Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ss (cf. XIX, 32) is here employed to appease wrath. According to Kao?. 36, 32, the grass is dug up (in the manner prescribed at Kaor. 33» 9 5 cf. Kejava), and fastened on as a talisman. The Kau^ika, in working up this hymn among the ' women's rites 5 (cf. the introduction to the preceding hymn), is com- mitted to the view that the hymn deals with a conflict between a man and a woman. The text of the hymn, how- ever, reveals no such specific purpose. The hymn has been translated by Florenz, Bezzenberger's Beitrage, XII, 303 ; Grill2, pp. 30, 162. The Anukramam, mantroktamanyu^a- manam. VI, 44- COMMENTARY. 48 1 Stanza 1. For Pada b, cf. RV. VI, 75, 19. The text of Pada c seems untenable. For vfmanyukasya*yam, Grill suggests vfman- yukaj £a*yam, Florenz, vimanyuko ayam, either of which yields the sense of our translation. Possibly manor vfman- yukasya*yam may be the true reading: 'the appeaser of wrath of the man that is free from wrath it is called ; ' cf. Saya/za, manyo^ manyumata/£ purushasya. Stanza 3. For the second hemistich, and for Pada d, cf. the note on VI, 43, 3. VI, 44. Commentary to page io. Darila does not state what disease this hymn and the practice at Kaiu. 31, 6 are directed against. Kcrava (and Saya^a depending upon him) describes it as an apavada- bhaisha^yam, and his comment leaves no doubt that he regards it as a practice against calumniators \ It looks as though this obvious misconstruction stood in some connection with the word apavataya^ in the Sutra, which Kej-ava either fails to understand, or deflects by a pun into the channel of a usage with which neither hymn nor Sutra had anything to do in the first instance. Unless indeed Kcrava interprets the first stanza in the sense that the heavens, the earth, and all living beings have stood (stand), and that, therefore, the character of the person impugned will stand in spite of all aspersions. Or, again, the horn fallen by itself from the head of a cow, and that, too, a cow that has weaned her calf, symbolises, perhaps, the withdrawal of the good will of men. This might be employed homoeopathically to cure their hostility. Note also visha^a, ' horn/ which suggests vi sa, ' loosen ; ' cf. VI, 131,1. The practice is as follows : A horn 1 apavade bhaisha^yam u^yate, bahubhashawam adharme k& pra- vartane tasya apavada^ (!). [42] I i 482 HYMNS OF THE ATHARVA-VEDA.
2ostility. Note also visha^a, ' horn/ which suggests vi sa, ' loosen ; ' cf. VI, 131,1. The practice is as follows : A horn 1 apavade bhaisha^yam u^yate, bahubhashawam adharme k& pra- vartane tasya apavada^ (!). [42] I i 482 HYMNS OF THE ATHARVA-VEDA. that has been shed by a cow whose calf has been weaned 1 is anointed with the dregs of ghee (is filled with water ; the patient is given the water to drink, and is also sprinkled with it) while the hymn is being pronounced in a low voice (cf. Kaui". 28, 1). Obviously Kau.rika interprets visha^aka in st. 3 as * horn/ and a horn that has curative power we have in III, 7, 2. 3 (cf. the Sutra in the introduction). But the statements in st. 3 seem to contain a fitting characterisa- tion of a plant, and in this sense we have interpreted the passage in our Contributions, Fourth Series, Amer. Journ. Phil. XII, 426 ff. On the other hand, visha^aka is a air. Aey., and may after all be only the diminutive of vish&a, ' horn,' III, 7, 2. 3 ; VI, 121, 1. This seems on the whole the more conservative view, although Kau^ika's gojrmgena may be due either to misunderstanding, or to conscious symbolic manipulation. At any rate the hymn itself is of no uncertain character : being a remedial charm, it takes its place among the bhaisha^yakarma/zi in the first part of the fourth book of the Kaorika, and the terms for the diseases mentioned in it are fairly clear. Previous translations by Ludwig, Der Rigveda, III, 509 (cf. also 321, 343) ; Florenz, Bezzenberger's Beitrage, XII, 304 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 151. The Anukramam, vLyvamitramantroktadevatyam 2 uta vanaspatyam. 1 The MSS. of the text read apav&taya^. Darila apagataya^, which he explains by, apagatd vatsavigalitasnehd ; cf. Kau^ika, Introduction, p. xlv. The opposite of apavata is abhivata, La7y. *Sr. VIII, 5, 3, ' a cow that nourishes her calf/ Cf. abhivanyavatsa, ' a cow that gives suck to a strange calf/ Ait. Br. VII, 2, 4 (cf. the commentary, p. 377 of Aufrecht's edition) ; apivanyavatsa, Kaur. 80, 25 ; 82, 22 (our edition, erroneously, api vanyavatsaya^), in the same sense ; and nivdnyavatsa (also nivanya) frequently in the *Sat. Br. in the same sense (see Pet. Lex.). See also Ludwigs note on RV. VI, 67 (no), Der Rigveda, IV, p. 113. 2 The word vfrvam, not vuvamitra, occurs in st. 1. In st. 2 we have vasishMarn. Some blundering manipulation of the two seems to have inspired the compiler of this futile tract. VI, 45- COMMENTARY. 483 Stanza 1. The first hemistich is formulaic ; see VI, 77, 1.
3frvam, not vuvamitra, occurs in st. 1. In st. 2 we have vasishMarn. Some blundering manipulation of the two seems to have inspired the compiler of this futile tract. VI, 45- COMMENTARY. 483 Stanza 1. The first hemistich is formulaic ; see VI, 77, 1. Saya^a, his general interpretation of the hymn notwithstanding, is not prevented from interpreting roga and asrava (st. 2) by rudhirasrava or raktasrava, ' flow of blood.' In the intro- duction to I, 2, he interprets asrava more broadly as excessive discharge in general, diarrhoea, flow of urine, or of blood. The word vatikrztanaufani (see the note on st. 3) tends to narrow down this more general construction in accordance with our caption, but we must beware of ascrib- ing any too pointed diagnoses to these early physicians ; it is quite possible that excessive discharges of all sorts were exorcised with this charm. For the use of the aorists, cf. Delbriick, Syntaktische Forschungen, II, 87. Stanza 2. Cf. II, 3, 3. Stanza 3. a. For visha^aka, see the introduction. Possibly the word is identical with visha^ika, reported by the medical 6astras (cf. Wise, Hindu System of Medicine, p. 146), and the lexicographers, as the name of a plant. e. Cf. Wise, I.e., 250, bata byadhi (vatavyadhi), ' diseases produced by wind (in the body),' not ' wound,' as Zimmer has argued, Altindisches Leben, pp. 389 ff. Saya/za divides vatikrz'tana.yani in two, vati asravasya rogasya joshayitri ; kr/tana^ani, kritam rogasya nidanabhuta//z dushkarma, tasya najayitri. Cf. the note on VI, 109, 3, and the intro- duction to 1, 12. VI, 45. Commentary to page 163. This hymn (along with the next) is directed against bad dreams, an application due, perhaps, in the first instance, to the chance expression, ' awake or asleep/ in st. 2. It may be the case, however, that evil thoughts were conceived as returning in the form of annoying dreams. The practice I i 2 484 HYMNS OF THE ATHARVA-VEDA. at Kaus. 46, 9-10 is as follows: * With VI, 45 and 46 the person that has an (evil) dream rinses his mouth. If he has had an excessively frightful dream he offers a cake of mixed grain, and deposits a second in the territory of an enemy/ Kejava tells what constitutes an evil dream, mentioning the svapnadhyaya, probably Matsya-pura^a 242, as his authority. Cf. also Marka^eya-pura^a 43 ; Vayu- pura^a 19 ; Ait. Ar. Ill, 5, 16 ff. (Sacred Books, I, 262 ff.) ; Aufrecht, Zeitschr. d. Deutsch. Morgenl. Gesellsch., XXXII, 574 ; and Hultzsch, Prolegomena zu des Vasantara£*a 5akuna, pp. 15 ff.
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.
1ss (cf. XIX, 32) is here employed to appease wrath. According to Kao?. 36, 32, the grass is dug up (in the manner prescribed at Kaor. 33» 9 5 cf. Kejava), and fastened on as a talisman. The Kau^ika, in working up this hymn among the ' women's rites 5 (cf. the introduction to the preceding hymn), is com- mitted to the view that the hymn deals with a conflict between a man and a woman. The text of the hymn, how- ever, reveals no such specific purpose. The hymn has been translated by Florenz, Bezzenberger's Beitrage, XII, 303 ; Grill2, pp. 30, 162. The Anukramam, mantroktamanyu^a- manam. VI, 44- COMMENTARY. 48 1 Stanza 1. For Pada b, cf. RV. VI, 75, 19. The text of Pada c seems untenable. For vfmanyukasya*yam, Grill suggests vfman- yukaj £a*yam, Florenz, vimanyuko ayam, either of which yields the sense of our translation. Possibly manor vfman- yukasya*yam may be the true reading: 'the appeaser of wrath of the man that is free from wrath it is called ; ' cf. Saya/za, manyo^ manyumata/£ purushasya. Stanza 3. For the second hemistich, and for Pada d, cf. the note on VI, 43, 3. VI, 44. Commentary to page io. Darila does not state what disease this hymn and the practice at Kaiu. 31, 6 are directed against. Kcrava (and Saya^a depending upon him) describes it as an apavada- bhaisha^yam, and his comment leaves no doubt that he regards it as a practice against calumniators \ It looks as though this obvious misconstruction stood in some connection with the word apavataya^ in the Sutra, which Kej-ava either fails to understand, or deflects by a pun into the channel of a usage with which neither hymn nor Sutra had anything to do in the first instance. Unless indeed Kcrava interprets the first stanza in the sense that the heavens, the earth, and all living beings have stood (stand), and that, therefore, the character of the person impugned will stand in spite of all aspersions. Or, again, the horn fallen by itself from the head of a cow, and that, too, a cow that has weaned her calf, symbolises, perhaps, the withdrawal of the good will of men. This might be employed homoeopathically to cure their hostility. Note also visha^a, ' horn/ which suggests vi sa, ' loosen ; ' cf. VI, 131,1. The practice is as follows : A horn 1 apavade bhaisha^yam u^yate, bahubhashawam adharme k& pra- vartane tasya apavada^ (!). [42] I i 482 HYMNS OF THE ATHARVA-VEDA.
2ostility. Note also visha^a, ' horn/ which suggests vi sa, ' loosen ; ' cf. VI, 131,1. The practice is as follows : A horn 1 apavade bhaisha^yam u^yate, bahubhashawam adharme k& pra- vartane tasya apavada^ (!). [42] I i 482 HYMNS OF THE ATHARVA-VEDA. that has been shed by a cow whose calf has been weaned 1 is anointed with the dregs of ghee (is filled with water ; the patient is given the water to drink, and is also sprinkled with it) while the hymn is being pronounced in a low voice (cf. Kaui". 28, 1). Obviously Kau.rika interprets visha^aka in st. 3 as * horn/ and a horn that has curative power we have in III, 7, 2. 3 (cf. the Sutra in the introduction). But the statements in st. 3 seem to contain a fitting characterisa- tion of a plant, and in this sense we have interpreted the passage in our Contributions, Fourth Series, Amer. Journ. Phil. XII, 426 ff. On the other hand, visha^aka is a air. Aey., and may after all be only the diminutive of vish&a, ' horn,' III, 7, 2. 3 ; VI, 121, 1. This seems on the whole the more conservative view, although Kau^ika's gojrmgena may be due either to misunderstanding, or to conscious symbolic manipulation. At any rate the hymn itself is of no uncertain character : being a remedial charm, it takes its place among the bhaisha^yakarma/zi in the first part of the fourth book of the Kaorika, and the terms for the diseases mentioned in it are fairly clear. Previous translations by Ludwig, Der Rigveda, III, 509 (cf. also 321, 343) ; Florenz, Bezzenberger's Beitrage, XII, 304 ff. Cf. also Bergaigne et Henry, Manuel Vedique, p. 151. The Anukramam, vLyvamitramantroktadevatyam 2 uta vanaspatyam. 1 The MSS. of the text read apav&taya^. Darila apagataya^, which he explains by, apagatd vatsavigalitasnehd ; cf. Kau^ika, Introduction, p. xlv. The opposite of apavata is abhivata, La7y. *Sr. VIII, 5, 3, ' a cow that nourishes her calf/ Cf. abhivanyavatsa, ' a cow that gives suck to a strange calf/ Ait. Br. VII, 2, 4 (cf. the commentary, p. 377 of Aufrecht's edition) ; apivanyavatsa, Kaur. 80, 25 ; 82, 22 (our edition, erroneously, api vanyavatsaya^), in the same sense ; and nivdnyavatsa (also nivanya) frequently in the *Sat. Br. in the same sense (see Pet. Lex.). See also Ludwigs note on RV. VI, 67 (no), Der Rigveda, IV, p. 113. 2 The word vfrvam, not vuvamitra, occurs in st. 1. In st. 2 we have vasishMarn. Some blundering manipulation of the two seems to have inspired the compiler of this futile tract. VI, 45- COMMENTARY. 483 Stanza 1. The first hemistich is formulaic ; see VI, 77, 1.
3frvam, not vuvamitra, occurs in st. 1. In st. 2 we have vasishMarn. Some blundering manipulation of the two seems to have inspired the compiler of this futile tract. VI, 45- COMMENTARY. 483 Stanza 1. The first hemistich is formulaic ; see VI, 77, 1. Saya^a, his general interpretation of the hymn notwithstanding, is not prevented from interpreting roga and asrava (st. 2) by rudhirasrava or raktasrava, ' flow of blood.' In the intro- duction to I, 2, he interprets asrava more broadly as excessive discharge in general, diarrhoea, flow of urine, or of blood. The word vatikrztanaufani (see the note on st. 3) tends to narrow down this more general construction in accordance with our caption, but we must beware of ascrib- ing any too pointed diagnoses to these early physicians ; it is quite possible that excessive discharges of all sorts were exorcised with this charm. For the use of the aorists, cf. Delbriick, Syntaktische Forschungen, II, 87. Stanza 2. Cf. II, 3, 3. Stanza 3. a. For visha^aka, see the introduction. Possibly the word is identical with visha^ika, reported by the medical 6astras (cf. Wise, Hindu System of Medicine, p. 146), and the lexicographers, as the name of a plant. e. Cf. Wise, I.e., 250, bata byadhi (vatavyadhi), ' diseases produced by wind (in the body),' not ' wound,' as Zimmer has argued, Altindisches Leben, pp. 389 ff. Saya/za divides vatikrz'tana.yani in two, vati asravasya rogasya joshayitri ; kr/tana^ani, kritam rogasya nidanabhuta//z dushkarma, tasya najayitri. Cf. the note on VI, 109, 3, and the intro- duction to 1, 12. VI, 45. Commentary to page 163. This hymn (along with the next) is directed against bad dreams, an application due, perhaps, in the first instance, to the chance expression, ' awake or asleep/ in st. 2. It may be the case, however, that evil thoughts were conceived as returning in the form of annoying dreams. The practice I i 2 484 HYMNS OF THE ATHARVA-VEDA. at Kaus. 46, 9-10 is as follows: * With VI, 45 and 46 the person that has an (evil) dream rinses his mouth. If he has had an excessively frightful dream he offers a cake of mixed grain, and deposits a second in the territory of an enemy/ Kejava tells what constitutes an evil dream, mentioning the svapnadhyaya, probably Matsya-pura^a 242, as his authority. Cf. also Marka^eya-pura^a 43 ; Vayu- pura^a 19 ; Ait. Ar. Ill, 5, 16 ff. (Sacred Books, I, 262 ff.) ; Aufrecht, Zeitschr. d. Deutsch. Morgenl. Gesellsch., XXXII, 574 ; and Hultzsch, Prolegomena zu des Vasantara£*a 5akuna, pp. 15 ff.
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.
No commentary for this page.