Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1s 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. For the first hemistich, cf. Tait. Br. II, 2, 9, 2. c. Cf. I, 8, 1; VI, 14, 3; X> *> 105 4, 20; RV. X, J55> 3- d. The identity of Padad with VI, 112, 3 d elicits certain text-critical remarks from Dr. Grill, which are, to say the least, premature. The repetition of the P&da does not suffice for the basis of textual manipulations, and the 528 HYMNS OF THE ATHARVA-VEDA. appearance of Pushan, in addition to Agni, upon the scene is sufficiently accounted for by the suggestion of the root vi mu£ ; cf. our note on VI, 112, 3 c. Stanza 3. a. The expression, ' deposited in twelve places is that which has been wiped off TWta,' contains a distinct refer- ence in round number to the list of delinquencies, stated variously as being from nine to eleven, through which Trita's sin passes as it is transferred among men, from one sin to another ; see the introduction above. Saya/za makes out the count by counting the gods as one, the three Aptyas as three, and eight human sinners : he who is caught asleep by the rising sun, and seven others. b. Read manushyaenasani in accordance with the divi- sion of the Padapa^a, or manushiyainasani. c. d. Identical with 1 c, d. VI, 114. Commentary to page 164. In accordance with the general character of its contents this hymn is employed, in connection with one or more of those following, on a considerable number of occasions. At Kau^. 46, 30-32 the entire anuvaka beginning with our hymn is employed in expiatory rite at the death of one's teacher ; at 46, 33-35 in connection with an expiatory offering from one's store of grain and provisions ; at 46, 36-40 in connection with the discharge of one's debts on the death of the creditor1. Still more secondary is the use of these hymns at Kau^. 60, 7; 6jy 19 (here only VI, 114, 115, 117), in connection with the sava or brahmaudana, the solemn presentation of the priest's rewards; and at Vait. Su. 22, 15; 23, 12 ; 30, 22 ; Santikalpa 17, 18 ; Ath. Pam. 22,4 ; 39, 11. Similar formulas to those contained 1 So according to Darila : Kesava and Saya/za with better reason perhaps restrict the recitation to VI, n 7- 11 9, three hymns that deal with debt {rink) explicitly. VI, 120. COMMENTARY. 529 in this and the next hymn occur in RV. X, 37, 12 ; Maitr. S.
2So according to Darila : Kesava and Saya/za with better reason perhaps restrict the recitation to VI, n 7- 11 9, three hymns that deal with debt {rink) explicitly. VI, 120. COMMENTARY. 529 in this and the next hymn occur in RV. X, 37, 12 ; Maitr. S. Ill, 11, 10; IV, 14, 7; V3&. S. XX, 14-20; Tait. Br. II, 4, 4, 8 ; 6, 6, 1; Tait. Ar. II, 3, I; 7,3. The hymn has been translated by Ludwig, Der Rigveda, III, 443 ; Grill2, pp. 45, 172. The Anukrama/n, vaLwa- devam. Stanza 1. For the designation of the Brahmans as gods, see the note on XII, 3, 38. Stanza 3. a. medasvata (sc. pa^una) ; cf. Tait. S. VI, 3, 11, 5- The point is felt by Saya;za who supplies pa^una. Not so Darila at Kau^. 46, 30, note, medasvata sru^a^ya/z/^uhoti. According to this construction it would be proper to emend to medasvatya. VI, 115. Commentary to page 164. In general the employment of this hymn coincides with that of the preceding, as far as the Kaurika and Vaitana- sutra are concerned ; see the introduction there. The additional employment in Vait. Su. 8, 7, and (of st. 3) in 30, 23 is without special significance. See also Ath. Pari.?. 39, 11. For parallel passages in other texts, see the intro- duction to the preceding hymn. Previous translations by Ludwig, Der Rigveda, III, 443 ; Grill2, pp. 46, 172 ff. ; cf. also Zimmer, Altindisches Leben, p. 182. The Anukra- ma/zi, vauvadevam. Stanza 2. Saya/za, on the strength of Tait. Br. Ill, 8, 18,5, suggests that bhutam and bhavyam may refer to this and the next world. Cf. VI, 12, 2 ; XI, 4, 20, and II, 28, 3. VI, 120. Commentary to page 165. The employment of this hymn in the ritual takes place on the same occasions as VI, 1 14 ; see the introduction to that hymn, and cf. Darila's corrupt gloss on Kauj. 46, 30 [42] m m 530 HYMNS OF THE ATHARVA-VEDA. (note 5). Previous translations by Ludwig, Der Rigveda, 111,442; Grill2, pp. 72, 173; cf. Muir, Original Sanskrit Texts, V, pp. 299, 41, 306. The Anukramaz/i, mantrokta- devatyam. Stanza 1. Cf. Maitr. S. I, 10, 3; IV, 14, 17 ; Tait. S. I, 8, 5, 3 ; Tait. Br. Ill, 7, 12, 4; Tait. Ar. II, 6, 8. Stanza 2. b. The Paippalada has trata for bhrata, hardly an im- provement in the light of the connection. Stanza 3. The first hemistich recurs at III, 25, 8 a, b ; cf. Muir, 1. c, I2, 385, note. VI, 127. Commentary to page 40. The hymn is rubricated at Kauj. 26, 33 along with five others (II, 7 ; 25 ; VI, 85 ; 109 ; VIII, 7) in a series which the Ga/^amala, Ath. Pam. 32, 24, designates as ga^/akarma- gazza.
3b ; cf. Muir, 1. c, I2, 385, note. VI, 127. Commentary to page 40. The hymn is rubricated at Kauj. 26, 33 along with five others (II, 7 ; 25 ; VI, 85 ; 109 ; VIII, 7) in a series which the Ga/^amala, Ath. Pam. 32, 24, designates as ga^/akarma- gazza. In the sequel the Kaiuika prescribes its employment twice : at 26, 34 it is recited while the patient is being anointed (with the powder obtained by pulverizing a chip of) pallsa-wood of the width of four fingers 1 ; at 26, 39 it is employed while dregs of ghee are being poured upon the head of one afflicted with dropsy. Darila regards both treatments as cures for dropsy; Kejava and Saya//a con- struct them more broadly as universal remedies 2. It would seem as though the chip of palls-a-wood (butea frondosa) is intended to reflect the £ipudru in st. 2 of the hymn. A previous translation by Zimmer, Altindisches Leben, p. 386. 1 Saya/za, ^aturangulaw pala^a^akalaw pish/va abhimantrya vyadhitajarira/ft limpet. 2 Saya/za, ^alodaravisarpadisarvarogabhaisha^yartham. VI, 12 7. COMMENTARY. 53 1 Stanza 1, For vidradha, see Grohmann, Indische Studien, IX, 397 ; Zimmer, Altindisches Leben, p. 386 ; and Wise, Hindu System of Medicine, pp. % 10, 284, 388, 362. Saya/za, vidara/za.rilasya vra/^avueshasya. For balasa, see the note on V, 22, 11. Not at all clear is lohita: it is either 'flow of blood,' or ' inflammation/ S.aya;/a suggests both (visar- pakavLreshasya nama, yad va . . . rudhirasravatmakasya rogasya). Cf. vilohitam IX, 8, 1 ; XII, 4, 4. Shankar Pandit and Saya/za read visalpakasya l ; cf. their readings at XIX, 44, % (in the note on IX, 8, 2). Finally, the sense of pLritam, ordinarily ' flesh,' is by no means clear in this connection : we have taken it in the attenuated meaning 'piece, bit, speck.' The Pet. Lex. suggests that it is for *pishitam = pish^am, but that would be equally problematic in any such sense as is demanded by the connection. Saya7*a; literally, nidanabhuta//z dush/a//z maMsam, i.e. (with a change of construction : accusative for genitive), 'the plant shall not leave the diseased flesh which is the root of the afore- mentioned diseases.' Very unlikely. Stanza 2. The mushkaii are likely to be bag-like swellings. Accord- ing to Grohmann, 1. c, p. 399, Smruta designates certain swellings on the neck as mushkavat, ' similar to testicles.' Cf. also VI, 14, 4. In Pada d .ripudrur of the vulgata is faulty: the MSS. and Shankar Pandit read /^ipudrur ; Saya^a, ^ipadrur (etatsa^^o drumavuesha/*). The word occurs nowhere else ; cf. the introduction. Stanza 3.
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.
1s 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. For the first hemistich, cf. Tait. Br. II, 2, 9, 2. c. Cf. I, 8, 1; VI, 14, 3; X> *> 105 4, 20; RV. X, J55> 3- d. The identity of Padad with VI, 112, 3 d elicits certain text-critical remarks from Dr. Grill, which are, to say the least, premature. The repetition of the P&da does not suffice for the basis of textual manipulations, and the 528 HYMNS OF THE ATHARVA-VEDA. appearance of Pushan, in addition to Agni, upon the scene is sufficiently accounted for by the suggestion of the root vi mu£ ; cf. our note on VI, 112, 3 c. Stanza 3. a. The expression, ' deposited in twelve places is that which has been wiped off TWta,' contains a distinct refer- ence in round number to the list of delinquencies, stated variously as being from nine to eleven, through which Trita's sin passes as it is transferred among men, from one sin to another ; see the introduction above. Saya/za makes out the count by counting the gods as one, the three Aptyas as three, and eight human sinners : he who is caught asleep by the rising sun, and seven others. b. Read manushyaenasani in accordance with the divi- sion of the Padapa^a, or manushiyainasani. c. d. Identical with 1 c, d. VI, 114. Commentary to page 164. In accordance with the general character of its contents this hymn is employed, in connection with one or more of those following, on a considerable number of occasions. At Kau^. 46, 30-32 the entire anuvaka beginning with our hymn is employed in expiatory rite at the death of one's teacher ; at 46, 33-35 in connection with an expiatory offering from one's store of grain and provisions ; at 46, 36-40 in connection with the discharge of one's debts on the death of the creditor1. Still more secondary is the use of these hymns at Kau^. 60, 7; 6jy 19 (here only VI, 114, 115, 117), in connection with the sava or brahmaudana, the solemn presentation of the priest's rewards; and at Vait. Su. 22, 15; 23, 12 ; 30, 22 ; Santikalpa 17, 18 ; Ath. Pam. 22,4 ; 39, 11. Similar formulas to those contained 1 So according to Darila : Kesava and Saya/za with better reason perhaps restrict the recitation to VI, n 7- 11 9, three hymns that deal with debt {rink) explicitly. VI, 120. COMMENTARY. 529 in this and the next hymn occur in RV. X, 37, 12 ; Maitr. S.
2So according to Darila : Kesava and Saya/za with better reason perhaps restrict the recitation to VI, n 7- 11 9, three hymns that deal with debt {rink) explicitly. VI, 120. COMMENTARY. 529 in this and the next hymn occur in RV. X, 37, 12 ; Maitr. S. Ill, 11, 10; IV, 14, 7; V3&. S. XX, 14-20; Tait. Br. II, 4, 4, 8 ; 6, 6, 1; Tait. Ar. II, 3, I; 7,3. The hymn has been translated by Ludwig, Der Rigveda, III, 443 ; Grill2, pp. 45, 172. The Anukrama/n, vaLwa- devam. Stanza 1. For the designation of the Brahmans as gods, see the note on XII, 3, 38. Stanza 3. a. medasvata (sc. pa^una) ; cf. Tait. S. VI, 3, 11, 5- The point is felt by Saya;za who supplies pa^una. Not so Darila at Kau^. 46, 30, note, medasvata sru^a^ya/z/^uhoti. According to this construction it would be proper to emend to medasvatya. VI, 115. Commentary to page 164. In general the employment of this hymn coincides with that of the preceding, as far as the Kaurika and Vaitana- sutra are concerned ; see the introduction there. The additional employment in Vait. Su. 8, 7, and (of st. 3) in 30, 23 is without special significance. See also Ath. Pari.?. 39, 11. For parallel passages in other texts, see the intro- duction to the preceding hymn. Previous translations by Ludwig, Der Rigveda, III, 443 ; Grill2, pp. 46, 172 ff. ; cf. also Zimmer, Altindisches Leben, p. 182. The Anukra- ma/zi, vauvadevam. Stanza 2. Saya/za, on the strength of Tait. Br. Ill, 8, 18,5, suggests that bhutam and bhavyam may refer to this and the next world. Cf. VI, 12, 2 ; XI, 4, 20, and II, 28, 3. VI, 120. Commentary to page 165. The employment of this hymn in the ritual takes place on the same occasions as VI, 1 14 ; see the introduction to that hymn, and cf. Darila's corrupt gloss on Kauj. 46, 30 [42] m m 530 HYMNS OF THE ATHARVA-VEDA. (note 5). Previous translations by Ludwig, Der Rigveda, 111,442; Grill2, pp. 72, 173; cf. Muir, Original Sanskrit Texts, V, pp. 299, 41, 306. The Anukramaz/i, mantrokta- devatyam. Stanza 1. Cf. Maitr. S. I, 10, 3; IV, 14, 17 ; Tait. S. I, 8, 5, 3 ; Tait. Br. Ill, 7, 12, 4; Tait. Ar. II, 6, 8. Stanza 2. b. The Paippalada has trata for bhrata, hardly an im- provement in the light of the connection. Stanza 3. The first hemistich recurs at III, 25, 8 a, b ; cf. Muir, 1. c, I2, 385, note. VI, 127. Commentary to page 40. The hymn is rubricated at Kauj. 26, 33 along with five others (II, 7 ; 25 ; VI, 85 ; 109 ; VIII, 7) in a series which the Ga/^amala, Ath. Pam. 32, 24, designates as ga^/akarma- gazza.
3b ; cf. Muir, 1. c, I2, 385, note. VI, 127. Commentary to page 40. The hymn is rubricated at Kauj. 26, 33 along with five others (II, 7 ; 25 ; VI, 85 ; 109 ; VIII, 7) in a series which the Ga/^amala, Ath. Pam. 32, 24, designates as ga^/akarma- gazza. In the sequel the Kaiuika prescribes its employment twice : at 26, 34 it is recited while the patient is being anointed (with the powder obtained by pulverizing a chip of) pallsa-wood of the width of four fingers 1 ; at 26, 39 it is employed while dregs of ghee are being poured upon the head of one afflicted with dropsy. Darila regards both treatments as cures for dropsy; Kejava and Saya//a con- struct them more broadly as universal remedies 2. It would seem as though the chip of palls-a-wood (butea frondosa) is intended to reflect the £ipudru in st. 2 of the hymn. A previous translation by Zimmer, Altindisches Leben, p. 386. 1 Saya/za, ^aturangulaw pala^a^akalaw pish/va abhimantrya vyadhitajarira/ft limpet. 2 Saya/za, ^alodaravisarpadisarvarogabhaisha^yartham. VI, 12 7. COMMENTARY. 53 1 Stanza 1, For vidradha, see Grohmann, Indische Studien, IX, 397 ; Zimmer, Altindisches Leben, p. 386 ; and Wise, Hindu System of Medicine, pp. % 10, 284, 388, 362. Saya/za, vidara/za.rilasya vra/^avueshasya. For balasa, see the note on V, 22, 11. Not at all clear is lohita: it is either 'flow of blood,' or ' inflammation/ S.aya;/a suggests both (visar- pakavLreshasya nama, yad va . . . rudhirasravatmakasya rogasya). Cf. vilohitam IX, 8, 1 ; XII, 4, 4. Shankar Pandit and Saya/za read visalpakasya l ; cf. their readings at XIX, 44, % (in the note on IX, 8, 2). Finally, the sense of pLritam, ordinarily ' flesh,' is by no means clear in this connection : we have taken it in the attenuated meaning 'piece, bit, speck.' The Pet. Lex. suggests that it is for *pishitam = pish^am, but that would be equally problematic in any such sense as is demanded by the connection. Saya7*a; literally, nidanabhuta//z dush/a//z maMsam, i.e. (with a change of construction : accusative for genitive), 'the plant shall not leave the diseased flesh which is the root of the afore- mentioned diseases.' Very unlikely. Stanza 2. The mushkaii are likely to be bag-like swellings. Accord- ing to Grohmann, 1. c, p. 399, Smruta designates certain swellings on the neck as mushkavat, ' similar to testicles.' Cf. also VI, 14, 4. In Pada d .ripudrur of the vulgata is faulty: the MSS. and Shankar Pandit read /^ipudrur ; Saya^a, ^ipadrur (etatsa^^o drumavuesha/*). The word occurs nowhere else ; cf. the introduction. Stanza 3.
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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