Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the 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. 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.
2tell 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. 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.
3e 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 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.
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.
1the 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. 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.
2tell 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. 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.
3e 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 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.
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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