Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1gainst some special part of them. Finally, the expression dvadajadha in VI, 113,3, refers, in my opinion, again to the list of crimes which are stated variously as from 9-11 in number, the use of the numeral 12 being due to its formulary and solemn character. From all this it seems to me that the hymns have in mind at least all those sins that arise from the inversion of the order of precedence as between the younger and older brothers, and probably the rest also. The hymns have been translated by Ludwig, Der Rig- veda, 111,469,444; Grill2, pp. 15, 171; Hardy, Die Vedisch- brahmanische Periode, p. 201. Cf. also Zimmer's luminous allusion to VI, 113, Altindisches Leben, p. 315 ; and Ber- gaigne et Henry, Manuel Vedique, p. 154. Ludwig intro- duces VI, 112 with the caption ' Heirat. Fiir vater mutter sohn/ and defines it (1. c, p. 470) as follows : ' Der bruder der vor seinem altern geheiratet hat, oder (so the text) der altere, der den jungern friiher hat heiraten lassen, hat dadurch trockenheit verursacht. Er wird gebunden, seine frau, sein kind, bisz der regen ihn erlost.' Support for this statement is wanting, and the author has not defined his motives. Grill treats both hymns rather too vaguely under the caption 'krankheit' (p. 8 ff.). The Anukramam defines VI, 112 as agneyam ; VI, 113 as paushwam. Stanza 1. a, b. Our reference of the pronoun ayam to the delin- quent younger brother, the parivividana or parivettar, while VI, 112. COMMENTARY. 525 not altogether certain, seems better than Grill's to some disease, a conception which leads him to emend the word to iyam (sc. grahi/fc). Both Ludwig and Grill, moreover, refer gyeshtMm to * the father,' who, to be sure, is mentioned in st. 2 in a general way, along with the mother and the sons, ' release them all, father, sons, and mother/ This is simply another way of saying, ' release the entire family from the consequences of the sin committed by a single member.5 The point of the hymn is stated in the first Pada, and their rendering of ^yesh/Mm causes them to miss it1. I do not know whether the selection of Agni as the helping agent is of the general sort, or whether it refers to the legends reported above, in all of which Agni plays a part. In the versions of the Maitr. S. and Tait. Br. Agni helps the gods to free themselves from their pollution, and he is introduced also in the narrative of the .Sat. Br. But in general Agni chases away evil demons, protects against poverty, straits, and enmities (RV.
2versions of the Maitr. S. and Tait. Br. Agni helps the gods to free themselves from their pollution, and he is introduced also in the narrative of the .Sat. Br. But in general Agni chases away evil demons, protects against poverty, straits, and enmities (RV. IV, 11, 5) ; especially does he remove the consequences of sin, vy enaz/zsi jLyratho vishvag agne (RV. IV, 1 2, 5). c. Grahi is the attack of disease personified as a female demon. Since the word is derived from the root grah, ' seize/ she is supposed to fetter the sick person (cf. the second stanza), and the medicine man's practices take the turn of freeing him from them symbolically ; see the Kaiuika above, and cf. RV. X, 161, 1 ; AV. II, 9, 1. d. ' May all the gods give thee leave,' i. e. may they support thee in thy undertaking, as e.g. Agni is supported by a train of gods when he drives out fever in AV. V, 22, 1. 1 The entire hemistich, however, may have been secondarily adapted to the present situation : gyesh/Mm vadhit reminds us of £yesh//foghni', the designation of a certain constellation (VI, no, 2), and Pada b repeats formulaically VI, no, 2 b, which obviously alludes to the constellation mula. Cf. the introduction to that hymn and the note on its second stanza. 526 HYMNS OF THE ATHARVA-VEDA. Stanza 2. b. The use of the number three is formulary and solemn. I see no possibility of pointing out any three persons of the family, especially subject to the consequences of the illegal marriage, since primarily only the parivitta and the parivividana are involved. The cataloguing of father, sons, and mother in Pada d simply expands the notion contained in the solemn number three. Stanza 3. a. For parivitta the Kau^ika (46, 26) substitutes the synonymous parivitti. Ludwig's suggested emendation to parivetta, 'the younger brother who marries before the older' (= parivividana in the Kauj., 1. a), is unnecessary, since both brothers alike are affected by the sin, wherever these conceptions crop out, and the mention of the older is as appropriate as that of the younger ; cf. the monograph of Prof. Delbriick cited above, p. 578 ff. (200 ff.). c. vimiiv&o hi santi is difficult to translate ; literally, ' they are loosenings,' i.e. the fetters are subject in their very nature to the charm instituted to loosen them.
3the younger ; cf. the monograph of Prof. Delbriick cited above, p. 578 ff. (200 ff.). c. vimiiv&o hi santi is difficult to translate ; literally, ' they are loosenings,' i.e. the fetters are subject in their very nature to the charm instituted to loosen them. Grill, in his note, paraphrases prettily, but not quite in accordance with the situation, ' denn sie sind Stricke der Ausspannung.' Ludwig, rather vaguely, 'denn es sind die befreier da (oder : denn es ist regen gekommen).' Possibly vimu^o is genitive singular, and the expression is to be rendered ' for they belong to release/ i.e. are subject to release* The poet sacrifices rigorous logic to the pun which is secured by introducing vimu^o after vi mu>£antam. The word vlmuko, moreover, foreshadows the statement about Pushan in Pada d, since he is designated in RV. I, 42, 1 ; VI, 55, 1 as vimuko napat, ' the son of release,' i.e. ' the releaser' par excellence (cf. sahaso napat, and the like), and in RV. VIII, as vimo^ana, £ the liberator.' d. The Pada is very characteristic in that it assigns quite definitely the conceptions at the base of the hymn to the cycle of ideas which are worked up in the legends reported VI, 113- COMMENTARY. 527 in the introduction. Pushan is asked to wipe off (mrzkshva, from root mar£*, the technical verb in those legends) the sin upon the abortionist (bhru^ahan), his sin being greatest : ' beyond him that has committed an abortion the sin does not pass ;' see Maitr. S. IV, 1, 9, and the corresponding passages of the Kanaka and Kapish/^ala Sawhitas, as quoted by Prof. Delbruck, 1. a, pp. 579 (201) ff. Cf. also VI, 113, ad. VI, 113. Commentary to page 165. For the conceptions at the base of this hymn, see the introduction to VI, 112. The statements here are more general than in the preceding, but the sins consequent upon the precedence of the younger brother are especially in the mind of the poet, at least if we trust the tradition of the ritual ; cf. the discussion of this point, above. Stanza 1. b. It is not absolutely necessary to emend ena;/z to enan (i.e. enad) with the Pet. Lex., s. v., trita b), and Grill2, p. 171, since the masculine enam may refer to papmanam, abstracted from papman in 2 a. Read mam^^e, and cf. Kuhnau, Die Trishtubh-Jagati-Familie, pp. 69-71, and Oldenberg, Die Hymnen des Rig-veda, p. 477. c, d. Read tua graahir, in order to obtain a ^-agati-pada in the midst of a trish/ubh stanza, and cf. Oldenberg, 1. c, p. 115 ff. Note the pun between ana^e and nlrayantu ; cf. Ill, 7, 6. Both Padas are repeated in st. 3. Stanza 2.
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.
1gainst some special part of them. Finally, the expression dvadajadha in VI, 113,3, refers, in my opinion, again to the list of crimes which are stated variously as from 9-11 in number, the use of the numeral 12 being due to its formulary and solemn character. From all this it seems to me that the hymns have in mind at least all those sins that arise from the inversion of the order of precedence as between the younger and older brothers, and probably the rest also. The hymns have been translated by Ludwig, Der Rig- veda, 111,469,444; Grill2, pp. 15, 171; Hardy, Die Vedisch- brahmanische Periode, p. 201. Cf. also Zimmer's luminous allusion to VI, 113, Altindisches Leben, p. 315 ; and Ber- gaigne et Henry, Manuel Vedique, p. 154. Ludwig intro- duces VI, 112 with the caption ' Heirat. Fiir vater mutter sohn/ and defines it (1. c, p. 470) as follows : ' Der bruder der vor seinem altern geheiratet hat, oder (so the text) der altere, der den jungern friiher hat heiraten lassen, hat dadurch trockenheit verursacht. Er wird gebunden, seine frau, sein kind, bisz der regen ihn erlost.' Support for this statement is wanting, and the author has not defined his motives. Grill treats both hymns rather too vaguely under the caption 'krankheit' (p. 8 ff.). The Anukramam defines VI, 112 as agneyam ; VI, 113 as paushwam. Stanza 1. a, b. Our reference of the pronoun ayam to the delin- quent younger brother, the parivividana or parivettar, while VI, 112. COMMENTARY. 525 not altogether certain, seems better than Grill's to some disease, a conception which leads him to emend the word to iyam (sc. grahi/fc). Both Ludwig and Grill, moreover, refer gyeshtMm to * the father,' who, to be sure, is mentioned in st. 2 in a general way, along with the mother and the sons, ' release them all, father, sons, and mother/ This is simply another way of saying, ' release the entire family from the consequences of the sin committed by a single member.5 The point of the hymn is stated in the first Pada, and their rendering of ^yesh/Mm causes them to miss it1. I do not know whether the selection of Agni as the helping agent is of the general sort, or whether it refers to the legends reported above, in all of which Agni plays a part. In the versions of the Maitr. S. and Tait. Br. Agni helps the gods to free themselves from their pollution, and he is introduced also in the narrative of the .Sat. Br. But in general Agni chases away evil demons, protects against poverty, straits, and enmities (RV.
2versions of the Maitr. S. and Tait. Br. Agni helps the gods to free themselves from their pollution, and he is introduced also in the narrative of the .Sat. Br. But in general Agni chases away evil demons, protects against poverty, straits, and enmities (RV. IV, 11, 5) ; especially does he remove the consequences of sin, vy enaz/zsi jLyratho vishvag agne (RV. IV, 1 2, 5). c. Grahi is the attack of disease personified as a female demon. Since the word is derived from the root grah, ' seize/ she is supposed to fetter the sick person (cf. the second stanza), and the medicine man's practices take the turn of freeing him from them symbolically ; see the Kaiuika above, and cf. RV. X, 161, 1 ; AV. II, 9, 1. d. ' May all the gods give thee leave,' i. e. may they support thee in thy undertaking, as e.g. Agni is supported by a train of gods when he drives out fever in AV. V, 22, 1. 1 The entire hemistich, however, may have been secondarily adapted to the present situation : gyesh/Mm vadhit reminds us of £yesh//foghni', the designation of a certain constellation (VI, no, 2), and Pada b repeats formulaically VI, no, 2 b, which obviously alludes to the constellation mula. Cf. the introduction to that hymn and the note on its second stanza. 526 HYMNS OF THE ATHARVA-VEDA. Stanza 2. b. The use of the number three is formulary and solemn. I see no possibility of pointing out any three persons of the family, especially subject to the consequences of the illegal marriage, since primarily only the parivitta and the parivividana are involved. The cataloguing of father, sons, and mother in Pada d simply expands the notion contained in the solemn number three. Stanza 3. a. For parivitta the Kau^ika (46, 26) substitutes the synonymous parivitti. Ludwig's suggested emendation to parivetta, 'the younger brother who marries before the older' (= parivividana in the Kauj., 1. a), is unnecessary, since both brothers alike are affected by the sin, wherever these conceptions crop out, and the mention of the older is as appropriate as that of the younger ; cf. the monograph of Prof. Delbriick cited above, p. 578 ff. (200 ff.). c. vimiiv&o hi santi is difficult to translate ; literally, ' they are loosenings,' i.e. the fetters are subject in their very nature to the charm instituted to loosen them.
3the younger ; cf. the monograph of Prof. Delbriick cited above, p. 578 ff. (200 ff.). c. vimiiv&o hi santi is difficult to translate ; literally, ' they are loosenings,' i.e. the fetters are subject in their very nature to the charm instituted to loosen them. Grill, in his note, paraphrases prettily, but not quite in accordance with the situation, ' denn sie sind Stricke der Ausspannung.' Ludwig, rather vaguely, 'denn es sind die befreier da (oder : denn es ist regen gekommen).' Possibly vimu^o is genitive singular, and the expression is to be rendered ' for they belong to release/ i.e. are subject to release* The poet sacrifices rigorous logic to the pun which is secured by introducing vimu^o after vi mu>£antam. The word vlmuko, moreover, foreshadows the statement about Pushan in Pada d, since he is designated in RV. I, 42, 1 ; VI, 55, 1 as vimuko napat, ' the son of release,' i.e. ' the releaser' par excellence (cf. sahaso napat, and the like), and in RV. VIII, as vimo^ana, £ the liberator.' d. The Pada is very characteristic in that it assigns quite definitely the conceptions at the base of the hymn to the cycle of ideas which are worked up in the legends reported VI, 113- COMMENTARY. 527 in the introduction. Pushan is asked to wipe off (mrzkshva, from root mar£*, the technical verb in those legends) the sin upon the abortionist (bhru^ahan), his sin being greatest : ' beyond him that has committed an abortion the sin does not pass ;' see Maitr. S. IV, 1, 9, and the corresponding passages of the Kanaka and Kapish/^ala Sawhitas, as quoted by Prof. Delbruck, 1. a, pp. 579 (201) ff. Cf. also VI, 113, ad. VI, 113. Commentary to page 165. For the conceptions at the base of this hymn, see the introduction to VI, 112. The statements here are more general than in the preceding, but the sins consequent upon the precedence of the younger brother are especially in the mind of the poet, at least if we trust the tradition of the ritual ; cf. the discussion of this point, above. Stanza 1. b. It is not absolutely necessary to emend ena;/z to enan (i.e. enad) with the Pet. Lex., s. v., trita b), and Grill2, p. 171, since the masculine enam may refer to papmanam, abstracted from papman in 2 a. Read mam^^e, and cf. Kuhnau, Die Trishtubh-Jagati-Familie, pp. 69-71, and Oldenberg, Die Hymnen des Rig-veda, p. 477. c, d. Read tua graahir, in order to obtain a ^-agati-pada in the midst of a trish/ubh stanza, and cf. Oldenberg, 1. c, p. 115 ff. Note the pun between ana^e and nlrayantu ; cf. Ill, 7, 6. Both Padas are repeated in st. 3. Stanza 2.
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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