Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ed 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. 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, $$, J. d. Cf. 6ankh. Grih. Ill, 3, 9, a syandanta/^ dhenavo nityavats^. The majority of Shankar Pandit's MSS. (both Padapa/^a and Sa^hita) read aspandamana^. Stanza 4. c.
2iputeshu dhanyeshu, Manu VIII, 331, and perhaps also the expression krz'ta dhana^, RV. Ill, $$, 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. 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.
3y 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. 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.
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.
1ed 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. 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, $$, J. d. Cf. 6ankh. Grih. Ill, 3, 9, a syandanta/^ dhenavo nityavats^. The majority of Shankar Pandit's MSS. (both Padapa/^a and Sa^hita) read aspandamana^. Stanza 4. c.
2iputeshu dhanyeshu, Manu VIII, 331, and perhaps also the expression krz'ta dhana^, RV. Ill, $$, 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. 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.
3y 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. 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.
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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