Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1fundamental 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. Ludwig and Florenz propose to emend avratas to avratam, because the epithet * impious ' does not seem to suit the takman ; cf. RV. I, 132, 4. A glance at AV. VII, 1 ] 6, 2 exhibits the takman with the same epithet under circumstances which admit of no doubt, showing the danger of subjective reasoning on matters connected with foreign folk-psychology. Ludwig renders ' irgend einen werklosen.' Stanza 2. a. Note the concatenation with Pada 1 d : tapurvadha in 1 d suggests Rudra in 2 a, and takmane is repeated. c, d. The diction lapses into formulary prose, which does not however deter the Anukrama^i from assigning the entire stanza to the metre kakummati prastarapankti. Stanza 3. The metre is very rough, according to the Anukramawi, sata^pankti. Pada a is a trochaic anush/ubh if we read * bhuo^ayish^ur ; b is a trish/ubh ; c is a hypercatalectic anush/ubh; d a^agati. 470 HYMNS OF THE ATHARVA-VEDA. a, b. In close parallelism with V, 22, 2 a, b : see the note on the passage. c. The epithet babhru calls to mind Latin febris from febrv-is, which would then be the * brown, sallow disease/ d. The meaning of vanya, * silvestris,' seems fairly certain. The Pet. Lex. suggests 'greenish/ in order to establish a parallelism with anma and babhru in the preceding Pada. Grohmann, 1. c, p. 385, translates ' dem wilden (wasserge- borenen?) Takman.' If the word means 'forest-born' then it must refer to the malarial fever of the rainy season which is caused by the decay of the tropically prolific flora. Cf. the takman varshika in AV. V, 22, 13. Living in wooded, ill-ventilated valleys is, according to Wise, 1. c, p. 220, one of the causes of fever. ScLya^a, sa^/sevyaya, ' to him that is to be adored.' VI, 21. Commentary to page 30. This interesting hymn is accompanied by equally in- teresting symbolic practices, at Kaor. 30, 8-10, part of which passage is unfortunately very obscure : 8. « While reciting the hymn the person that desires the growth of hair (Saya/za, kcs-avrz'ddhikama;^) is rinsed off with water heated by burning plants1 that grow upon the earth under trees. 9. His head is rinsed off with an effusion prepared by heating dice in water. 10.
2citing the hymn the person that desires the growth of hair (Saya/za, kcs-avrz'ddhikama;^) is rinsed off with water heated by burning plants1 that grow upon the earth under trees. 9. His head is rinsed off with an effusion prepared by heating dice in water. 10. (And also with an effusion prepared) from two nika/a-plants 2 (?)/ The symbolism of the first practice is quite clear: as the head of the earth is clothed with plants (cf. st. i), as the crown of the tree is full of leaves, so shall the person practising the charm be luxuriantly hirsute. But the dice (the fruit of the vibhitaka-tree) and the nika/a are left unexplained. 1 Cf. the note on Kauj. 27, 29, in the introduction to III, 7 (p. 336, note). 2 Very doubtful. Ke^ava, daruharidraharidre (!) ka, dvabhya/// kvathayitvd avasi^ati. Saya/za, haridrakvathodakena avasi^et. According to these authorities nika/a would then be the yellow curcuma. VI, 24. COMMENTARY. 47 1 The hymn has been translated by Florenz, Bezzenber- ger's Beitrage, p. 275 ff. ; Grill2, pp. 50, 160 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 150. The Anu- kramam, ^andramasam (cf. st. 2). Stanza 1. For the conception of the three earths, see the note on IV, 20, 2. Saya^a refers tva^o in Pada c to the real earth, which is the skin of the other earths, tasam prtthivmam tvaka/i tvag iva upari vartamana ya bhiimi^ tasya^. VI, 24. Commentary to page 12. Rubricated at Kauy. 30, 13. Darila prescribes it against dropsy ; Kcrava, more explicitly, as a cure for pain in the heart, dropsy and jaundice (cf. the introduction to I, 22). Kau-rikas performance is as follows : c While reciting VI, 24 water is drawn from a stream along its current 1 ; (the water is warmed with burning) grass from a thatch (and sprinkled upon the patient) V It seems quite possible that the ritualist has in mind the particular disease dropsy : the water (Vanma's infliction) shall flow from the body like a running stream. The word hrzddyota (st. 1) would accord with dropsy, since diseases of the heart are fre- quently associated with it. But st. 2 seems to point to a more general and vague conception on the part of the hymn, and accordingly we have expanded the caption. See also Kaus. 9, 2 ; 18, 3, note ; 41, 14 ; Ath. Paris*. 41, 1. The hymn has been translated by Florenz, Bezzenber- ger's Beitrage, XII, p. 279 ff. ; Grill2, pp. 13, 161 ff. 1 anvipam : Pet. Lex. 'am wasser gelegen'(P). The word means ' along the course/ i. e. the water must not be drawn against the current. Cf. Maitr. S. IV, 4, 1, and Ke^ava, anulomam.
3orenz, Bezzenber- ger's Beitrage, XII, p. 279 ff. ; Grill2, pp. 13, 161 ff. 1 anvipam : Pet. Lex. 'am wasser gelegen'(P). The word means ' along the course/ i. e. the water must not be drawn against the current. Cf. Maitr. S. IV, 4, 1, and Ke^ava, anulomam. The opposite of anvipam is pratipam, ' against the current/ 2 The supplied passages are indicated, it seems, by Kau^. 29, 8 ; see the note on V, 1 3, 5. Kamika is at times so terse as to render necessary the memorising of the entire Sutra. 472 HYMNS OF THE ATHARVA-VEDA. Stanza 1. d. For hnddyota, see the note on I, 22, 1. VI, 25. Commentary to page 19. Adalbert Kuhn, in Zeitschrift fiir vergleichende Sprach- forschung, XIII, 128 ff., treated the hymn under the head of * Seven and seventy-fold disease/ comparing with it Ger- manic formulas directed against fever and other diseases ; these are often described as being of seventy- seven varieties. Florenz, Bezzenberger's Beitrage, XII, 281 ff., suggests that some febrile disease, accompanied by eruptions, is in question. In Contributions, Second Series, Amer. Journ. Phil. XI, 327 ff., we assumed that the hymn with its ritual represent a charm against a disease, similar to the scrofu- lous swellings called apa^it (VI, 83 ; VII, 74, 1-2 ; 76, 1-2), and this is now fully corroborated by Ke^ava and Saya/fa who define the present charm as a cure for ga/z</a- mala, ' scrofula.' Cf. also the interesting 'Manskunder' (m&nySJi and skandhya^ in sts. 1, 3 of the hymn), defined as 'tumours of the neck' in the previously quoted passage of Wise, Hindu System of Medicine, p. 316. The Anu- krama/zi, mantroktamanyavinaj-anadevatyam. The practices are stated at Kaur. 30, 14-16, as follows : 14. 'While reciting the hymn, fifty-five leaves of the para^u1 (plant or tree?) are kindled by means of pieces of wood. 15. (The sap of the leaves) which has boiled forth into a cup is smeared with a stick of wood (upon the sores). 16. (The sores are then smeared) with a (pul- verized) shell, and with the saliva of a dog, and subjected to the bites of leeches, gnats, and so forth (cf. Keiava's 1 The word parajuparaan is not altogether clear, Darilas and Ke lava's (gopa^ulikam ?) glosses being corrupt. Kaur. 47, 25 presents the obviously parallel para^upala^a which Ke^ava glosses by pamiw'kshapatram, and this we have adopted as the sense here. But Danla at 47, 25 has ku/Mramukham, 'the blade of an axe ! ' Cf. the note on Kaur. 47, 25 in the introduction to II, 12. VI, 26. COMMENTARY. 473 comment upon this Sutra at Kaui".
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.
1fundamental 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. Ludwig and Florenz propose to emend avratas to avratam, because the epithet * impious ' does not seem to suit the takman ; cf. RV. I, 132, 4. A glance at AV. VII, 1 ] 6, 2 exhibits the takman with the same epithet under circumstances which admit of no doubt, showing the danger of subjective reasoning on matters connected with foreign folk-psychology. Ludwig renders ' irgend einen werklosen.' Stanza 2. a. Note the concatenation with Pada 1 d : tapurvadha in 1 d suggests Rudra in 2 a, and takmane is repeated. c, d. The diction lapses into formulary prose, which does not however deter the Anukrama^i from assigning the entire stanza to the metre kakummati prastarapankti. Stanza 3. The metre is very rough, according to the Anukramawi, sata^pankti. Pada a is a trochaic anush/ubh if we read * bhuo^ayish^ur ; b is a trish/ubh ; c is a hypercatalectic anush/ubh; d a^agati. 470 HYMNS OF THE ATHARVA-VEDA. a, b. In close parallelism with V, 22, 2 a, b : see the note on the passage. c. The epithet babhru calls to mind Latin febris from febrv-is, which would then be the * brown, sallow disease/ d. The meaning of vanya, * silvestris,' seems fairly certain. The Pet. Lex. suggests 'greenish/ in order to establish a parallelism with anma and babhru in the preceding Pada. Grohmann, 1. c, p. 385, translates ' dem wilden (wasserge- borenen?) Takman.' If the word means 'forest-born' then it must refer to the malarial fever of the rainy season which is caused by the decay of the tropically prolific flora. Cf. the takman varshika in AV. V, 22, 13. Living in wooded, ill-ventilated valleys is, according to Wise, 1. c, p. 220, one of the causes of fever. ScLya^a, sa^/sevyaya, ' to him that is to be adored.' VI, 21. Commentary to page 30. This interesting hymn is accompanied by equally in- teresting symbolic practices, at Kaor. 30, 8-10, part of which passage is unfortunately very obscure : 8. « While reciting the hymn the person that desires the growth of hair (Saya/za, kcs-avrz'ddhikama;^) is rinsed off with water heated by burning plants1 that grow upon the earth under trees. 9. His head is rinsed off with an effusion prepared by heating dice in water. 10.
2citing the hymn the person that desires the growth of hair (Saya/za, kcs-avrz'ddhikama;^) is rinsed off with water heated by burning plants1 that grow upon the earth under trees. 9. His head is rinsed off with an effusion prepared by heating dice in water. 10. (And also with an effusion prepared) from two nika/a-plants 2 (?)/ The symbolism of the first practice is quite clear: as the head of the earth is clothed with plants (cf. st. i), as the crown of the tree is full of leaves, so shall the person practising the charm be luxuriantly hirsute. But the dice (the fruit of the vibhitaka-tree) and the nika/a are left unexplained. 1 Cf. the note on Kauj. 27, 29, in the introduction to III, 7 (p. 336, note). 2 Very doubtful. Ke^ava, daruharidraharidre (!) ka, dvabhya/// kvathayitvd avasi^ati. Saya/za, haridrakvathodakena avasi^et. According to these authorities nika/a would then be the yellow curcuma. VI, 24. COMMENTARY. 47 1 The hymn has been translated by Florenz, Bezzenber- ger's Beitrage, p. 275 ff. ; Grill2, pp. 50, 160 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 150. The Anu- kramam, ^andramasam (cf. st. 2). Stanza 1. For the conception of the three earths, see the note on IV, 20, 2. Saya^a refers tva^o in Pada c to the real earth, which is the skin of the other earths, tasam prtthivmam tvaka/i tvag iva upari vartamana ya bhiimi^ tasya^. VI, 24. Commentary to page 12. Rubricated at Kauy. 30, 13. Darila prescribes it against dropsy ; Kcrava, more explicitly, as a cure for pain in the heart, dropsy and jaundice (cf. the introduction to I, 22). Kau-rikas performance is as follows : c While reciting VI, 24 water is drawn from a stream along its current 1 ; (the water is warmed with burning) grass from a thatch (and sprinkled upon the patient) V It seems quite possible that the ritualist has in mind the particular disease dropsy : the water (Vanma's infliction) shall flow from the body like a running stream. The word hrzddyota (st. 1) would accord with dropsy, since diseases of the heart are fre- quently associated with it. But st. 2 seems to point to a more general and vague conception on the part of the hymn, and accordingly we have expanded the caption. See also Kaus. 9, 2 ; 18, 3, note ; 41, 14 ; Ath. Paris*. 41, 1. The hymn has been translated by Florenz, Bezzenber- ger's Beitrage, XII, p. 279 ff. ; Grill2, pp. 13, 161 ff. 1 anvipam : Pet. Lex. 'am wasser gelegen'(P). The word means ' along the course/ i. e. the water must not be drawn against the current. Cf. Maitr. S. IV, 4, 1, and Ke^ava, anulomam.
3orenz, Bezzenber- ger's Beitrage, XII, p. 279 ff. ; Grill2, pp. 13, 161 ff. 1 anvipam : Pet. Lex. 'am wasser gelegen'(P). The word means ' along the course/ i. e. the water must not be drawn against the current. Cf. Maitr. S. IV, 4, 1, and Ke^ava, anulomam. The opposite of anvipam is pratipam, ' against the current/ 2 The supplied passages are indicated, it seems, by Kau^. 29, 8 ; see the note on V, 1 3, 5. Kamika is at times so terse as to render necessary the memorising of the entire Sutra. 472 HYMNS OF THE ATHARVA-VEDA. Stanza 1. d. For hnddyota, see the note on I, 22, 1. VI, 25. Commentary to page 19. Adalbert Kuhn, in Zeitschrift fiir vergleichende Sprach- forschung, XIII, 128 ff., treated the hymn under the head of * Seven and seventy-fold disease/ comparing with it Ger- manic formulas directed against fever and other diseases ; these are often described as being of seventy- seven varieties. Florenz, Bezzenberger's Beitrage, XII, 281 ff., suggests that some febrile disease, accompanied by eruptions, is in question. In Contributions, Second Series, Amer. Journ. Phil. XI, 327 ff., we assumed that the hymn with its ritual represent a charm against a disease, similar to the scrofu- lous swellings called apa^it (VI, 83 ; VII, 74, 1-2 ; 76, 1-2), and this is now fully corroborated by Ke^ava and Saya/fa who define the present charm as a cure for ga/z</a- mala, ' scrofula.' Cf. also the interesting 'Manskunder' (m&nySJi and skandhya^ in sts. 1, 3 of the hymn), defined as 'tumours of the neck' in the previously quoted passage of Wise, Hindu System of Medicine, p. 316. The Anu- krama/zi, mantroktamanyavinaj-anadevatyam. The practices are stated at Kaur. 30, 14-16, as follows : 14. 'While reciting the hymn, fifty-five leaves of the para^u1 (plant or tree?) are kindled by means of pieces of wood. 15. (The sap of the leaves) which has boiled forth into a cup is smeared with a stick of wood (upon the sores). 16. (The sores are then smeared) with a (pul- verized) shell, and with the saliva of a dog, and subjected to the bites of leeches, gnats, and so forth (cf. Keiava's 1 The word parajuparaan is not altogether clear, Darilas and Ke lava's (gopa^ulikam ?) glosses being corrupt. Kaur. 47, 25 presents the obviously parallel para^upala^a which Ke^ava glosses by pamiw'kshapatram, and this we have adopted as the sense here. But Danla at 47, 25 has ku/Mramukham, 'the blade of an axe ! ' Cf. the note on Kaur. 47, 25 in the introduction to II, 12. VI, 26. COMMENTARY. 473 comment upon this Sutra at Kaui".
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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