Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IX, 26. Commentary to page 63. The hymn is not employed in the Kau^ika 1. It is quoted by Saya;za from the 5antikalpa 1J2, as follows: agne^ pra^atam iti suktena agneyim agnibhaye sarvakamasya ka.. This Saya/za expounds, iti vihitayam agneyyakhyayaw 1 Cf. Kaurika, Introduction, p. xl. 2 Saya/za regularly substitutes Nakshatrakalpa for -Santikalpa. XIX, 34- COMMENTARY. 669 maha^antau hira^yanirmita;^ ku^aladikam abhimantrya badhniyat. According to this he who is afraid of fire, or desires everything in general, performs ' the great rite of con- secration for Agni, and puts on earrings and so forth, made of gold.' For maha^anti, see Kaui*. 39, 37 ; 43, 5 ; 44, 6 ; 46, 7, and the note on Kaus. 9, 5. Sayana further quotes vSantikalpa 19, in which the hymn is again rubricated : agnek pragatam pari yad dhira^yam iti hira^yam agney- yam, and comments, kar//amadhye Midravad dhira/zya- ku^alam ity artha^. Once more the hymn is rubricated in the Tulapurusha, Ath. Pam. 11, 1, along with other mantras: agne gobhi/z, agne*bhyavartin (Kaiu. 73, 13), agnek pra^atam iti sawpatan udapatra aniya*bhishekakala- ^eshu ninayet. The performances are secondary throughout. The hymn has been translated by Grill2, pp. 49, 193 ; the Anukrama/zi designates it as agneya;/z haira/zyam. Stanza 1. Cf. Tait. Br. I, 2, 1, 4 ; Apast. Sr. XIV, 11, 2. In Pada c enam refers either to mam or some other masculine designa- tion of a jewel. Say ana, hira^yarupa^ padartham arhati. Stanza 2. For pra^avanto manava^, see Bhagavadgita X, 6. The majority of the MSS. read ishire for ishire, and Whitney, Index Verborum, and Roots of the Sanskrit Language, seems to derive the word from ish, ' send.' Saya/za, ishire pra- ptavanta/^. XIX, 34. Commentary to page 38. The hymns, AV. XIX, 34 and 35, are not rubricated in either of the Sutras, Kaiurika or Vaitana, and this is in accordance with the general character of the nineteenth book as a paralipomenon in the text of the 5aunaka school; see Kaorika. Introduction, p. xl ff. According to the 5anti- kalpa 17 and 19, both hymns are employed in a maha^anti, ' great consecration' (cf. Kau^. 9, 6, note), pertaining to Vayu, the wind. In reference to this Saya/za has the fol- 67O HYMNS OF THE ATHARVA-VEDA. lowing: pa;z/£ame*nuvake dvadaja suktani, tatra ' gangido *si' iti prathamadvitiyabhya/^ suktabhya^ ' vayavya;/z vatavatyayam ' * iti (5antikalpa 1 7 2) vihitayam vayavya- khyaya;/z mahajantau ^angk/avrzkshanirmita/^ manim ba- dhniyat, tatha nakshatrakalpe (! for .rantikalpe) sutritam, ' " vatag gatak " (IV, 10) iti satikham varu?zyam, "^angiafo *si gahgido
2suktabhya^ ' vayavya;/z vatavatyayam ' * iti (5antikalpa 1 7 2) vihitayam vayavya- khyaya;/z mahajantau ^angk/avrzkshanirmita/^ manim ba- dhniyat, tatha nakshatrakalpe (! for .rantikalpe) sutritam, ' " vatag gatak " (IV, 10) iti satikham varu?zyam, "^angiafo *si gahgido rakshitcUsi" (XIX, 34) iti gahgldam vayavy- ayam ' iti (vSantikalpa 19). A number of stanzas have been commented upon by Zimmer, Altindisches Leben : see the index, p. 457. Stanza 1. a, b. The text of our translation of the first two Padas is that of the vulgate. This differs from the MS. reading so much as to amount to an independent composition on the part of the editors. They read, angira (cf. st. 6) asi gahgida rakshita*si gahgida ; the MSS. unanimously pre- sent, £cirigi^6*si £-angi<^6 rakshita*si gaixgxdkh, I am far from feeling that the editors have restored the ancient text. The difficulty with the MS. reading is the absence of any adjective or noun gahgida with appellative meaning, and the cumulation of nominatives. The latter difficulty is paralleled closely by AV. IV. 12, 1, and it would seem almost as though in both passages the nominative had assumed the function of vocative. Neither difficulty exists for Saya/za, who translates the second gahgido as vocative and paraphrases the first as an agent noun, as follows : he gahgida ma/ze gahgido* si yato gatanam krztyanam krztyakritam ka nigara/zakarta, * si (one MS. nigira/za-) ato gahgida ity ukyate . . . gam girati iti gahgivak . . . yad va ^•angamyate i-atrun badhitum iti ^angi^a^. I must say that I do not think it impossible that the original text had in mind some pun on the root gar, ' swallow,' in connection with the first ^ahgi^a, or perhaps some other root, say, gagrt, 'wake.' The latter suggestion would yield good 1 My copy of the vSantikalpa reads vatavatyadyam. 2 Shankar Pandit, erroneously, here and in the following quota- tion, substitutes Nakshatrakalpa for £antikalpa. XIX, 34- COMMENTARY. 67 1 sense, the first gahg\d6y ' wakeful/ being parallel with ra- kshita in the second Pada. Stanza 2. a. The MSS. at the basis of Roth and Whitney's edition read^agrztsyas tripa^a^, and the editors, inspired doubt- less by RV. X, 34, 8, have emended akshakrztyas tripa^a- sik, 'the sorceries with dice, fifty-three in number/ But the parallelism of the Rig-veda passage is every way doubtful (Zimmer, Altindisches Leben, p. 284 ; Weber, Uber die Konigsweihe, Transactions of the Royal Prussian Academy of Sciences, 1893, p. 72 of the reprint) ; the bold emendation is at any rate not warranted by any too desperate condition of the text.
3very way doubtful (Zimmer, Altindisches Leben, p. 284 ; Weber, Uber die Konigsweihe, Transactions of the Royal Prussian Academy of Sciences, 1893, p. 72 of the reprint) ; the bold emendation is at any rate not warranted by any too desperate condition of the text. The majority of the MSS. used in Shankar Pandit's edition (both Samhita, and Pada- patka) have gagritsyas, which the editor, with Saya^a, has changed to ya\h) gr/tsyas ; this might mean ' the thieving female demons' (Saya/za, ya gritsyak gardhana^ila yas . . . krityak) ; cf. grhsah at Vag. S. XVI, 35, and Mahidhara's scholium. Notwithstanding that grztsyas is the unanimous lectio difficillima of the MSS., perchance yet destined to be sustained, I have restored simply ya/i krityah1 \ cf. for the juxtaposition of kritya and krityakrit (Pada b), AV. IV, 17, 4; V, 14, 3- 4. 5- 8. no. 12. 13 ; X, 1, 6. 31 ; XIX, 45, 1. The Padapa^a divides tripanka-as i/t, 'devouring fifteenfold,' which would comport well with the reading gr/tsyas. The meaning ' consisting of fifty-three ' assumed for pankasa, 2. in the Pet. Lex., in our translation, and by Saya/za (tryadhikapa££a^atsaMkhyaka^), thus rests upon a fragile basis ; perhaps the Padapa//za is right ; or, per- haps, the word means simply ' fifteenfold/ an adjectivised tripanka-sas, with the well-known adverbial suffix -sas, < fold V 1 Saya^a describes the krz'tya concretely as a figure, or the like, made of mud, wood, &c, mr/ddarvadina nirmitaputtalyadi. 2 Cf. the Avestan fractional numeral adjectives thrishva- 'a third/ ^athrushva- ' a fourth/ &c, which, in our opinion, are adjectivised locatives plural, thrishu, &c, ' that which is in three.' 672 HYMNS OF THE ATHARVA-VEDA. c. The MSS. of the vulgate read sarvan vinaktate^aso, for which the edition substitutes vinash/a-. This is Saya/za's reading (vinash/ate^-asa/z hataviryan), and with a slight alteration (vinish/a-) that of one of the MSS. used by Shankar Pandit. The latter recites all the readings of his manuscripts ; they are (besides vinakta-), bhanakti, bhinakti, minaktu, vinakti, and vinaktu. He has chosen the last, making the Pada, sarvan vinaktu te£*asa^, ' may (the ^an- gida) expel all strength' (note, however, the ordinarily neuter gender of te^as). We prefer the text of the editio princeps and Saya/za. Stanza 3. a. Saya/za, abhi^arata utpaditaz/z nada^ dhvani/^, 'the noise got up by the person practising witchcraft (against any one) ; ' cf. Kcyava's purushahava in the introduction to II, 4 (p. 281). The MSS., Sa/^hita and PadapazV^a, read krztn'm anna-adam ! b. Our translation of sapta.
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.
1IX, 26. Commentary to page 63. The hymn is not employed in the Kau^ika 1. It is quoted by Saya;za from the 5antikalpa 1J2, as follows: agne^ pra^atam iti suktena agneyim agnibhaye sarvakamasya ka.. This Saya/za expounds, iti vihitayam agneyyakhyayaw 1 Cf. Kaurika, Introduction, p. xl. 2 Saya/za regularly substitutes Nakshatrakalpa for -Santikalpa. XIX, 34- COMMENTARY. 669 maha^antau hira^yanirmita;^ ku^aladikam abhimantrya badhniyat. According to this he who is afraid of fire, or desires everything in general, performs ' the great rite of con- secration for Agni, and puts on earrings and so forth, made of gold.' For maha^anti, see Kaui*. 39, 37 ; 43, 5 ; 44, 6 ; 46, 7, and the note on Kaus. 9, 5. Sayana further quotes vSantikalpa 19, in which the hymn is again rubricated : agnek pragatam pari yad dhira^yam iti hira^yam agney- yam, and comments, kar//amadhye Midravad dhira/zya- ku^alam ity artha^. Once more the hymn is rubricated in the Tulapurusha, Ath. Pam. 11, 1, along with other mantras: agne gobhi/z, agne*bhyavartin (Kaiu. 73, 13), agnek pra^atam iti sawpatan udapatra aniya*bhishekakala- ^eshu ninayet. The performances are secondary throughout. The hymn has been translated by Grill2, pp. 49, 193 ; the Anukrama/zi designates it as agneya;/z haira/zyam. Stanza 1. Cf. Tait. Br. I, 2, 1, 4 ; Apast. Sr. XIV, 11, 2. In Pada c enam refers either to mam or some other masculine designa- tion of a jewel. Say ana, hira^yarupa^ padartham arhati. Stanza 2. For pra^avanto manava^, see Bhagavadgita X, 6. The majority of the MSS. read ishire for ishire, and Whitney, Index Verborum, and Roots of the Sanskrit Language, seems to derive the word from ish, ' send.' Saya/za, ishire pra- ptavanta/^. XIX, 34. Commentary to page 38. The hymns, AV. XIX, 34 and 35, are not rubricated in either of the Sutras, Kaiurika or Vaitana, and this is in accordance with the general character of the nineteenth book as a paralipomenon in the text of the 5aunaka school; see Kaorika. Introduction, p. xl ff. According to the 5anti- kalpa 17 and 19, both hymns are employed in a maha^anti, ' great consecration' (cf. Kau^. 9, 6, note), pertaining to Vayu, the wind. In reference to this Saya/za has the fol- 67O HYMNS OF THE ATHARVA-VEDA. lowing: pa;z/£ame*nuvake dvadaja suktani, tatra ' gangido *si' iti prathamadvitiyabhya/^ suktabhya^ ' vayavya;/z vatavatyayam ' * iti (5antikalpa 1 7 2) vihitayam vayavya- khyaya;/z mahajantau ^angk/avrzkshanirmita/^ manim ba- dhniyat, tatha nakshatrakalpe (! for .rantikalpe) sutritam, ' " vatag gatak " (IV, 10) iti satikham varu?zyam, "^angiafo *si gahgido
2suktabhya^ ' vayavya;/z vatavatyayam ' * iti (5antikalpa 1 7 2) vihitayam vayavya- khyaya;/z mahajantau ^angk/avrzkshanirmita/^ manim ba- dhniyat, tatha nakshatrakalpe (! for .rantikalpe) sutritam, ' " vatag gatak " (IV, 10) iti satikham varu?zyam, "^angiafo *si gahgido rakshitcUsi" (XIX, 34) iti gahgldam vayavy- ayam ' iti (vSantikalpa 19). A number of stanzas have been commented upon by Zimmer, Altindisches Leben : see the index, p. 457. Stanza 1. a, b. The text of our translation of the first two Padas is that of the vulgate. This differs from the MS. reading so much as to amount to an independent composition on the part of the editors. They read, angira (cf. st. 6) asi gahgida rakshita*si gahgida ; the MSS. unanimously pre- sent, £cirigi^6*si £-angi<^6 rakshita*si gaixgxdkh, I am far from feeling that the editors have restored the ancient text. The difficulty with the MS. reading is the absence of any adjective or noun gahgida with appellative meaning, and the cumulation of nominatives. The latter difficulty is paralleled closely by AV. IV. 12, 1, and it would seem almost as though in both passages the nominative had assumed the function of vocative. Neither difficulty exists for Saya/za, who translates the second gahgido as vocative and paraphrases the first as an agent noun, as follows : he gahgida ma/ze gahgido* si yato gatanam krztyanam krztyakritam ka nigara/zakarta, * si (one MS. nigira/za-) ato gahgida ity ukyate . . . gam girati iti gahgivak . . . yad va ^•angamyate i-atrun badhitum iti ^angi^a^. I must say that I do not think it impossible that the original text had in mind some pun on the root gar, ' swallow,' in connection with the first ^ahgi^a, or perhaps some other root, say, gagrt, 'wake.' The latter suggestion would yield good 1 My copy of the vSantikalpa reads vatavatyadyam. 2 Shankar Pandit, erroneously, here and in the following quota- tion, substitutes Nakshatrakalpa for £antikalpa. XIX, 34- COMMENTARY. 67 1 sense, the first gahg\d6y ' wakeful/ being parallel with ra- kshita in the second Pada. Stanza 2. a. The MSS. at the basis of Roth and Whitney's edition read^agrztsyas tripa^a^, and the editors, inspired doubt- less by RV. X, 34, 8, have emended akshakrztyas tripa^a- sik, 'the sorceries with dice, fifty-three in number/ But the parallelism of the Rig-veda passage is every way doubtful (Zimmer, Altindisches Leben, p. 284 ; Weber, Uber die Konigsweihe, Transactions of the Royal Prussian Academy of Sciences, 1893, p. 72 of the reprint) ; the bold emendation is at any rate not warranted by any too desperate condition of the text.
3very way doubtful (Zimmer, Altindisches Leben, p. 284 ; Weber, Uber die Konigsweihe, Transactions of the Royal Prussian Academy of Sciences, 1893, p. 72 of the reprint) ; the bold emendation is at any rate not warranted by any too desperate condition of the text. The majority of the MSS. used in Shankar Pandit's edition (both Samhita, and Pada- patka) have gagritsyas, which the editor, with Saya^a, has changed to ya\h) gr/tsyas ; this might mean ' the thieving female demons' (Saya/za, ya gritsyak gardhana^ila yas . . . krityak) ; cf. grhsah at Vag. S. XVI, 35, and Mahidhara's scholium. Notwithstanding that grztsyas is the unanimous lectio difficillima of the MSS., perchance yet destined to be sustained, I have restored simply ya/i krityah1 \ cf. for the juxtaposition of kritya and krityakrit (Pada b), AV. IV, 17, 4; V, 14, 3- 4. 5- 8. no. 12. 13 ; X, 1, 6. 31 ; XIX, 45, 1. The Padapa^a divides tripanka-as i/t, 'devouring fifteenfold,' which would comport well with the reading gr/tsyas. The meaning ' consisting of fifty-three ' assumed for pankasa, 2. in the Pet. Lex., in our translation, and by Saya/za (tryadhikapa££a^atsaMkhyaka^), thus rests upon a fragile basis ; perhaps the Padapa//za is right ; or, per- haps, the word means simply ' fifteenfold/ an adjectivised tripanka-sas, with the well-known adverbial suffix -sas, < fold V 1 Saya^a describes the krz'tya concretely as a figure, or the like, made of mud, wood, &c, mr/ddarvadina nirmitaputtalyadi. 2 Cf. the Avestan fractional numeral adjectives thrishva- 'a third/ ^athrushva- ' a fourth/ &c, which, in our opinion, are adjectivised locatives plural, thrishu, &c, ' that which is in three.' 672 HYMNS OF THE ATHARVA-VEDA. c. The MSS. of the vulgate read sarvan vinaktate^aso, for which the edition substitutes vinash/a-. This is Saya/za's reading (vinash/ate^-asa/z hataviryan), and with a slight alteration (vinish/a-) that of one of the MSS. used by Shankar Pandit. The latter recites all the readings of his manuscripts ; they are (besides vinakta-), bhanakti, bhinakti, minaktu, vinakti, and vinaktu. He has chosen the last, making the Pada, sarvan vinaktu te£*asa^, ' may (the ^an- gida) expel all strength' (note, however, the ordinarily neuter gender of te^as). We prefer the text of the editio princeps and Saya/za. Stanza 3. a. Saya/za, abhi^arata utpaditaz/z nada^ dhvani/^, 'the noise got up by the person practising witchcraft (against any one) ; ' cf. Kcyava's purushahava in the introduction to II, 4 (p. 281). The MSS., Sa/^hita and PadapazV^a, read krztn'm anna-adam ! b. Our translation of sapta.
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.
No commentary for this page.