Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1dis- tant; see Tait. S. I, 8, 6, 2 ; Va^. S. Ill, 61, and -Sat. Br. II, 6, 2, 17, in all of which Rudra with his destructive bow is entreated to depart beyond the Mu^avants : esha te rudra bhaga^ . . . tena *vasena paro mug-avato*ti*hy avatatadhanva, &c. 'Here is thy share, O Rudra; provisioned with it go beyond the Mug-avants with thy bow strung, &c/ V, 2 2. COMMENTARY. 447 word £ara, 'going.' Ludwig's translation is very literal, c wie gross du auch geboren bist, so gross bist du heimisch bei den Bahlikas.' Stanza 6. a,b. I really see no present possibility of translating the words vyala vi gada vyanga ; everything suggested is mere guess-work. A brief history of the interpretation of the words may be given in lieu of any personal conviction as regards their meaning, vy&la, according to the lexicons, means either ' malicious, wily,' or ' serpent,' or some other ferocious animal, any of which meanings might be given to the demon of a severe disease. Ludwig translates it ' schlange,' a rendering which is supported in a measure by vyanga, ' limbless ; ' Grill and Hillebrandt prefer ' tuck- is^.' The text of the Sa/^hita and the Padapa/^a both have vi gada, which is doubtless felt to be an imperative. Accordingly Ludwig translates it ' sprich heraus ; ' Grill in the first edition of his { Hundert Lieder,' pp. 11, 63, emended vi gadha, and rendered * lass los.' Whitney in his Index Verborum, s.v. gad and vigada, as also in his ' Roots, Verb- Forms,' &c, under root gad suggests the reading vigada, vocative, and this is now accepted by Grill in the second edition, who renders it ' stumm,' and Hillebrandt, s.v. vigada, who entertains the same view : etwa ' wort-, sprach- los.' With this emendation in mind the word might also be translated ' O chatterer,' referring to the delirium of the patient. One may be permitted, too, to consider the possibility that gada, ' sickness,' is at the bottom of the word : vigada, ' free from sickness ' (euphemistic address to the demon of the disease) ; cf. Bohtlingk's Lexicon, s. v. In that case vfgada would be synonymous with agada, ' free from disease,' and this would remind us strongly of RV. X, 16, 6; AV. XVIII, 3, 55; Tait. Ar. VI, 4, a, yat te kr/sb/za>£ ^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.
2sh /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. The exact connection between the various statements made in this stanza is not easy to find.
3o 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&hma;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. 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.
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.
1dis- tant; see Tait. S. I, 8, 6, 2 ; Va^. S. Ill, 61, and -Sat. Br. II, 6, 2, 17, in all of which Rudra with his destructive bow is entreated to depart beyond the Mu^avants : esha te rudra bhaga^ . . . tena *vasena paro mug-avato*ti*hy avatatadhanva, &c. 'Here is thy share, O Rudra; provisioned with it go beyond the Mug-avants with thy bow strung, &c/ V, 2 2. COMMENTARY. 447 word £ara, 'going.' Ludwig's translation is very literal, c wie gross du auch geboren bist, so gross bist du heimisch bei den Bahlikas.' Stanza 6. a,b. I really see no present possibility of translating the words vyala vi gada vyanga ; everything suggested is mere guess-work. A brief history of the interpretation of the words may be given in lieu of any personal conviction as regards their meaning, vy&la, according to the lexicons, means either ' malicious, wily,' or ' serpent,' or some other ferocious animal, any of which meanings might be given to the demon of a severe disease. Ludwig translates it ' schlange,' a rendering which is supported in a measure by vyanga, ' limbless ; ' Grill and Hillebrandt prefer ' tuck- is^.' The text of the Sa/^hita and the Padapa/^a both have vi gada, which is doubtless felt to be an imperative. Accordingly Ludwig translates it ' sprich heraus ; ' Grill in the first edition of his { Hundert Lieder,' pp. 11, 63, emended vi gadha, and rendered * lass los.' Whitney in his Index Verborum, s.v. gad and vigada, as also in his ' Roots, Verb- Forms,' &c, under root gad suggests the reading vigada, vocative, and this is now accepted by Grill in the second edition, who renders it ' stumm,' and Hillebrandt, s.v. vigada, who entertains the same view : etwa ' wort-, sprach- los.' With this emendation in mind the word might also be translated ' O chatterer,' referring to the delirium of the patient. One may be permitted, too, to consider the possibility that gada, ' sickness,' is at the bottom of the word : vigada, ' free from sickness ' (euphemistic address to the demon of the disease) ; cf. Bohtlingk's Lexicon, s. v. In that case vfgada would be synonymous with agada, ' free from disease,' and this would remind us strongly of RV. X, 16, 6; AV. XVIII, 3, 55; Tait. Ar. VI, 4, a, yat te kr/sb/za>£ ^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.
2sh /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. The exact connection between the various statements made in this stanza is not easy to find.
3o 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&hma;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. 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.
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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