Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1gods, 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 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 . . .
2Sutra (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. 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^.
3. 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. 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 source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1gods, 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 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 . . .
2Sutra (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. 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^.
3. 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. 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 source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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