Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1various aspects, 1 Saya^a cites the following versus memorialis : jarva/rc pa^u- pati/rc ko * gram rudrazrc bhavam athe * svaram, mahadevaw k& bhima^z k&. XI, 2. COMMENTARY. 619 for protection and mercy, and it is rubricated, accordingly, at Kauj*. 50, 13. 14 in the course of the performances of a merchant who starts out upon his business. See the in- troductions to the hymns III, 15 ; VI, 59 ; and 128. Further, in a performance undertaken by a traveller in a lonely place, at Kauj. 51, 7 ff., and again, when an ominous bird of prey holding flesh in its beak alights, Kau^. 129, 3 (cf. stanzas 2, 24 of the hymn). See also Vait. Su. 29, 10. The hymn figures also in the raudraga;za of the Ga/zamala, Ath. Pam. 32, 17. It has been translated by Muir, Original Sanskrit Texts, IV2, 335 ff., and Ludwig, Der Rigveda, III, p. 549 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 157 ff. Stanza 2. The metrical tradition of the stanza is corrupt : avishya- v&k at the end of the first hemistich seems to belong to Pada c, which ends at pa^upate. Accordingly our transla- tion. Saya?za, in Pada b, reads, pampering his etymology, aviklabebhya/^, and glosses, viklaba adhrzsh/a/fc kataras tad- viparitebhya/z, 'to those who are the reverse of viklaba (cowardly)/ i.e. 'bold ; ' cf. the note on XI, 9, 9. Stanza 3. Sciya;2a, ropaya/£ ropayitryo mohayitryas tanva^. Cf. V, 30, 16, and Rudra's relation to diseases in st. 22. The epithet ' thousand-eyed ' accentuates the relation between Rudra and Agni ; see the note on IV, 20, 4. Stanza 4. One is tempted to emend antarikshaya in Pada d to antarikshat, ' from the atmosphere reverence be to thee/ The change of the ablative to the dative may be due to st. 5 d, pratiKnaya te nama^. Stanza 7. c. The MSS. read unanimously ardhakaghatina, but there is no Ardhaka to slay. S^ya^a, ' he whose habit it is to slay half of the (hostile) army/ an insipid pis-aller. 620 HYMNS OF THE ATHARVA-VEDA. A demon by the name of Andhaka is in the epics a familiar victim of vSiva, who is styled andhakaghatin in Maha- bharata XII, 10356, and 5iva is the later representative of Rudra. The Paippalada reads adhvagaghatin, ' the slayer of the wayfarer.' This suits admirably, since the hymn is intended as a prayer for protection against the dangers of a journey ; cf. st. 4, and the practices (in the introduction). But its very suitableness lays it open to the suspicion of being an easy reading which shirks the difficulty involved in the less familiar ardhaka (andhaka). Stanza 11. For the last Pada, cf. XI, 9, 7.
2ey ; cf. st. 4, and the practices (in the introduction). But its very suitableness lays it open to the suspicion of being an easy reading which shirks the difficulty involved in the less familiar ardhaka (andhaka). Stanza 11. For the last Pada, cf. XI, 9, 7. 14; 10, 7, and our Con- tributions, Second Series, Amer. Journ. Phil. XI, 339 fif. The female mourners indicate, of course, the presence of death. Stanza 12. b. The MSS. read sahasraghnim, -ghnyam, and -ghni. The vulgate has adopted the impossible -ghnim ; Saya/za, -ghnyam ; and Shankar Pandit, -ghni. We have translated the latter, as a locative singular from -han, with haste, understood. Stanza 13. Cf. X, 1, 26; vSat. Br. XIV, 4, 2, 18: padam means 'tracking the steps,' not 'leading the steps' (Pet. Lex.), as may be seen especially in the passage of the 5at. Br., where vindate is the synonym of ni. Stanza 14. b. The text has £arato, not £aratho : change the con- struction accordingly to the third person. Stanzas 15, 17. St. 15 is formulaic: see, e.g. XI, 4, 7. St. 17 is rubri- cated in Ath. Parij-. ^ 3. Stanza 18. In the epic literature, Ke^in is a demon slain by Kr/sh/za. In RV. I, 164, 44, three Ke^in are mentioned: they are Agni, Surya, and Vayu ; further, RV. X, 136 is a hymn to XI, 2. COMMENTARY. 62 1 Kcrin, the sun, typified as a solitary hermit (muni) ; see Contributions, Third Series, Journ. Amer. Or. Soc. XV, 167. Possibly the chariot of the sun is the object of Rudra's attack. The entire stanza may, however, be taken differently : ' The crushing chariot of the long-haired (ke^in, i. e. Rudra) ... we approach first/ Saya^a advocates the construction which we have put into the text. Stanza 24. Cf. XII, 1, 49. 51. In Pada a, vane may be a metrically superfluous gloss suggested by kxanyah. In Pada c, ya- ksham is not quite clear: 'thy spirit,' or 'thy reflection, image/ Saya/za adopts the hackneyed etymological ex- planation of the word, pu£ya;/z svarupam. Stanza 25. a, b. Saya/za, ' simsumara. is a kind of crocodile, agagara a kind of serpent, pulikaya and the rest varieties of water animals/ The last word occurs in the form pulikaya at Maitr. S. Ill, 14, 2 (between matsya and nakra) ; in the corresponding passage, Vag. S. XXIV, 21, in the form kulipaya (Mahidhara, ^ala^a), and at Tait. S. V, 5, 13, 1 in the form kulikaya (commentary, bahupan matsyavLresha^). For the interchange between gutturals and labials, see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, p. 557, note1.
3m kulipaya (Mahidhara, ^ala^a), and at Tait. S. V, 5, 13, 1 in the form kulikaya (commentary, bahupan matsyavLresha^). For the interchange between gutturals and labials, see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, p. 557, note1. For the obscure ra^asa (Padapa/^a, ra^asa^) Say ana reads ra^asa (atmiyena te^asa). d. Many MSS. sarvan. Saya^a with some MSS. reads sarvam for sarvan, the obviously correct form which we have in the vulgate. Stanza 26. Though Rudra here threatens men with poison, he is elsewhere reported as himself drinking it. So clearly in the Bhagavata-pura/za X, 31, and apparently also RV. X, 1 Add the following possible cases of the correlation of gutturals and labials: riph=rikh; stupa=stuka; and cf. kapu^ala, ' back- hair ' (cf. Lat. caput), with kakubh, kakudh. 62 2 HYMNS OF THE ATHARVA-VEDA. 136, 7, if we take visha in its ordinary sense. The trans- lators here generally render it by * water, fluid ' (cf. st. 1 of the same hymn). See Muir, 1. c, IV2, pp. 50, 320. Stanza 27. c. The vulgata reads tasyai. This is corrected in the Index Verborum to tasmai. Some of Shankar Pandit's MSS. now exhibit this obviously correct reading, which is also the basis of Saya/za's comment. Stanza 28. e. Parallels to this interesting passage, together with a valuable discussion of the position of jraddha, ' faith,' in the Veda, are presented in Ludwig's work, Der Rigveda, III, z63 ff. Stanza 29. b. The stanza is repeated, RV. I, 114, 7 ; Va^. S. XVI, 15; Tait. S. IV, 5, 10, % ; the second Pada appears there m the more desirable form, ma na ukshantam uta ma na ukshitam, ' do not cause injury to our growing and grown up (children).' The Atharvan reading seems to be due to a misunderstanding of the meaning of the root uksh, as being derived from vah, ' carry.' Saya/za, bharavahana- kshama;^ madhyavayaskam, ' the middle-aged man capable of carrying burdens,' and vakshata/^ (!) krztavahanavya- paran. Ludwig, ' der uns faret . . . die uns faren werden/ Our own translation is a makeshift. Stanza 30. b. The Pet. Lexs. and Muir translate asa^suktagile- bhya^ by ' devouring unchewed food.5 We with Saya/m and Ludwig. XI, 4. Commentary to page 218. In the Upanishads, pra^a, ' breath,' is frequently identified with brahma and atman. See, e.g. Kaushitaki Up. II, 1, % ; III, % ; IV, 20 ; Tait. Up. Ill, 3. Very frequently Agni and Surya take the place of these abstractions, e. g. Maitri XI, 4- COMMENTARY. 623 Up. VI, 1. 5. 9. 33 ; Pra^na Up. I, 5. 7. 8 ; II, 8.
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.
1various aspects, 1 Saya^a cites the following versus memorialis : jarva/rc pa^u- pati/rc ko * gram rudrazrc bhavam athe * svaram, mahadevaw k& bhima^z k&. XI, 2. COMMENTARY. 619 for protection and mercy, and it is rubricated, accordingly, at Kauj*. 50, 13. 14 in the course of the performances of a merchant who starts out upon his business. See the in- troductions to the hymns III, 15 ; VI, 59 ; and 128. Further, in a performance undertaken by a traveller in a lonely place, at Kauj. 51, 7 ff., and again, when an ominous bird of prey holding flesh in its beak alights, Kau^. 129, 3 (cf. stanzas 2, 24 of the hymn). See also Vait. Su. 29, 10. The hymn figures also in the raudraga;za of the Ga/zamala, Ath. Pam. 32, 17. It has been translated by Muir, Original Sanskrit Texts, IV2, 335 ff., and Ludwig, Der Rigveda, III, p. 549 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 157 ff. Stanza 2. The metrical tradition of the stanza is corrupt : avishya- v&k at the end of the first hemistich seems to belong to Pada c, which ends at pa^upate. Accordingly our transla- tion. Saya?za, in Pada b, reads, pampering his etymology, aviklabebhya/^, and glosses, viklaba adhrzsh/a/fc kataras tad- viparitebhya/z, 'to those who are the reverse of viklaba (cowardly)/ i.e. 'bold ; ' cf. the note on XI, 9, 9. Stanza 3. Sciya;2a, ropaya/£ ropayitryo mohayitryas tanva^. Cf. V, 30, 16, and Rudra's relation to diseases in st. 22. The epithet ' thousand-eyed ' accentuates the relation between Rudra and Agni ; see the note on IV, 20, 4. Stanza 4. One is tempted to emend antarikshaya in Pada d to antarikshat, ' from the atmosphere reverence be to thee/ The change of the ablative to the dative may be due to st. 5 d, pratiKnaya te nama^. Stanza 7. c. The MSS. read unanimously ardhakaghatina, but there is no Ardhaka to slay. S^ya^a, ' he whose habit it is to slay half of the (hostile) army/ an insipid pis-aller. 620 HYMNS OF THE ATHARVA-VEDA. A demon by the name of Andhaka is in the epics a familiar victim of vSiva, who is styled andhakaghatin in Maha- bharata XII, 10356, and 5iva is the later representative of Rudra. The Paippalada reads adhvagaghatin, ' the slayer of the wayfarer.' This suits admirably, since the hymn is intended as a prayer for protection against the dangers of a journey ; cf. st. 4, and the practices (in the introduction). But its very suitableness lays it open to the suspicion of being an easy reading which shirks the difficulty involved in the less familiar ardhaka (andhaka). Stanza 11. For the last Pada, cf. XI, 9, 7.
2ey ; cf. st. 4, and the practices (in the introduction). But its very suitableness lays it open to the suspicion of being an easy reading which shirks the difficulty involved in the less familiar ardhaka (andhaka). Stanza 11. For the last Pada, cf. XI, 9, 7. 14; 10, 7, and our Con- tributions, Second Series, Amer. Journ. Phil. XI, 339 fif. The female mourners indicate, of course, the presence of death. Stanza 12. b. The MSS. read sahasraghnim, -ghnyam, and -ghni. The vulgate has adopted the impossible -ghnim ; Saya/za, -ghnyam ; and Shankar Pandit, -ghni. We have translated the latter, as a locative singular from -han, with haste, understood. Stanza 13. Cf. X, 1, 26; vSat. Br. XIV, 4, 2, 18: padam means 'tracking the steps,' not 'leading the steps' (Pet. Lex.), as may be seen especially in the passage of the 5at. Br., where vindate is the synonym of ni. Stanza 14. b. The text has £arato, not £aratho : change the con- struction accordingly to the third person. Stanzas 15, 17. St. 15 is formulaic: see, e.g. XI, 4, 7. St. 17 is rubri- cated in Ath. Parij-. ^ 3. Stanza 18. In the epic literature, Ke^in is a demon slain by Kr/sh/za. In RV. I, 164, 44, three Ke^in are mentioned: they are Agni, Surya, and Vayu ; further, RV. X, 136 is a hymn to XI, 2. COMMENTARY. 62 1 Kcrin, the sun, typified as a solitary hermit (muni) ; see Contributions, Third Series, Journ. Amer. Or. Soc. XV, 167. Possibly the chariot of the sun is the object of Rudra's attack. The entire stanza may, however, be taken differently : ' The crushing chariot of the long-haired (ke^in, i. e. Rudra) ... we approach first/ Saya^a advocates the construction which we have put into the text. Stanza 24. Cf. XII, 1, 49. 51. In Pada a, vane may be a metrically superfluous gloss suggested by kxanyah. In Pada c, ya- ksham is not quite clear: 'thy spirit,' or 'thy reflection, image/ Saya/za adopts the hackneyed etymological ex- planation of the word, pu£ya;/z svarupam. Stanza 25. a, b. Saya/za, ' simsumara. is a kind of crocodile, agagara a kind of serpent, pulikaya and the rest varieties of water animals/ The last word occurs in the form pulikaya at Maitr. S. Ill, 14, 2 (between matsya and nakra) ; in the corresponding passage, Vag. S. XXIV, 21, in the form kulipaya (Mahidhara, ^ala^a), and at Tait. S. V, 5, 13, 1 in the form kulikaya (commentary, bahupan matsyavLresha^). For the interchange between gutturals and labials, see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, p. 557, note1.
3m kulipaya (Mahidhara, ^ala^a), and at Tait. S. V, 5, 13, 1 in the form kulikaya (commentary, bahupan matsyavLresha^). For the interchange between gutturals and labials, see Contributions, Sixth Series, Zeitschr. d. Deutsch. Morgenl. Gesellsch. XLVIII, p. 557, note1. For the obscure ra^asa (Padapa/^a, ra^asa^) Say ana reads ra^asa (atmiyena te^asa). d. Many MSS. sarvan. Saya^a with some MSS. reads sarvam for sarvan, the obviously correct form which we have in the vulgate. Stanza 26. Though Rudra here threatens men with poison, he is elsewhere reported as himself drinking it. So clearly in the Bhagavata-pura/za X, 31, and apparently also RV. X, 1 Add the following possible cases of the correlation of gutturals and labials: riph=rikh; stupa=stuka; and cf. kapu^ala, ' back- hair ' (cf. Lat. caput), with kakubh, kakudh. 62 2 HYMNS OF THE ATHARVA-VEDA. 136, 7, if we take visha in its ordinary sense. The trans- lators here generally render it by * water, fluid ' (cf. st. 1 of the same hymn). See Muir, 1. c, IV2, pp. 50, 320. Stanza 27. c. The vulgata reads tasyai. This is corrected in the Index Verborum to tasmai. Some of Shankar Pandit's MSS. now exhibit this obviously correct reading, which is also the basis of Saya/za's comment. Stanza 28. e. Parallels to this interesting passage, together with a valuable discussion of the position of jraddha, ' faith,' in the Veda, are presented in Ludwig's work, Der Rigveda, III, z63 ff. Stanza 29. b. The stanza is repeated, RV. I, 114, 7 ; Va^. S. XVI, 15; Tait. S. IV, 5, 10, % ; the second Pada appears there m the more desirable form, ma na ukshantam uta ma na ukshitam, ' do not cause injury to our growing and grown up (children).' The Atharvan reading seems to be due to a misunderstanding of the meaning of the root uksh, as being derived from vah, ' carry.' Saya/za, bharavahana- kshama;^ madhyavayaskam, ' the middle-aged man capable of carrying burdens,' and vakshata/^ (!) krztavahanavya- paran. Ludwig, ' der uns faret . . . die uns faren werden/ Our own translation is a makeshift. Stanza 30. b. The Pet. Lexs. and Muir translate asa^suktagile- bhya^ by ' devouring unchewed food.5 We with Saya/m and Ludwig. XI, 4. Commentary to page 218. In the Upanishads, pra^a, ' breath,' is frequently identified with brahma and atman. See, e.g. Kaushitaki Up. II, 1, % ; III, % ; IV, 20 ; Tait. Up. Ill, 3. Very frequently Agni and Surya take the place of these abstractions, e. g. Maitri XI, 4- COMMENTARY. 623 Up. VI, 1. 5. 9. 33 ; Pra^na Up. I, 5. 7. 8 ; II, 8.
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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