Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1' As the Sutra does not rubricate the next stanza (23), where the anointing is mentioned, by itself, we must understand 65O HYMNS OF THE ATHARVA-VEDA. that stanza 23 is included in the quotation. e With stanza 24 he places fire about (the pot)/ In st. 22 d brahma;/a seems to be a gloss. Stanza 25. Kauj. 61, 34. 35: 'With this stanza and XI, 1, 17 the two purifying blades of darbha-grass are placed over the pot, and water is poured upon the grain., Stanzas 28, 29. Cf. XI, 1,18. 19, and see the notes there for the practices that go with the stanzas. Stanza 30. Pada a may be addressed either to the fire, or some officiating person, perhaps the wife. In Pada b the sin- gular atmanam is peculiar : the word seems, either to have reached the extreme limit of pronominal usage, or, as we have translated, refers to the interior of each grain of corn, which is to be penetrated by the water. In Pada d the Paippalada has pradi.ro yathaimam, upon the basis of which we would propose pradfoo yathe*ma^, 'according to these regulations.' Or, perhaps, the Pada is to be rendered (with the same emendation) : ' measured was the grain as these regions of space (were measured).' It is possible, too, to imagine pradfoo as a verb, and read pradfoo yathe*mam in still closer accord with the Paippalada, * as thou didst order this (woman).' The word pradfco is mentioned under pradij in Whitney's Index Verborum for this passage. Stanzas 31, 32. Kaus. 61, 38-40. A barhis (seat of darbha-grass) is prepared for the porridge : with 31 a the sickle is handed over to him who shall cut the grass, with part of 31 b he cuts it, with 32 the grass is strewn. Cf. Ka.us. 1, 24. 25 ; 8, 11. Stanza 31. d. amanyuta (Padapa^a, amanyuta//) is to be regarded either as a homophonous instrumental from the abstract XII, 3- COMMENTARY. 65 1 amanyuta (better amanyuta), or a denominative participle in ta (Whitney, Sk. Gr.2, §1176 b). The latter is the more probable construction. Possibly, however, we must read amanyu ta^, ' without anger they/ amanyu being an adverb. The word yasam in Pada c seems indeed to demand ta/z in Pada d. Stanza 32. c, d# The Paippalada has, tatra deva/z saha devair vLrantu, and dakshi/zato for rztubhir. Pada c stands sorely in need of correction : we propose tasmin devai/£ saha devfr vLrantu. But for the metre tasmin deva/£ saha devibhir vij-antu would be even simpler. Cf. in a general way VI, 59, 2, note. Stanza 33. Kaar. 61 , 43. A wooden platter is placed upon the barhis.
2in need of correction : we propose tasmin devai/£ saha devfr vLrantu. But for the metre tasmin deva/£ saha devibhir vij-antu would be even simpler. Cf. in a general way VI, 59, 2, note. Stanza 33. Kaar. 61 , 43. A wooden platter is placed upon the barhis. In Pada c tvash/ra is used consciously for tash/ra : the conceptions of the earthly carpenter, and the heavenly carpenter, Tvash/ar — sukr/t and rupakr/t are his standing epithets — are blended into one. The difficult word in this stanza is vanaspate, which along with the statements in the first three Padas (agnishfoma) seem to refer origin- ally to the yupa, the post to which the sacrificial animal is tied. See, e.g., 5at. Br. Ill, 6, 4, 1 ff. There is no occa- sion here, as far as can be seen, for a yupa, and Kau^ika makes no mention of one. It looks very much as though a stanza concerned with the yupa had been secondarily adapted. Similarly at Kaui\ 15, 11 our stanza figures in connection with a chariot, which is also secondary. Stanza 34. Kaui". 62, 9. The porridge is put down to the west of the fire. The meaning of the ' sixty autumns,' as indeed the sense of the entire passage, is extremely obscure ; cf. stanzas 41, 42. The point of the stanza may again lie in the double meaning of pakva (cf. stanza 2) : in sixty years, that is at the end of his life, the sacrificer shall reach heaven by the pakva, in the double sense of the porridge he has offered to the Brahmans, and the cooked ashes of the funeral-pyre. 652 HYMNS OF THE ATHARVA-VEDA. Stanza 35. Employed along with XI, 1, 21 at Kaiu. 61, 41 ; see the note on XI, i> 21, and cf. Vait. Su. 10,9. In the order of the Sutra this stanza precedes stanza 34. Cf. XVIII, 3, 29. Stanza 36. Employed along with XI, 1, 24 at Kau.f. 62, 1 ff. ; see the note on XI, 1, 24. The ladle is placed upon the altar, and in the sequel the porridge is dipped out, as indicated in the second hemistich of the present mantra (cf. Kaay. 62, 6. 7). See also AV. IV, 14, 7. Stanzas 37, 38. Kau.y. 61, 45. 46. With stanza 37 the porridge is covered with ghee ; with stanza 38 the porridge is addressed. Both acts in the Sutra precede correctly and naturally the dip- ping out of the porridge, indicated in stanza 36. In stanza 38 the mighty eagle seems to be the sun which shines upon the porridge; cf. XIII, 2, 32. 33. Both devak and deva- tabhi^ seem to refer to the Brahma^as : the acting priests shall give the porridge to the priests for whom the porridge is prepared as a fee. Cf.
3he mighty eagle seems to be the sun which shines upon the porridge; cf. XIII, 2, 32. 33. Both devak and deva- tabhi^ seem to refer to the Brahma^as : the acting priests shall give the porridge to the priests for whom the porridge is prepared as a fee. Cf. Muir, Original Sanskrit Texts, 1 2, 262 ; Weber, Indische Studien, X, 35, and see Kaus. 6, 26 ff. Stanza 39. Kaus. 62, 11 ff. : ' With stanza 39 the act indicated in the stanza is performed (i e. both husband and wife place the porridge in one dish ?). The wife takes hold of the hus- band. The subsequent performances are undertaken while husband and wife have hold of one another.' In Pada a the second para// which is rather superfluous may perhaps be emended to pate, corresponding to^aye in Pada b. Stanza 40. b. We read asmat for asmat to correspond with asysik in Pada a : man and wife are correlated. XII, 3- COMMENTARY. 653 Stanza 41. Kaiu. 62, 18 : ' With stanzas 41 and 44 juices are poured upon (the porridge).' The fourth Pada which is identical with 34 a (see its explanation there) seems out of place ; it may have crept in owing to 42 a. In Pada b amr/tasya nabhaya^ may mean, ( the navels of immortality.' Stanza 42. Kaor. 6z} 10 : ' With this stanza the porridge is divided into three sections.' Cf. XI, t, 6, and the corresponding passage, Kauy. 6i, 8-1 1. In Pada a* the treasure' is the porridge itself; cf. st. 34. Stanza 43. Kau^. 62, 14 : ' With this stanza the fire is carried around (the porridge).' Cf., e.g., RV. VII, 15, 10; AV. VIII, 3> 36. Stanza 45. Employed along with XI, 1, 31 at Kauj\ 62, 15. 17 ; see the note at XI, 1, 31. In Pada d the rare singular angiraso is to be changed to the adjective angiraso, or, equally well, to the vocative plural angiraso. Stanza 46. The three stanzas beginning here are quoted in the course of another version of the brahmaudana practices (Kaui*. 67 and 68), in Sutra 68, 27. The devata/z in P&da a are again, in all likelihood, the Brahma^as ; cf. st. 38. Stanza 47. b. The passage may perhaps be rendered, ' and (so does) my wife at my doing and instigation.' The second hemi- stich is evidently spoken by the priest in a sort of response to the speech of the sacrificer in the first two P&das. Stanza 48. a. adharo is very doubtful : the Pet. Lex., ' riickhalt ' (?). Perhaps ' support, or protection in guilt ' is nearer to the true sense. Perhaps, again, an emendation to adharmo, ' lawlessness/ would not lead too far afield. 654 HYMNS OF THE ATHARVA-VEDA. Stanza 49. Kaiw. 62, 18. 19.
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.
1' As the Sutra does not rubricate the next stanza (23), where the anointing is mentioned, by itself, we must understand 65O HYMNS OF THE ATHARVA-VEDA. that stanza 23 is included in the quotation. e With stanza 24 he places fire about (the pot)/ In st. 22 d brahma;/a seems to be a gloss. Stanza 25. Kauj. 61, 34. 35: 'With this stanza and XI, 1, 17 the two purifying blades of darbha-grass are placed over the pot, and water is poured upon the grain., Stanzas 28, 29. Cf. XI, 1,18. 19, and see the notes there for the practices that go with the stanzas. Stanza 30. Pada a may be addressed either to the fire, or some officiating person, perhaps the wife. In Pada b the sin- gular atmanam is peculiar : the word seems, either to have reached the extreme limit of pronominal usage, or, as we have translated, refers to the interior of each grain of corn, which is to be penetrated by the water. In Pada d the Paippalada has pradi.ro yathaimam, upon the basis of which we would propose pradfoo yathe*ma^, 'according to these regulations.' Or, perhaps, the Pada is to be rendered (with the same emendation) : ' measured was the grain as these regions of space (were measured).' It is possible, too, to imagine pradfoo as a verb, and read pradfoo yathe*mam in still closer accord with the Paippalada, * as thou didst order this (woman).' The word pradfco is mentioned under pradij in Whitney's Index Verborum for this passage. Stanzas 31, 32. Kaus. 61, 38-40. A barhis (seat of darbha-grass) is prepared for the porridge : with 31 a the sickle is handed over to him who shall cut the grass, with part of 31 b he cuts it, with 32 the grass is strewn. Cf. Ka.us. 1, 24. 25 ; 8, 11. Stanza 31. d. amanyuta (Padapa^a, amanyuta//) is to be regarded either as a homophonous instrumental from the abstract XII, 3- COMMENTARY. 65 1 amanyuta (better amanyuta), or a denominative participle in ta (Whitney, Sk. Gr.2, §1176 b). The latter is the more probable construction. Possibly, however, we must read amanyu ta^, ' without anger they/ amanyu being an adverb. The word yasam in Pada c seems indeed to demand ta/z in Pada d. Stanza 32. c, d# The Paippalada has, tatra deva/z saha devair vLrantu, and dakshi/zato for rztubhir. Pada c stands sorely in need of correction : we propose tasmin devai/£ saha devfr vLrantu. But for the metre tasmin deva/£ saha devibhir vij-antu would be even simpler. Cf. in a general way VI, 59, 2, note. Stanza 33. Kaar. 61 , 43. A wooden platter is placed upon the barhis.
2in need of correction : we propose tasmin devai/£ saha devfr vLrantu. But for the metre tasmin deva/£ saha devibhir vij-antu would be even simpler. Cf. in a general way VI, 59, 2, note. Stanza 33. Kaar. 61 , 43. A wooden platter is placed upon the barhis. In Pada c tvash/ra is used consciously for tash/ra : the conceptions of the earthly carpenter, and the heavenly carpenter, Tvash/ar — sukr/t and rupakr/t are his standing epithets — are blended into one. The difficult word in this stanza is vanaspate, which along with the statements in the first three Padas (agnishfoma) seem to refer origin- ally to the yupa, the post to which the sacrificial animal is tied. See, e.g., 5at. Br. Ill, 6, 4, 1 ff. There is no occa- sion here, as far as can be seen, for a yupa, and Kau^ika makes no mention of one. It looks very much as though a stanza concerned with the yupa had been secondarily adapted. Similarly at Kaui\ 15, 11 our stanza figures in connection with a chariot, which is also secondary. Stanza 34. Kaui". 62, 9. The porridge is put down to the west of the fire. The meaning of the ' sixty autumns,' as indeed the sense of the entire passage, is extremely obscure ; cf. stanzas 41, 42. The point of the stanza may again lie in the double meaning of pakva (cf. stanza 2) : in sixty years, that is at the end of his life, the sacrificer shall reach heaven by the pakva, in the double sense of the porridge he has offered to the Brahmans, and the cooked ashes of the funeral-pyre. 652 HYMNS OF THE ATHARVA-VEDA. Stanza 35. Employed along with XI, 1, 21 at Kaiu. 61, 41 ; see the note on XI, i> 21, and cf. Vait. Su. 10,9. In the order of the Sutra this stanza precedes stanza 34. Cf. XVIII, 3, 29. Stanza 36. Employed along with XI, 1, 24 at Kau.f. 62, 1 ff. ; see the note on XI, 1, 24. The ladle is placed upon the altar, and in the sequel the porridge is dipped out, as indicated in the second hemistich of the present mantra (cf. Kaay. 62, 6. 7). See also AV. IV, 14, 7. Stanzas 37, 38. Kau.y. 61, 45. 46. With stanza 37 the porridge is covered with ghee ; with stanza 38 the porridge is addressed. Both acts in the Sutra precede correctly and naturally the dip- ping out of the porridge, indicated in stanza 36. In stanza 38 the mighty eagle seems to be the sun which shines upon the porridge; cf. XIII, 2, 32. 33. Both devak and deva- tabhi^ seem to refer to the Brahma^as : the acting priests shall give the porridge to the priests for whom the porridge is prepared as a fee. Cf.
3he mighty eagle seems to be the sun which shines upon the porridge; cf. XIII, 2, 32. 33. Both devak and deva- tabhi^ seem to refer to the Brahma^as : the acting priests shall give the porridge to the priests for whom the porridge is prepared as a fee. Cf. Muir, Original Sanskrit Texts, 1 2, 262 ; Weber, Indische Studien, X, 35, and see Kaus. 6, 26 ff. Stanza 39. Kaus. 62, 11 ff. : ' With stanza 39 the act indicated in the stanza is performed (i e. both husband and wife place the porridge in one dish ?). The wife takes hold of the hus- band. The subsequent performances are undertaken while husband and wife have hold of one another.' In Pada a the second para// which is rather superfluous may perhaps be emended to pate, corresponding to^aye in Pada b. Stanza 40. b. We read asmat for asmat to correspond with asysik in Pada a : man and wife are correlated. XII, 3- COMMENTARY. 653 Stanza 41. Kaiu. 62, 18 : ' With stanzas 41 and 44 juices are poured upon (the porridge).' The fourth Pada which is identical with 34 a (see its explanation there) seems out of place ; it may have crept in owing to 42 a. In Pada b amr/tasya nabhaya^ may mean, ( the navels of immortality.' Stanza 42. Kaor. 6z} 10 : ' With this stanza the porridge is divided into three sections.' Cf. XI, t, 6, and the corresponding passage, Kauy. 6i, 8-1 1. In Pada a* the treasure' is the porridge itself; cf. st. 34. Stanza 43. Kau^. 62, 14 : ' With this stanza the fire is carried around (the porridge).' Cf., e.g., RV. VII, 15, 10; AV. VIII, 3> 36. Stanza 45. Employed along with XI, 1, 31 at Kauj\ 62, 15. 17 ; see the note at XI, 1, 31. In Pada d the rare singular angiraso is to be changed to the adjective angiraso, or, equally well, to the vocative plural angiraso. Stanza 46. The three stanzas beginning here are quoted in the course of another version of the brahmaudana practices (Kaui*. 67 and 68), in Sutra 68, 27. The devata/z in P&da a are again, in all likelihood, the Brahma^as ; cf. st. 38. Stanza 47. b. The passage may perhaps be rendered, ' and (so does) my wife at my doing and instigation.' The second hemi- stich is evidently spoken by the priest in a sort of response to the speech of the sacrificer in the first two P&das. Stanza 48. a. adharo is very doubtful : the Pet. Lex., ' riickhalt ' (?). Perhaps ' support, or protection in guilt ' is nearer to the true sense. Perhaps, again, an emendation to adharmo, ' lawlessness/ would not lead too far afield. 654 HYMNS OF THE ATHARVA-VEDA. Stanza 49. Kaiw. 62, 18. 19.
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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