Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1maryade marya^ mara^adharmano manushya/z tair adiyamane svotpattyarthaw svikriyamawe sthane garbhajaye he ^aye tvazrc putram a dhehi, i. e. ' O woman, place a son into thy womb, the place appropriated by men for reproducing themselves !' VT, 83. COMMENTARY. 503 prays with it to Indra. At 78, 10 the hymn is recited with sundry other mantras (cf. VI, 78) while dregs of ghee are being poured upon the heads of the bridal couple, after they have come home. The hymn has been translated by Weber, Indische Studien, V, 239 ff. ; Ludwig, Der Rigveda, III, 470; Grill2, pp. 57, 167. The Anukramam, aindram, composed by ^ayakamo bhaga/£. Stanza 2. The marriage of Surya, the daughter of Savitar, to Soma, the moon, is the typical heavenly marriage. The A^vins acted as wooers. Cf. RV. X, 85, 6 ff. = AV. XIV, 1, 7 ff. ; Ait. Br. IV, 7, 1. For a large number of correlated pas- sages, see Contributions, Third Series, Jo urn. Araer. Or. Soc. XV, 186. To these may be added Maitr. S. II, 2, 7 ; IV, 2, 12 ; Ka//fc. S. XI, 3 (Indische Studien, III, 467) ; Tait. Br. II, 3, 10, 1 ff. Surya is probably identical with Ushas ; the A^vins are frequently conceived as her hus- bands, rather than wooers in behalf of Soma. Stanza 3. According to RV. VIII, 17, 10, Indra is conceived as having a long hook or rake with which he heaps together goods : here he is implored to furnish with its aid a wife (and, implicitly, property also). At II, 36, 6 he is addressed as ' lord of wealth/ The word ^a/^ipate is to be taken here in its secondary, legendary sense, not in its primary sense, 'lord of might;' cf. Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 548. VI, 83. Commentary to page 17. The two Petersburg Lexicons ; Adalbert Kuhn in Zeit- schrift fiir vergleichende Sprachforschung, XIII, 155 ; Lud- wig, Der Rigveda, III, 342, 500; Zimmer, Altindisches Leben, 54, 97 ; and Florenz, Bezzenberger's Beitrage, XII, 280 regarded the apa^it as a certain noxious insect. In Contributions, Second Series, Amer. Journ. Phil. XI, 504 HYMNS OF THE ATHARVA-VEDA. 320 ff., we assumed for it the meaning ' sore, pustule, boil,' or the like, and this is now fully borne out by Ke^ava and Saya^a who render the word by ga^amala, ' scrofula.' The apa^it is a scrofulous sore, from root ki and apa, ' pick off;' cf. Lat. scabies, scabere, Germ, die schabe, schaben, Engl. scab. The word is identical with apa£i in the medical 5astras. The hymn is rubricated along with the first part of VII, 76 at Kaui". 31, 16.
2is a scrofulous sore, from root ki and apa, ' pick off;' cf. Lat. scabies, scabere, Germ, die schabe, schaben, Engl. scab. The word is identical with apa£i in the medical 5astras. The hymn is rubricated along with the first part of VII, 76 at Kaui". 31, 16. 17 ; the practices prescribed are in part those undertaken in connection with VI, 25 (Kau^. 30, 16), for which see above: the sores are smeared with a (pulverised) shell, and with the saliva of a dog, and sub- jected to the bites of leeches, gnats, &C.1 The practice is then continued : rock-salt is ground up, placed upon the sore, and spat upon. Cf. the strikingly similar perform- ances, reported by Wise, Hindu System of Medicine, p. 315, in connection with the cure of ' scrofulous swellings' (ga^amala, apa^i). The second hemistich of st. 3 is accompanied by an independent practice at Kaui". 31, 20: it is identical with the one described in the introduction to VI, 57 for the cure of the akshata. And the fourth stanza, again, is prescribed against wounds (sores, arus) of unknown origin, at Kau^. 31, 21 : the wound is sprinkled with 'holy water' (.rantyu- daka), and, while the nature of the disease is revolved in the mind, with the dregs of ghee 2. The hymn has been translated by Ludwig, Der Rigveda, III, 500. 1 Saya^a, rudhiramokshartham, ' to relieve the congestion by letting blood/ 2 Kaimka seems to express this in the curiously condensed statement, manasa sa^patavata (cf. the stanza). Saya/za (after Ke^ava) a^-yaw hutva manasa sawkalpya vrarce sa/rcpatan anayet. Saya;za, by the way, connects st. 4 with the following hymn (VI, 84), which he supposes to be included in these perform- ances. But VI, 84 appears in a totally different function at Kaus. 52, 3, of which Saya/za makes no mention. Cf. also Vait. Su. 38, 1. VI, 85. COMMENTARY. 505 Stanza 1. The conception that a disease flies forth from the patient occurs also at RV. X, 97, 13, ' O yakshma, fly forth, fly with the blue jay, fly with the current of the wind.' See also AV. V, 30, 9 ; VI, 40, 3. The converse notion that sores fly on to the body occurs at AV. VII, 76, 4. Stanza 3. Saya/za, glauk var/za^anito (Shankar Pandit, vra/za-) har- shakshaya^ . . . galunta^ ga/^amalodbhavavikare^a tatra- tatra hastapadadisa^dhishu udbhutan gadun tasyati (!) upakshapayati*ti gadxxntak. Wise, 1. a, p. 311, has, ' Gilin. The swelling in this disease is like the swelling of a plum, not painful, but hard ; and is produced by diseased phlegm, and blood.5 Cf. gilayu, ' a hard boil in the throat/ Pet. Lex.
3tasyati (!) upakshapayati*ti gadxxntak. Wise, 1. a, p. 311, has, ' Gilin. The swelling in this disease is like the swelling of a plum, not painful, but hard ; and is produced by diseased phlegm, and blood.5 Cf. gilayu, ' a hard boil in the throat/ Pet. Lex. The correspondence with either is uncertain. Stanza 4. The formula seems to correspond perfectly with its use in the practice (Kau^. 31, 21) above: whatever oblation suits thee, that do thou comfortably enjoy, while I am mentally making an offering with the auspicious svaha. The disease is uncertain, hence the exact character of the offering is left undefined. VI, 85. Commentary to page 39. The vara/za-tree (crataeva roxburghii) is extolled very highly for its medicinal and magic qualities. See the longer hymn, X, 3, and cf. Zimmer, Altindisches Leben, p. 60 ff. Apparently the sole basis for this belief is the supposed derivation of the word from the root var, ' shut off;' cf. the similar puns upon a^vattha, khadira, ta^ad- bhanga, vadhaka at VIII, 8, 3; .yard (srin&ti), vibhTdaka (bhinatti) at Tait. S. II, 1, 5, 7, and many more. At Kauj. 26, 33. 37 the practice prescribed consists simply in tying on an amulet derived from the vara/za-tree. The hymn is also rubricated in the takmana^anaga/za of the Ga;zamala, 506 HYMNS OF THE ATHARVA-VEDA. Ath. Pam. 32, 7 (Kaiii*. 26, 1, note). The first hemistich of st. 2 recurs in a different connection, Kaui*. 6, 17. In st. 3 b Saya^a reads vLsvadhayanU for vi^vadha yatik. VI, 90. Commentary to page ii. It is far from easy to determine the exact disease which this charm aims to mitigate. The text of the hymn sug- gests rheumatism, but this presupposes perhaps too acute a diagnosis. At any rate it is some kind of sharp internal pain, either rheumatism, neuralgia, or colic, and that is the view of the ritualist. The hymn is rubricated at Kauj. 31,7, as follows : ' While pronouncing VI, 90 a spear (-amulet) x is fastened upon him who suffers pain as if from a spear (or who has, as it were, a spear sticking in him)/ Kei'ava describes the symptoms as follows : atha udare va hrzdaye v&*nge va sarvange va jule utpanne. The disease sula, and he who suffers from it (sulin) are well known in the medical Sastras. Wise, Hindu System of Medicine, p. 341 ff., identifies it with colic (gastro-periodynia), and reports it as due to the deadly tmula or trident of Siva (Rudra). This seems to establish a fairly firm connection between the hymn (cf. st. 1) and the later medical tradi- tion.
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.
1maryade marya^ mara^adharmano manushya/z tair adiyamane svotpattyarthaw svikriyamawe sthane garbhajaye he ^aye tvazrc putram a dhehi, i. e. ' O woman, place a son into thy womb, the place appropriated by men for reproducing themselves !' VT, 83. COMMENTARY. 503 prays with it to Indra. At 78, 10 the hymn is recited with sundry other mantras (cf. VI, 78) while dregs of ghee are being poured upon the heads of the bridal couple, after they have come home. The hymn has been translated by Weber, Indische Studien, V, 239 ff. ; Ludwig, Der Rigveda, III, 470; Grill2, pp. 57, 167. The Anukramam, aindram, composed by ^ayakamo bhaga/£. Stanza 2. The marriage of Surya, the daughter of Savitar, to Soma, the moon, is the typical heavenly marriage. The A^vins acted as wooers. Cf. RV. X, 85, 6 ff. = AV. XIV, 1, 7 ff. ; Ait. Br. IV, 7, 1. For a large number of correlated pas- sages, see Contributions, Third Series, Jo urn. Araer. Or. Soc. XV, 186. To these may be added Maitr. S. II, 2, 7 ; IV, 2, 12 ; Ka//fc. S. XI, 3 (Indische Studien, III, 467) ; Tait. Br. II, 3, 10, 1 ff. Surya is probably identical with Ushas ; the A^vins are frequently conceived as her hus- bands, rather than wooers in behalf of Soma. Stanza 3. According to RV. VIII, 17, 10, Indra is conceived as having a long hook or rake with which he heaps together goods : here he is implored to furnish with its aid a wife (and, implicitly, property also). At II, 36, 6 he is addressed as ' lord of wealth/ The word ^a/^ipate is to be taken here in its secondary, legendary sense, not in its primary sense, 'lord of might;' cf. Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, 548. VI, 83. Commentary to page 17. The two Petersburg Lexicons ; Adalbert Kuhn in Zeit- schrift fiir vergleichende Sprachforschung, XIII, 155 ; Lud- wig, Der Rigveda, III, 342, 500; Zimmer, Altindisches Leben, 54, 97 ; and Florenz, Bezzenberger's Beitrage, XII, 280 regarded the apa^it as a certain noxious insect. In Contributions, Second Series, Amer. Journ. Phil. XI, 504 HYMNS OF THE ATHARVA-VEDA. 320 ff., we assumed for it the meaning ' sore, pustule, boil,' or the like, and this is now fully borne out by Ke^ava and Saya^a who render the word by ga^amala, ' scrofula.' The apa^it is a scrofulous sore, from root ki and apa, ' pick off;' cf. Lat. scabies, scabere, Germ, die schabe, schaben, Engl. scab. The word is identical with apa£i in the medical 5astras. The hymn is rubricated along with the first part of VII, 76 at Kaui". 31, 16.
2is a scrofulous sore, from root ki and apa, ' pick off;' cf. Lat. scabies, scabere, Germ, die schabe, schaben, Engl. scab. The word is identical with apa£i in the medical 5astras. The hymn is rubricated along with the first part of VII, 76 at Kaui". 31, 16. 17 ; the practices prescribed are in part those undertaken in connection with VI, 25 (Kau^. 30, 16), for which see above: the sores are smeared with a (pulverised) shell, and with the saliva of a dog, and sub- jected to the bites of leeches, gnats, &C.1 The practice is then continued : rock-salt is ground up, placed upon the sore, and spat upon. Cf. the strikingly similar perform- ances, reported by Wise, Hindu System of Medicine, p. 315, in connection with the cure of ' scrofulous swellings' (ga^amala, apa^i). The second hemistich of st. 3 is accompanied by an independent practice at Kaui". 31, 20: it is identical with the one described in the introduction to VI, 57 for the cure of the akshata. And the fourth stanza, again, is prescribed against wounds (sores, arus) of unknown origin, at Kau^. 31, 21 : the wound is sprinkled with 'holy water' (.rantyu- daka), and, while the nature of the disease is revolved in the mind, with the dregs of ghee 2. The hymn has been translated by Ludwig, Der Rigveda, III, 500. 1 Saya^a, rudhiramokshartham, ' to relieve the congestion by letting blood/ 2 Kaimka seems to express this in the curiously condensed statement, manasa sa^patavata (cf. the stanza). Saya/za (after Ke^ava) a^-yaw hutva manasa sawkalpya vrarce sa/rcpatan anayet. Saya;za, by the way, connects st. 4 with the following hymn (VI, 84), which he supposes to be included in these perform- ances. But VI, 84 appears in a totally different function at Kaus. 52, 3, of which Saya/za makes no mention. Cf. also Vait. Su. 38, 1. VI, 85. COMMENTARY. 505 Stanza 1. The conception that a disease flies forth from the patient occurs also at RV. X, 97, 13, ' O yakshma, fly forth, fly with the blue jay, fly with the current of the wind.' See also AV. V, 30, 9 ; VI, 40, 3. The converse notion that sores fly on to the body occurs at AV. VII, 76, 4. Stanza 3. Saya/za, glauk var/za^anito (Shankar Pandit, vra/za-) har- shakshaya^ . . . galunta^ ga/^amalodbhavavikare^a tatra- tatra hastapadadisa^dhishu udbhutan gadun tasyati (!) upakshapayati*ti gadxxntak. Wise, 1. a, p. 311, has, ' Gilin. The swelling in this disease is like the swelling of a plum, not painful, but hard ; and is produced by diseased phlegm, and blood.5 Cf. gilayu, ' a hard boil in the throat/ Pet. Lex.
3tasyati (!) upakshapayati*ti gadxxntak. Wise, 1. a, p. 311, has, ' Gilin. The swelling in this disease is like the swelling of a plum, not painful, but hard ; and is produced by diseased phlegm, and blood.5 Cf. gilayu, ' a hard boil in the throat/ Pet. Lex. The correspondence with either is uncertain. Stanza 4. The formula seems to correspond perfectly with its use in the practice (Kau^. 31, 21) above: whatever oblation suits thee, that do thou comfortably enjoy, while I am mentally making an offering with the auspicious svaha. The disease is uncertain, hence the exact character of the offering is left undefined. VI, 85. Commentary to page 39. The vara/za-tree (crataeva roxburghii) is extolled very highly for its medicinal and magic qualities. See the longer hymn, X, 3, and cf. Zimmer, Altindisches Leben, p. 60 ff. Apparently the sole basis for this belief is the supposed derivation of the word from the root var, ' shut off;' cf. the similar puns upon a^vattha, khadira, ta^ad- bhanga, vadhaka at VIII, 8, 3; .yard (srin&ti), vibhTdaka (bhinatti) at Tait. S. II, 1, 5, 7, and many more. At Kauj. 26, 33. 37 the practice prescribed consists simply in tying on an amulet derived from the vara/za-tree. The hymn is also rubricated in the takmana^anaga/za of the Ga;zamala, 506 HYMNS OF THE ATHARVA-VEDA. Ath. Pam. 32, 7 (Kaiii*. 26, 1, note). The first hemistich of st. 2 recurs in a different connection, Kaui*. 6, 17. In st. 3 b Saya^a reads vLsvadhayanU for vi^vadha yatik. VI, 90. Commentary to page ii. It is far from easy to determine the exact disease which this charm aims to mitigate. The text of the hymn sug- gests rheumatism, but this presupposes perhaps too acute a diagnosis. At any rate it is some kind of sharp internal pain, either rheumatism, neuralgia, or colic, and that is the view of the ritualist. The hymn is rubricated at Kauj. 31,7, as follows : ' While pronouncing VI, 90 a spear (-amulet) x is fastened upon him who suffers pain as if from a spear (or who has, as it were, a spear sticking in him)/ Kei'ava describes the symptoms as follows : atha udare va hrzdaye v&*nge va sarvange va jule utpanne. The disease sula, and he who suffers from it (sulin) are well known in the medical Sastras. Wise, Hindu System of Medicine, p. 341 ff., identifies it with colic (gastro-periodynia), and reports it as due to the deadly tmula or trident of Siva (Rudra). This seems to establish a fairly firm connection between the hymn (cf. st. 1) and the later medical tradi- tion.
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.