Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1nes ahar^ata by ahany-ahani ^ayate. The expression occurs once more, V, 28, 12, and 'aus- picious* comes very near to its sense. Its opposite is anahar^ata, 6ankh. Sr. XIV, 51, 2-5, 'born on an unlucky day' = papanakshatre ^ata^, Kaor. 46, 25, and elsewhere. Cf. Weber, Nakshatra, II, 314-15 note. Either it is, ' born on a good (pu/^ya) day/ or ' born by day in distinction from night' (cf. nakta^ata, I, 23, 1). The word adr/sh/a, II, 31, 2; RV. I, 191, 1 ff., &c, would then approach the opposite meaning. Cf. aharbha^* and ahardris. ' With the name ' may mean ' with the kind, or species ; ' cf. V, 4,8. Stanza 3. Both milk and honey are frequently added to the Soma. Hence the milk is here spoken of as honey, Soma being the middle term as it were. Cf. Hillebrandt, Soma und ver- wandte Gotter, pp. 219, 238 ff. Stanza 4. b. jake^va (Padap. i-aka iva) has occasioned unnecessary discussion. The word is not treated at all independently in the lexicons. The Western authorities generally regard it as ace. plur. neut. of sakrit, ^aknas, &c. Saya^a's saka. 352 HYMNS OF THE ATHARVA-VEDA. makshikd has good support in the literature. At Tait. S. V, 5, 12, i ; Maitr. S. Ill, 14, 13 ; V&g. S. XXIV, 32 the word occurs in connection with other animals (Mahidhara, jakuntl ; Madhava, ^aka makshike*ty eke, dirgha-kan/o mr/gavuesha ity apare), and as the word is preceded or followed there by suka, ' parrot,' and s&ri (see the note on st. 5), there is no doubt but what Saya^a has hit the point. I should not be surprised to find the ^aka identical with the krzsa, mentioned at Kau.r. 10, 2, along with suka, and sarika. Cf. also Tait. S. V, 5, 18, 1, and commentary. Grill suggests an improbable remedy, jakeva = jaka(m) iva or saka iva, ' like vegetables ' (cf. German, ' wie 's unkraut '■). Stanza 5. b. jaruakeva (Padap. ^aruaka iva) is doubtful. Sayana, helplessly, ksha/zena sahasra.ro *bhivardhamana/& pramvi- seshak ; the suggestion seems incredible even from Saya/za. sari ( = sari, sarika, and sarika) is a certain bird which, like the parrot (^uka), imitates the human voice ; see Tait. S. V, 5, 12, 1 ; Maitr. S. Ill, 14, 14; V*g- S. XXIV, 33. It appears there in connection with juka, * parrot,' and saka (cf. st. 4). It seems hardly possible that our passage does not harbour these very two words, and accordingly I have emended to ^amukeva ( = sarisuka/i iva, with double sandhi). Cf. also Kaui*. 10, 2. The translators have again endea- voured to find sakrit, ^aknas in the second part of the word.
2le that our passage does not harbour these very two words, and accordingly I have emended to ^amukeva ( = sarisuka/i iva, with double sandhi). Cf. also Kaui*. 10, 2. The translators have again endea- voured to find sakrit, ^aknas in the second part of the word. For further suggestions, all of which seem to me to be silenced by the considerations advanced in this and the preceding notes, see Grill, 1. c. Ill, 15. Commentary to page 148. The Sutra rubricates the hymn in various non-significant practices. At Kaui". 50, 12 the merchant, while reciting the hymn, sets up (or, loads up) his ware (or, his shop), after it has been anointed with the dregs of ghee. At 59, 6 the person who desires merchandise recites the hymn. Cf. Gobh. IV, 8, 19 ff. ; Khad. IV, 3, 7. The hymn is also Ill, 15. COMMENTARY. 353 worked up in the comparatively late indramaha or indra- mahotsava festival, Kaur. 140, 16; Ath. Paris*. 19 1 ; and sts. 7, 8, which are scarcely connected with the body of the hymn, are rubricated in Kaas*. 70, 13. 14. The Anukramam, vaisvadevam utai*ndragnam ; the author is pa;zyakamo *tharva. Previous translations: Ludwig, Der Rigveda, III, 215; Zimmer, p. 258 ; Weber, Ind. Stud. XVII, 247 ff. ; Grill2, pp. 69, 113 ff. Cf. also Hillebrandt's Vedachrestomathie, P. 38. Stanza 1. Indra who gathers in the stakes at all contests (dhana- ^■ft, dhanaw^aya) is their possessor (Mna), and hence in the position to bestow wealth (dhanada). The same attributes are given to Agni in various passages of the RV., justifying the appeal to him in the sequel (st. 3 ff.). Stanza 2. The first two Padas are repeated in a different connec- tion at VI, 55, 1 ; cf. Tait. S. V, 7, 2, 3. Stanza 3. Cf. RV. Ill, 18, 3, where the stanza occurs in its proper connection. The word i^Mmano doubtless suggested its adaptability for the present mixtum compositum. Stanza 4. The brackets about the two first Padas are designed to show the looseness of the connection with the rest ; but there is no reason for doubting that they were put here by the Atharvan poet. They were put here because they speak of the ' far road which we have travelled.' Saya/za treats them as an independent (fourth) stanza, and then continues with the following divisions, thoroughly subver- sive of good sense : our 4 b-f and 5 a, b (six Padas) = 5 ; our 5 c, d and 6 a, b = 6 ; our 6 c, d = 7 ; our 7 = 8; our 8 = 9. a. Weber emends .yaramm to sara^im, translating, ' Diesen Weg du glattestest uns, o Agni ! ' [42] a a 354 HYMNS OF THE ATHARVA-VEDA. e.
34 b-f and 5 a, b (six Padas) = 5 ; our 5 c, d and 6 a, b = 6 ; our 6 c, d = 7 ; our 7 = 8; our 8 = 9. a. Weber emends .yaramm to sara^im, translating, ' Diesen Weg du glattestest uns, o Agni ! ' [42] a a 354 HYMNS OF THE ATHARVA-VEDA. e. The Paippalada reads, sawrara;/a havir ida;/z ^usha- ntam. But the plural is vague. f. £aritam and utthitam are rendered in accordance with Grill and Saya/za, bantam a^arita/^ vikrayadikam utthi- ta.m tasmad vyavaharad utpannaw labhayuktaw dhanam. The other translators, flatly, 'our going and our departure/ Stanza 5. d. devari is metrically superfluous : the sense, too, ' devas who shut off gain,' has an Avestan rather than a Vedic ring. The word is a gloss, suggested by devak in Pada b. Stanzas 7, 8. The two stanzas seem to have no connection with the rest of the hymn. They are Ya^us-formulas (st. 8, with variants in Tait. S. IV, I, io, i ; Maitr. S. II, 7, 7 ; Ka///. S. XVI, 7 ; Va£\ S. XI, 75), and are employed fittingly as puronuvakya and yagya in connection with a pumahuti at Kauj. 70, 13. 14, on the occasion of the ceremony of build- ing the householder's fire (agnyadhanam). The Atharvan tradition regards six stanzas as the normal number for the hymns of the third book (see AV. XIX, zi and 23, and Ath. Park 46 y 9. 10). Ill, 18. Commentary to page 107. This hymn is a repetition with variants of RV. X, 145. The Anukramam there gives it the name indra^y-upanishad (Sha^gururishya, indra/zyrzshika ; Saya^a, indra^ya ar- sham) 1. It constitutes also a part of the Apast. Mantra- brahma/za I, 15, 1-6, and the stanzas are employed at Apast. Gr/h. Ill, 9, 5. 6 (cf. Kau.r. 33, 7 ; Gobh. Grzh. II, 6, 6 ff.) in a charm practised with the pa/a-plant (clypea 1 Cf. for the relation of Indra^i to marital life, our Contribu- tions, Sixth Series, Zeitschr. d. Deutsch. Morg. Gesellsch. XLVIII, 55i ^; 579- Ill, 1 8. COMMENTARY. 355 hernandifolia ; cf. our introduction to II, 27). The prac- tices of Kaujika (36, 19-21) differ entirely from those of Apastamba. The plant which is used there is the bazza- parzzi (so also Kau^. 36, 38). Darila glosses, ^arapunkha ; Ke.rava, masika (cf. Kau,rika, Introduction, p. liii)1. It seems to have been suggested to the ritualist by the epithet uttanaparzza in stanza 2, but Sayazza there has in mind again the pa/a, since he quotes AV. II, 27, 4? and in his comment on st. 1 sa)/s outright, pa/Mkhyam oshadhim. Kau.rika's performance is as follows: 36, 19.
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.
1nes ahar^ata by ahany-ahani ^ayate. The expression occurs once more, V, 28, 12, and 'aus- picious* comes very near to its sense. Its opposite is anahar^ata, 6ankh. Sr. XIV, 51, 2-5, 'born on an unlucky day' = papanakshatre ^ata^, Kaor. 46, 25, and elsewhere. Cf. Weber, Nakshatra, II, 314-15 note. Either it is, ' born on a good (pu/^ya) day/ or ' born by day in distinction from night' (cf. nakta^ata, I, 23, 1). The word adr/sh/a, II, 31, 2; RV. I, 191, 1 ff., &c, would then approach the opposite meaning. Cf. aharbha^* and ahardris. ' With the name ' may mean ' with the kind, or species ; ' cf. V, 4,8. Stanza 3. Both milk and honey are frequently added to the Soma. Hence the milk is here spoken of as honey, Soma being the middle term as it were. Cf. Hillebrandt, Soma und ver- wandte Gotter, pp. 219, 238 ff. Stanza 4. b. jake^va (Padap. i-aka iva) has occasioned unnecessary discussion. The word is not treated at all independently in the lexicons. The Western authorities generally regard it as ace. plur. neut. of sakrit, ^aknas, &c. Saya^a's saka. 352 HYMNS OF THE ATHARVA-VEDA. makshikd has good support in the literature. At Tait. S. V, 5, 12, i ; Maitr. S. Ill, 14, 13 ; V&g. S. XXIV, 32 the word occurs in connection with other animals (Mahidhara, jakuntl ; Madhava, ^aka makshike*ty eke, dirgha-kan/o mr/gavuesha ity apare), and as the word is preceded or followed there by suka, ' parrot,' and s&ri (see the note on st. 5), there is no doubt but what Saya^a has hit the point. I should not be surprised to find the ^aka identical with the krzsa, mentioned at Kau.r. 10, 2, along with suka, and sarika. Cf. also Tait. S. V, 5, 18, 1, and commentary. Grill suggests an improbable remedy, jakeva = jaka(m) iva or saka iva, ' like vegetables ' (cf. German, ' wie 's unkraut '■). Stanza 5. b. jaruakeva (Padap. ^aruaka iva) is doubtful. Sayana, helplessly, ksha/zena sahasra.ro *bhivardhamana/& pramvi- seshak ; the suggestion seems incredible even from Saya/za. sari ( = sari, sarika, and sarika) is a certain bird which, like the parrot (^uka), imitates the human voice ; see Tait. S. V, 5, 12, 1 ; Maitr. S. Ill, 14, 14; V*g- S. XXIV, 33. It appears there in connection with juka, * parrot,' and saka (cf. st. 4). It seems hardly possible that our passage does not harbour these very two words, and accordingly I have emended to ^amukeva ( = sarisuka/i iva, with double sandhi). Cf. also Kaui*. 10, 2. The translators have again endea- voured to find sakrit, ^aknas in the second part of the word.
2le that our passage does not harbour these very two words, and accordingly I have emended to ^amukeva ( = sarisuka/i iva, with double sandhi). Cf. also Kaui*. 10, 2. The translators have again endea- voured to find sakrit, ^aknas in the second part of the word. For further suggestions, all of which seem to me to be silenced by the considerations advanced in this and the preceding notes, see Grill, 1. c. Ill, 15. Commentary to page 148. The Sutra rubricates the hymn in various non-significant practices. At Kaui". 50, 12 the merchant, while reciting the hymn, sets up (or, loads up) his ware (or, his shop), after it has been anointed with the dregs of ghee. At 59, 6 the person who desires merchandise recites the hymn. Cf. Gobh. IV, 8, 19 ff. ; Khad. IV, 3, 7. The hymn is also Ill, 15. COMMENTARY. 353 worked up in the comparatively late indramaha or indra- mahotsava festival, Kaur. 140, 16; Ath. Paris*. 19 1 ; and sts. 7, 8, which are scarcely connected with the body of the hymn, are rubricated in Kaas*. 70, 13. 14. The Anukramam, vaisvadevam utai*ndragnam ; the author is pa;zyakamo *tharva. Previous translations: Ludwig, Der Rigveda, III, 215; Zimmer, p. 258 ; Weber, Ind. Stud. XVII, 247 ff. ; Grill2, pp. 69, 113 ff. Cf. also Hillebrandt's Vedachrestomathie, P. 38. Stanza 1. Indra who gathers in the stakes at all contests (dhana- ^■ft, dhanaw^aya) is their possessor (Mna), and hence in the position to bestow wealth (dhanada). The same attributes are given to Agni in various passages of the RV., justifying the appeal to him in the sequel (st. 3 ff.). Stanza 2. The first two Padas are repeated in a different connec- tion at VI, 55, 1 ; cf. Tait. S. V, 7, 2, 3. Stanza 3. Cf. RV. Ill, 18, 3, where the stanza occurs in its proper connection. The word i^Mmano doubtless suggested its adaptability for the present mixtum compositum. Stanza 4. The brackets about the two first Padas are designed to show the looseness of the connection with the rest ; but there is no reason for doubting that they were put here by the Atharvan poet. They were put here because they speak of the ' far road which we have travelled.' Saya/za treats them as an independent (fourth) stanza, and then continues with the following divisions, thoroughly subver- sive of good sense : our 4 b-f and 5 a, b (six Padas) = 5 ; our 5 c, d and 6 a, b = 6 ; our 6 c, d = 7 ; our 7 = 8; our 8 = 9. a. Weber emends .yaramm to sara^im, translating, ' Diesen Weg du glattestest uns, o Agni ! ' [42] a a 354 HYMNS OF THE ATHARVA-VEDA. e.
34 b-f and 5 a, b (six Padas) = 5 ; our 5 c, d and 6 a, b = 6 ; our 6 c, d = 7 ; our 7 = 8; our 8 = 9. a. Weber emends .yaramm to sara^im, translating, ' Diesen Weg du glattestest uns, o Agni ! ' [42] a a 354 HYMNS OF THE ATHARVA-VEDA. e. The Paippalada reads, sawrara;/a havir ida;/z ^usha- ntam. But the plural is vague. f. £aritam and utthitam are rendered in accordance with Grill and Saya/za, bantam a^arita/^ vikrayadikam utthi- ta.m tasmad vyavaharad utpannaw labhayuktaw dhanam. The other translators, flatly, 'our going and our departure/ Stanza 5. d. devari is metrically superfluous : the sense, too, ' devas who shut off gain,' has an Avestan rather than a Vedic ring. The word is a gloss, suggested by devak in Pada b. Stanzas 7, 8. The two stanzas seem to have no connection with the rest of the hymn. They are Ya^us-formulas (st. 8, with variants in Tait. S. IV, I, io, i ; Maitr. S. II, 7, 7 ; Ka///. S. XVI, 7 ; Va£\ S. XI, 75), and are employed fittingly as puronuvakya and yagya in connection with a pumahuti at Kauj. 70, 13. 14, on the occasion of the ceremony of build- ing the householder's fire (agnyadhanam). The Atharvan tradition regards six stanzas as the normal number for the hymns of the third book (see AV. XIX, zi and 23, and Ath. Park 46 y 9. 10). Ill, 18. Commentary to page 107. This hymn is a repetition with variants of RV. X, 145. The Anukramam there gives it the name indra^y-upanishad (Sha^gururishya, indra/zyrzshika ; Saya^a, indra^ya ar- sham) 1. It constitutes also a part of the Apast. Mantra- brahma/za I, 15, 1-6, and the stanzas are employed at Apast. Gr/h. Ill, 9, 5. 6 (cf. Kau.r. 33, 7 ; Gobh. Grzh. II, 6, 6 ff.) in a charm practised with the pa/a-plant (clypea 1 Cf. for the relation of Indra^i to marital life, our Contribu- tions, Sixth Series, Zeitschr. d. Deutsch. Morg. Gesellsch. XLVIII, 55i ^; 579- Ill, 1 8. COMMENTARY. 355 hernandifolia ; cf. our introduction to II, 27). The prac- tices of Kaujika (36, 19-21) differ entirely from those of Apastamba. The plant which is used there is the bazza- parzzi (so also Kau^. 36, 38). Darila glosses, ^arapunkha ; Ke.rava, masika (cf. Kau,rika, Introduction, p. liii)1. It seems to have been suggested to the ritualist by the epithet uttanaparzza in stanza 2, but Sayazza there has in mind again the pa/a, since he quotes AV. II, 27, 4? and in his comment on st. 1 sa)/s outright, pa/Mkhyam oshadhim. Kau.rika's performance is as follows: 36, 19.
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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