Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Saya/^a glosses vy avat with vyaukMzt, thus obviously deriving the word from the root vas, ' shine.' An extra- ordinary instance of grammatical insight in the midst of 1 He offers also alternately, sa;^hatahanur ^ambha/^ asthuladanto ma vindatu . . . bhaksayitum. VIII, 2. COMMENTARY. 573 numberless inaptitudes. Whitney, in the Index Verborum, doubtfully suggests the same correct derivation. VIII, 2. Commentary to page 55. This hymn, like the preceding, is a prolonged prayer designed to ensure long life (ayushyam), and, accordingly, it is employed in the ritual on all occasions that demand the use of VIII, 1. But the last stanza (28) adds a special feature to the present hymn which it does not share with the preceding. From this it appears that the life-bestowing element which the poet has in mind is (an amulet of) the putudru-tree 1, and, accordingly, the hymn is employed independently, at Kauj*. 58, 14 ff., in the ceremony of giving a name to a child (namakara^a) : (the child is placed upon the lap of the mother) and an uninterrupted stream of water (avi/^innam ; cf. aMidyamanam in st. 1 b) is turned upon it. Then an amulet derived from the putudru-tree is fastened upon it, and it is given drink. Individual stanzas of the hymn are employed in other ceremonies connected with the sacramental moments (sa7//skara) in the child's life: they will be noted below. Cf. also 5antikalpa 17. I9' 23' The hymn has been translated by Muir, Original Sanskrit Texts, V, 447 ff. ; Ludwig, Der Rigveda, III, 496 ff. ; Henry, Les livres VIII et IX de l'Atharva-veda, pp. 4, 39 ff. Stanza 1. a. Shankar Pandit's MSS., and Sayaz/a, read .mush/im for jrush/im of the vulgate (cf. the note on III, 30, 7). Saya/^a glosses, .mush/im prasnutim . . . upakramasva . . . yadva kumarasya haste aviMinnam udakadhara;^ ninayed (cf. Kauj., above) . . . tasya .mush/im. All this can only mean, insipidly, 'take hold of this heap of immortality 1 The Atharvanists gloss the word with devadaru (pinus deodora) ; so also the gloss at Apast. Sr. VII, 5, 6. The Atharvawiya- paddhati at Kau.r. 58, 15, jala (vatica robusta). Cf. also putadru and pitudaru in the lexicons. 574 HYMNS OF THE ATHARVA-VEDA. (amrz'ta) ;' but our own rendering (cf. VIII, i, 7. 8) is pro- blematic. The Pet. Lex. (s.v. jriishri), 'fasse vertrauen zum nichtsterben ;' Muir, 'this boon of immortality;' Ludwig and Henry, 'this composition about immortality.' None of these renderings do justice to the meaning of .mish/i. Stanza 6.
2VIII, i, 7. 8) is pro- blematic. The Pet. Lex. (s.v. jriishri), 'fasse vertrauen zum nichtsterben ;' Muir, 'this boon of immortality;' Ludwig and Henry, 'this composition about immortality.' None of these renderings do justice to the meaning of .mish/i. Stanza 6. For the character of the epithets in this stanza, see the notes on VIII, 7, 6 ; XIX, 39, 2. Stanza 9. The second hemistich occurs in a different connection at Kaui". 97, 6, in a practice destined to restore peace in a quarrelling family. For Pada d, cf. RV. X, 18, 4. Stanza 11. b. For ga.ram mrityum I read ^aramrztyum ; cf. II, 13, 2 ; 28, 2. 4. Stanza 12. This and the following stanza are again employed in a general way in course of the practices at Kaui\ 97, 3 ; cf. the note on st. 9. See also Santikalpa 15. Stanza 14. Employed variously in the practices connected with childhood and youth : at the nirzzaya/za, the ceremony of taking the child out of the house for the first time, Kaus. 58, 18 ; at the £udakara;z.a, 'the making of the crest,' Kaiu\ 54, 17 ; cf. also the Paddhatis in the note on Kerns. 58, 17. For abhuriyau, cf. Bergaigne, Etudes sur le lexique du Rig-veda, p. 108 ff. ; Pischel, Vedische Studien, I, 53 ff. Sayazza reads adhuriyau (praptamke .sriprade stam). Stanza 16. Cf. Kauj. 58, 17 ; Vait. Su. 10, 6 ; Ath. Park. 33, 4. Stanza 17. See Kam\ 53, 19 (godana) ; 55, 3 (upanayana) ; and also the Paddhatis at Kau.s\ 58, 17. Cf. AV. VI, 68. VIII, 5- COMMENTARY. 575 Stanza 18. Employed at the annapnu-ana, the ceremony at which the child is given solid food for the first time, Kaus. 58, 19; cf. also 58, 17, note. For balasa, see the note on V, 22, 11. Stanza 20. See Kaiu. 58, 20, and cf. 58, 17, note. Also Ath. ParLr. 4, 4. For ima;/z me, cf. AV. I, 10, 3d; VIII, 2, 20 d. Stanza 22. See Kaus. 58, 21, and cf. 58, 19, note. VIII, 5. Commentary to page 79. The hymn is addressed to an amulet made of the srak- tya-tree, defined by the commentators with great unanimity as the tilaka-tree (clerodendrum phlomoides). A briefer hymn, II, 11, is addressed to the same amulet. The appli- cation of both in the ritual is of the general sort, and does not cast light upon the special properties of the tree, that fitted it for such use. Some etymological allusion, or other, is likely to have been considered in its application, perhaps a punning derivation, more or less vague, from srakti, ' corner,' i. e. c bristling.' Cf. for the sraktya-amulet in general, Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, p.
3sion, or other, is likely to have been considered in its application, perhaps a punning derivation, more or less vague, from srakti, ' corner,' i. e. c bristling.' Cf. for the sraktya-amulet in general, Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, p. 477 ff- The hymn is rubricated at Kau.s\ 19, 22 among the push/ikarma/zi, 'rites which beget prosperity1,' along with a list of others devoted to amulets. Nothing is prescribed there except the orthodox tying on of the amulet in accordance with the general rule laid down in the Pari- bhasha-sutra 7, 19. At Kaur. 39, 7 it is treated along with a list designed to repel witchcraft : see the introduc- tion to IV, 17; cf. also Ke^ava at Kaar. 47, 9. Stanzas 1 The Atharva/ziya-paddhati at Kau.r. 19, 1 mentions it in a long list of push/ika mantrap. 576 HYMNS OF THE ATHARVA-VEDA. 1 8 and 19 are catalogued (Kaiu\ 25, 36, note) in the svas- tyayanaga;za (' stanzas productive of welfare ') of the Ga/za- mala, Ath. Paru. 32, 11 ; st. 22 in the first of the two abhayaga;za, ' stanzas that procure freedom from danger,' Ath. Pam. 32, 12 ; see Kaiu. 16, 8, note. Cf. also Santi- kalpa 19 1; Ath. Pam. 6, 1. The hymn has been rendered by Henry, Les livres VIII et IX de l'Atharva-veda, pp. 14, 50 ff. Stanza 1. In the prose literature (e.g. Sat. Br. VII, 4, 1, 33) prati- sara is 'amulet.' Its literal meaning is 'going against, attacking,' and so it is ordinarily to be rendered. Saya^a, 'he that practises sorcery him it attacks.5 In II, 11, 2 it is used synonymously with pratyabhi/&ara;/a. Cf. also the note on IV, 17, 2. The Pet. Lex. and Zimmer, Altindisches Leben, explain the word in a different, it seems to me, erroneous way. Stanza 3. In Pada c, either ubhe or ime is metrically superfluous ; the former, perhaps, is to be thrown out. Stanza 4. The term prativarta occurs only in this hymn (4 and 16). The Pet. Lex. renders it by 'in sich zuriicklaufend ; ' Zimmer, I.e., by 'cord;' Henry, 'knot/ Without doubt the word is closely synonymous with pratisara in the sense of ' assailing.' S&ya/za, pratimukhaz/z vartayaty anena. Stanza 9. For the connection of the name Ahgiras with unholy (angirasa = abhi/£arika) practices, see the notes on XI, 4, 16, and X, i,6, and the introduction to this volume. For Pada f, cf. VIII, 7, 15, and note the strained alliteration between navatim and navya/z. So also X, 1, 16. 1 Cited erroneously by Sayarca as Nakshatrakalpa. VIII, 5- COMMENTARY. 577 Stanza 11. The first three Padas are repeated at XIX, 39, 4.
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.
1Saya/^a glosses vy avat with vyaukMzt, thus obviously deriving the word from the root vas, ' shine.' An extra- ordinary instance of grammatical insight in the midst of 1 He offers also alternately, sa;^hatahanur ^ambha/^ asthuladanto ma vindatu . . . bhaksayitum. VIII, 2. COMMENTARY. 573 numberless inaptitudes. Whitney, in the Index Verborum, doubtfully suggests the same correct derivation. VIII, 2. Commentary to page 55. This hymn, like the preceding, is a prolonged prayer designed to ensure long life (ayushyam), and, accordingly, it is employed in the ritual on all occasions that demand the use of VIII, 1. But the last stanza (28) adds a special feature to the present hymn which it does not share with the preceding. From this it appears that the life-bestowing element which the poet has in mind is (an amulet of) the putudru-tree 1, and, accordingly, the hymn is employed independently, at Kauj*. 58, 14 ff., in the ceremony of giving a name to a child (namakara^a) : (the child is placed upon the lap of the mother) and an uninterrupted stream of water (avi/^innam ; cf. aMidyamanam in st. 1 b) is turned upon it. Then an amulet derived from the putudru-tree is fastened upon it, and it is given drink. Individual stanzas of the hymn are employed in other ceremonies connected with the sacramental moments (sa7//skara) in the child's life: they will be noted below. Cf. also 5antikalpa 17. I9' 23' The hymn has been translated by Muir, Original Sanskrit Texts, V, 447 ff. ; Ludwig, Der Rigveda, III, 496 ff. ; Henry, Les livres VIII et IX de l'Atharva-veda, pp. 4, 39 ff. Stanza 1. a. Shankar Pandit's MSS., and Sayaz/a, read .mush/im for jrush/im of the vulgate (cf. the note on III, 30, 7). Saya/^a glosses, .mush/im prasnutim . . . upakramasva . . . yadva kumarasya haste aviMinnam udakadhara;^ ninayed (cf. Kauj., above) . . . tasya .mush/im. All this can only mean, insipidly, 'take hold of this heap of immortality 1 The Atharvanists gloss the word with devadaru (pinus deodora) ; so also the gloss at Apast. Sr. VII, 5, 6. The Atharvawiya- paddhati at Kau.r. 58, 15, jala (vatica robusta). Cf. also putadru and pitudaru in the lexicons. 574 HYMNS OF THE ATHARVA-VEDA. (amrz'ta) ;' but our own rendering (cf. VIII, i, 7. 8) is pro- blematic. The Pet. Lex. (s.v. jriishri), 'fasse vertrauen zum nichtsterben ;' Muir, 'this boon of immortality;' Ludwig and Henry, 'this composition about immortality.' None of these renderings do justice to the meaning of .mish/i. Stanza 6.
2VIII, i, 7. 8) is pro- blematic. The Pet. Lex. (s.v. jriishri), 'fasse vertrauen zum nichtsterben ;' Muir, 'this boon of immortality;' Ludwig and Henry, 'this composition about immortality.' None of these renderings do justice to the meaning of .mish/i. Stanza 6. For the character of the epithets in this stanza, see the notes on VIII, 7, 6 ; XIX, 39, 2. Stanza 9. The second hemistich occurs in a different connection at Kaui". 97, 6, in a practice destined to restore peace in a quarrelling family. For Pada d, cf. RV. X, 18, 4. Stanza 11. b. For ga.ram mrityum I read ^aramrztyum ; cf. II, 13, 2 ; 28, 2. 4. Stanza 12. This and the following stanza are again employed in a general way in course of the practices at Kaui\ 97, 3 ; cf. the note on st. 9. See also Santikalpa 15. Stanza 14. Employed variously in the practices connected with childhood and youth : at the nirzzaya/za, the ceremony of taking the child out of the house for the first time, Kaus. 58, 18 ; at the £udakara;z.a, 'the making of the crest,' Kaiu\ 54, 17 ; cf. also the Paddhatis in the note on Kerns. 58, 17. For abhuriyau, cf. Bergaigne, Etudes sur le lexique du Rig-veda, p. 108 ff. ; Pischel, Vedische Studien, I, 53 ff. Sayazza reads adhuriyau (praptamke .sriprade stam). Stanza 16. Cf. Kauj. 58, 17 ; Vait. Su. 10, 6 ; Ath. Park. 33, 4. Stanza 17. See Kam\ 53, 19 (godana) ; 55, 3 (upanayana) ; and also the Paddhatis at Kau.s\ 58, 17. Cf. AV. VI, 68. VIII, 5- COMMENTARY. 575 Stanza 18. Employed at the annapnu-ana, the ceremony at which the child is given solid food for the first time, Kaus. 58, 19; cf. also 58, 17, note. For balasa, see the note on V, 22, 11. Stanza 20. See Kaiu. 58, 20, and cf. 58, 17, note. Also Ath. ParLr. 4, 4. For ima;/z me, cf. AV. I, 10, 3d; VIII, 2, 20 d. Stanza 22. See Kaus. 58, 21, and cf. 58, 19, note. VIII, 5. Commentary to page 79. The hymn is addressed to an amulet made of the srak- tya-tree, defined by the commentators with great unanimity as the tilaka-tree (clerodendrum phlomoides). A briefer hymn, II, 11, is addressed to the same amulet. The appli- cation of both in the ritual is of the general sort, and does not cast light upon the special properties of the tree, that fitted it for such use. Some etymological allusion, or other, is likely to have been considered in its application, perhaps a punning derivation, more or less vague, from srakti, ' corner,' i. e. c bristling.' Cf. for the sraktya-amulet in general, Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, p.
3sion, or other, is likely to have been considered in its application, perhaps a punning derivation, more or less vague, from srakti, ' corner,' i. e. c bristling.' Cf. for the sraktya-amulet in general, Seven Hymns of the Atharva-veda, Amer. Journ. Phil. VII, p. 477 ff- The hymn is rubricated at Kau.s\ 19, 22 among the push/ikarma/zi, 'rites which beget prosperity1,' along with a list of others devoted to amulets. Nothing is prescribed there except the orthodox tying on of the amulet in accordance with the general rule laid down in the Pari- bhasha-sutra 7, 19. At Kaur. 39, 7 it is treated along with a list designed to repel witchcraft : see the introduc- tion to IV, 17; cf. also Ke^ava at Kaar. 47, 9. Stanzas 1 The Atharva/ziya-paddhati at Kau.r. 19, 1 mentions it in a long list of push/ika mantrap. 576 HYMNS OF THE ATHARVA-VEDA. 1 8 and 19 are catalogued (Kaiu\ 25, 36, note) in the svas- tyayanaga;za (' stanzas productive of welfare ') of the Ga/za- mala, Ath. Paru. 32, 11 ; st. 22 in the first of the two abhayaga;za, ' stanzas that procure freedom from danger,' Ath. Pam. 32, 12 ; see Kaiu. 16, 8, note. Cf. also Santi- kalpa 19 1; Ath. Pam. 6, 1. The hymn has been rendered by Henry, Les livres VIII et IX de l'Atharva-veda, pp. 14, 50 ff. Stanza 1. In the prose literature (e.g. Sat. Br. VII, 4, 1, 33) prati- sara is 'amulet.' Its literal meaning is 'going against, attacking,' and so it is ordinarily to be rendered. Saya^a, 'he that practises sorcery him it attacks.5 In II, 11, 2 it is used synonymously with pratyabhi/&ara;/a. Cf. also the note on IV, 17, 2. The Pet. Lex. and Zimmer, Altindisches Leben, explain the word in a different, it seems to me, erroneous way. Stanza 3. In Pada c, either ubhe or ime is metrically superfluous ; the former, perhaps, is to be thrown out. Stanza 4. The term prativarta occurs only in this hymn (4 and 16). The Pet. Lex. renders it by 'in sich zuriicklaufend ; ' Zimmer, I.e., by 'cord;' Henry, 'knot/ Without doubt the word is closely synonymous with pratisara in the sense of ' assailing.' S&ya/za, pratimukhaz/z vartayaty anena. Stanza 9. For the connection of the name Ahgiras with unholy (angirasa = abhi/£arika) practices, see the notes on XI, 4, 16, and X, i,6, and the introduction to this volume. For Pada f, cf. VIII, 7, 15, and note the strained alliteration between navatim and navya/z. So also X, 1, 16. 1 Cited erroneously by Sayarca as Nakshatrakalpa. VIII, 5- COMMENTARY. 577 Stanza 11. The first three Padas are repeated at XIX, 39, 4.
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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