Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ras, Kau^. [42] L 1 514 HYMNS OF THE ATHARVA-VEDA. 7, 18 and 7, 7 (cf. also Kes. at 28, 15; 31, 27), fed him with a churned drink and porridge. The patient, as he leaves his habitual place, is, doubtless, supposed to leave the disease behind him. AV. VII, 107, which appears in company with the present hymn, is a formula, consisting of a single stanza, to wit, ' May the seven rays of the sun bring down (the waters ?) from heaven : the waters, the floods of the sea, have caused thy pangs to leave thee (literally, have caused the point, or arrow, to fall out of thee)/ The hymn has been translated by Ludwig, Der Rigveda, III, 510; Zimmer, Altindisches Leben, p. 385; cf. also Hillebrandt, Vedachrestomathie, p. 50. Stanza 1. b and sequel. The force of the adverbial suffix -mat is similar to that of dialectic -like in ' quicklike ' and similar expressions. d. pravayyam, air. Aey., literally, c the course along which the wind blows;' see, e.g. RV. V, 83, 4, pra vata vanti. Saya/za, pragantavyam avadhim ; the Pet. Lexs., etwa ' fllichtigkeit ;' Zimmer, 'fittig;' Ludwig, 'wehen;' Hille- brandt, 'flugbahn.' VI, 106. Commentary to page 147. The present charm forms a link in a long chain of prac- tices for quenching fire by means of water-plants (cf. durvaA in st. 1) and a frog (cf. the Vaitana-sutra, below). This line of conceptions has been assembled and treated by the translator in Contributions, Second Series, Amer. Journ. Phil. XI, p. 342 fif., where the present hymn is also treated 1. Allied with it most closely is the passage, RV. 1 The numerous passages assembled in that article may be supplemented further by Maitr. S. Ill, 3, 3. 6 ; Tait. S. V, 4, 2, 1 ; Sat. Br. IX, 1, 2, 20 ff. ; XIII, 8, 3, 13 ; La/y. Sr. Ill, 5, 13 ff. ; cf. also Indische Studien, IX, 414, and our introductions to III, 13 and VII, 116. VI, 106. COMMENTARY. 515 X, 142, 7, 8 ; anent this, the Rigvidhana, IV, 11, 1, states that it is also employed against danger from conflagrations (agnibhaye sati) ; see Oldenberg, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXIX, 79, and cf. Sharfguriurishya (ed. Macdonell), p. 163. The practices at Kaus. 52, 5-9 present the hymn in the somewhat general character of a jamanam, ' quieting force,' operative against danger from fire in the first place, but, further, intended to appease curses (mental fire) and to quiet the pain of one that has been burned by fire: 5. * While reciting the present hymn a practice to quiet (fire) is performed within a pond 1. 6. (The same ceremony is performed) in a ditch dug inside of the house.
2to appease curses (mental fire) and to quiet the pain of one that has been burned by fire: 5. * While reciting the present hymn a practice to quiet (fire) is performed within a pond 1. 6. (The same ceremony is performed) in a ditch dug inside of the house. 7. The house is covered with an avaka-plant (a water-plant, blyxa octandra ; cf. the article cited above, p. 349). 8. To a person who is being cursed (a stirred drink and porridge 2) are offered. A person who has been burned is washed (with water).' The third and second stanzas are employed, along with III, 13, 7 and XVIII, 3, 5 (6), at Vait. Su. 29, 13, to scatter the fire upon the altar by means of a frog, an avaka-plant, and reed-plants ; see our article, p. 345. The hymn has been treated previously by Grill2, pp. 6$, 170. The Anukramam, durvlraladevatyam. Stanza 1. The durva-plant, a kind of a millet (panicum dactylon), figures from early times (RV. X, 16, 13, &c.) in these fire- charms ; see our article, pp. 342-3, and Zimmer, Altin- disches Leben, p. 70. The stanza is repeated with variants at RV. X, 142, 8. Stanzas 2, 3. Cf. RV. X, 142, 7; Maitr. S. II, 10, 1 ; Tait. S. IV, 6, 1, 3; Va£\ S. XVII, 7; Asv. Sr. II, 12, 2. Pada 3d occurs 1 According to Kerava water is poured into the pond, as a pro- tection against fire. 2 Thus if we trust the Paribhasha-sutra, Kaur. 7, 7. But Saya//a (after Ke^ava), taptamashake divye tailadikam abhimantrya ^apatha- kartre (!) prayaMet. L 1 2 5 16 HYMNS OF THE ATHARVA-VEDA. frequently in the Ya^us-texts, &o, in the form agnir himasya bhesha^am : Tait. S. VII, 4, 18, 2; Maitr. S. Ill, 12, 19; Va£\ S. XXIII, 10; A^v. Sr. X, 9, 2 ; cf. Tait. Br. Ill, 9, 5, 4. The present version seems adapted for the occasion. VI, 109. COxMMENTARY TO PAGE 21. The hymn is rubricated at Kau^. 26, 33 along with five others ! in a series which is designated ga/zakarmaga/za (!) by the Ga^amala, Ath. Park 32, 24. Its particular employ- ment is indicated at 26, 38: the patient is given pepper- corns to eat. Darila defines the practice as kshiptabhai- sha^yam, and Ke^ava (and Saya;/a) clearly regard it as a cure for wounds. Cf. the note on st. 3. The hymn has been translated by Ludwig, Der Rigveda, III, 509 ; Zimmer, Altindisches Leben, p. 389. Cf. also Bergaigne et Henry, Manuel Vedique, p. 154. Stanza 1. Saya^a has alternate renderings for kshiptabhesha^f, and atividdhabhesha^f, in effect, 'throwing aside, and suppressing (other) remedies/ Hardly probable : note the accents. Stanza 3. a.
3eben, p. 389. Cf. also Bergaigne et Henry, Manuel Vedique, p. 154. Stanza 1. Saya^a has alternate renderings for kshiptabhesha^f, and atividdhabhesha^f, in effect, 'throwing aside, and suppressing (other) remedies/ Hardly probable : note the accents. Stanza 3. a. For the role of the Asuras in connection with curative plants, see the introduction to I, 24, and cf. especially II, c. Zimmer, I.e., p. 389, has endeavoured to show that vati'kr/ta means 'produced by wounds/ Ke^ava (and Saya^/a) here (not however at VI, 44, 3) seem to agree with this construction of the word. Saya^a, in the introduction, must have this word in mind when he defines the charm as dhanurvata - kshiptavatadi - kr/tsnavatavyadhi^antyartham, and he seems to take vata in the sense of ' wound.' Yet we would adhere to the ordinary sense of vata, ' wind of the body/ in the medical 5astras ; cf. Wise, Hindu System xn,7; 25; VI, 85; 127; VIII, 7. VI, IIO. COMMENTARY. 517 of Medicine, p. 250. Zimmer's quotation from Wise, p. 323, is based upon a misunderstanding of the English words. The words, ' or throw pieces of wood or stone,' mean that the consumptive shall not exert himself by throwing, not, that his consumption has been brought on by throws (on the part of some other person) of pieces of wood or stone. VI, no. Commentary to page 109. The Kau^ika, 46, 25, very intelligently, prescribes this charm for one born under an inauspicious constellation (papanakshatre ^ataya). The sense of the Sutra is obscure1. The word mulena refers to some performance undertaken elsewhere either ' under the constellation mula ' — this is identical with the vi£r/tau, st. 2 — , or 'with a root.' Curiously enough, it would seem as though this referred to some per- formance described in the Nakshatrakalpa, if we are to trust Kcrava, who says : ' This rite is performed under the constellation mula. He shall perform the rite mentioned in the Nakshatrakalpa . . . He eats milk-porridge over which dregs of ghee have been poured ... In this rite sacrificial straw with the roots (samula) is spread 2 ; fagots with the roots attached are laid on the fire . . .' The entire practice according to Kcrava (and Sayaz/a) consists in washing off and sprinkling (the child, or the parents), and in eating the above-mentioned porridge (cf. Kaus. 46, 26) 3. The hymn has been treated by Weber, Die vedischen Nachrichten von den Nakshatra, II, 291 ; Ludwig, Der Rigveda, III, 431 (under the caption, ' Segensgebet fur den opferer ') ; Zimmer, Altindisches Leben, p. 321.
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.
1ras, Kau^. [42] L 1 514 HYMNS OF THE ATHARVA-VEDA. 7, 18 and 7, 7 (cf. also Kes. at 28, 15; 31, 27), fed him with a churned drink and porridge. The patient, as he leaves his habitual place, is, doubtless, supposed to leave the disease behind him. AV. VII, 107, which appears in company with the present hymn, is a formula, consisting of a single stanza, to wit, ' May the seven rays of the sun bring down (the waters ?) from heaven : the waters, the floods of the sea, have caused thy pangs to leave thee (literally, have caused the point, or arrow, to fall out of thee)/ The hymn has been translated by Ludwig, Der Rigveda, III, 510; Zimmer, Altindisches Leben, p. 385; cf. also Hillebrandt, Vedachrestomathie, p. 50. Stanza 1. b and sequel. The force of the adverbial suffix -mat is similar to that of dialectic -like in ' quicklike ' and similar expressions. d. pravayyam, air. Aey., literally, c the course along which the wind blows;' see, e.g. RV. V, 83, 4, pra vata vanti. Saya/za, pragantavyam avadhim ; the Pet. Lexs., etwa ' fllichtigkeit ;' Zimmer, 'fittig;' Ludwig, 'wehen;' Hille- brandt, 'flugbahn.' VI, 106. Commentary to page 147. The present charm forms a link in a long chain of prac- tices for quenching fire by means of water-plants (cf. durvaA in st. 1) and a frog (cf. the Vaitana-sutra, below). This line of conceptions has been assembled and treated by the translator in Contributions, Second Series, Amer. Journ. Phil. XI, p. 342 fif., where the present hymn is also treated 1. Allied with it most closely is the passage, RV. 1 The numerous passages assembled in that article may be supplemented further by Maitr. S. Ill, 3, 3. 6 ; Tait. S. V, 4, 2, 1 ; Sat. Br. IX, 1, 2, 20 ff. ; XIII, 8, 3, 13 ; La/y. Sr. Ill, 5, 13 ff. ; cf. also Indische Studien, IX, 414, and our introductions to III, 13 and VII, 116. VI, 106. COMMENTARY. 515 X, 142, 7, 8 ; anent this, the Rigvidhana, IV, 11, 1, states that it is also employed against danger from conflagrations (agnibhaye sati) ; see Oldenberg, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XXXIX, 79, and cf. Sharfguriurishya (ed. Macdonell), p. 163. The practices at Kaus. 52, 5-9 present the hymn in the somewhat general character of a jamanam, ' quieting force,' operative against danger from fire in the first place, but, further, intended to appease curses (mental fire) and to quiet the pain of one that has been burned by fire: 5. * While reciting the present hymn a practice to quiet (fire) is performed within a pond 1. 6. (The same ceremony is performed) in a ditch dug inside of the house.
2to appease curses (mental fire) and to quiet the pain of one that has been burned by fire: 5. * While reciting the present hymn a practice to quiet (fire) is performed within a pond 1. 6. (The same ceremony is performed) in a ditch dug inside of the house. 7. The house is covered with an avaka-plant (a water-plant, blyxa octandra ; cf. the article cited above, p. 349). 8. To a person who is being cursed (a stirred drink and porridge 2) are offered. A person who has been burned is washed (with water).' The third and second stanzas are employed, along with III, 13, 7 and XVIII, 3, 5 (6), at Vait. Su. 29, 13, to scatter the fire upon the altar by means of a frog, an avaka-plant, and reed-plants ; see our article, p. 345. The hymn has been treated previously by Grill2, pp. 6$, 170. The Anukramam, durvlraladevatyam. Stanza 1. The durva-plant, a kind of a millet (panicum dactylon), figures from early times (RV. X, 16, 13, &c.) in these fire- charms ; see our article, pp. 342-3, and Zimmer, Altin- disches Leben, p. 70. The stanza is repeated with variants at RV. X, 142, 8. Stanzas 2, 3. Cf. RV. X, 142, 7; Maitr. S. II, 10, 1 ; Tait. S. IV, 6, 1, 3; Va£\ S. XVII, 7; Asv. Sr. II, 12, 2. Pada 3d occurs 1 According to Kerava water is poured into the pond, as a pro- tection against fire. 2 Thus if we trust the Paribhasha-sutra, Kaur. 7, 7. But Saya//a (after Ke^ava), taptamashake divye tailadikam abhimantrya ^apatha- kartre (!) prayaMet. L 1 2 5 16 HYMNS OF THE ATHARVA-VEDA. frequently in the Ya^us-texts, &o, in the form agnir himasya bhesha^am : Tait. S. VII, 4, 18, 2; Maitr. S. Ill, 12, 19; Va£\ S. XXIII, 10; A^v. Sr. X, 9, 2 ; cf. Tait. Br. Ill, 9, 5, 4. The present version seems adapted for the occasion. VI, 109. COxMMENTARY TO PAGE 21. The hymn is rubricated at Kau^. 26, 33 along with five others ! in a series which is designated ga/zakarmaga/za (!) by the Ga^amala, Ath. Park 32, 24. Its particular employ- ment is indicated at 26, 38: the patient is given pepper- corns to eat. Darila defines the practice as kshiptabhai- sha^yam, and Ke^ava (and Saya;/a) clearly regard it as a cure for wounds. Cf. the note on st. 3. The hymn has been translated by Ludwig, Der Rigveda, III, 509 ; Zimmer, Altindisches Leben, p. 389. Cf. also Bergaigne et Henry, Manuel Vedique, p. 154. Stanza 1. Saya^a has alternate renderings for kshiptabhesha^f, and atividdhabhesha^f, in effect, 'throwing aside, and suppressing (other) remedies/ Hardly probable : note the accents. Stanza 3. a.
3eben, p. 389. Cf. also Bergaigne et Henry, Manuel Vedique, p. 154. Stanza 1. Saya^a has alternate renderings for kshiptabhesha^f, and atividdhabhesha^f, in effect, 'throwing aside, and suppressing (other) remedies/ Hardly probable : note the accents. Stanza 3. a. For the role of the Asuras in connection with curative plants, see the introduction to I, 24, and cf. especially II, c. Zimmer, I.e., p. 389, has endeavoured to show that vati'kr/ta means 'produced by wounds/ Ke^ava (and Saya^/a) here (not however at VI, 44, 3) seem to agree with this construction of the word. Saya^a, in the introduction, must have this word in mind when he defines the charm as dhanurvata - kshiptavatadi - kr/tsnavatavyadhi^antyartham, and he seems to take vata in the sense of ' wound.' Yet we would adhere to the ordinary sense of vata, ' wind of the body/ in the medical 5astras ; cf. Wise, Hindu System xn,7; 25; VI, 85; 127; VIII, 7. VI, IIO. COMMENTARY. 517 of Medicine, p. 250. Zimmer's quotation from Wise, p. 323, is based upon a misunderstanding of the English words. The words, ' or throw pieces of wood or stone,' mean that the consumptive shall not exert himself by throwing, not, that his consumption has been brought on by throws (on the part of some other person) of pieces of wood or stone. VI, no. Commentary to page 109. The Kau^ika, 46, 25, very intelligently, prescribes this charm for one born under an inauspicious constellation (papanakshatre ^ataya). The sense of the Sutra is obscure1. The word mulena refers to some performance undertaken elsewhere either ' under the constellation mula ' — this is identical with the vi£r/tau, st. 2 — , or 'with a root.' Curiously enough, it would seem as though this referred to some per- formance described in the Nakshatrakalpa, if we are to trust Kcrava, who says : ' This rite is performed under the constellation mula. He shall perform the rite mentioned in the Nakshatrakalpa . . . He eats milk-porridge over which dregs of ghee have been poured ... In this rite sacrificial straw with the roots (samula) is spread 2 ; fagots with the roots attached are laid on the fire . . .' The entire practice according to Kcrava (and Sayaz/a) consists in washing off and sprinkling (the child, or the parents), and in eating the above-mentioned porridge (cf. Kaus. 46, 26) 3. The hymn has been treated by Weber, Die vedischen Nachrichten von den Nakshatra, II, 291 ; Ludwig, Der Rigveda, III, 431 (under the caption, ' Segensgebet fur den opferer ') ; Zimmer, Altindisches Leben, p. 321.
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.