Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. a, b. The mention by name of the father and mother of a plant is typical and formulaic; cf. the note on V, 5, 1. Shankar Pandit reads vihahlo ; Saya^a, viha/zzlakhya/; kaskit pita. For madavati, cf. IV, 7, 4, and the note on vara/zavati, IV, 7, 1. c, d. For hi na of the vulgata Shankar Pandit with the 1 Sayawa, mulakshiram abhimantrya vyadhitasya akshim a^yat. 2 For ala, see Kaurika, Introduction, p. xlvii. But Saya/za reads annabhesha^am, ' curing of food : ' annasvastyayanakama^ tisra^ sasyavallir abhimantrya kshetramadhye nikhanet. Cf. also Ke^ava. [42] H h 466 HYMNS OF THE ATHARVA-VEDA. majority of his MSS., both Sa/^hita and Padapa/^a, reads hi na (both enclitic). The sense of the extremely obscure passage seems to be, that the plant does not consume itself in vain, but confers the benefits expected from it. So also Saya?/a, atmano hanim prapya*pi paropakaraparo bhavasi, ' even when thou hast arrived at thy own destruction thou hast for thy highest aim the benefaction of others/ Stanza 3. Saya/za regards tauvilika as the name of a female demon that causes disease. And thus also babhrii and babhrii- kar/m are two personified rogahetu 1. We have rendered ailaba^ by ' howling one ' (Saya^a, rogavijesha^) ; better, 'howl' (abstract): cf. XII, 5, 47. In Pada d the Pada- pa/^a reads ni/t ala as two separate words, and we have taken ala as a vocative. The word, according to Darila to Kaoy. 25, 18 (cf. the introduction to I, 3, p. 236), seems to mean 'a kind of weed.' Whitney in the Index Ver- borum suggests a verb nir ala from a root al, comparing vy ala, V, 22, 6 (obscurum per obscurius). Saya^a, he nirala etatsa/^£7za roga, again regards the entire word as the name of a disease. Stanza 4. All that we know of the names in this stanza is that they are plants, and, probably, compounds of ala (st. 3), though the Padapa//za does not divide them as compounds 2. At Kauj-. 51, 16 sila^ala occurs as the name of a plant (Ke^-ava, sasyavalli ; cf. Kaiuika, Introduction, p. xlv), and Saya?za says, doubtless correctly, of all three, tisra/z s^mgnks Wsrinkm sasyavallinam. But the true value of the formula seems beyond reach. 1 Pada c is formulaic: it recurs at V, 23, 4c; see the note there. 2 alasa means ' dull, sluggish ; ' for sila%-ala, cf. sila^f, V, 5, 1. 8. The MSS. of Kaor. 51, 16 read sMngala, suggesting the presence of the word jila, ' stone,' in the first member. Sayazza, ,rala%-ala (sasyama%ari). VI, 1 8. COMMENTARY. 467 VI, 17. Commentary to page 98.
2ish ; ' for sila%-ala, cf. sila^f, V, 5, 1. 8. The MSS. of Kaor. 51, 16 read sMngala, suggesting the presence of the word jila, ' stone,' in the first member. Sayazza, ,rala%-ala (sasyama%ari). VI, 1 8. COMMENTARY. 467 VI, 17. Commentary to page 98. The Kau^ika, 35, 12-15, has a performance entitled garbhadr//^ha/zani, ' performances for steadying the womb, or foetus/ which rubricates, in addition to our hymn, AV. V, 1, 1, and a mantra whose pratika is a^yuta (probably the hymn given in full at Kau^. 98, 2 1). It is as follows : 35, 13, *A bowstring, thrice knotted, is tied about (the foetus) that has been seized by convulsions. 14. (The woman) is fed upon lumps of earth. 15. Black pebbles are scattered about her couch.' For the character of ^ambha, * convulsions,' see the note on II, 4, 2, and cf. especially the references there given to Wise, pp. 421-3. The hymn has been translated by Ludwig, Der Rigveda, III, 477 ; Florenz, Bezzenberger's Beitrage, XII, 269 ff. The Anukrama/zi, garbhadrz/^hanadevatyam. VI, 18. Commentary to page 106. The performances at Kau.r. 36, 25 ff. involve the use of this hymn in company with VII, 45, and the third stanza of VII, 74. They picture a woman engaged in symbolic acts calculated to appease a jealous man, and to remove the jealousy from his body, to wit: 25. 'The practising woman mutters the above-mentioned mantras against (the jealous) man, presents to him (a stirred drink with grits, Kau^. 7, 7), and touches (his person). 26. With the first (of these hymns) she performs upon his body the act described in the hymn (i.e. she blows out fire held over his body2). 27. While reciting VII, 45, 2 (see the stanza) [she gives him to drink] water, warmed by pouring it over a heated axe.' Soothing the jealous man, and the symbolic removal of the fire of his jealousy, are therefore the points of the practice. 1 Ke^ava, a^yuta dyaur iti. Darila, jakhantariyasuktam. 2 Darila, hrz'daye*gninirvapa«a*rc mantroktatvat. Kesava, ka/ipra- de^e . . . dhamati. H h 2 468 HYMNS OF THE ATHARVA-VEDA. The present hymn has been rendered by Weber, Indische Studien, V, 235 ff. ; Ludwig, Der Rigveda, III, 514 ; Florenz, in Bezzenberger's Beitrage, XII, 270 ff. ; Grill2, pp. 28, 159 ff. The Anukrama/zi, irshyavinaianadevatyam. Stanza 3. b. For manaskaw patayish^ukam, cf. RV. I, 163, 11 ; VI, 9, 5. Ludwig renders patayish^ukam by ' zu falle bringend,' but that would require patayish;^ukam, since the Vedas discriminate between the stems pataya and pataya, the former being simple, the latter alone causative.
3askaw patayish^ukam, cf. RV. I, 163, 11 ; VI, 9, 5. Ludwig renders patayish^ukam by ' zu falle bringend,' but that would require patayish;^ukam, since the Vedas discriminate between the stems pataya and pataya, the former being simple, the latter alone causative. Weber also causatively, ' was dir den sinn entfallen macht.' d. nr/ter is untranslatable, though Ludwig renders the Pada, c wie die erhitzung eines tanzers.' The Paippalada reads trtter ; this supports in a measure Weber's and the Pet. Lexs.' emendation to dr/ter, ' as heat from a pot,' or, ' as the exhalation from a (water-carrier's) skin.' Similarly also Saya?za, with the approval of Shankar Pandit, yatha drzte/i ^armamayya bhastrikaya^ saka^at tanmadhyavarti- nam ushmknani ^vasavad anta^purita^ vayum. VI, 20. Commentary to page 3. The Kaui-ika offers by way of practice to be performed in connection with this charm a part of that reported for AV. V, 22. The exceedingly terse Sutra, 3T, 7, agner ive*ty uktam dave, is to be translated, ' With AV. VI, 20 he does what has been said in connection with the forest-fire,' i.e. according to Darila, what is prescribed in Sutra 29, 19 (and by implication also what is prescribed in 29, 18). Namely, he pours the dregs of gruel, which the patient has imbibed previously, from a copper vessel over his head into fire derived from a forest-fire. See the introduction to V, 22. The practice is again symbolic, aiming by attractio similium to obviate the symptoms of heat and fire incidental to the disease. The hymn has been translated by Ludwig, Der Rigveda, III, 51 1 ; Zimmer, p. 380 ; and Florenz, in Bezzen- berger's Beitrage, XII, 273 ff. ; and it is quoted also in the VI, 20. COMMENTARY. 469 takmana^anaga^a of the Ga^amala, Ath. ParLr. 32, 7 (Kauy. 26, 1, note). The Anukrama/n designates it as yakshma- najanadaivatam, and describes its authorship and purpose as follows : bhrzgvangiraA . . . anena mantroktan sarvan devan astaut. Stanza 1. a. A^agati Pada maybe construed if one syllable is sup- pressed. Probably agndr iva is to be read as three syllables with elision of r and crasis (cf. Pet. Lex., s. v. iva 4 c), or by reading va in the manner of the Prakrit. Florenz, 1. c, makes different propositions. The Anukrama^i designates the stanza as ati^agati. .mshmfn is a derivative from .nishma, whose fundamental meaning seems to be ' lightning/ from which ' strength ' is derived secondarily ; see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 565 fif. b. matto vilapan ; cf. the words unmadito and lalapiti in A V. VI, in, 1. c.
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.
1. a, b. The mention by name of the father and mother of a plant is typical and formulaic; cf. the note on V, 5, 1. Shankar Pandit reads vihahlo ; Saya^a, viha/zzlakhya/; kaskit pita. For madavati, cf. IV, 7, 4, and the note on vara/zavati, IV, 7, 1. c, d. For hi na of the vulgata Shankar Pandit with the 1 Sayawa, mulakshiram abhimantrya vyadhitasya akshim a^yat. 2 For ala, see Kaurika, Introduction, p. xlvii. But Saya/za reads annabhesha^am, ' curing of food : ' annasvastyayanakama^ tisra^ sasyavallir abhimantrya kshetramadhye nikhanet. Cf. also Ke^ava. [42] H h 466 HYMNS OF THE ATHARVA-VEDA. majority of his MSS., both Sa/^hita and Padapa/^a, reads hi na (both enclitic). The sense of the extremely obscure passage seems to be, that the plant does not consume itself in vain, but confers the benefits expected from it. So also Saya?/a, atmano hanim prapya*pi paropakaraparo bhavasi, ' even when thou hast arrived at thy own destruction thou hast for thy highest aim the benefaction of others/ Stanza 3. Saya/za regards tauvilika as the name of a female demon that causes disease. And thus also babhrii and babhrii- kar/m are two personified rogahetu 1. We have rendered ailaba^ by ' howling one ' (Saya^a, rogavijesha^) ; better, 'howl' (abstract): cf. XII, 5, 47. In Pada d the Pada- pa/^a reads ni/t ala as two separate words, and we have taken ala as a vocative. The word, according to Darila to Kaoy. 25, 18 (cf. the introduction to I, 3, p. 236), seems to mean 'a kind of weed.' Whitney in the Index Ver- borum suggests a verb nir ala from a root al, comparing vy ala, V, 22, 6 (obscurum per obscurius). Saya^a, he nirala etatsa/^£7za roga, again regards the entire word as the name of a disease. Stanza 4. All that we know of the names in this stanza is that they are plants, and, probably, compounds of ala (st. 3), though the Padapa//za does not divide them as compounds 2. At Kauj-. 51, 16 sila^ala occurs as the name of a plant (Ke^-ava, sasyavalli ; cf. Kaiuika, Introduction, p. xlv), and Saya?za says, doubtless correctly, of all three, tisra/z s^mgnks Wsrinkm sasyavallinam. But the true value of the formula seems beyond reach. 1 Pada c is formulaic: it recurs at V, 23, 4c; see the note there. 2 alasa means ' dull, sluggish ; ' for sila%-ala, cf. sila^f, V, 5, 1. 8. The MSS. of Kaor. 51, 16 read sMngala, suggesting the presence of the word jila, ' stone,' in the first member. Sayazza, ,rala%-ala (sasyama%ari). VI, 1 8. COMMENTARY. 467 VI, 17. Commentary to page 98.
2ish ; ' for sila%-ala, cf. sila^f, V, 5, 1. 8. The MSS. of Kaor. 51, 16 read sMngala, suggesting the presence of the word jila, ' stone,' in the first member. Sayazza, ,rala%-ala (sasyama%ari). VI, 1 8. COMMENTARY. 467 VI, 17. Commentary to page 98. The Kau^ika, 35, 12-15, has a performance entitled garbhadr//^ha/zani, ' performances for steadying the womb, or foetus/ which rubricates, in addition to our hymn, AV. V, 1, 1, and a mantra whose pratika is a^yuta (probably the hymn given in full at Kau^. 98, 2 1). It is as follows : 35, 13, *A bowstring, thrice knotted, is tied about (the foetus) that has been seized by convulsions. 14. (The woman) is fed upon lumps of earth. 15. Black pebbles are scattered about her couch.' For the character of ^ambha, * convulsions,' see the note on II, 4, 2, and cf. especially the references there given to Wise, pp. 421-3. The hymn has been translated by Ludwig, Der Rigveda, III, 477 ; Florenz, Bezzenberger's Beitrage, XII, 269 ff. The Anukrama/zi, garbhadrz/^hanadevatyam. VI, 18. Commentary to page 106. The performances at Kau.r. 36, 25 ff. involve the use of this hymn in company with VII, 45, and the third stanza of VII, 74. They picture a woman engaged in symbolic acts calculated to appease a jealous man, and to remove the jealousy from his body, to wit: 25. 'The practising woman mutters the above-mentioned mantras against (the jealous) man, presents to him (a stirred drink with grits, Kau^. 7, 7), and touches (his person). 26. With the first (of these hymns) she performs upon his body the act described in the hymn (i.e. she blows out fire held over his body2). 27. While reciting VII, 45, 2 (see the stanza) [she gives him to drink] water, warmed by pouring it over a heated axe.' Soothing the jealous man, and the symbolic removal of the fire of his jealousy, are therefore the points of the practice. 1 Ke^ava, a^yuta dyaur iti. Darila, jakhantariyasuktam. 2 Darila, hrz'daye*gninirvapa«a*rc mantroktatvat. Kesava, ka/ipra- de^e . . . dhamati. H h 2 468 HYMNS OF THE ATHARVA-VEDA. The present hymn has been rendered by Weber, Indische Studien, V, 235 ff. ; Ludwig, Der Rigveda, III, 514 ; Florenz, in Bezzenberger's Beitrage, XII, 270 ff. ; Grill2, pp. 28, 159 ff. The Anukrama/zi, irshyavinaianadevatyam. Stanza 3. b. For manaskaw patayish^ukam, cf. RV. I, 163, 11 ; VI, 9, 5. Ludwig renders patayish^ukam by ' zu falle bringend,' but that would require patayish;^ukam, since the Vedas discriminate between the stems pataya and pataya, the former being simple, the latter alone causative.
3askaw patayish^ukam, cf. RV. I, 163, 11 ; VI, 9, 5. Ludwig renders patayish^ukam by ' zu falle bringend,' but that would require patayish;^ukam, since the Vedas discriminate between the stems pataya and pataya, the former being simple, the latter alone causative. Weber also causatively, ' was dir den sinn entfallen macht.' d. nr/ter is untranslatable, though Ludwig renders the Pada, c wie die erhitzung eines tanzers.' The Paippalada reads trtter ; this supports in a measure Weber's and the Pet. Lexs.' emendation to dr/ter, ' as heat from a pot,' or, ' as the exhalation from a (water-carrier's) skin.' Similarly also Saya?za, with the approval of Shankar Pandit, yatha drzte/i ^armamayya bhastrikaya^ saka^at tanmadhyavarti- nam ushmknani ^vasavad anta^purita^ vayum. VI, 20. Commentary to page 3. The Kaui-ika offers by way of practice to be performed in connection with this charm a part of that reported for AV. V, 22. The exceedingly terse Sutra, 3T, 7, agner ive*ty uktam dave, is to be translated, ' With AV. VI, 20 he does what has been said in connection with the forest-fire,' i.e. according to Darila, what is prescribed in Sutra 29, 19 (and by implication also what is prescribed in 29, 18). Namely, he pours the dregs of gruel, which the patient has imbibed previously, from a copper vessel over his head into fire derived from a forest-fire. See the introduction to V, 22. The practice is again symbolic, aiming by attractio similium to obviate the symptoms of heat and fire incidental to the disease. The hymn has been translated by Ludwig, Der Rigveda, III, 51 1 ; Zimmer, p. 380 ; and Florenz, in Bezzen- berger's Beitrage, XII, 273 ff. ; and it is quoted also in the VI, 20. COMMENTARY. 469 takmana^anaga^a of the Ga^amala, Ath. ParLr. 32, 7 (Kauy. 26, 1, note). The Anukrama/n designates it as yakshma- najanadaivatam, and describes its authorship and purpose as follows : bhrzgvangiraA . . . anena mantroktan sarvan devan astaut. Stanza 1. a. A^agati Pada maybe construed if one syllable is sup- pressed. Probably agndr iva is to be read as three syllables with elision of r and crasis (cf. Pet. Lex., s. v. iva 4 c), or by reading va in the manner of the Prakrit. Florenz, 1. c, makes different propositions. The Anukrama^i designates the stanza as ati^agati. .mshmfn is a derivative from .nishma, whose fundamental meaning seems to be ' lightning/ from which ' strength ' is derived secondarily ; see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 565 fif. b. matto vilapan ; cf. the words unmadito and lalapiti in A V. VI, in, 1. c.
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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