. Grzh. IV, 8, 19 ; Hir. Grzh. II, 8, 6. 7 ; Marka/zafeya-pura/m, 52, 2 ff. : cf. Weber, Ind. Stud. II, 302; XVII, 130; Omina und Portenta (Royal Academy of Berlin, 1858), p. 400 ff. ; Muir, Original Sanskrit Texts, IV2, 343, 403 ff.

The hymn is a prayer to Rudra, in his various aspects,

1 Saya^a cites the following versus memorialis : jarva/rc pa^u- pati/rc ko * gram rudrazrc bhavam athe * svaram, mahadevaw k& bhima^z k&.

XI, 2. COMMENTARY. 619

for protection and mercy, and it is rubricated, accordingly, at Kauj*. 50, 13. 14 in the course of the performances of a merchant who starts out upon his business. See the in- troductions to the hymns III, 15 ; VI, 59 ; and 128. Further, in a performance undertaken by a traveller in a lonely place, at Kauj. 51, 7 ff., and again, when an ominous bird of prey holding flesh in its beak alights, Kau^. 129, 3 (cf. stanzas 2, 24 of the hymn). See also Vait. Su. 29, 10. The hymn figures also in the raudraga;za of the Ga/zamala, Ath. Pam. 32, 17. It has been translated by Muir, Original Sanskrit Texts, IV2, 335 ff., and Ludwig, Der Rigveda, III, p. 549 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 157 ff.

See also Vait. Su. 29, 10. The hymn figures also in the raudraga;za of the Ga/zamala, Ath. Pam. 32, 17. It has been translated by Muir, Original Sanskrit Texts, IV2, 335 ff., and Ludwig, Der Rigveda, III, p. 549 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 157 ff.

Stanza 2.

The metrical tradition of the stanza is corrupt : avishya- v&k at the end of the first hemistich seems to belong to Pada c, which ends at pa^upate. Accordingly our transla- tion. Saya?za, in Pada b, reads, pampering his etymology, aviklabebhya/^, and glosses, viklaba adhrzsh/a/fc kataras tad- viparitebhya/z, 'to those who are the reverse of viklaba (cowardly)/ i.e. 'bold ; ' cf. the note on XI, 9, 9.

Stanza 3.

Sciya;2a, ropaya/£ ropayitryo mohayitryas tanva^. Cf. V, 30, 16, and Rudra's relation to diseases in st. 22. The epithet ' thousand-eyed ' accentuates the relation between Rudra and Agni ; see the note on IV, 20, 4.

Stanza 4.

One is tempted to emend antarikshaya in Pada d to antarikshat, ' from the atmosphere reverence be to thee/ The change of the ablative to the dative may be due to st. 5 d, pratiKnaya te nama^.

Stanza 7.

c. The MSS. read unanimously ardhakaghatina, but there is no Ardhaka to slay. S^ya^a, ' he whose habit it is to slay half of the (hostile) army/ an insipid pis-aller.

620 HYMNS OF THE ATHARVA-VEDA.

A demon by the name of Andhaka is in the epics a familiar victim of vSiva, who is styled andhakaghatin in Maha- bharata XII, 10356, and 5iva is the later representative of Rudra. The Paippalada reads adhvagaghatin, ' the slayer of the wayfarer.' This suits admirably, since the hymn is intended as a prayer for protection against the dangers of a journey ; cf. st. 4, and the practices (in the introduction). But its very suitableness lays it open to the suspicion of being an easy reading which shirks the difficulty involved in the less familiar ardhaka (andhaka).

Stanza 11.

For the last Pada, cf. XI, 9, 7. 14; 10, 7, and our Con- tributions, Second Series, Amer. Journ. Phil. XI, 339 fif. The female mourners indicate, of course, the presence of

death.

Stanza 12.

b. The MSS. read sahasraghnim, -ghnyam, and -ghni.

The vulgate has adopted the impossible -ghnim ; Saya/za,

-ghnyam ; and Shankar Pandit, -ghni. We have translated

the latter, as a locative singular from -han, with haste,

understood.

Stanza 13.

Cf. X, 1, 26; vSat. Br. XIV, 4, 2, 18: padam means 'tracking the steps,' not 'leading the steps' (Pet. Lex.), as may be seen especially in the passage of the 5at. Br., where vindate is the synonym of ni.

Stanza 14. b. The text has £arato, not £aratho : change the con- struction accordingly to the third person.

Stanzas 15, 17.

St. 15 is formulaic: see, e.g. XI, 4, 7. St. 17 is rubri- cated in Ath. Parij-. ^ 3.

Stanza 18.

St. 15 is formulaic: see, e.g. XI, 4, 7. St. 17 is rubri- cated in Ath. Parij-. ^ 3.

Stanza 18.

In the epic literature, Ke^in is a demon slain by Kr/sh/za. In RV. I, 164, 44, three Ke^in are mentioned: they are Agni, Surya, and Vayu ; further, RV. X, 136 is a hymn to

XI, 2. COMMENTARY. 62 1

Kcrin, the sun, typified as a solitary hermit (muni) ; see Contributions, Third Series, Journ. Amer. Or. Soc. XV, 167. Possibly the chariot of the sun is the object of Rudra's attack. The entire stanza may, however, be taken differently : ' The crushing chariot of the long-haired (ke^in, i. e. Rudra) ... we approach first/ Saya^a advocates the construction which we have put into the text.

Stanza 24.

Cf. XII, 1, 49. 51. In Pada a, vane may be a metrically superfluous gloss suggested by kxanyah. In Pada c, ya- ksham is not quite clear: 'thy spirit,' or 'thy reflection, image/ Saya/za adopts the hackneyed etymological ex- planation of the word, pu£ya;/z svarupam.

Stanza 25.

a, b. Saya/za, ' simsumara. is a kind of crocodile, agagara a kind of serpent, pulikaya and the rest varieties of water animals/ The last word occurs in the form pulikaya at Maitr. S. Ill, 14, 2 (between matsya and nakra) ; in the corresponding passage, Vag. S. XXIV, 21, in the form kulipaya (Mahidhara, ^ala^a), and at Tait. S. V, 5, 13, 1 in the form kulikaya (commentary, bahupan matsyavLresha^). For the interchange between gutturals and labials, see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, p. 557, note1. For the obscure ra^asa (Padapa/^a, ra^asa^) Say ana reads ra^asa (atmiyena te^asa).

d. Many MSS. sarvan. Saya^a with some MSS. reads sarvam for sarvan, the obviously correct form which we have in the vulgate.

Stanza 26.

Though Rudra here threatens men with poison, he is elsewhere reported as himself drinking it. So clearly in the Bhagavata-pura/za X, 31, and apparently also RV. X,

1 Add the following possible cases of the correlation of gutturals and labials: riph=rikh; stupa=stuka; and cf. kapu^ala, ' back- hair ' (cf. Lat. caput), with kakubh, kakudh.

62 2 HYMNS OF THE ATHARVA-VEDA.

136, 7, if we take visha in its ordinary sense. The trans- lators here generally render it by * water, fluid ' (cf. st. 1 of the same hymn). See Muir, 1. c, IV2, pp. 50, 320.

Stanza 27.

c. The vulgata reads tasyai. This is corrected in the Index Verborum to tasmai. Some of Shankar Pandit's MSS. now exhibit this obviously correct reading, which is also the basis of Saya/za's comment.

Stanza 28.

e. Parallels to this interesting passage, together with

a valuable discussion of the position of jraddha, ' faith,' in

the Veda, are presented in Ludwig's work, Der Rigveda,

III, z63 ff.

Stanza 29.

Stanza 28.

e. Parallels to this interesting passage, together with

a valuable discussion of the position of jraddha, ' faith,' in

the Veda, are presented in Ludwig's work, Der Rigveda,

III, z63 ff.

Stanza 29.

b. The stanza is repeated, RV. I, 114, 7 ; Va^. S. XVI, 15; Tait. S. IV, 5, 10, % ; the second Pada appears there m the more desirable form, ma na ukshantam uta ma na ukshitam, ' do not cause injury to our growing and grown up (children).' The Atharvan reading seems to be due to a misunderstanding of the meaning of the root uksh, as being derived from vah, ' carry.' Saya/za, bharavahana- kshama;^ madhyavayaskam, ' the middle-aged man capable of carrying burdens,' and vakshata/^ (!) krztavahanavya- paran. Ludwig, ' der uns faret . . . die uns faren werden/ Our own translation is a makeshift.

Stanza 30.

b. The Pet. Lexs. and Muir translate asa^suktagile- bhya^ by ' devouring unchewed food.5 We with Saya/m and Ludwig.

XI, 4. Commentary to page 218.

In the Upanishads, pra^a, ' breath,' is frequently identified with brahma and atman. See, e.g. Kaushitaki Up. II, 1, % ; III, % ; IV, 20 ; Tait. Up. Ill, 3. Very frequently Agni and Surya take the place of these abstractions, e. g. Maitri

XI, 4- COMMENTARY. 623

Up. VI, 1. 5. 9. 33 ; Pra^na Up. I, 5. 7. 8 ; II, 8. Pra/za is the personified breath of life, itself at the base of all existence (Ka//za Up. VI, 2), and fits naturally into the system of monotheistic-pantheistic thought which from the earliest beginnings of Hindu literature runs in a parallel current with polytheism. A noteworthy feature of this hymn is the predication to Pra/za of the qualities of a rain- god (Par^anya). As such he quickens the life of plants and animals, and the account of this action of his is pursued with a great deal of detail and repetition. Equally remark- able is the outspoken identification of Pra/za in sts. 21 and 22 with the sun in the form of the ha^sa. This is a round- about way of saying that pra/za (atman) is identical with brahma, brahma. See Muir, Original Sanskrit Texts, V, 393 ff. ; Scherman, Philosophische Hymnen aus der Rig- und Atharva-veda-sa/^hit&, p. 69 ff., each of whom offers a partial translation.

In the ritual of the Atharvan the hymn figures as an ayushyam (sc. suktam), ' bestowing long life,' and therefore forms a part of the ^yushyaga^a in the Ga;^amal^, Ath. Pam. 32, 4 (see Kaiu. 54, 11, note). Cf. also Kau.y. 139, 7. At Kau.y. 55, 17 it is employed in the course of the investi- ture of the disciple with the holy cord; at Kaui*. 58, 3. 11 in certain special ceremonies (braiima/zoktam and rzshi- hasta/^, Su. 4), calculated to ensure longevity. The last stanza of the hymn is in our opinion constructed with this purpose directly in view : see the note on the passage. Cf. also 5antikalpa 15, 191.

Stanza 2.

58, 3. 11 in certain special ceremonies (braiima/zoktam and rzshi- hasta/^, Su. 4), calculated to ensure longevity. The last stanza of the hymn is in our opinion constructed with this purpose directly in view : see the note on the passage. Cf. also 5antikalpa 15, 191.

Stanza 2.

The four component parts of a storm are wind, thunder, lightning, and rain; see our Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 569-70, and cf. especially the vayii krandadish/i, 'the wind hastening along with clamour' (RV. X, 100, 2). We have therefore assumed that kranda is the wind, ' the roarer/ par excel- lence. See also st. 15.

1 Erroneously quoted by Saya/za as Nakshatrakalpa.

624 HYMNS OF THE ATHARVA-VEDA.

Stanzas 5, 6.

Cf. Tvasna. Up. II, io : ' When thou, O Pra/za, sprinklest the rain, then are these creatures full of joy ; (they think): " food shall we have according to wish." ' Pra/za here, as elsewhere in this composition, approaches closely to the character of Par^anya; see the hymn, RV. V, 83. For

st. 5, cf. st. 17.

Stanza 7.

The verse is formulaic ; see, e. g. XI, 2, J 5.

Stanza 11.

Saya//a, ' by his going out he causes the death of all living beings.' For Pada b of this and the following stanza, cf. the similar sentiments assembled by Scherman, 1. c,

PP. 35, 59.

Stanza 13.

The epithet anaafvan, 'ox,' suggests AV. IV, 11, where supreme divine power is attributed to an ox. See Muir, Original Sanskrit Texts, V, 399, and Jacob's Concordance, s. v. ana^uh.

Stanza 16.

In the ritualistic literature the terms atharva/^a and angi- rasa are differentiated, so that the former means 'holy,' being the equivalent of ^anta, while the latter means * per- taining to sorcery,' being the equivalent of abhL£arika. Cf. Kaus. 47, 2. 12; Vait. Su. 5, 10; Gopatha-Br. I, 2, 18 Rig-vidhana IV, 6,4. See Journ. Amer. Or. Soc. XI, 387 ff. Amer. Journ. Phil. XI, p. 332, note; and the introduction to the present work. Especially in the passages quoted from the Vaitana-sutra and the Gopatha-Brahma^a this distinction is expressed clearly, and there seems to be no good reason to doubt that the writer here has it in mind. For angirasi^ (sc. oshadhi'^), see also AV. VIII, 5, 9 ; 7, 17. 24. Cf. also XIX, 39, 5.

Stanza 21.

Saya/za explains ha/^sa, alternately, as either the sun, or breath. The latter, if it withdraws from man, produces

XI, 4- COMMENTARY. 625

For angirasi^ (sc. oshadhi'^), see also AV. VIII, 5, 9 ; 7, 17. 24. Cf. also XIX, 39, 5.

Stanza 21.

Saya/za explains ha/^sa, alternately, as either the sun, or breath. The latter, if it withdraws from man, produces

XI, 4- COMMENTARY. 625

death, and consequently annuls all distinctions of time. There can be no doubt that the former is the correct inter- pretation. The stanza contains a blend of two personifica- tions of the sun. As ha/^sa the sun figures at AV. X, 8, 17; XIII, 3, 14; Tait. Ar. II, 15, 8; Tait. Br. Ill, 10, 9, 11 ; cf. the words ha^sa and paramaha;//sa in Jacob's Concordance to the principal Upanishads. The second conception of the sun underlies Pada a ; it is that of the a^a ekapad, or ekapada, for which see Roth, Yaska's Nirukta, Erlauterungen, p. 165; Bergaigne, La Religion Vedique, III, p. 20 ff. ; Henry, Les Hymnes Rohitas, p. 25. We would refer any one that doubts that a^a ekapad is the sun to Tait. Br. Ill, 1, 2, 8, 'A^a Ekapad has risen in the east, delighting all beings. At his urging (prasavam) all the gods go,' &c.

Stanza 22.

Saya/za again suggests that the human body, with breath as the dominating force, is the subject of the stanza. The human body, consisting of skin, blood, and six other elements, is eight-wheeled, and held in position by one felloe, breath. Doubtless, the sun is again presented mys- tically. At AV. X, 8, 7 (cf. Muir, I.e., I, 9 ; Ludwig, Der Rigveda, III, 395) the stanza occurs with the variant eka- kakram for ash/a^akram. In this form it is obviously a continuation of st. 21 : we are at a loss to explain the mystic thought which underlies the change of eka to ash/a ; cf. ash/a'/£akra in AV. X, 2, 31. The stanza posits a theo- sophic riddle (brahmodya ; cf. Journ. Amer. Or. Soc. XV, 172 ff.); the second hemistich recurs in a different connec- tion at AV. X, 8, 13.

Stanzas 24-26.

The last three stanzas impart to the hymn the character of a conjuration, in accordance with its employment in the Kaiuika. See the introduction. In the last stanza apa;/z garbha is 'fire' (cf. RV. I, 164, 52; Tait. S. IV, 2, 3, 3), either the fire in the body, or, perhaps more probably, the fire of which the Brahman disciple takes care. See 5ankh. [42] s s

626 HYMNS OF THE ATHARVA-VEDA.

Grih. II, io ; Asv. Grih. I, 20, ic-21 ; Par. Grih. II, 4, 1 ff. ; Gobh. Grih. II, 10, 46.

XI, 5. Commentary to page 214.

IV, 2, 3, 3), either the fire in the body, or, perhaps more probably, the fire of which the Brahman disciple takes care. See 5ankh. [42] s s

626 HYMNS OF THE ATHARVA-VEDA.

Grih. II, io ; Asv. Grih. I, 20, ic-21 ; Par. Grih. II, 4, 1 ff. ; Gobh. Grih. II, 10, 46.

XI, 5. Commentary to page 214.

This hymn has been subjected to the treatment of a number of prominent scholars : see Muir, Original Sanskrit Texts, V, 399 ff. ; Ludwig, Der Rigveda, 111,452 ff. ; Scher- man, Philosophische Hymnen aus der Rig- und Athar- va-veda-Sa#zhita, p. 84 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 161 ff. Neither of these scholars seems to us to state quite correctly the origin of this peculiar type of speculation. In our Contributions, Third Series, Journ. Amer. Or. Soc. XV, 167 ff, we have endeavoured to show that RV. X, 136 contains the glorification of the sun as a muni, a solitary ascetic : the present hymn may be under- stood best from a similar starting-point. The sun, who con- tributes elsewhere many of his qualities to the speculations regarding the primeval principle of the universe, is here for the nonce imagined as a Brahma^arin, a Brahmanical disciple, engaged in the practice of his holy vows ; next, by an easy transition, all the functions and powers of the BrahmaMrin are made the basis of a momentary cosmo- gonic and philosophical account of the origin and existence of the universe. This allegory is carried out with all the feeble consistency that characterises Hindu speculations of this sort, and the more gladly so, as it offers a good oppor- tunity for the apotheosis of Brahmanism, and the Brahmanic caste. The purely physical qualities of the sun peep out in a variety of stanzas, especially 1, 5, 6, 11, 23, and 26. Cf. the manipulation of the first stanza at Gop. Br. I, 2, 1.

Stanza 3. Saya/za fitly quotes Apastamba's Dharmasutra, I, 1, 1, 15~17- Cf. also Gautama I, 8 ; Vish/m XXX, 44-45 5 Vasish/Aa II, 3-5 ; Manu II, 146-8. See also Kau^. $$y 18, note; Sat. Br. XI, 5, 4, 12.

Stanza 4.

It is not easy to differentiate the synonyms pnMti and

XI, 5- COMMENTARY. 627

piparti at the end of the two hemistichs. Saya/za, przVzati purayati . . . piparti purayati palayati va. Ludwig and Scherman render piparti by ' fordem.'

Stanza 6.

e. This Pada is peculiarly suggestive of the sun : cf. RV. X, 136, 5. In the preceding Pada the apparently trivial dirgha^majTu^, cwith long beard,' probably refers to the rays of the sun.

Stanza 7.

For the identification of the brahma, or some kindred primeval principle, with Indra, cf. AV. X, 7, 29 fif. See also stanza 16.

Stanza 11.

The two Agnis are explained by Saya/za, correctly, we believe, as the fire of the sun and the terrestrial fire, eko *gni^ anudyatsuryatmako vartate, apara^ parthivo*gni/£ przthivya upari vartate. And further : ' The combined rays of this (terrestrial) fire and the sun, exceedingly strong in their fusion, expand upon heaven and earth/

And further : ' The combined rays of this (terrestrial) fire and the sun, exceedingly strong in their fusion, expand upon heaven and earth/

Stanza 12.

Saya^a regards Varu;/a (cf. stanzas 14, 15) as the subject of the first hemistich, abhikrandan . . . megheshu stanita//z gargitam kurvan syatlhga/i (! Shankar Pandit ; the MSS. have syamtiga/i) syeta.va.ma.rn gaXapxxnam prapta^ evam- bhuto varu^a^. There is no reason for thus separating the two hemistichs. Sayana is squeamish about endowing a BrahmaHrin with a brihak kMpa/i ; but he enacts here the r61e of Pra^apati, and the predication of a penis is as natural as that of the more commonplace semen (retas).

Stanza 13.

d. Ludwig, ' ihr a^ya ist der mensch, regen und wasser.' We have translated with Sayana. Cf. RV. X, 51, 8, ghritam ka*pam purusha^ /£au*shadhinam, which carries the note of a vague relationship with our passage, but does not remove the obscurity.

S s 2

628 HYMNS OF THE ATHARVA-VEDA.

Stanza 24.

For brahma bhra^at (again the sun), cf. Kaiu. 97, 8 (p. 253).

XI, 6. Commentary to page 160.

The hymn is rubricated, Kau^. 9, 2. 4, in the two so-called jantiga/zas (cf. Ath. Parly. 32, 26. 27). These are lists of purificatory hymns and stanzas, employed especially at the preparation of the .yantyudaka, 'holy water' (Kaoy. 9, 8 ff.). According to the Ga/zamala, Ath. Park 32, 32 the hymn, with the exception of stanzas 7, 9, 22, and 23, which strike a different key, is a member of the a^holingaga^a, a list of stanzas characterised by the presence of the word a/^has, * misfortune, calamity ; ' cf. Kaoy. 32, 27. The chief interest of the hymn lies in the clear and fairly complete presenta- tion of the pantheon of the time. This is very much on the plane of the Ya^us-texts and the Brahma/zas.

Stanza 9.

For the group of divinities addressed in this stanza, see the introduction to XI, 2.

Stanza 14.

For the use of the word bhesha^ani as an equivalent of ' holy ' Atharvan charms, cf. 5ankh. Sr. XVI, 2, 9 ; A^v. Sr. X, 7, 3 ; Tank. Br. XII, 9, 10. See the introduction to the present volume.

Stanza 15.

Zimmer, Altindisches Leben, p. 72, assumes that saha is the designation of a plant, and this view may be supported from the Hindu lexicographers. In the Index Verborum the word figures under the stem sahas. Our rendering implies the adjective saha, ' mighty/

Stanza 17.

The entire stanza and certain turns of its expression are formulaic; see III, 7, 9. 10, and cf. the Pet. Lex. under artava.

XI, 7- COMMENTARY. 629

Stanzas 19, 20.

The two are identical, except that sarvan and sarvabhi^ are substituted in 20, for vfovan and vfovabhi^ in 19. Cf. Kauj.56, 13; 74,3.

Stanza 23.

The little story (akhyayika) here alluded to is not, to our knowledge, illumined by the rest of the literature. Matali is mentioned once more, RV. X, 14, 3, in a totally different connection. Cf. Kaiu. 58, 25, and Kau^ika, Index D, under the stanza.

Stanza 23.

The little story (akhyayika) here alluded to is not, to our knowledge, illumined by the rest of the literature. Matali is mentioned once more, RV. X, 14, 3, in a totally different connection. Cf. Kaiu. 58, 25, and Kau^ika, Index D, under the stanza.

XI, 7. Commentary to page 226.

The Vedic writings are extremely shifty in assigning to a first cause the creation and maintenance of the universe, in the course of their cosmogonic speculations. There are purely philosophical abstractions like sat (being) and asat (non-being), tad (that), eka (the only) ; cosmic forces like brahma, kala (time), kama (love), pra/?a (breath) ; and per- sonal creators like Pra^apati, Purusha, VLrvakarman, Hira- /zyagarbha, and Paramesh/^in-. But further, in the course of the speculations of the Brahma^as, universal or special cosmogonic power is attributed to all sorts of trivial circum- stances, even down to the special features and implements of the sacrifice. The priestly power (cf. XI, 5), and the priestly activity, are made to stand for the cosmic force with which they aim to establish relations. Saya;/a is quite right, therefore, in correlating the present hymn with such a statement as is made in Tait. Br. I, 1, 9, 1 (cf. also Mait. S. II, 1, 12), where divinities are born of the leavings of the brahmaudana (see XI, 1 ; XII, 3) which had been eaten by Aditi. The hymn is nothing but a momentary symbolic transfer of the divine, or pantheistic attributes to a certain ritualistic feature made prominent for the time being. The writer knows that he is simply transferring his most fulsome cosmogonic conceptions in order to accen- tuate a to him important ritualistic act, the consumption of the leavings of the sacrifice. The veil is thin ; everything

6^0 HYMNS OF THE ATHARVA-VEDA.

that is said here fits the brahma, or some other embodi- ment, and Saya/za boldly establishes the equation ukkhlshta. = brahma. Accordingly, too, in at least two stanzas (15, 16) the ukkhxshfa is personified as the masculine u£Mish/as, quite in the manner of the relation of the neuter brahma to the masculine brahman. We may note, however, that the road for this drastic transfer is opened in a measure by the philosophical position of the word anna, ' food.5 This is a prominent link in the chain that unites man to the universe. See, e.g. Tait. Up. Ill, 3, and the stately array of passages in Jacob's Concordance to the principal Upani- shads, s.v. The interest of the hymn lies rather in the attempt which it makes to exploit exhaustively the chief concerns of Brahmanical existence and belief. Except for its metrical form it belongs to Brahma/za literature. See Muir, Original Sanskrit Texts, vol. v, p. 396 ff., and Scherman, Philosophische Hymnen aus der Rig- und Atharva-veda-Sa#zhita, p. 87 ff., where partial translations of the hymn are essayed.

Except for its metrical form it belongs to Brahma/za literature. See Muir, Original Sanskrit Texts, vol. v, p. 396 ff., and Scherman, Philosophische Hymnen aus der Rig- und Atharva-veda-Sa#zhita, p. 87 ff., where partial translations of the hymn are essayed.

Stanza 3. d. The translation of Pada d is mere guess-work. Since vra means ' throng,' dra would seem to mean the converse ; cf. the root dra, ' run : ' ' that which is assembled and that which is scattered,' i.e. 'that which is confined and that which is free,' or the like. Saya/za, vra^ varako varu/za^ dra// dravaka/^ amrztamaya^ soma/z. The difficulty is in- creased by the appearance of another mystic monosyllable, ny&k in st. 4 a. The Pet. Lex. suggests that all three are artificial abbreviations.

Stanza 4.

a. This Pada is again nearly hopeless. The vulgate reads drz^zha sthiro, and Whitney in the Index Verborum classifies drimhs. as an imperative. But an imperative is out of place in this hymn which is throughout descriptive. Shankar Pandit with the Padapa/^a and Saya^a reads drz^zhasthiro as a compound (Saya/za, drz>zhanena sthirikrzto loka/£). I have thought of drzd/mdrzmh£{k)} ' he who fastens that

XI, 9- COMMENTARY. 63 1

which is firm : ' it is a mere guess. Cf. bhumidrzV//ha, V,

28,14; XIX, 33, 2. Saya/za glosses ny&k by netara^,

' leaders,' but we should then at least expect nya/£ with the

circumflex. I have preferred the singular ; cf. vra/? and

drA/i in 3 d.

Stanza 5.

Information regarding the great variety of terms con- nected with the liturgy and the sacrifice in this and the following stanzas is to be obtained every time from the Pet. Lex. For this stanza, cf. Ludwig, Der Rigveda, III, 25. For the obscure expression tan mayi in Pada d, cf. sts. 12, 14, and snr mayi in st. 1.

Stanza 6.

The beginning of the mahanamni-verses is given by Saya^a, as follows : vida. maghavan vida, gatum anu jaMsisho disak (Ait. Ar. IV, 1). Cf. Proc. Berl. Acad. 1868, p. 244.

Stanza 11.

b. The expression ubhaya/£ saha has been rendered, not without grave misgivings, upon Saya^a's authority, ubhaya ity anena ^aturatradinaw dvigu/zitatva/zz vivakshitam.

Stanza 14.

Three earths and three heavens are mentioned frequently ; see Muir, Original Sanskrit Texts, vol. v, p. 304 ff., and the note on IV, 20, 2. Nine are unique.

Stanza 19.

According to Saya^a the mantras called ^aturhotara/z are Tait. Ar. Ill, 1-5. Cf. the Pet. Lex. s. v.

Stanza 21. d. We have followed Saya/za, who reads sa7nsrita/i sritk/t. The error which extends to the PadapaMa seems to be due to the singulars ahita nihita hita at the end of the next stanza.

XI, 9. Commentary to page 123.

Arbudi and Nyarbudi, two divinities, friends of Indra (indramedinau, sts. 4 and i8)5 are implored to help in battle, and destroy the enemy. These two are associated

632 HYMNS OF THE ATHARVA-VEDA.

XI, 9. Commentary to page 123.

Arbudi and Nyarbudi, two divinities, friends of Indra (indramedinau, sts. 4 and i8)5 are implored to help in battle, and destroy the enemy. These two are associated

632 HYMNS OF THE ATHARVA-VEDA.

in XI, 9, and especially XI, 10 with a third, Trisha;/zdhi, ' Three-joints/ who is evidently the personification of a three-jointed weapon (va^rewa tnsha;/zdhina in XI, 10, 3 and 27). Cf. the trisha/^dhi ishu, or the trikaWa" ishu, ' three- jointed arrow,' in Ait. Br. I, 25, 5 ; III, ^, 5 ; Sat. Br. II, 1, 2, 9. Further, the employment of the two hymns (XI, 9 and 10) in the Kaurika renders it possible to assume that all three divinities are personifications of peculiar weapons, or machines employed in the rough warfare of the time. The warlike practices in question (Kcrava and Saya/za, ^ayakarmam) are described, Kau.r. 16, 21-26, as follows:

21. 'With the two hymns, XI, 9 and 10 (the king's chaplain, the purohita), exhorts (the warriors) in accordance with the indications (of the hymns). 22. For sacrifice he employs "speckled ghee1." 23. He next performs the practices which end with the act of handing over (the bow), and the practices of scattering (snares and traps in the way of the enemy 2). 24. Along with the scattered (snares, &c.) he places three-jointed weapons (trisha^dhini), weapons that have the form of bolts (va^rarupa^i), and weapons that have the form of arbudi 3. 25. A white-footed (cow) is anointed with the dregs of ghee and fastened with a rope of darbha-grass to the staff which serves the king to rest upon (?). 26. A second (white-footed cow) is driven (toward the enemy).' The last two Sutras bristle with

1 Cf. XI, 10, 19, ' Speckled ghee' is ghee mixed with sour milk. See the Pet. Lex. s. v. p/Yshadagya.

2 They are given in detail, respectively at Kauj. 14, 8-1 1 (cf. the introduction to VI, 97), and 14, 28-9.

3 Darila : The trishawdhini are for cutting (^edaya), the va^ra- rupam are for breaking (bhedaya), the arbudirupa/zi are for bringing to fall (pataya). To these vague statements may be added the following, va^rarupam pa^urazrcgakapalakartn'ka shash/i/£atu- shkam arbuder eva rupaw yeshaw vartulani. And further ' all are made of brass, all are tied with ropes/ They would seem to be destructive instruments placed in the way of the enemies' attack. Saya^a explains trisa/^dhini (!) as lohamayani patram, ' brazen vessels.' Ke^ava offers nothing of consequence.

XI, 9- COMMENTARY. 633

And further ' all are made of brass, all are tied with ropes/ They would seem to be destructive instruments placed in the way of the enemies' attack. Saya^a explains trisa/^dhini (!) as lohamayani patram, ' brazen vessels.' Ke^ava offers nothing of consequence.

XI, 9- COMMENTARY. 633

difficulties. Saya//a says ^itipadi;^ gam, ' a white-footed cow,' but Darila at Kauj. 14, 22 (cf. AV. Ill, 19) has me- shim, ' a white-footed she-goat/ At AV. XI, io, 6 (see the note on the passage, and cf. also XI, 10, 20) a white-footed, four-footed arrow is spoken of ; this seems to indicate that the white-footed animal is let loose as a symbolic arrow, to find its way into the camp of the enemy (scape-goat ?) : in this way Sutra 26 obtains sense. Further, the word upa- sanga is obscure. We have translated tentatively and doubtfully according to Darila's indication, vLsrama/zartho- rdhvagadandak ; Ke^ava has simply ragno (Cod. rkg-ni) dandah ; Saya/m. xagnas /£ihnitaketuda;^e rahasyaz/2 ba- dhniyat, ' he shall secretly tie (the cow) to the staff of the characteristic banner of the king.' The Pet. Lex. assumes for upasanga the meaning ' vicinity/ but the word ordinarily means ' quiver.' Is there a ' staff of the quiver ? '

We have no information in the Veda itself regarding Arbudi and Nyarbudi, aside from this and the next hymn. Say ana, says that they were serpents (see st. 5), the sons of that Serpent-^zshi Arbuda (Kadraveya, the son of Kadru), to whom tradition ascribes the composition of RV. X, 94 and 175; cf. Asv. Sr. V, 12, 9. 23 ; X, 7. Four words are concerned in the elucidation of this matter, arbuda (arbuda), and nyarbuda, arbudi and nyarbudi, and their manifold meanings do not bridge over to our subject with any degree of firmness. Only one point I would suggest : the forms with the prefix ni are in all probability the result of a verbal misconstruction. Arbuda in the Rig-veda is a demon-serpent whom Indra is bound to slay. At RV. II, 11, 20 we have ny arbuda;;^ vavrz'dhano asta/z, 'thou (Indra),having waxed mighty, didst prostrate Arbuda ; ' similarly VIII, 32, 3, ny arbudasya vish/apa//z varshma/2a//z brz'hatas tira, ' pierce the high resting-place of great Arbuda ; ' cf. also I, 51, 6; II, 14, 4. I believe that nyarbuda and nyarbudi owe their intrinsically meaningless prefix ni to such verbal juxtapositions which could be easily misunderstood. A still greater curiosity is the friendly relation of Arbudi and Nyarbudi, as ancillary war-gods, with Indra, notwith-

634 HYMNS OF THE ATHARVA-VEDA.

standing Indra's hostility to "Arbuda in the RV. Note also the apparent epithet of Indra, nardabuda, at TS. Ill, 3, 10, i. Whether it is in any way connected with this cycle of ideas it is impossible to say.

The present hymn has been translated by Ludwig, Der Rigveda, III, ,530-1.

Stanza 1.

standing Indra's hostility to "Arbuda in the RV. Note also the apparent epithet of Indra, nardabuda, at TS. Ill, 3, 10, i. Whether it is in any way connected with this cycle of ideas it is impossible to say.

The present hymn has been translated by Ludwig, Der Rigveda, III, ,530-1.

Stanza 1.

Saya/za, ' Make manifest to the enemy our equipments for battle, so that fear shall arise in their minds.' For udaran Saya/^a proposes either c demons in the air/ udgatan antariksha^aran raksha/zpLra^adin, or ' fiery portents,' surya- ra^miprabhava ulkadaya antarikshya utpata^. For ami- trebhya^ Ludwig proposes a different construction, ' make all that visible with the enemy,' i. e. may their weapons and plans not remain hidden from us !

Stanza 2.

b. For the construction of this Pada (repeated in st. 26 c), cf. Delbruck, Altindische Syntax, p. 106.

e, d. The Padapa/^a reads samdrishta. and gupta, neuters plural in agreement with mitra/zi. Saya/za comments upon s&fndrishtak and gupta^, supplying ' warriors ' with it : this does not change the sense. Ludwig, ' erblickt soil euer verborgenes werden, so vile unsere freunde sind, o Arbudi.' For the eliptic vocative singular, arbude, cf. stanzas 3 and 11.

Stanza 5.

d. The word bhogebhi/^, ' with (thy) curves,' would seem to indicate that Arbudi is primarily a serpent ; cf. RV. VI, 75, 14 ; Tait. S. II, 1, 4, 5. 6 ; V, 4, 5, 4. But it may also refer to some snare-like machine, similar to a serpent. Saya^a, sarpaj-arirai^ parivesh/aya.

Stanza 7.

For women as mourners over the dead, and their con- ventional practices, see our essay on the subject, Contribu- tions, Second Series, Amer. Journ. Phil. XI, 336 ff. Our

XI, 9- COMMENTARY. 635

explanation of krzdhukami', ' with short (mutilated) ears,' is very doubtful, and on p. 340 of the essay just quoted I have asked whether the entire stanza does not perchance refer to demons of the battle-field. I do not place great confidence in Saya/za's naively ingenious explanation of krzdhukarTz? by ' short-eared, because all ear-ornaments have been removed.5 Ludwig is relieved by making a proper name of the word.

Stanza 8. - a. The Pada is problematic : our translation implies that the women, bereft of their relatives who have fallen in battle, sit in a bent attitude longing for their lost kin. It would be possible to imagine another situation : with bent back the women who miss their relatives seek them on the battle-field, where Arbudi has pierced them. Saya/za offers nothing usable. Ludwig's translation is not clear, i die abreisst den ruckenwirbel, wahrend sie im geist den sohn sucht,' &c.

Stanza 9.

Saya/za offers nothing usable. Ludwig's translation is not clear, i die abreisst den ruckenwirbel, wahrend sie im geist den sohn sucht,' &c.

Stanza 9.

Saya/za presents futile etymologies for aliklava1 and ^ashkamada. P&da d, amitreshu samikshayan is cut of construction, and superfluous : samikshayan is in reality the nominative singular masculine of the participle (as in st. 6 b). The expression has assumed the character of a refrain (cf. stanzas 11 and 35), and is similar to the equally formulaic amitrebhyo drzse kuru, in stanzas 1,15, 22, and 24.

Stanza 12.

c. Saya/za reads urugrahaiA (uru/za//z graha//ai/£), and bahuvankai/^ (b&huna, vakrabandhanai^), i. e. ' with thy thighs and arms.' The parallelism is noteworthy, and uru- may be the correct reading. Conversely, of course, Saya;za may have accentuated an incidental parallelism.

1 aliklaba^ vmsh/aklaibyayukta viklaba^ tadvipaiita aliklaba^, ' viklabas are creatures afflicted by extraordinary impotence ; ' the converse of that are aliklabas (!); cf. the note on XI, 2, 2.

636 HYMNS OF THE ATHARVA-VEDA.

Stanza 14.

Cf. the essay quoted in the note on stanza 7 (especially p. 340, note). For pa/aurav of the vulgata, Shankar Pandit, following Saya/za and some MSS., has substituted pa/urav. Saya/m on Pada b, ura^ vaksha>fethala;/z pa/urau tatpra- de^au (£a) aghnana^. Here, doubtless, belongs too pa/ura in Tait. S. V, 7, 21, 2; 22, 1, a designation of a part of the body, described by the commentator as c ribs in the back.' The translation of the air. Key. aghanm/£ in Pada c is that of the Pet. Lex., and purely etymological. Saya?za, c distressed by the grief due to the loss of their husbands ' (aghena . . . arta^).

Stanza 15.

a, b. -All the matter pertaining to the female demons is extremely problematic. Saya/za takes svknvatik literally, * accompanied by the dog Sarameya as a playmate/ He explains rupaka/z as ' ghostly armies which by the force of magic are perceptible in outline merely ' (mayava^at keva- la//z rupamatre^a upalabhyamana/z senarupaka^). The word rupaka suggests the root rup, ' injure ;' cf. XI, 2, 3.

c, d. Saya/za garbles his text, and comments as follows, patre anta^ madhye rerihati/zz puna^-punar lihatif/z durnihi- taishi/zi;/z dush/anikshiptam ikk/iantim vas&m (!) gam.

Stanza 16.

a. Our rendering of kha^ure reflects simply our own and Saya/za's perplexity, durabhutaw khaw khaduram (!) aka^e durade^e.

Stanza 22.

Much in this is obscure and bizarre. Saya/za does not help much, except that he agrees with the Pet. Lexs. in reading -vaUina/z for -vasina/z in Pada d ; see bastava.nna/z for bastavasina^ in VIII, 6, 12, and cf. V, 20, 2 b. Accord- ingly our rendering. The entire stanza seems to depict a blend of a human and demoniac army (£ das wilde heer '), altogether fit to strike terror into the heart of the enemy.

XI, IO. COMMENTARY. 637

Stanza 23.

V, 20, 2 b. Accord- ingly our rendering. The entire stanza seems to depict a blend of a human and demoniac army (£ das wilde heer '), altogether fit to strike terror into the heart of the enemy.

XI, IO. COMMENTARY. 637

Stanza 23.

Saya^a: ' Trisha;/zdhi is a certain god who routs armies, or designates a weapon, a club which has three joints ; ' cf. our remarks in the introduction to the hymn. The natural- istic basis of the quasi-divinity is (Rudra's) lightning.

Stanza 24.

Even the trees and other vegetation, as well as animate beings, may exercise their powers to the destruction of the enemy, as is stated unambiguously in the closely parallel stanzas VIII, 8, 14. 15, where the arrangement of the first two hemistichs is a different one. Cf also Kaiu. 73, 5.

Stanza 25.

For the loosely construed refrain at the end of this verse, see the note on stanza 9.

XI, 10. Commentary to page 126.

The hymn continues the subject of XI, 9, but the appeals for help to Arbudi and Nyarbudi are subordinated ; Tri- sha/^dhi is here the prominent figure : his momentous powers are engaged for the destruction of the enemy. For the employment of the hymn in the Atharvanic practices and the meaning of Trisha/^dhi, see the introduction to the preceding hymn, and the note on XI, 9, 23. It has been translated by Ludwig, Der Rigveda, III, 531 fif.

Stanza 1.

For ketii, see the passages and the literature quoted by the Pet. Lex. s. v. 7) ; Muir, Original Sanskrit Texts, I2, p. 32, note 51. Both Saya/za and Ludwig render the word here, as in stanzas 2 and 7, by ' flag/

Stanza 2.

a, b. The vulgata, depending upon the Padapa//za, con- strues vedara^yam as a compound, it is difficult to say in what sense. We have taken isam veda in the sense of a quasi periphrastic perfect (cf. Whitney, Sanskrit Gram-

638 HYMNS OF THE ATHARVA-VEDA.

mar2, § 1070, c). Similarly Sayana, isam veda hritavyatvena ^•anatu (!). The word trishawdhe is metrically superfluous and grammatically unassimilable : it has been omitted in our translation. At best it must be emended to trishawdhir. The construction of Pada b is problematic ; perhaps it is to be put with what follows, ' may the evil brood, &c, together with the red portents, &c.' The arunak ketava^ are personified as evil forces in this hymn ; see the matter referred to in stanza 1.

At best it must be emended to trishawdhir. The construction of Pada b is problematic ; perhaps it is to be put with what follows, ' may the evil brood, &c, together with the red portents, &c.' The arunak ketava^ are personified as evil forces in this hymn ; see the matter referred to in stanza 1.

Stanza 6. The sense of the first hemistich is extremely obscure. According to Darila to Kau^. 16, 25, and Sayana on our passage, the .yitipadi' is a cow. But this fails to accord directly with the verbs asyati, Kau^. 16, 26, and sam patatu in stanza 20 of our hymn : they point to some missile, an arrow, or the like, and accordingly we have ^aravya in the present stanza. But what is a ' white-footed, four-footed arrow ? ' We can merely refer back to the solution proposed in the introduction to XI, 9 : apparently a white-footed cow is chased as a symbolic arrow into the camp of the enemy. Cf. Kau^. 34, %i where likewise a .ritipadi (Darila, meshi) is let go (avasr^ati, ordinarily employed with arrows). The latter Sutra evidently relates to AV. Ill, 19, 8, 'fly forth, O arrow, after thou hast been hurled/ Sayana reads in our stanza saw patatu for saw dyatu (diyatu, ' fly ' ?), and evades the difficult ' four-footed arrow ' by paraphrasing jaravya as an adjective agreeing with gaxxk, to wit, .yaravya saxxmam bananam samuha^ . . . jarasawhati- rupa bhutva (gau^) sam patatu .ratrun sawprapnotu. This resembles our own tentative explanation.

Stanza 7.

Cf. the notes on XI, 9, 7. 14. Possibly female demons, or spectres rather than mourners are referred to. Sayana refers dhumaksh? and krzdhukar/zi to the army of the enemy ; this he supposes to be blinded by magic smoke, and bewildered by the noise of battle (alpaiTOtra pa/aha- dhvanina hata^rava^asamarthya).

XII, I. COMMENTARY. 639

Stanza 17.

Identical with AV. V, 8, 6. See the diverse translations of the passage in Ludwig, Der Rigveda, III, pp. 439 and

53*.

Stanza 19.

c. The speckled ghee (ghee mixed with sour milk) is embodied in the practices of the Kaiurika, 16, 22 ; see the introduction to XI, 9.

Stanza 20.

Cf. the discussion of .ritipadi' in the note on stanza 6.

Stanza 22.

Saya/za explains a^man as ' vehicle/ rathadi yanam, which simplifies the sense. In Pada d he reads, desirably, abhihi- ta/z, ' bound/ for abhfhata^, ' slain/

Stanza 25.

c. kaka^-akrz'ta is an. Aey. The Pet. Lexs., etwa * zerfetzt ; ' Ludwig, ' zerstaubt ; ' Saya/^a, kutsita^anana vilola^anana va krz'ta.

Stanza 26.

a. Read marma-viddham. Supar/zai'r is out of construc- tion, and it seems natural to read supar/?a(/£). But the Pada as it stands is hypermetric, and the expulsion of the word leaves a good trish/ubh, ending at adantu. Then, to be sure, Pada b is short by two syllables.

XII, 1. Commentary to page 199.

Supar/zai'r is out of construc- tion, and it seems natural to read supar/?a(/£). But the Pada as it stands is hypermetric, and the expulsion of the word leaves a good trish/ubh, ending at adantu. Then, to be sure, Pada b is short by two syllables.

XII, 1. Commentary to page 199.

This hymn is one of the most attractive and characteristic of the Atharvan, rising at times to poetic conception of no mean merit, and comparatively free from the stock artificialities of the Vedic poets. The relation of the real, visible earth to man, animals, and plants preponderates over the remoter mythological and mystic conceptions. The hymn and its individual stanzas are employed in the ritual freely and in a considerable variety of aspects. Its chief use is at the agrahaya;^i-ceremonies, the concluding ceremonies of the rites devoted to serpents, undertaken on

64O HYMNS OF THE ATHARVA-VEDA.

the full-moon day of the month Margaiirsha (Kaiu. 24, 24 ff.1). The so-called drid/iikarmam 2, ' rites for rendering houses, villages, &c., firm, or well-established ' (Kaui". 38, 12 ff.), are also associated with this hymn, which on that occasion goes by the name of bhaumam (sc. suktam). At Kaui\ 98, 3 the hymn is employed in the course of the expiatory practices on the occasion of an earthquake. A considerable number of stanzas are worked up at the bhusa/zzskara, the preparation of the ground for the fire-altar (vedi) in Kaiu. 137. The Ga/zamala, Ath. Pam. 32, 5 (see Kaui\ 8, 23, note), counts it as one of the vastoshpatiyani (sc. suktani), ' hymns addressed to the genius of the home- stead;' the AtharvaTziya-paddhati at Kaiu. 19, i, enlists it among ' the stanzas that secure prosperity ' (push/ika mantra/z). Cf. also Vait. Su. 12, 6 ; Ath. Park. 10 ; 41, 1. The uses of single stanzas, or groups of stanzas, will be stated in the notes on the same, below.

The hymn has been translated by Ludwig, Der Rigveda,

in, 544 ff.

Stanza 2.

Cf. Kau.y. 137, 16. This and the preceding stanzas recur Maitr. S. I V, 14, 1 1 . The reading badhyato in st. 2 a is scarcely tenable, though supported by some MSS. and Ka.us. 137, 16. Many MSS. read madhyato, ' from the midst (of men).' The Maitr. S. has asa//zbadha ya madhyato manavebhya/£. As regards pravata^ in 2 b, Prof. Pischel, Vedische Studien, II, 63 ff. (cf. Weber, Ind. Stud. IV, 407), seems to us well justified in claiming that pravat many times means ' river,' (root pru) ; nevertheless we must assume another pravat (pra-vat) in the sense assumed above, formed like ud-vat, ni-vat, &c. Cf. especially RV. VIII, 6, 34, &c. (Pischel, 1. c, p. 67).

1 Cf. Asv. Grili. II, 3 ; Paras. Grih. Ill, 2 ; .Sankh. Grih. IV, 17. 18; Gobh. Grih. Ill, 9; Khad. Grih. Ill, 3, 6 ff.; Apast. Grih. VII, 19, 3 ff. ; 8 ff. ; Hir. Gnh. II, 17.

2 The reading of the word is not quite secure ; see the critical note, Kauy. 38, 12, and cf. Ke-rava.

XII, I. COMMENTARY. 64 1

Stanza 4.

II, 3 ; Paras. Grih. Ill, 2 ; .Sankh. Grih. IV, 17. 18; Gobh. Grih. Ill, 9; Khad. Grih. Ill, 3, 6 ff.; Apast. Grih. VII, 19, 3 ff. ; 8 ff. ; Hir. Gnh. II, 17.

2 The reading of the word is not quite secure ; see the critical note, Kauy. 38, 12, and cf. Ke-rava.

XII, I. COMMENTARY. 64 1

Stanza 4.

Cf. Kaiw. 137, 17 ; Maitr. S. IV, 14, 11 (233, 15. 16). The Pet. Lex., vols. 1. 269; v. 1001 (s. v. anya), explains anya in Pada c as ' inexhaustibleness.' So also Ludwig. But the ordinary meaning of anya suffices as a pis-aller. Does the end of the word veil svapatya, ' ownership ? '

Stanzas 5-7.

Cf. Maitr. S. IV, 14, 11 (233, 14 ; ^34, 1 ; 233, 12), in part with important variants. Stanza 6 is rubricated at Kauj". 137, 28. For the expression bhumlm przthivim, cf. Avestan zam perethvim, Yasna X, 4. Doubtless pr/thivf is still (or anew) felt as an adjective.

Stanza 8.

For parallel statements, cf. the passages assembled by Muir, Original Sanskrit Texts, IV, 24 (note 58). Cf. also Ludwig, 1. c, p. 320.

Stanza 11.

This and the next stanza are members of the svasty- ayanaga/za of the Ga/zamala, Ath. Park. 32, 11 (Kauj. 25, 36, note). Cf. also Ath. ParLr. 10 ; 181, 1.

Stanza 13.

Cf. Vait. Su. 15, 8 ; Ath. Pam. 10. For parigrzh/zanti, cf.

the parigrzhya (sc. vedi), Kaus. 17, 2, and, in addition to

the passages cited in the Pet. Lex. (under pari grah 3),

Tait. S. II, 2, 10, 5 ; Maitr. S. I, 6, 3 (89, 14); Apast. Sr.

IV, 5, 4.

Stanza 14.

c. For purvakrztvari, cf. the note on purvakamakr/tvatie,

VII, 116, ib.

Stanzas 19-21.

The connection of these stanzas with the body of the hymn is a loose one : Agni, not the earth, is their primary subject; cf. Ill, 21, 1. 2. See Kaiu\ 2, 41 ; 120,5; 137,30; cf. also Ath. Paru\ 48, 2.

[42] T t

642 HYMNS OF THE ATHARVA-VEDA.

Stanza 22. d. Ludwig, ' von svadha (opferspeise wol = I/a) und speise.' We with Pet. Lex. (p&a (dowi).

Stanzas 23-25. They are frequently cited in the Atharvan ritual as the gandhapravada// (sc. rik&h), ' stanzas that mention gandha (fragrance).' At Kau^. 13, 12 a king desirous of lustre is anointed with fragrant substances, the act being accom- panied by the recital of these stanzas. Similarly Kau^. 54) 5 (cf. also 24, 24, note) ; Vait. Su. 10, 5. The stanzas figure also in the second var£asyaga;za of the Ga/zamala, Ath. Parij. 32, 27 (Kauj. 12, 10, note), and are cited fre- quently in the Atharva-parLnsh/as, 4, 1. 3. 4 ; 6, 2 ; 17, 2 ; 22, 3 ; 44, 1. In st. 23, gandha and gandharva(/z) in allite- ration.

Stanza 27. Cf. Vait. Su. 2, 8.

Stanza 28. Cf. Kaui*. 24, 33 ; Ath. ParLr. 43, 3. Possibly ka is to be added to Pada b.

Stanza 29.

Cf. Kaar. 3, 8 ; 24, 28 ; 90, 15 ; 137, 40 ; Ath. ParLr. 39, 16.

Stanza 30.

Stanza 28. Cf. Kaui*. 24, 33 ; Ath. ParLr. 43, 3. Possibly ka is to be added to Pada b.

Stanza 29.

Cf. Kaar. 3, 8 ; 24, 28 ; 90, 15 ; 137, 40 ; Ath. ParLr. 39, 16.

Stanza 30.

See Kaus. 58, 7 (cf. 24, 24, note), and Vait. Su. 12, 6, both in connection with purification of the body.

Stanza 31.

Repeated with variants at Maitr. S. IV, 14, 11 (233, 16). This and the next stanza are members of the svasty- ayanaga^a of the Ga/zamala, Ath. Parij. 32, 11 (Kaui*. 25, 36, note).

Stanza 33.

See Kaus. 24, 33 ; Vait. Su. 27, 7.

Stanza 34.

See Kaar. 24, 30. It is curious that this charming verse finds only secondary employment ; it does not even figure among the du/£svapnana,yanani.

XII, I. COMMENTARY. 643

Stanza 35. See Kau.y. 46, 51 ; 137, 12 ; Ath. Pam. 44, 1. Cf. st. 61.

Stanza 36.

See Kails'. 137, 9 (cf. 137, 4, note). Cf. Tait. S. V, 7, 2, 4.

Stanzas 38-40.

Cf. Ka.us. 24, 37 (cf. 24, 24, note) ; Vait. Su. 10, 8 ; 15, 4 ; 22, 1. Stanza 38 is counted by the Atharvamya-paddhati (Kaui*. 19, 1, note) among the pushrika mantra/2.

Stanza 41. b. Cf. V, 20, 9, and the note.

Stanza 42.

See KaiLf. 24, 38 ; 137, 24.

Stanza 44.

Cf. Kam\ 24, 39 ; Ath. Pam. 10, 18, 2.

Stanza 46.

See Kaui". 50, 17 ; 139, 8; Vait. Su. 29, 10; Ath. Pam. 19, 5. Cf. also the raudraga/za of the Ga/zamala, Ath. Pam. 32, 17 (Kau.s\ 50, 13, note). The root^inv in Pada c, as in st. 3 c, seems to be intransitive, contrary to ordinary usage.

Stanza 47.

Cf. Kaiu. 50, 1 ; Ath. Pam. 19, 2. In Pada d panthanam is a metrically superfluous gloss.

Stanza 49.

For this and the next stanza, cf. Vkg. S. XXX, 8 ; 5at. Br. XIII, 2, 4, 2. 4. For Pada a, see AV. XI, 2, 24, and note. In P&da c, ula is quotable in addition only at Vag. S. XXIV, 31 ; Maitr. S. Ill, 14, 3 (Mahidhara, ' a kind of wild animal')1. Ludwig, I.e., pp. 166, 548, regards it as an adjective, 'howling/ Ludwig, to rzkshi'ka, 'barin(?).'

1 Cf. ula, Tait. S. V, 5, 12, 1, defined by the commentator in a variety of ways, indicative of perplexity.

T t 2

644 HYMNS OF THE ATHARVA-VEDA.

Stanza 51.

Pada b recurs at XI, 2, 24 b. Note the parenthesis in- volved in Pada e. In the same Pada upavam is a gloss, disturbing the metre.

Stanza 52.

See Kaur. 24, 41 ; i37> 23.

Stanza 53.

See Kau.r. 10, 20, in the rite for acquiring wisdom.

Stanza 54.

See Kauj. 38, 30. While reciting this stanza one who wishes to be victorious in debate approaches the assembly- hall from the north-easterly direction (apara^ita, ' the uncon- quered ' direction),

Stanza 58.

See Kauj. 24, 14; 38, 29. Recited by one who desires to please in the assembly : he addresses the assembly-hall with the mantra, and looks at it. Pada b is obscure : cf. Ke^ava to 38, 29, yak ^akshusha pa^yati tad vadan (Cammu MS. ida^) vigh&to na bhavati. Perhaps, 'when I look, then they delight in me.'

Ke^ava to 38, 29, yak ^akshusha pa^yati tad vadan (Cammu MS. ida^) vigh&to na bhavati. Perhaps, 'when I look, then they delight in me.'

Stanza 59.

See Kauj. 24, 31 (cf. 3, 4, note).

Stanza 60. For the 'mothers/ cf. the introduction to VI, in. The earth herself is ' mother,' st. 63.

Stanza 61.

See Kauj. 46, 52 ; 137, 13. 14. Cf. for Pada a the brah-

modya, V&g. S. XXIII, 9. 10. 45. 46 ; Sat. Br. XIII, 2, 6,

13 ; Maitr. S. Ill, 12, 19 ; Tait. S. VII, 4, 18, 1. 2 ; Tait. Br.

Ill, 9, 5, 5, and the commentators. For the second hemistich,

cf. st. 35.

Stanza 62.

See Kau^. 50, 10 : a traveller starts on his journey.

Stanza 63.

See Kaus-. 24, 27; 58, 19, note; Vait. Su. 27, 8.

XII, 3- COMMENTARY. 645

XII, 3. Commentary to page 185.

This hymn treats of the brahmaudana, the preparation of the porridge for the B rah mans, more elaborately than XI, 1, with which it is worked up in Kaui*. 60-63. See the intro- duction to XI, 1.

Stanzas 1-4.

The sacrificer, his wife, and children step upon a skin, and seat themselves around a vessel full of water. Kaui". 60, 31 ff. : ' With stanza 1 (the priest) makes (the sacrificer) step upon the skin. 32. The wife (follows^ or takes hold of the husband) as he is calling 1t 33. With the third stanza 2 he calls for his children ... 35. With stanza 4 they along with the children seat themselves around (a vessel containing water which has been placed upon the skin, Sutra 34).'

Stanza 1.

a. ihi is wanting in the Paippalada. The Pada is improved by throwing it out and reading puman trisyllabically.

Stanza 2.

edhas at the end of the third Pada may perhaps be regarded as an instrumental : ' When Agni with his flame, &c. ; ' cf. Lanman, Noun-Inflection in the Veda, p. 562. The second hemistich seems to refer to widow-burning (cf. st. 1 7 c, and RV. X, 18, 7). The word pakvat, rendered f from the (cooked) porridge/ seems to harbour something of a double entente : ' from the cooked remains of the body, after it has been burned upon the funeral-pyre/ The well-cooked porridge anticipates symbolically the successful conclusion of life, to be followed by a happy life hereafter. Cf. also stanzas 7-9, 11, &c.

1 The translation of this Sutra is by no means clear, and does not agree with Ke^ava's treatment, tatra hvayasva iti padena patnfw (Gammu MS. patn?) ahvayita.

2 Ke,?ava, ' with the third Pada : ' yavantav agre prathamam iti padena apatyani anvahvayita. But how can tmiyasyam mean with the third Pada ?

646 HYMNS OF THE ATHARVA-VEDA.

Stanza 4.

We read ^ivadhanya^ (accented) with some MSS. and RV. I, 80, 4. But the vocative is not impossible : * around this living (father), ye (children) that refresh the living/ The children might be so called in the sense that they continue the life of the parents. In the fourth Pada vam ^anitri either refers to two children, or the parents : * the mother (female) of the two parents/ See also the next stanza, vkm could be easily corrected to vo.

In the fourth Pada vam ^anitri either refers to two children, or the parents : * the mother (female) of the two parents/ See also the next stanza, vkm could be easily corrected to vo.

Stanzas 7-10.

Kaui". 61,1.2: ' While reciting stanza 7 the act indicated in the mantra is performed (i.e. they turn to the east). With the four mantras (7-10) they go around the water- vessel (turning towards each direction 1).'

Stanza 9.

Cf. Kaushitaki-Upanishad I, 2, 3, where it is said that all those who depart from this world go to the moon (soma), the moon being the door of the world of light. Therefore shall man and wife turn to Soma's region where the pious (sukr/ta/^) departed dwell. Cf. upon this point, Contributions, Third Series, Journ. Amer. Or. Soc. XV, 168. In Pada d the double meaning of pakva, alluded to in the note on st. 2, seems to gain special prominence : pakva is at once the cooked porridge, and the cooked ashes of the deceased couple.

Stanza 10.

-a, b. Note the threefold play upon the word ud, in uttaram, uttaravat, and udiku

c. The piirusha (cosmic man) is the pankti ; that is to say, like the metre pankti he consists of five constituent parts. Cf. Ait. Br. II, 14, 7 : ( Man is composed of five parts, hair, skin, flesh, bones, and marrow/ This statement about the piirusha appears to be solely for the purpose of bridging

1 Kcrava, pra^i^-pra^im iti ^atasrzhhir rigbhik pratiduam upa- tish/^ate mantroktam.

XII, 3- COMMENTARY. 647

over to the virag who is identified in the next stanza with the fifth direction, the nadir (dhruva).

Stanza 11.

Kaor. 61, 3 : * While reciting the stanza (the sacrificers) face reverently every direction.' Apparently the nadir, as it were, embraces all the other directions. For dhruva as a designation of the fifth direction, see III, 26, 5 ; 27, 5, &c. Vira^* obviously has reference to the metre of that name ; she is, too, the daughter of Purusha (cf. Pet. Lex. under vira^ 3), who is said to be the metre pankti in st. 10. A complicated chain of symbolism.

c, d. Aditi is called upon to protect the porridge, for she is the cooker of the porridge, by distinction : cf. the legends in Maitr. S. II, 1, 12 ; Tait. Br. Ill, 7, 11, 2, and the note on XI, 1, 1.

Stanzas 12, 13.

According to Kaui*. 6t, 4 (cf. Kcsava) the water-vessel is next, with stanza 12, taken from the skin and placed upon the ground, and the water contained in the vessel is used throughout the ceremony. The sacrificer and his wife doubtless come down from the skin ; hence (the earth) is called upon to embrace them, &c. In stanza 13 the water is implored to purify the sacrificial vessels from impure contact (as indicated by the Paribhashd-sutra, Kaui". 8, 14). For the connection of the non- Aryan d&s? with the sacrifice, see Ludwig, Der Rigveda, p. 212.

Stanzas 14, 15.

In stanza 13 the water is implored to purify the sacrificial vessels from impure contact (as indicated by the Paribhashd-sutra, Kaui". 8, 14). For the connection of the non- Aryan d&s? with the sacrifice, see Ludwig, Der Rigveda, p. 212.

Stanzas 14, 15.

At Kau^. 61, 18 the mortar and pestle, and the scrubbed winnowing basket, are placed upon the (afore-mentioned) skin, while stanza 14, along with Pada a of XI, 1, 9, is being recited. Cf. the note on XI, 1, 9 for the substitution of mortar and pestle in the place of the two press-stones. With stanza 15 the pestle is placed upright (in the mortar : Kauj. 61, 21, musalam u££/zrayati). It is also rubricated in Ath. Paru*. 10.

648 HYMNS OF THE ATHARVA-VEDA.

Stanzas 16, 17.

At Kauj*. 61, 13. 14 the employment of stanzas 16 and 17 is prescribed, without adhering to their order in the Sawhita : ' With stanza 16 the sacrificer, his wife, and children (sapat- yau) touch the grain (which has previously been poured into a pot, Sutra 11). With the second hemistich of stanza 17 the sacrificer takes hold of his wife's hand/

Stanza 18.

Judging from the Kaimka's employment of the stanza the presence of real sacrificial cattle at this stage of the ceremony seems doubtful: the grain that goes to make the porridge seems to be likened to cattle ; cf. stanzas 18, 21. In Pada b the Paippalada reads medhasvan for^yotishman, in Pada c tarn for tan ; according to the Index Verborum most MSS. read tarn for tan, but the present reading seems preferable.

Stanza 17.

Stanzas which similarly promise the reunion of families in the next world are AV. VI, 120, 3 ; IX, 5, 27 ; XVIII, 3, 23. The second hemistich seems to come from the mouth of the departed, who perhaps is conceived to desire that his wife shall follow him to the funeral-pyre ; cf. st. 2. These statements are, however, hardly definite enough to permit us to connect them with the formalised later rite of Suttee.

Stanza 18.

This is rubricated along with XI, 1, 9 b at Kaui". 6j, 22 : avahanti, ' the pestle is beaten down (upon the grain).' As it comes down it smites and drives off the hostile powers, but at the same time, as in the case of the axe which slays the sacrificial animal (cf. Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 556), the fiction is kept up that it does not really injure the grain. The statement strengthens the impression that the grain is viewed in the light of sacrificial cattle, as in stanzas ?6, 21.

XII, 3. COMMENTARY. 649

Stanza 19.

d. Deutsch. Morgenl. Gesellsch. XLVIII, 556), the fiction is kept up that it does not really injure the grain. The statement strengthens the impression that the grain is viewed in the light of sacrificial cattle, as in stanzas ?6, 21.

XII, 3. COMMENTARY. 649

Stanza 19.

For the employment of this stanza in the Sutra, see the notes on XI, 1, 11, and 9. The grain which is to form the porridge is addressed, as though it were the cooked por- ridge that spreads in the dish, and is enriched with ghee. The second hemistich shows this to be anticipatory, for the act of the stanza is the winnowing of the grain. Cf. stanza 53. In Pada c varshavrzddham shows that the basket is made of reeds, not of dead wood ; cf. Zimmer, Altindisches Leben, p. 238.

Stanzas 20, 21.

Kauj. 61 , 26-28 : ' With stanza 21 the wife as she removes (the husks) is addressed. With stanza 20 the husband and wife touch (the husks) after they have been removed. With part of stanza 20 d (the grain) is again poured into the winnowing-basket.' There is no mention of the preparation of soma which is suggested by amsun in stanza 20 c : the word must therefore refer to some part of the ceremony which the Sutra ignores, unless the grain is figuratively called soma.

Stanza 20.

The meaning of the first hemistich is far from clear. The Brahma^a is either the priest (cf. XX, 2, 3), or some holy text. Perhaps s&mmita. brahma/zena means 'have been measured out by the Brahma/za;' cf. stanzas 28 and 33.

Stanza 21.

It seems again as though the animals here refer to the grain, as in stanzas 16 and 18 : the grain is varied in colour ; the porridge when cooked is solid in colour. In Pada c the Padapa^a reads tarn, but we have taken ta;/z=:tan.

Stanzas 22-24.

Kaiu. 61, 31 : ' With stanza 22 the pot is anointed.' As the Sutra does not rubricate the next stanza (23), where the anointing is mentioned, by itself, we must understand

65O HYMNS OF THE ATHARVA-VEDA.

that stanza 23 is included in the quotation. e With stanza 24 he places fire about (the pot)/ In st. 22 d brahma;/a seems to be a gloss.

Stanza 25. Kauj. 61, 34. 35: 'With this stanza and XI, 1, 17 the two purifying blades of darbha-grass are placed over the pot, and water is poured upon the grain.,

Stanzas 28, 29. Cf. XI, 1,18. 19, and see the notes there for the practices that go with the stanzas.

Stanza 25. Kauj. 61, 34. 35: 'With this stanza and XI, 1, 17 the two purifying blades of darbha-grass are placed over the pot, and water is poured upon the grain.,

Stanzas 28, 29. Cf. XI, 1,18. 19, and see the notes there for the practices that go with the stanzas.

Stanza 30. Pada a may be addressed either to the fire, or some officiating person, perhaps the wife. In Pada b the sin- gular atmanam is peculiar : the word seems, either to have reached the extreme limit of pronominal usage, or, as we have translated, refers to the interior of each grain of corn, which is to be penetrated by the water. In Pada d the Paippalada has pradi.ro yathaimam, upon the basis of which we would propose pradfoo yathe*ma^, 'according to these regulations.' Or, perhaps, the Pada is to be rendered (with the same emendation) : ' measured was the grain as these regions of space (were measured).' It is possible, too, to imagine pradfoo as a verb, and read pradfoo yathe*mam in still closer accord with the Paippalada, * as thou didst order this (woman).' The word pradfco is mentioned under pradij in Whitney's Index Verborum for this passage.

Stanzas 31, 32.

Kaus. 61, 38-40. A barhis (seat of darbha-grass) is prepared for the porridge : with 31 a the sickle is handed over to him who shall cut the grass, with part of 31 b he cuts it, with 32 the grass is strewn. Cf. Ka.us. 1, 24. 25 ; 8, 11.

Stanza 31.

d. amanyuta (Padapa^a, amanyuta//) is to be regarded either as a homophonous instrumental from the abstract

XII, 3- COMMENTARY. 65 1

amanyuta (better amanyuta), or a denominative participle in ta (Whitney, Sk. Gr.2, §1176 b). The latter is the more probable construction. Possibly, however, we must read amanyu ta^, ' without anger they/ amanyu being an adverb. The word yasam in Pada c seems indeed to demand ta/z in Pada d.

Stanza 32.

c, d# The Paippalada has, tatra deva/z saha devair vLrantu, and dakshi/zato for rztubhir. Pada c stands sorely in need of correction : we propose tasmin devai/£ saha devfr vLrantu. But for the metre tasmin deva/£ saha devibhir vij-antu would be even simpler. Cf. in a general way VI, 59, 2, note.

Stanza 33.

Kaar. 61 , 43. A wooden platter is placed upon the barhis. In Pada c tvash/ra is used consciously for tash/ra : the conceptions of the earthly carpenter, and the heavenly carpenter, Tvash/ar — sukr/t and rupakr/t are his standing epithets — are blended into one. The difficult word in this stanza is vanaspate, which along with the statements in the first three Padas (agnishfoma) seem to refer origin- ally to the yupa, the post to which the sacrificial animal is tied. See, e.g., 5at. Br. Ill, 6, 4, 1 ff. There is no occa- sion here, as far as can be seen, for a yupa, and Kau^ika makes no mention of one. It looks very much as though a stanza concerned with the yupa had been secondarily adapted. Similarly at Kaui\ 15, 11 our stanza figures in connection with a chariot, which is also secondary.

Stanza 34.

It looks very much as though a stanza concerned with the yupa had been secondarily adapted. Similarly at Kaui\ 15, 11 our stanza figures in connection with a chariot, which is also secondary.

Stanza 34.

Kaui". 62, 9. The porridge is put down to the west of the fire. The meaning of the ' sixty autumns,' as indeed the sense of the entire passage, is extremely obscure ; cf. stanzas 41, 42. The point of the stanza may again lie in the double meaning of pakva (cf. stanza 2) : in sixty years, that is at the end of his life, the sacrificer shall reach heaven by the pakva, in the double sense of the porridge he has offered to the Brahmans, and the cooked ashes of the funeral-pyre.

652 HYMNS OF THE ATHARVA-VEDA.

Stanza 35.

Employed along with XI, 1, 21 at Kaiu. 61, 41 ; see the note on XI, i> 21, and cf. Vait. Su. 10,9. In the order of the Sutra this stanza precedes stanza 34. Cf. XVIII, 3, 29.

Stanza 36.

Employed along with XI, 1, 24 at Kau.f. 62, 1 ff. ; see the note on XI, 1, 24. The ladle is placed upon the altar, and in the sequel the porridge is dipped out, as indicated in the second hemistich of the present mantra (cf. Kaay. 62, 6. 7). See also AV. IV, 14, 7.

Stanzas 37, 38.

Kau.y. 61, 45. 46. With stanza 37 the porridge is covered with ghee ; with stanza 38 the porridge is addressed. Both acts in the Sutra precede correctly and naturally the dip- ping out of the porridge, indicated in stanza 36. In stanza 38 the mighty eagle seems to be the sun which shines upon the porridge; cf. XIII, 2, 32. 33. Both devak and deva- tabhi^ seem to refer to the Brahma^as : the acting priests shall give the porridge to the priests for whom the porridge is prepared as a fee. Cf. Muir, Original Sanskrit Texts, 1 2, 262 ; Weber, Indische Studien, X, 35, and see Kaus. 6, 26 ff.

Stanza 39.

Kaus. 62, 11 ff. : ' With stanza 39 the act indicated in the stanza is performed (i e. both husband and wife place the porridge in one dish ?). The wife takes hold of the hus- band. The subsequent performances are undertaken while husband and wife have hold of one another.' In Pada a the second para// which is rather superfluous may perhaps be emended to pate, corresponding to^aye in Pada b.

Stanza 40.

b. We read asmat for asmat to correspond with asysik in Pada a : man and wife are correlated.

XII, 3- COMMENTARY. 653

Stanza 41.

Kaiu. 62, 18 : ' With stanzas 41 and 44 juices are poured upon (the porridge).' The fourth Pada which is identical with 34 a (see its explanation there) seems out of place ; it may have crept in owing to 42 a. In Pada b amr/tasya nabhaya^ may mean, ( the navels of immortality.'

Stanza 42.

Kaor. 6z} 10 : ' With this stanza the porridge is divided into three sections.' Cf. XI, t, 6, and the corresponding passage, Kauy. 6i, 8-1 1. In Pada a* the treasure' is the porridge itself; cf. st. 34.

Stanza 43.

Kau^. 62, 14 : ' With this stanza the fire is carried around (the porridge).' Cf., e.g., RV. VII, 15, 10; AV. VIII,

XI, t, 6, and the corresponding passage, Kauy. 6i, 8-1 1. In Pada a* the treasure' is the porridge itself; cf. st. 34.

Stanza 43.

Kau^. 62, 14 : ' With this stanza the fire is carried around (the porridge).' Cf., e.g., RV. VII, 15, 10; AV. VIII,

3> 36.

Stanza 45. Employed along with XI, 1, 31 at Kauj\ 62, 15. 17 ; see the note at XI, 1, 31. In Pada d the rare singular angiraso is to be changed to the adjective angiraso, or, equally well, to the vocative plural angiraso.

Stanza 46. The three stanzas beginning here are quoted in the course of another version of the brahmaudana practices (Kaui*. 67 and 68), in Sutra 68, 27. The devata/z in P&da a are again, in all likelihood, the Brahma^as ; cf. st. 38.

Stanza 47. b. The passage may perhaps be rendered, ' and (so does) my wife at my doing and instigation.' The second hemi- stich is evidently spoken by the priest in a sort of response to the speech of the sacrificer in the first two P&das.

Stanza 48. a. adharo is very doubtful : the Pet. Lex., ' riickhalt ' (?). Perhaps ' support, or protection in guilt ' is nearer to the true sense. Perhaps, again, an emendation to adharmo, ' lawlessness/ would not lead too far afield.

654 HYMNS OF THE ATHARVA-VEDA.

Stanza 49.

Kaiw. 62, 18. 19. A cow and utensils for milking are placed to the north of the fire, the cow is milked during the recitation of a certain hymn, and the milk poured upon the porridge. Pada a is short by two syllables : supply karma, or the like ?

Stanzas 50, 51.

Kaus. 6a, 22. 23: 'With stanza 50 (and XI, 1, 28) gold is placed upon (the porridge); with stanza 51 a homespun garment accompanied by gold is put down in front of it.' These, of course, are additional gifts (piece de resistance).

Stanza 50.

Ordinary fire in wood, lightning in the (cloud-)waters,

and the fire of the heavenly luminaries, are reflected in the

gold, presented by him that cooks the porridge : in giving

the gold he becomes luminous, illustrious. Cf. I, 9, % ; XI,

i, 28.

Stanza 51.

Since all animals have skins, nay even the porridge has a self-made garment, it is fit that the Brahman should also have one. In Pada c kshatre^a seems to mean * covering,' and it may stand for £/£atre/za from £/zad, ' cover,' though kkdXra. ordinarily means ' umbrella.' Cf. the variants ahi- kshetra and ahikshatra for ahiMatra, ' mushroom,' i. e.

' serpent's umbrella/

Stanza 52.

Kau^. 63, 1. 2 : * With this stanza they clothe themselves in the same garment. A second garment (which they put on) becomes a garment (that carries off) evil : that, accord- ing to some authorities, is given to a human being of the lowest character.' Cf. Kau^. 18, 1. 4, where a black gar- ment (krz'sh/za^ailam), symbolic of misfortune, is put on, and afterwards dropped into the water, in order that the mis- fortune may depart.

Stanza 53.

Cf. the note on XI, 1, 28. For Padas c, d, cf. stanzas 19 a, b. The point of the stanza is not altogether clear : it

XII, 3* COMMENTARY. 655

seems as though the smoke rising from the porridge (the earth) symbolises a cloud, and thus procures rain.

Stanza 54.

At Kaiu. 63, 8 ' other chaff of grain (phalikara;/a in Sutra 7) is thrown (into the fire) while reciting this stanza.'

Previously, in Sutras 6 and 7, similar substances (tusha and kambuka) have been thrown into the fire, and cast aside with the left foot; see the note on XI, 1, 29. The stanza is extremely obscure, and I have lost confidence in the interpretation of it advanced in Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 576. Its purpose seems to be, rather, to cause the fire to blaze up anew, perhaps, in order to drive away demons. As the sky can assume different colours, and, especially in the morning, can drive away its blackness for the brightness of the dawn (Pada c), so the fire may be enlivened unto redness by sacrificing (chaff) into it. RV. X, 3, 1 d is almost identical with our Pada c. The Paippalada, suit- ably to the metre, reads at many in Pada b, and nuantim in c ; for apa£*ait, see the passage in the Contributions, cited above.

Stanza 55 ff.

With the remaining stanzas the bestowal of the brah- maudana and the concomitant gifts takes place (Kau^. 6$, 2,2,). The series of formulas beginning here are closely related to the sarpahuti, AV. Ill, 27 ; Maitr. S. II, 13, 21 ; Tait. S. V, 5, 10, 1 ff. ; cf. Weber, Indische Studien, XVII, 295 ff. For the names of the serpents, see the notes on VI, 56 ; VII, 56, and Zimmer, Altindisches Leben, p. 94 ff. The expression ^"ara mr/tyave in the third line of the for- mula reminds us of the bahuvrihi ^aramrztyu, XIX, 24, 8 ; 26, 1 ; 30, 1. This suggests here a tatpurusha ^aramr/tyu, ' death from old age ; ' the passage would then mean, ' may he lead us to death from old age.' In stanza 59 the asso- ciation of Vishnu with the dhruva dis is remarkable : we should expect the urdhva. For the association of Indra (not Yama) with the southern direction, see Weber, 1. c, p. 296.

656 HYMNS OF THE ATHARVA-VEDA.

XII, 4. Commentary to page 174.

For the association of Indra (not Yama) with the southern direction, see Weber, 1. c, p. 296.

656 HYMNS OF THE ATHARVA-VEDA.

XII, 4. Commentary to page 174.

The hymn is an elaborate plea of the Brahmans for one of the numerous sources of income which they managed to devise. Especially all sorts of ominous occurrences are set down as occasions for expiatory performances (praya^itti), at which the performing Brahman comes in for his dakshma (see the thirteenth book of the Kaorika), and every kind of irregularity in the birth of a domestic animal is amended by ceremonies in which the animal finally expiates its own existence by going over into the possession of the Brahman. See, for instance, AV. Ill, 28, and Kau^. 109-111. A cow which after a certain time (see st. l6) is discovered to be sterile (vara) is viewed in this light : she belongs to the Brahmans, and the present hymn recounts in picturesque language, accompanied by fierce threats, the urgency of pass- ing her on to the Brahmans whom nothing hurts. Similarly in Tait. S. II, t, 2, 2, a sterile sheep is said to be ' cattle for the gods' (i.e. in effect, for the Brahma/zas) ; cf. also Tait. Br. I, 2, 5, 2, and see in general Weber, Ind. Stud. X, 61 ff. In Kb.us. 44 and 45 the ceremonies for slaughtering a vara are described; it seems according to 45, 17 that they are wound up by giving the animal away. The present hymn is rubricated in Kaar. 66, 20 along with X, 10 ; nothing is stated except that she is bestowed upon the Brahmans, after having been solemnly sprinkled while the hymns are recited. Cf. in general Ludwig, Der Rigveda, III, 272, and the same scholar's translation of the hymn, ibid. 448 ff. The metre of this composition is regular anu- shAibh ; this, together with the style and contents, betrays the late character of the hymn.

Stanza 1.

The parenthetic expression, ' and they have noted her,' is admonitory : the Brahmans do not fail to know that a sterile cow exists ; they are sure to claim their own ! Ludwig suggests abhatsata or abhantsata for abhutsata, 4 and those who have bound her/ but there is no relative pronoun, and the sense resulting is strained.

XII, 4- COMMENTARY. 657

Stanza 3.

a For ku/a, cf. Geldner, Vedische Studien, I, 138. asya seems to refer to gava/£, understood from the context.

b. ka7am ardati is difficult : ka/am is unquestionably a Prakritic form for kartam, AV. IV, 12, 7 (cf. similarly keva/e, RV. VI, 54, 7). For ardati one would expect some word for ' fall/ or ' push/ but the word means ' burst, go to pieces.' Perhaps ka/am is the subject, ' the deep ground bursts' (cf. RV. IV, 17, 2 ; AV. XIX, 9, 8, descriptive of earthquakes), but this does not quite do justice to ka7am.

d. The Paippalada has for diyate the preferable reading ^iyate, ' his property is wrung (from him).' For the inter- change of the sound-groups di and gi (dy and gy)y see the writer in Amer. Journ. Phil. VII, 482.

Stanza 4.

d. The Paippalada has for diyate the preferable reading ^iyate, ' his property is wrung (from him).' For the inter- change of the sound-groups di and gi (dy and gy)y see the writer in Amer. Journ. Phil. VII, 482.

Stanza 4.

a. vilohita, designation of some disease, also IX, 8, 1; perhaps, ' flow of blood from the nose.' Henry, Les livres VIII et IX de l'Atharva-veda, pp. 105, 142, 'decomposition du sang.' Both translations are purely etymological, but we may note that the word occurs in connection with other ailments of the head at IX, 8, 1. Cf. also lohita VI, 127, r, note.

c, d. The passage is not quite clear, sa^vidyam, air. Aey., may mean ' possession.' Ludwig, ' name.' At any rate there seems to be an attempt to etymologise upon, or explain, vaja as a derivative from the root vas, ' control : ' the character of the vaja, quasi ' controller/ is such that she cannot be deceived (duradabhna). We should expect u^yate for u^yase: the Paippalada also reads u^yase. The Pet. Lexs. translate duradabhna (also st. 19), by ' getting the better of gates/ i.e. ' not to be confined.' This is ingeniously improbable, and contrary to the more usual rendering of the perfect passive participle. The prefixes dur- and a- represent a double negative for emphasis ; the word is a stronger version of diWabha.

Stanza 4 may be suspected of having stood originally [42] u u

658 HYMNS OF THE ATHARVA-VEDA.

after 5, because its second hemistich seems to summarise the statements made in the remaining three hemistichs of the two stanzas.

Stanza 5.

b. viklfndu, cnr. Aey., perhaps i catarrh ; ' cf. vikleda (root klid), ■ moisture.'

d. Ludwig emends ya to yan, but the feminine is un- objectionable (supply, dhenM, or the like).

Stanza 6.

For the custom of marking cattle, see Zimmer, Altin- disches Leben, p. 234. The sense of a sku is not quite certain. For Sat. Br. I, 2, 1, 5. 8, Bohtlingk's Lexicon renders it f durch stochern zerkleinern ; ' Eggeling, Sacred Books, XII, 33, 'pull towards oneself;' Pet. Lex., 'divide off.' For £ wz>£ate, see the next note.

Stanza 12.

c, d. If we compare a vra^anti in st. 28, and Sat. Br. XII, i, 3, 22, it seems possible that the passive a vriskyate must be substituted in one or another case (stanzas 6, 12, 26, 34) for $. vrtskate ; cf. the parallel roots j^yut and ^ut, and the note on VI, 136, 3. The Pet. Lex. s. v. suggests the same correction for a number of passages in other texts. The dative manyave, in that case, involves zeugma : here the middle of the same verb, in the sense of ' infringe upon,' is* certainly required, as is shown by st. 51.

Stanza 16.

For Narada in this and several of the following stanzas, see the note on V, 19, 9.

Stanza 18.

The sense is as follows : Though he did not perceive her udder, because a young and sterile cow is deficient in this mark of prospective maternity, yet when he gives her away, she becomes a fruitful source of blessings.

Stanza 18.

The sense is as follows : Though he did not perceive her udder, because a young and sterile cow is deficient in this mark of prospective maternity, yet when he gives her away, she becomes a fruitful source of blessings.

XII, 4- COMMENTARY. 659

Stanza 22.

d. The cow belongs not even to every ordinary Brahma/za, but only to him that knows all her mystic properties ; cf. the numberless occurrences in the Brahma/zas of the expres- sions, ya evam veda, &c, and ya eva//z vidvan, &c.

Stanza 23. The divinities that belong to the earth are in all pro- bability the Brahma^as themselves; cf. the note on XII, 3, 38. The stanza betrays sharp competition between the Brahma/zas.

Stanza 24.

e, d. Ludwig proposes to read either vidvan for vidyan, or narada for narada/4. Neither seems necessary : vidyat is the optative of narration, a moderated form of categorical statement. A better way to ease the construction is to read sa ha for saha in Pada d.

Stanza 27.

The statement is significant : it seems as though stanzas of a more antique and floating character respecting the va^a existed prior to the Atharvan redaction. For va^et read, of course, vaset with the Index Verborum ; cf. the note on III, 4, 7.

Stanzas 29, 30.

d. Ludwig suggests ^ighaz/zsasi, and this is correct as far as the change of the third person to the second person is concerned. The attraction of the proper third person in st. 30 has operated. But I have furthermore changed both stems to glgdiMsa.- from the root gam : the sense is much simplified. In st. 30 d read y&knytiys. with the Index Ver- borum.

Stanza 31.

Cf. the interesting parallel stanza .Sat. Br. Ill, 4, 2, 7. It may be questioned whether the real gods are supposed to mediate between the va^a and the Brahmans, or whether deva and brahman are used synonymously. Cf. the notes on st. 23 and st. 40.

U u 2

660 HYMNS OF THE ATHARVA-VEDA.

Stanza 32.

a, b. The call svadha is the ordinary and typical exclama- tion in connection with formulas addressed to the Fathers, in distinction from svaha, the call to the gods. The con- struction of the hemistich involves a zeugma. If we compare expressions like a sfiryaya vrtskyaite, Tait. Br. II, i, 2, 10 ; a vmv£yantam aditaye dureva/z, RV. X, 87, 18, it would seem as though the datives pitr/bhyo and devatabhya^ are to be construed with na a vrtskyate (vrtskate), derived from the sense of Pada 4 ; cf. also st. 28 d. See in general the note on st. 12.

Stanza 38.

Brzhaspati is the divine representative of the Brahmans : he undertakes to collect the debt incurred by the un- righteous owner of the vaisS. from his descendants by causing the priests to dun them for the debt.

Stanza 41.

also st. 28 d. See in general the note on st. 12.

Stanza 38.

Brzhaspati is the divine representative of the Brahmans : he undertakes to collect the debt incurred by the un- righteous owner of the vaisS. from his descendants by causing the priests to dun them for the debt.

Stanza 41.

For viliptyam (MSS. also viliptim) the Paippalada has vilaptim (for vilapatim ?). Neither form seems to suggest anything usable. Perhaps viluptf, ' miscarrying,' a deriva- tive of vilupta, ' destroyed,' in the neuter ' dead offspring ' is the true reading, of which the extant forms are perplexed popular etymologies (viliptf, ' soiled;' vilapati, 'whining'). Only it does not appear clear why vilupti should have been misunderstood ; hence the suggestion is very problematic.

Stanza 42.

c. The Paippalada reads tan for tarn: 'And Narada replied to them ' — a more facile reading.

Stanzas 43-47.

There seems to be considerable disorder in the arrange- ment of these stanzas. We should naturally expect 47 immediately after 43. This may have been displaced by 44 : the concordance of kasya(/£) in 43, and viliptya^ in 44

XIII, I. COMMENTARY. 66 1

(cf. vilipt? ya in the otherwise identical st. 46) renders stanza 44 suspicious. The original order, throwing out 44, may have been 43, 47, 46, 45.

XIII, 1. Commentary to page 207.

The thirteenth book of the Atharvan consists of four hymns devoted to the worship of a divinity called Rohita, and his female Rohim. There can be no doubt that ' the red ' sun and his accompanying female, who in the course of the literature is designated as Ushas, Surya, Surya Savitri, or Dyu1, are primarily in the mind of the poet. Rohita accordingly is identified with Agni (stanzas 1, 1 1. 12), Surya (stanzas 1, 32. 45 ; 2, 1) and other manifestations of the sun 2. But there is also another equally obvious side to the composition : it represents an allegorical exaltation of a king (rags.) and his queen (mahisht). The heavenly Rohita and his female are called upon to protect and exalt the king and queen ; the names of the divinities, rohita and rohizn, are felt by the Atharvan poet to furnish especially good ground for calling upon them to undertake this pro- tection, since they afford an inexhaustible mine for puns with words that mean 'rise, ascend' (cf. st. 4a), In the royal ceremonies (ra^akarma/zi) the king frequently ascends (a ruh, or a kram), a throne, or skin, or horse ; the act, of course, symbolises every time the moral ascendency of the potentate. Cf. Vait. Su. 36, 7 ; Kaas\ 17, 3. 9. 13. 22 ; Ait. Br. VIII, 6, 12 ; and the ra^asuya at Vag. S. X, 1 ff.,

1 Cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 186.

Cf. Vait. Su. 36, 7 ; Kaas\ 17, 3. 9. 13. 22 ; Ait. Br. VIII, 6, 12 ; and the ra^asuya at Vag. S. X, 1 ff.,

1 Cf. Contributions, Third Series, Journ. Amer. Or. Soc. XV, 186.

2 The word ' identified ' is perhaps too strong. The composition of this book is by no means a unit ; it is indeed at times very difficult to see upon what ground the various stanzas have been compiled evidently with the main purpose of glorifying Rohita. But at any rate the compiler finds it especially natural to adapt stanzas in praise of other sun-divinities, and to glide over into the diction familiar to them. At Kaui\ 24, 42 rohita is explained directly as the sun (aditya). Another relation of Rohita is Agni with two red steeds (rohitabhyam), La/y. Sr. I, 4, 2 if.

662 HYMNS OF THE ATHARVA-VEDA.

where the verb a ruh occurs with especial frequency. In general the relationship of many stanzas of the present hymn with those in vogue at the ra^asuya, the ceremonies at the consecration of a king, is very close ; they have been collected and discussed in our remarks on the Rohita-book ; see the article cited below.

In the Tait. Br. II, 5, 2, 1-3 a considerable number of the stanzas at the beginning of this hymn recur with variants which betray the fact that the Taittiriya-version is older and better than that of the Atharvan 1. The com- mentator (p. 600) explains the rohita as the horse employed at the a^vamedha, the horse-sacrifice, and we may regard it as possible that certain stanzas in this compilation were originally composed for this purpose (cf. the note on st. 22).

The hymns of book XIII are designated at AV. XIX, 23, 23 2, and Ka.us. 99, 4 as rohitani (sc. suktani). Neither the Kauj-ika, nor the Vaitana, each of which rubricates individual stanzas, contributes anything of consequence towards the elucidation of the hymn 3. In Ath. Pam. 13, 2 (Hira^yagarbhavidhi) the first two hymns of the book are employed. This is distinctly a royal rite, intended to ward off all evil (sarvapapanodana). Stanzas i, 12 ; 2, 36. 37 are employed in another ra^akarma, called the Ghrztaveksha/zam, Ath. Fans. 8, 1. Nowhere is there anything calculated to define these hymns more narrowly.

The present hymn has been rendered by Ludwig, Der Rigveda, III, 536 ff. ; cf. also Muir, Original Sanskrit Texts, V, 395 ff. The entire Rohita-book has been translated and expounded by Henry, Les Hymnes Rohitas (Paris, 1891); cf. Contributions, Fourth Series, Amer. Journ. Phil. XII,

1 AV. XIII, 1, 1 in Tait. Br. II, 5, 2, 1 ; AV. 3 in Tait. 3; A V. 4 in Tait. 1 ; AV. 5 in Tait. 1 ; AV. 6 in Tait. 3 ; AV. 7 in Tait. 3 ; AV. 8 in Tait. 2 ; AV. 10 in Tait. 2.

2 Cf. Indische Studien, IV, 433.

3 At Kaiu. 99, 4 the rohita- hymns are addressed to the sun during an eclipse.

XIII, I. COMMENTARY. 663

429 ff. ; Regnaud, Le Rig- Veda et les Origines de la Mytho- logie Indo-Europeenne, p. 315 ff.

Stanza 1.

3 ; AV. 8 in Tait. 2 ; AV. 10 in Tait. 2.

2 Cf. Indische Studien, IV, 433.

3 At Kaiu. 99, 4 the rohita- hymns are addressed to the sun during an eclipse.

XIII, I. COMMENTARY. 663

429 ff. ; Regnaud, Le Rig- Veda et les Origines de la Mytho- logie Indo-Europeenne, p. 315 ff.

Stanza 1.

In Pada d the Tait. Br. reads na^ for tva ; the latter seems due to secondary adaptation. The stanza in its Atharvan form clearly bespeaks protection for a king from Rohita. Its first hemistich is addressed, very secondarily, at Kaiu. 49, 18, in a witchcraft-practice to a sinking ship.

Stanza 3.

The appearance here of a stanza that deals with Indra and the Maruts is not as arbitrary as it may seem to be at first sight. In a certain sense Pada 3 a is in catenary construction with 2 b. The Maruts are the vis, the people ; Indra is the typical king. And, with a quick turn in the second hemistich of the present stanza, Rohita again sug- gests the king, who listens to the people (the vis, the Maruts) : the word svadusa7//muda^ conveys between the lines the prayer, ' so that they (the people) shall be de- lighted with the sweet gifts of royalty.'

Stanza 4. Cf. XIII, 3, 26 d, and the introduction, for the allitera- tions in Pada a. The Taittiriya version of Pada c, tabhi^ sa#zrabdho avidat shad urvi'/z, has correct metre, and the aorist third singular avidat is in accord with the tenses and numbers of the verbs immediately following. Ludwig evades the syllepsis in the plural avindan, rendering, ' von disen (frauen) erfasst haben die sechs weiten ihn aufgefunden.'

Stanza 5. The present stanza, together with 4 a, b, exhibits a very pronounced allusion to practices akin to the ra^asuya ; cf. the dig-vyasthapana-mantrM, Tait. S. I, 8, 13, 1-2, and see for details our article cited above, p. 432. For the form asthan (asthat), ib. 438 ff. Cf. the first abhayaga;/a of the Ga/^amala, Ath. Pari?. 32, 12 (Kaiu. 16, 8, note).

664 HYMNS OF THE ATHARVA-VEDA.

Stanza 6. The Taittiriya version again has the mark of priority (a^a ekapad for a^a ekapada/z). The a^a ekapad is cer- tainly the sun; cf. Tait. Br. Ill, i, 2, 8, 'the one-footed goat (with double entente, "driver," and again, "non-born"1) has risen in the east, delighting all gods ; at his urging all the gods go.' Cf. the note at XI, 4, 21.

Stanza 10.

The gayatri, the rhythmic measure of Agni, is his repre- sentative upon earth (cf. RV. I, 61, 8 ; Journ. Amer. Or. Soc. XVI, 9). The assimilation of Rohita and Agni, which appears frequently in the sequel, begins here. Note the variants, Tait. Br. II, 2, 5, 2.

Stanza 11. d. Repeated at RV. X, 123, 8 d, where the Pada appears to be secondary, since the word rupam, supplied here from Pada b, is there wanting. Cf. similarly the inferiority of RV. VI, 58, 1 a to Tait. Ar. I, 10, 1 (3 a).

Stanza 12.

Note the variants, Tait. Br. II, 2, 5, 2.

Stanza 11. d. Repeated at RV. X, 123, 8 d, where the Pada appears to be secondary, since the word rupam, supplied here from Pada b, is there wanting. Cf. similarly the inferiority of RV. VI, 58, 1 a to Tait. Ar. I, 10, 1 (3 a).

Stanza 12.

c. tva is metrically superfluous, and hardens the sense. Without it, ' he shall not abandon me, lest I abandon (him).' Our rendering of nathito, ' when implored/ is uncertain : ordinarily (e.g. Ill, 1, 2) it means 'in distress/ The sense would then be, ' may I not in distress abandon thee.'

Stanza 14. c. Repeated in st. 37 d. The rendering is conjectural owing to the obscurity of the word ma^mani, which occurs here only. Cf. RV. I, 143, 4.

Stanza 15. c. I am inclined to think that Ludwig is correct in emending the air. Aey. ush/zihaksharo to ushmhaksharo = ushm'ha aksharo, and in rendering aksharo by om (the pra^ava) ; cf. 5ankh. Sr. I, 1, 36 (pra^avo ye ya^-amahe vasha^kara^). For other suggestions, cf. Henry's careful discussion in his note (1. c, p. 27 fif.).

1 Cf. Bergaigne, La Religion Vedique, III, 23.

XIII, I. COMMENTARY. 665

Stanza 16.

The five stanzas beginning here are rubricated at the godana-ceremony, the trimming of the youth's beard at the time of puberty, Kau.y. 54, 10. Their connection with the rest of the hymn is problematic. In stanza 18 d Rohita, as a variant of Agni in 17 d, is mentioned, and this alone may have induced the diaskeuasts to place the entire series here.

Stanza 17.

This and the next two stanzas exhibit the word va^aspati. They, along with other stanzas containing the same word, are known in the ritual (Kauj. 41, 15) as va/£aspatilinga/2 (sc. rikdik), and are employed at practices designed to ensure gain in business, while addressing the rising sun.

d. The word parameshMin seems to refer for the nonce to the young man, who, during the moment of his consecra- tion, assumes in the exorbitant language of his environment the role of the lord on high.

Stanza 18.

According to the Index Verborum the MSS. read nau for no (both times ?).

Stanza 21.

Here begin the stanzas devoted to Rohim. Cf. RV. I, 39, 6 ; VIII, 7, 28. Both these passages have the nomi- native rohita/^, so that he himself appears as the side horse, the speckled mares or cows of the sky being the main draught-animals. The Atharvan form smacks of adapta- tion, decidedly. For, apparently, Rohita is here in the car, and the speckled female is the side-horse. The gloss on this stanza, Kaui*. 24, 42. 43, which states distinctly that rohita is the sun, pr/shati the sky (dyu), conceives of the latter as a cow1, rather than a mare, as one would expect in the case of the female of the red steed. This is quite

1 The stanza is cited by the Ath. Paddhati (Kauj. 19, 1, note), as one of the push/ika mantra^.

666 HYMNS OF THE ATHARVA-VEDA.

in accord with the usual description of the dawn ; cf. RV. I, 113, 2; V, 64, 7; 80, 2-4.

This is quite

1 The stanza is cited by the Ath. Paddhati (Kauj. 19, 1, note), as one of the push/ika mantra^.

666 HYMNS OF THE ATHARVA-VEDA.

in accord with the usual description of the dawn ; cf. RV. I, 113, 2; V, 64, 7; 80, 2-4.

Stanza 22.

The word surf, very common as a masculine, is here, and here alone, feminine. It seems chosen, with conscious straining, for the purpose of alluding to Surya, the female of the sun. We should not forget in this connection the fact that there is another Rohi/zi, the constellation of that name, corresponding to another male divinity of light, the moon ; see Tait. S. II, 3, 5, 1 ; Tait. Br. Ill, 1,1,2; 4, 2 (cf. also Tait. S. I, 1, 7, 7). It is not unlikely that the existence of one of these pairs stimulated the completion of the other. These notions are plastic, and elusive in their multiplicity.

Stanza 23.

Cf. the similar mantra, Vait. Su. 36, 27. For a possible relation of this stanza and the rohim-episode of the hymn to a certain part of the ceremonies at the horse-sacrifice, see our above-cited essay, p. 435 fif.

Stanza 25.

This and the next stanza are recited at the £itrakarma, a rite designed to procure prosperity, during the full moon of the month £aitra ; see Kau^. 18, 25.

Stanza 27.

Addressed at the a^yatantra, Kaiu. 137, 10, to him that constructs the fire-altar (vedi). The adjectives payasvatizw, &c, refer doubtless primarily to the earth, the cosmic altar (cf. st. 46).

Stanza 31.

b. For utpipanam, cf. our discussion, I.e., 441 ff.

Stanza 32.

c. The Paippalada reads ra.rrnibhL& for ajmana ; this suggests rasmina, 'with his ray,' but the singular instru- mental is rare, and in this connection doubtful.

XIII, I. COMMENTARY. 667

Stanza 33.

The Vira^* is another personification of the shining female heaven (dawn), and the male sun is viewed here as her calf rather than her husband. The ' bull of prayers' again must refer to the sun : it seems to mean ' he to whom prayers are chiefly directed/ a conception which is fortified imme- diately by the epithet sukraprtshtAa, which I take to be an equivalent of somapr/sh/^a (st. 12). In Pada c it would seem natural to read ghrztenaktam, ' anointed with ghee/ for ghrztenarkam, establishing thus a certain balance be- tween this expression and brahma santam in Pada d. But the construction of abhi ar£ with two accusatives is secure, e.g. AV. VII, 14, 1 ; 72, 1, and at Tait. Br. II, 8, 8, 9 c we have, tarn arkafr abhy ar^anti vatsam. Each reading seems equally good under the circumstances.

Stanza 39. d. The Paippalada reads vipa^yantam for vipa^itam ; the reading is not favoured by the metre, and seems in every way inferior.

Stanza 40.

Br. II, 8, 8, 9 c we have, tarn arkafr abhy ar^anti vatsam. Each reading seems equally good under the circumstances.

Stanza 39. d. The Paippalada reads vipa^yantam for vipa^itam ; the reading is not favoured by the metre, and seems in every way inferior.

Stanza 40.

a. The text as it stands can hardly be sustained. The Paippalada reads, devo devam ar^ayasi. Henry, without a knowledge of this, emends to devo devan ar^ayasi ; cf. our remarks, 1. c, p. 437. We have finally accepted this in our rendering : the extant 5aunakiya reading must have arisen on the basis of the reading devo deva^mar^ayasi with anticipatory anusvara.

Stanza 41.

A cosmic charade (brahmodyam) = AV. IX, 9, 17, and RV. I, 164, 17 (with the variant anta/£ for asmin in Padad). The subject of the riddle is the dawn. Her calf is the sun, as in st. 33. The disappearance of the dawn at sunrise is depicted prettily, though rather mystically in the second hemistich. The meaning of Pada d is that though a cow she does not beget her calf in this earthly herd : her calf

668 HYMNS OF THE ATHARVA-VEDA.

is heavenly. Cf. Haug, Vedische Rathselfragen und Rath- selspriiche, p. 24, for other explanations that seem to us decidedly strained.

Stanza 42.

Another, profoundly mystic, charade, essentially identical with IX, 10, 21 and RV. I, 164, 41. Whatever the inde- pendent solution may be (cf. Haug, 1. c, p. 47 ff.), the presence of the stanza here seems to be in some way due to the word pada in 41 b. There the word indicates the part of the body; here, with characteristic jugglery, the metrical ' foot/ The varying light or rays (feet) of the dawn may have suggested the metres with their varying feet, even if the brahmodyam was not really constructed primarily with a view to the answer ' dawn/ It has at any rate no direct bearing upon Rohita, and seems to appear here by way of expanding the laudation of the female divinity of the preceding stanza.

Stanza 45.

Beginning here Surya appears in the role of a cosmic sacrificer, and the elements of the sacrifice familiar in the liturgies are boldly projected into the visible universe. With all the extravagance of the fancies they are on the whole intelligible, and at times not wanting in beauty.

Stanza 56.

Employed at Kaoy. 49, 26 in a conjuration against an enemy. Pada b, /xr) irpos tov rj\iov optxtiv, Hes. 'Epya kclI rj^ipat 725.

XIX, 26. Commentary to page 63.

The hymn is not employed in the Kau^ika 1. It is quoted by Saya;za from the 5antikalpa 1J2, as follows: agne^ pra^atam iti suktena agneyim agnibhaye sarvakamasya ka.. This Saya/za expounds, iti vihitayam agneyyakhyayaw

1 Cf. Kaurika, Introduction, p. xl.

2 Saya/za regularly substitutes Nakshatrakalpa for -Santikalpa.

XIX, 34- COMMENTARY. 669

This Saya/za expounds, iti vihitayam agneyyakhyayaw

1 Cf. Kaurika, Introduction, p. xl.

2 Saya/za regularly substitutes Nakshatrakalpa for -Santikalpa.

XIX, 34- COMMENTARY. 669

maha^antau hira^yanirmita;^ ku^aladikam abhimantrya badhniyat. According to this he who is afraid of fire, or desires everything in general, performs ' the great rite of con- secration for Agni, and puts on earrings and so forth, made of gold.' For maha^anti, see Kaui*. 39, 37 ; 43, 5 ; 44, 6 ; 46, 7, and the note on Kaus. 9, 5. Sayana further quotes vSantikalpa 19, in which the hymn is again rubricated : agnek pragatam pari yad dhira^yam iti hira^yam agney- yam, and comments, kar//amadhye Midravad dhira/zya- ku^alam ity artha^. Once more the hymn is rubricated in the Tulapurusha, Ath. Pam. 11, 1, along with other mantras: agne gobhi/z, agne*bhyavartin (Kaiu. 73, 13), agnek pra^atam iti sawpatan udapatra aniya*bhishekakala- ^eshu ninayet. The performances are secondary throughout. The hymn has been translated by Grill2, pp. 49, 193 ; the Anukrama/zi designates it as agneya;/z haira/zyam.

Stanza 1.

Cf. Tait. Br. I, 2, 1, 4 ; Apast. Sr. XIV, 11, 2. In Pada c enam refers either to mam or some other masculine designa- tion of a jewel. Say ana, hira^yarupa^ padartham arhati.

Stanza 2.

For pra^avanto manava^, see Bhagavadgita X, 6. The majority of the MSS. read ishire for ishire, and Whitney, Index Verborum, and Roots of the Sanskrit Language, seems to derive the word from ish, ' send.' Saya/za, ishire pra- ptavanta/^.

XIX, 34. Commentary to page 38.

The hymns, AV. XIX, 34 and 35, are not rubricated in either of the Sutras, Kaiurika or Vaitana, and this is in accordance with the general character of the nineteenth book as a paralipomenon in the text of the 5aunaka school; see Kaorika. Introduction, p. xl ff. According to the 5anti- kalpa 17 and 19, both hymns are employed in a maha^anti, ' great consecration' (cf. Kau^. 9, 6, note), pertaining to Vayu, the wind. In reference to this Saya/za has the fol-

67O HYMNS OF THE ATHARVA-VEDA.

lowing: pa;z/£ame*nuvake dvadaja suktani, tatra ' gangido *si' iti prathamadvitiyabhya/^ suktabhya^ ' vayavya;/z vatavatyayam ' * iti (5antikalpa 1 7 2) vihitayam vayavya- khyaya;/z mahajantau ^angk/avrzkshanirmita/^ manim ba- dhniyat, tatha nakshatrakalpe (! for .rantikalpe) sutritam, ' " vatag gatak " (IV, 10) iti satikham varu?zyam, "^angiafo *si gahgido rakshitcUsi" (XIX, 34) iti gahgldam vayavy- ayam ' iti (vSantikalpa 19). A number of stanzas have been commented upon by Zimmer, Altindisches Leben : see the index, p. 457.

Stanza 1.

for .rantikalpe) sutritam, ' " vatag gatak " (IV, 10) iti satikham varu?zyam, "^angiafo *si gahgido rakshitcUsi" (XIX, 34) iti gahgldam vayavy- ayam ' iti (vSantikalpa 19). A number of stanzas have been commented upon by Zimmer, Altindisches Leben : see the index, p. 457.

Stanza 1.

a, b. The text of our translation of the first two Padas is that of the vulgate. This differs from the MS. reading so much as to amount to an independent composition on the part of the editors. They read, angira (cf. st. 6) asi gahgida rakshita*si gahgida ; the MSS. unanimously pre- sent, £cirigi^6*si £-angi o (vasa^) etannama devo veda. Matsya is the name of a royal sacrificer in Sat. Br. XIII, 5, 4, 9, and of a Rtshi skilled in special practices in Tait. Br. I, 5, 2, 1 ; and Vayasa, though not quotable as a proper name, might yet be such a one. But vayasa ordi- narily means * large bird,' and matsya suggests matsya, ' fish.' I see nothing good to be done with this suggestion. The translation of the Pada is altogether problematic.

Stanza 10.

a. The vulgate emends .rirshaloka/^ to ^irshaj-oka^, ' that burns the head ' (inadvertently omitted in the text). To be convinced, we need but watch Saya/za's contortions, when once he is misguided by the traditional text. He refers sirshalok&m to the kush//£a-plant instead of the tak- man : ' your head (O kushMa) is in the third heaven.' But every epithet in Padas a, b refers to the takman, as may be seen by comparing V, 22, 13 ; see the note to the passage.

b. For sada^di, see the note on V, 22, 13 b. h&yana either sums up the varieties of the takman which are described in V, 22, 13 as ^arada, graishma, and varshika, and would then have to be translated c occurring through the year ; ' or it means simply ' yearly,' i. e. occurring (at a given time) every year ; ' cf. vuva^arada at IX, 8, 6 ; XIX, 34, 10. Involuntarily one thinks, too, of Zend zayana, ' winter' (Yasna 64, 20, Yasht 13, 8), and asks whether Vedic hayana does not primarily mean * winter ' and ' wintery ; ' afterwards poetically * year ' and { yearly.' Then hayana here might be added as a fourth variety of the takman to the jdrada, graishma, and varshika. Scarcely probable.

c. For vLsvadhavirya, see V, 22, 3.

XIX, 53. Commentary to page 224.

This and the following hymn, being theosophic and cosmogonic in character, play no part in the practices of the Atharvan, except that they are recited (under the

682 HYMNS OF THE ATHARVA-VEDA.

designation kalasukta) along with the kamasukta (AV. IX, %\ and the purushasukta (AV. XIX, 6 = RV. X, 90) in the tenth Atharva-parLrish/a, the Bhumidana. Saya/za has the following statement in his introduction to this and the following hymn : 'kalo a^vo vahati' iti suktadvayasya sau- varaabhumidane a^yahome viniyoga^, ukta;/z hi parmshfe, anvarabhya^tha^rihuyat kamasukta/^ kalasukta^/ purusha- suktam (Ath. Pam. 10, 1).

Saya/za has the following statement in his introduction to this and the following hymn : 'kalo a^vo vahati' iti suktadvayasya sau- varaabhumidane a^yahome viniyoga^, ukta;/z hi parmshfe, anvarabhya^tha^rihuyat kamasukta/^ kalasukta^/ purusha- suktam (Ath. Pam. 10, 1).

The hymn has been treated many times : Muir> Original Sanskrit Texts, V, 407; Ludwig> Der Rigveda> III, 191 ; Monier Williams, Indian Wisdom3, p. 35; Lucian Scher- man, Philosophische Hymnen aus der Rig- und Atharva- Veda-Sanhita (Strassburg, 1887), p, 78 fif. ; Grill 2> pp. 73, 193 fT* ; cf. also Hillebrandt's Vedachrestomathie, p. 41. The Anukrama/21 ascribes the authorship of the hymn to Bhrzgu, and defines stanzas 6-10 as, mantroktasarvatmaka- kaladevatya anushAibha iti*

Stanza 1.

a. Saya/^a imagines the seven rays as being tied to the mouthj neck, and feet of the steed, and explains them as being the six seasonSj each of two months, the thirteenth (lunar) month of the intercalary year being the seventh1. This is the same explanation as is offered by Saya/^a at RV. I, T64, % for sapta yu^-anti, and SayaTza to our pas- sage offers further in support of his interpretation RV. I, 164, 15, where the thirteenth month is probably described ; see Haug, Vedische Rathselfragen und Rathselspruche, p. 23 (Proceedings of the Bavarian Academy, 1876). Saya;/a here, as well as at RV. I, 164, 2, suggests the seven rays of the sun (cf. AV. VII, 107 ; X, 8, 9 ; XIII, 3, 10) as an alternate explanation, relying upon Yaska's Nirukta IV, 27. The occidental interpretations of this expression —

1 For the thirteenth month, see *Sat. Br. II, 2, 3, 27, and Professor Eggeling's note on his translation, Sacred Books, vol. xii, p. 321, note 6. Also, especially, Professor Weber's learned note in ' Die vedischen Nachrichten von den Nakshatra/ II, p. 336, note.

XIX, 53- COMMENTARY. 683

none of them satisfactory — are enumerated by Scherman, pp. 78, 81, and Grill, p. 193. I am inclined to believe in the kinship of our passage with RV. I, 164, 2, and also in a semi-lucid blending of the attributes of time with those of the sun. Cf. AV. XIII, 2, 39, where Rohita, a form of the sun, is identified with time ; see Henry, Les Hymnes Rohitas, pp. 13, 44, and Contributions, Fourth Series, Amer. Journ. Phil. XII, p. 430. The Maitri-Upanishad states distinctly that the sun is the source of time, suryo yomk kalasya (VI, 14).

Cf. AV. XIII, 2, 39, where Rohita, a form of the sun, is identified with time ; see Henry, Les Hymnes Rohitas, pp. 13, 44, and Contributions, Fourth Series, Amer. Journ. Phil. XII, p. 430. The Maitri-Upanishad states distinctly that the sun is the source of time, suryo yomk kalasya (VI, 14).

b. sahasraksha is an attribute of a great variety of divini- ties, and it does not, therefore, contribute to the definition of the passage, see the note on IV> 20, 4 ; Saya/za, saha- srakira/zopeta^, i.e. the sun. a^-ara and bhurireta^ are attributes of the two Ushas at AV. VIII, 9, 12. The latter, in the RV., only of heaven and earth ; the former, again, of an almost complete assortment of divinities. One must not be too insistent with a later Atharvan production, the poet makes draughts upon the entire stock of mythic and cosmogonic ideas ; the poetic past is his kamadhuk ; he cares not for nicety of distinction.

c. Saya/za: 'The ^z'shis mount (i.e. control) time,' svadhinaf/z kurvanti, svadhinakala bhavanti.

Stanza 2.

a. The MSS. have £akran which Roth and Whitney emend to £akra; Shankar Pandit adheres to the MS. reading. Saya/za comments upon £akra*nu vahati (sapta rztun anu anukrame/za . . . dharayati). The seven wheels occur again at RV. I, 164, 3. 12, where Saya^a refers them to the seven modes of subdividing the year. But the scholiast to the present passage, again, as in st. 1, has in mind the seven seasons (sapta rztun), i. e., the six seasons and the intercalary month. A wagon with seven wheels occurs also at RV. II, 40, 3, where it is employed by Soma and Pushan to carry the gods. Cf. also the Brzhaddevata, IV, 33.^

b. Saya/za comments upon amrzta//z tanv aksha/£, to wit :

684 HYMNS OF THE ATHARVA-VEDA.

asya aksha^ tanu sa.mta.tam sukshmam amrztam amara/za- dharmakam avinaivaraM tattvam.

o. The MSS. have a;//£*at, a;//£*at (enclitic), and anyat. Shankar Pandit relying upon Saya/za adopts angat, which the latter renders by a.ngaxi . . . vyaktikurvan. I do not see how we can well escape Roth and Whitney's emenda- tion to arvah in the light of pratyah in the next stanza, and in that case it seems desirable to supply vahati, ' carries,' from Pada a. But we may render also, ' he turns towards all these beings/ Muir, 'he is at present all these worlds ;' Grill. ' er fahrt herbei mit jenen wesen alien ; ' Ludwig, ' er (fahrt) herwarts alle dise welten ; ' Scherman, ' er (fahrt) herwarts kommend alle diese wesen/

d. All translators, except Scherman, render iyate as a verb of motion (Saya/za, in gatau) 1 ; Scherman, ' Kala wird als der erste gott angefleht/ Cf. Tait. Br. Ill, 12, 9, 1, rigbhi/i purvah/ze divi deva iyate (schol. ga^Mati), ya^urvede tish/^ati madhye ahna^, samavedena*stamaye mahiyate. Read seyate with crasis.

Stanza 3.

a. Ludwig explains the full jar as the sun : Saya/za, better, as the year with its days and nights, months and seasons. The Pada is an irregular gagati (read pur/za^ as three syllables).

ga^Mati), ya^urvede tish/^ati madhye ahna^, samavedena*stamaye mahiyate. Read seyate with crasis.

Stanza 3.

a. Ludwig explains the full jar as the sun : Saya/za, better, as the year with its days and nights, months and seasons. The Pada is an irregular gagati (read pur/za^ as three syllables).

b. The MSS. of the vulgate, sintaA, which is emended to santam. Shankar Pandit gives santa/z (accent !) as the reading of both Sa/^hita and Padapa//£a ; Saya^a translates it by ' good men/ satpurusha/&. The emendation can be avoided : ' him we see being in many places/

c. Ludwig, ' er (fiihrt) hinweg alle dise welten ; ' Scher- man, ' er (Kala) [fahrt] zuriickgewandt alle diese Wesen/ The Pada is antithetical to st. 1 c, and indicates decay and death as over against life and growth. Cf. Mait. Up. VI, 14 (end), 'From Time all beings flow, from Time they grow, and into Time they set/ Possibly we may render, ' he turns away from all these beings/

1 So also Ludwig here, but in the almost identical passage, XIX, 54, 6, 'wird angefleht/ It seems impossible to decide.

XIX, 53- COMMENTARY. 685

Stanza 4.

a. b. In both Padas the caesura is after eva, the pas- sage before the caesura being defective ; the first Pada is a ^agati. Grill, p. 195, by way of amending the metre, goes far in the direction of composing the Padas anew. Ludwig reads san for sa//z in both Padas, and his suggestion is supported by one of Shankar Pandit's MSS. of the Pada- pazV&a. He translates : ' er allein ist, und als solcher hat er die welten gebracht, er allein ist, und als solcher kam er um alle welten herum.,

c. The caesura again after the first three syllables.

Stanza 5.

The metre is irregular, especially in the first Pada : the Anukrama;zi, nivrzt (nikrzt) purastadbrzhati. Read prz'thvlr in Pada b, and possibly diva^anayat in Pada a.

b. The ' three earths ' are meant ; see IV, 20, 2, and our note on the same. Saya/za, sanrapra/zyadharabhuta/z prithivik ; he also quotes RV. I, 108, 9.

c. The MSS., both Sa;/zhita and Padapa^a, kale ha. I follow Roth and Whitney in reading kalena.

d. The MSS. unanimously, havi's tish/^ate, which is emended by the same editors to ha vi tishz^ate. In this they were forestalled by Saya/za, vi tishzVfote vueshe/za asritam vartate. Grill, ' auf grund des Kala steht es fest,' a translation that seems less probable than ours.

Stanza 6.

a. The MSS. have bhutim wThich Roth and Whitney have changed to bhumim. Saya/za also comments upon bhutim, but he approaches closely to the value of bhumim, bhavanava^-^agat. We with the vulgate.

Stanza 7. In Tait. Ar. IX, 3-6 = Tait. Up. Ill, 3 ff. the funda- mental principles prd/za, manas, vi^Tzana (similar to nama in this stanza), and ananda are described ; cf. especially the expression, anandad dhy eva khalv imani bhutani

686 HYMNS OF THE ATHARVA-VEDA.

We with the vulgate.

Stanza 7. In Tait. Ar. IX, 3-6 = Tait. Up. Ill, 3 ff. the funda- mental principles prd/za, manas, vi^Tzana (similar to nama in this stanza), and ananda are described ; cf. especially the expression, anandad dhy eva khalv imani bhutani

686 HYMNS OF THE ATHARVA-VEDA.

^•ayante with the second half of our stanza. See also AV. XI, 4, 4 ff., and Scherman, 1. c, p. 71. For the posi- tion of nama in philosophical cosmogony, cf. also Tait. Ar.

Ill, 12, 7.

Stanza 8.

For discussions of tapas and brahma, see Scherman, 1. c, p. 1 (note on RV. X, 129, 3), and Grill, p. 196, both con- taining references to previous efforts in behalf of these words. Saya/za well translates tapas by, ^agatsar^ana- vishaya//z paryalo^anam. In explanation of ^yesh^am he has, hira/zyagarhhakhya/^z tattvam. His translation for brahma is mechanical : sango veda/z, ' the Veda and its Angas.' For Pada d, cf. our notion of ' Father Time.'

Stanza 9.

d. ParameshMin is one of the numerous designations of the supreme being, almost monotheistic in character, which serves to form a transition stage from the earlier poly- theism to the pantheism of the Upanishads. Essentially the same idea is incorporated above in the term ^yesh/^a, which Saya/za fitly explains as hira/zyagarbha, 'golden embryo/ another embodiment of the same idea. Simi- larly vi^vakarman, ' fabricator of the universe,' svayambhu, ' self-existing;' cf. the next stanza, and AV. X, 7, 17.

Stanza 10.

d. Ka^yapa is a divine being identical or parallel with Pra^apati. This style of literature is likely ever to have in mind the pun of the Tait. Ar. I, 8, 8, kasyapak pa^yako bhavati, * Ka^yapa is a seer,' and this leads to the suspicion that the name is merely a personification of the sun ; cf. our note on AV. IV, 20, 7. The epithet 'self-existing' must not be taken too literally : svayambhu is one of the many names of the supreme being (see the preceding note), and as such is mentioned along with the others. Muir, 1. c, p. 408, note, suggests in the light of this passage the unlikely theory that, ' this word must therefore be regarded as not necessarily meaning anything more than one who

XTX, 54. COMMENTARY. 687

comes into existence in an extraordinary and supernatural manner.'

XIX, 54. Commentary to page 225.

The hymn has been rendered by Muir, Original Sanskrit Texts, V, 408 ; Ludwig, Der Rigveda, III. 191 ; Scherman, Philosophische Hymnen, pp. 80, 82. Cf. also the introduc- tion to XIX, 53.

Stanza 1.

See the Ka///a-Upanishad IV, 9 : ' Both whence the sun rises, and where he sets — on him all the gods are placed ; no one whatsoever goes beyond that. This truly is that.' Cf. also AV. X, 8, 16 ; Sat. Br. XIV, 4, 3, 34 = Bnh. Ar. Up. I, 5, 23 ; and Tait. Ar. VIII, 8.

Stanza 2.

Stanza 1.

See the Ka///a-Upanishad IV, 9 : ' Both whence the sun rises, and where he sets — on him all the gods are placed ; no one whatsoever goes beyond that. This truly is that.' Cf. also AV. X, 8, 16 ; Sat. Br. XIV, 4, 3, 34 = Bnh. Ar. Up. I, 5, 23 ; and Tait. Ar. VIII, 8.

Stanza 2.

The MS. tradition reports this stanza as consisting of three (gayatri) Padas. But a better division of the re- mainder of the hymn results if we add two Padas of the third stanza (making a pankti), fuse the remaining two Padas of stanza 3 with the first two of stanza 4, and the remaining two of stanza 4 with the first two of stanza 5. This leaves the last two (trish/ubh) Padas of stanza 5 to make up one (our fifth) stanza, along with the two (trish/ubh) Padas printed in Roth and Whitney's edition as the sixth stanza1 — an arrangement in form and sense manifestly superior to the traditional one. Saya^a makes this arrange- ment and deserves credit for it.

d, e ( = 3 a, b in the MSS.). The MSS. have kalo ha bhuta/^ bhavya^ ka. putro a^-anayat pura/z (one of Shankar Pandit's Pada-MSS. pura). Roth and Whitney emend, kale ha bhuta;^ bhavya//z ka. mantro a^-anayat pura. We adopt this text with the exception of mantro, for which we have retained the original putro. Saya/za reads and

1 Not so in Shankar Pandit's MSS. of the text, where the arrangement is that of the vulgata, except that the last two trishAibh Padas are added to stanza 5, making it to consist of six Padas,

688 HYMNS OF THE ATHARVA-VEDA.

comments, kalenai*va pitra prerake/za putra^ pra^apati/z bhutam, &c.

Stanza 3.

Made up of st. 3 c, d and 4 a, b in the MSS. With it cf. Tait. Br. Ill, 12, 9, 1 and AV. XIX, 6, i3 = RV. X, 90, 9=Va£-. S. XXXI, 7 = Tait An III, 12, 4.

c ( = 4 a in the MSS.). The MSS. read kalo yagn&m sam airayan ; one MS. of the Padapa//£a corrects airayan to airayat, as also Saya^a, who reads and comments, sam- airayat udapadayat. Shankar Pandit adopts this reading, and it is at the base of our translation. Roth and Whitney, on the other hand, restore kale ydLgnim sam airayan, which is the text translated by all our predecessors*

Stanza 4.

Made up of 4 c, d and 5 a, b of the MSS.

c (=5 a of the MSS.). Saya^a reads devo for divo, which leaves kale to depend upon adhi tish/^ata/z, to wit : angira nama deva/z . . . so * yam atharva atharvavedasrash/a devai* ks. kale sva^anake adhi tish/^ati. Shankar Pandit adopts Saya/^a's text.

Stanza 5.

Made up of 5 c, d and 6 of the vulgata.

b. vidhritik is translated by Saya/za futilely, lokadharakan. Muir's ' ordinances ' is untenable in the light of the remain- ing occurrences of the word (cf. Pet. Lex.) ; Ludwig, ' die reinen vidhr/ti (zwischenraume, weltgegenden).' Scherman cites KMnd. Up. VIII, 4, 1 and AV. IV, 35, 1 in support of the rendering ' zwischenraume.' Perhaps ' boundary- line' comes nearest to the sense of the original.

d. For iyate, cf. the note on XIX, 54, 2 d.

Up. VIII, 4, 1 and AV. IV, 35, 1 in support of the rendering ' zwischenraume.' Perhaps ' boundary- line' comes nearest to the sense of the original.

d. For iyate, cf. the note on XIX, 54, 2 d.

XX, 127. Commentary to page 197.

The Vedic hymns furnish the germs of a not inconsider- able part of the themes of the later epic narratives, notably in the Mahabharata and the Pura/^as. Especially the danastutis, ' gift-praises,' either independent hymns, or

XX, I27. COMMENTARY. 689

stanzas at the end of hymns, lauding the generosity of kings or sacrificers to the officiating Brahmans, appear as preliminary stages in the development of epic narratives in praise of warlike kings and heroes. Closely allied with these are the so-called gatha narasamsyak 7, ' stanzas which sing the praises of men,' jlokas which occur in the Brahma^a-texts, dealing with this theme in exorbitant terms. The Brahmanical authorities agree in assigning the so-called kuntapa-hymns, XX, 127-136, to this kind of literature, and the opening stanza of XX, 127 leaves no room for doubting their correctness. The Ait. Br. VI. 32 ff. 2 works up the material of the kuntapa-hymns at the sattras, the ' soma-sessions,' or prolonged soma-sacrifices, at which seventeen priests perform their functions. See Roth, Uber den Atharva-veda (Tubingen, 1856), p. 6 ff. ; Max Miiller, History of Sanskrit Literature, p. 493 ; Haug's translation of the Ait. Br., p. 430 ff., and Weber, Episches im vedischen Ritual, Proceedings of the Royal Prussian Academy, July 23, 1891, XXXVIII, p. 770 ff. (p. 4 ff. of the reprint).

AV. XX, 127 consists of four pieces, dealing with dif- ferent themes ; the ritual employs each of them distinc- tively under the names nara\ya;/zsi, raibhi, parikshiti, and karavya. Two of these names, na.rasa.msi and raibhi, occur as early as RV. X, 85, 6 ; Tait. S. VII, 5, 11, 2. Quite a number of the stanzas of kuntapa-hymns are quoted in the Brahma/zas, exhibiting essentially the same textual corruption as the Atharvan version. The iarikh. Sr. XII, 14 ff. exhibits then! in full : AV. XX, 127 = Saiikh. Sr. XII, 14-17.

1 Sometimes gatha^ (indragatha^) and naraja/^sya^ are differen- tiated, being mentioned separately, Tait. S. VII, 5, 11, 2; Kaush. Br. XXX, 5; Ait. Br. VI, 32, 3. 25; -Sat. Br. XI, 5, 6, 8 ; ksv. Grzh. Ill, 3, 1 ff. ; Ya^T/av. I, 45. The Br/'haddevata, III, 154, states explicitly that the nara^a^si-verses are of the nature of d&nastutis.

2 Cf. also Kaush. Br. XXX, 5; Sahkh. *SY. XII, 14; Asv. Sr. VIII, 3, 7 ff. ; Vait. SA. 32, 19 ff. ; Gop. Br. II, 6, 12 ff.

[42] Y y

6gO HYMNS OF THE ATHARVA-VEDA.

A.

; Ya^T/av. I, 45. The Br/'haddevata, III, 154, states explicitly that the nara^a^si-verses are of the nature of d&nastutis.

2 Cf. also Kaush. Br. XXX, 5; Sahkh. *SY. XII, 14; Asv. Sr. VIII, 3, 7 ff. ; Vait. SA. 32, 19 ff. ; Gop. Br. II, 6, 12 ff.

[42] Y y

6gO HYMNS OF THE ATHARVA-VEDA.

A.

The first three stanzas, known in the ritual (Ait. Br. VI, 32, 4~ff. ; Kaush. Br. XXX, 5 ; Gop. Br. II, 6, 12) as the nara.ya//zsya/£ (sc. rika/i), contain a danastuti. Their appli- cation, especially in the Ait. Br., contributes nothing to their elucidation. At Tait. S. VII, 5, 11, 2 the commen- tator defines them as manushyavishayakhyanapara riks.k^ ' stanzas devoted to the narration of human affairs/ But n&rai-awsa can scarcely fail to allude in some manner to nara^a;^sa (Agni); cf. the next two parts.

Stanza 1.

The Ruxamas are praised as liberal bestowers of dakshma in RV. V, 30, 12-15 ; d. also RV. VIII, 3, 12 ; 4, 2. See Zimmer, p. 129. The stanza is quoted Asv. Sr. VIII, 3, 10 ; Sankh. Sr. XII, 14, 1,

Stanza 2.

Cf. 5ankh. Sr. XII, 14, 2 ; RV. VIII, 5, 37 ; 6, 48 ; 46, 22 ; and Pischel, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXV, 712. The second hemistich is textually corrupt and obscure. The sense seems to be that the chariot pre- sented by Kaurama as part of the dakshm£ is so high that it seems to just dodge the heavens which in their turn flee from its contact. I read ishama^a(/z) with the Pet. Lex., and Whitney in the Index. The MSS. have lshama/za(^) ; the edition ishama^a(A). The word upaspma^ I have taken as an ablative from the abstract upaspr/i", ' touch, contact.' The Pet. Lex. takes it as an adjective, 'the touching heavens as they recede/ The text of 5ankh. Sr. XII, 14, 2 has ^inflate for ^-ihishate.