Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1hi^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. visrasa^ by ' seven debilitating (charms) ' is a purely etymological conjecture ; cf. expres- sions like visrastanga, ' lax of limb,' visrasta^etana, ' lax in mind,' and the like. Saya/za, visra^sana^ . . . murdhani- sh/^eshu nasarandhradvaya-^akshurgolakadvaya-irotra^i- dradvaya-mnkhakuhara-rupeshu saptasu ^idreshu abhi- ^arata, utpadita sapta nish vandal, i. e. ( discharges from the seven openings of the head, induced by one practising witchcraft.' Stanza 4. The same stanza with variants occurs at AV. II, 4, 6. Stanza 5. c. The text of the vulgate has sasahe, a reading which is now supported by one of the MSS. at the base of Shankar Pandit's edition. The MSS. in general have sasaha, Pada- pa//za sasaha, each with a considerable variety of accentua- tions. Saya/za comments upon the following text for Padas c, d, vishkandham o^asa saha sa/^zskandham o^a o^asa. For his explanation of vishkandha, see the note on II, 4, 1 c (p. 282) ; his comment upon sa/^skandha is as XIX, 34- COMMENTARY. 673 follows : yena roge/za skandha/z sa/^nata/z sa//zlagno bhavati sa roga^ sa/^skandha/z. This etymological rendering coin- cides with that in the minds of the occidental interpreters : the Pet. Lex., 'name of a demon or disease;' Bohtlingk, ' name of a disease ;' and Zimmer, 1. c, p. 391, 'contracting the shoulders, a disease.' See, however, our note on II, 4, 1 c (p. 283). Stanza 6. a. The MSS. of both Sa;^hita and PadapazVfo read trzshzva; we with both editions trish /va. Saya/za, trishu lokeshu avasthanaya. e. The name angiras for the plant seems to be trumped up to pun with ^angi^as. Stanza 8. a. Roth and Whitney's edition reads, atho yada sama- bhavo, the basis of our translation : the MSS. have atho pada na bhagavo (Padapa/^a, atho iti pada na bhagava^). Shankar Pandit, upon the basis of Saya^a's comment, restores atho*padana bhagava/z. The explanation is, he upadana upadiyate svikriyate krztyanirhara^adivyapareshv iti upadana^. The meaning seems to be something like 'thou who art pressed into service for the purpose of driving out sorceries.' I do not believe in either the restoration, or the explanation. c. I have again translated the text as restored by Roth and Whitney (cf. XIX, 35, 1). The MSS.
2be something like 'thou who art pressed into service for the purpose of driving out sorceries.' I do not believe in either the restoration, or the explanation. c. I have again translated the text as restored by Roth and Whitney (cf. XIX, 35, 1). The MSS. of the Sa^hita read pura ta ugra grasata (upa), and those of the Pada- pa//za are divided in reading ugra/z and ugra. With the latter we might have the following sense, ' formerly a fierce (female demon?) ate of thee.' Saya/m, te tvam (!) ugrak pra/zina^ pura grasate bhakshayanti (! plural). I feel by no means certain that the vulgate has restored the original text. Stanza 10. a. ausarika and vuarika are translated upon the basis of their etymology simply. Saya/za, a^arika^ sarvato him- sakam etannamanam rogam tatha vLrarikaM viyeshe/za [42] x x 674 HYMNS OF THE ATHARVA-VEDA. hi/«sakam etannamana;^ ka. balasam. To vtaarikam, cf. our note on II, 4, 2 (p. 284). b. For balasam, see the note on V, 22, 11. c. For vuva^aradam, see the note on V, 22, 13. XIX, 35. Commentary to page 39. For the employment of this hymn in the ritual texts, see the introduction to XIX, 34. Saya/za defines it as ^-angi^amambandhane. It has been translated by Groh- mann, Indische Studien, IX, p. 418 ff. ; and Zimmer, Altin- disches Leben, p. 65, Stanza 3. a. The MSS., both Sa;/zhita and Padapa/^a, read dur- harda^ samghoratn Mkshu/£, and S£ya/za explains the otherwise unknown compound simghoram by atyanta- kruram. I have refused the text as emended by Roth and Whitney (durhardas tvam ghoram) ; cf. IV, 9, 6. b. agamam, * I have approached ' with sinister intention ; Saya/za, agatam (!) hantu^ praptam. But several MSS. read adabhan(for idabhan?), 'destroying/ and this is worth considering. Grohmann and Zimmer translate agamam as an adjective, 'der herzutritt,' 'den herantretenden.' c. For sahasra^aksho, see the note on IV, 20, 5. e. The extra Pada, making a pankti out of the anush/ubh, is rather suspicious. The MSS. read gaixgxdah ; we, with the vulgate, ^-angi^a ; cf. the note on XIX, 34, 1. Stanza 4. c. The majority of the MSS., both of the Sa/fzhita and the Padapaz7za, read bhavyad. Both editions follow the minority of the MSS. in adopting the regular bhavyad. Stanza 5. a. The edition of Roth and Whitney has ye kr/tvano, an emendation of yak krzshnavo of the MSS., both Sa;/z- hita and Padapa^a. Saya^a comments upon ya rtshnavo (devair nishpadita^ . . . gantaro himsakah purusha^), and XIX, 38. COMMENTARY. 675 this reading has been adopted by Shankar Pandit.
3as ye kr/tvano, an emendation of yak krzshnavo of the MSS., both Sa;/z- hita and Padapa^a. Saya^a comments upon ya rtshnavo (devair nishpadita^ . . . gantaro himsakah purusha^), and XIX, 38. COMMENTARY. 675 this reading has been adopted by Shankar Pandit. I know not how to improve upon the suggestion of the occidental editors. b. The western editors have restored ya uto martye- bhya^, the basis of our translation. The MSS. have ya uto vabhrztenya^ (vabhrztenya^), and vabhr/thenya^. Saya//a's text has ya uto vavrzte^nya^, upon which he comments as follows, ye anye manushyadiprerita badhaka vavrzte va- vrztire (! why does he comment, in the teeth of the grammar, upon the plural, instead of the singular, which would make equally good sense ?). Shankar Pandit has adopted Saya/za's text. XIX, 38. Commentary to page 40. The matter of this little hymn, the guggulu or bdellium, has been made the subject of an exhaustive investigation by Lassen, Indische Alterthumskunde, I2, 339; cf. also Zimmer, Altindisches Leben, p. 28. Saya/za here defines it as, surabhi^ ghra^asa/^tarpako gandha^ ; cf. also his comment at II, 36, 7. The ritual of the Kamika makes no mention of the hymn, but it is rubricated in an unim- portant way in Ath. Parmsh/as 4, 3. 41; 17, 2. A previous translation is that of Grill2, pp. 39, 193. The Anukramam, mantroktagugguludevatakam. Stanza 1. In most of the MSS. the bracketed hemistich forms the first half of st. 1 2 ; next, the last hemistich of our first stanza, together with the first of st, 2, makes up the second ; and, finally, the second hemistich of our st. 2 figures inde- pendently as a third stanza. Some MSS., however, make one stanza of the three last hemistichs (a tryavasana, sc. rik). The bracketed passage is obviously secondary, though it stood in its present place at the time of the composition 1 Cf. the introduction to XIX, 39, note. 2 Thus also both editions. X X 2 676 HYMNS OF THE ATHARVA-VEDA. of the Pamishfes. It seems to have been attracted to its present place by the word yakshma/z in st. 2 a of the text. a. For arundhate, see IV, 12; V, 5; VI, 59, in these translations. Saya;m overcomes the embarrassing presence of the word by turning it into a verb, rodha^z na kurvanti na pi^ayanti (!), and Whitney in the Index, in the same vein, emends the word to arundhata, though it is followed by the present a^nute. The MSS. with accent, arundhate. f. The MSS. have, mr/ga isvk ive*rate, which we have translated. Roth and Whitney emend mrzgad risyk ive*rate, ' as antelopes flee from the wild beast/ XIX, 39.
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.
1hi^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. visrasa^ by ' seven debilitating (charms) ' is a purely etymological conjecture ; cf. expres- sions like visrastanga, ' lax of limb,' visrasta^etana, ' lax in mind,' and the like. Saya/za, visra^sana^ . . . murdhani- sh/^eshu nasarandhradvaya-^akshurgolakadvaya-irotra^i- dradvaya-mnkhakuhara-rupeshu saptasu ^idreshu abhi- ^arata, utpadita sapta nish vandal, i. e. ( discharges from the seven openings of the head, induced by one practising witchcraft.' Stanza 4. The same stanza with variants occurs at AV. II, 4, 6. Stanza 5. c. The text of the vulgate has sasahe, a reading which is now supported by one of the MSS. at the base of Shankar Pandit's edition. The MSS. in general have sasaha, Pada- pa//za sasaha, each with a considerable variety of accentua- tions. Saya/za comments upon the following text for Padas c, d, vishkandham o^asa saha sa/^zskandham o^a o^asa. For his explanation of vishkandha, see the note on II, 4, 1 c (p. 282) ; his comment upon sa/^skandha is as XIX, 34- COMMENTARY. 673 follows : yena roge/za skandha/z sa/^nata/z sa//zlagno bhavati sa roga^ sa/^skandha/z. This etymological rendering coin- cides with that in the minds of the occidental interpreters : the Pet. Lex., 'name of a demon or disease;' Bohtlingk, ' name of a disease ;' and Zimmer, 1. c, p. 391, 'contracting the shoulders, a disease.' See, however, our note on II, 4, 1 c (p. 283). Stanza 6. a. The MSS. of both Sa;^hita and PadapazVfo read trzshzva; we with both editions trish /va. Saya/za, trishu lokeshu avasthanaya. e. The name angiras for the plant seems to be trumped up to pun with ^angi^as. Stanza 8. a. Roth and Whitney's edition reads, atho yada sama- bhavo, the basis of our translation : the MSS. have atho pada na bhagavo (Padapa/^a, atho iti pada na bhagava^). Shankar Pandit, upon the basis of Saya^a's comment, restores atho*padana bhagava/z. The explanation is, he upadana upadiyate svikriyate krztyanirhara^adivyapareshv iti upadana^. The meaning seems to be something like 'thou who art pressed into service for the purpose of driving out sorceries.' I do not believe in either the restoration, or the explanation. c. I have again translated the text as restored by Roth and Whitney (cf. XIX, 35, 1). The MSS.
2be something like 'thou who art pressed into service for the purpose of driving out sorceries.' I do not believe in either the restoration, or the explanation. c. I have again translated the text as restored by Roth and Whitney (cf. XIX, 35, 1). The MSS. of the Sa^hita read pura ta ugra grasata (upa), and those of the Pada- pa//za are divided in reading ugra/z and ugra. With the latter we might have the following sense, ' formerly a fierce (female demon?) ate of thee.' Saya/m, te tvam (!) ugrak pra/zina^ pura grasate bhakshayanti (! plural). I feel by no means certain that the vulgate has restored the original text. Stanza 10. a. ausarika and vuarika are translated upon the basis of their etymology simply. Saya/za, a^arika^ sarvato him- sakam etannamanam rogam tatha vLrarikaM viyeshe/za [42] x x 674 HYMNS OF THE ATHARVA-VEDA. hi/«sakam etannamana;^ ka. balasam. To vtaarikam, cf. our note on II, 4, 2 (p. 284). b. For balasam, see the note on V, 22, 11. c. For vuva^aradam, see the note on V, 22, 13. XIX, 35. Commentary to page 39. For the employment of this hymn in the ritual texts, see the introduction to XIX, 34. Saya/za defines it as ^-angi^amambandhane. It has been translated by Groh- mann, Indische Studien, IX, p. 418 ff. ; and Zimmer, Altin- disches Leben, p. 65, Stanza 3. a. The MSS., both Sa;/zhita and Padapa/^a, read dur- harda^ samghoratn Mkshu/£, and S£ya/za explains the otherwise unknown compound simghoram by atyanta- kruram. I have refused the text as emended by Roth and Whitney (durhardas tvam ghoram) ; cf. IV, 9, 6. b. agamam, * I have approached ' with sinister intention ; Saya/za, agatam (!) hantu^ praptam. But several MSS. read adabhan(for idabhan?), 'destroying/ and this is worth considering. Grohmann and Zimmer translate agamam as an adjective, 'der herzutritt,' 'den herantretenden.' c. For sahasra^aksho, see the note on IV, 20, 5. e. The extra Pada, making a pankti out of the anush/ubh, is rather suspicious. The MSS. read gaixgxdah ; we, with the vulgate, ^-angi^a ; cf. the note on XIX, 34, 1. Stanza 4. c. The majority of the MSS., both of the Sa/fzhita and the Padapaz7za, read bhavyad. Both editions follow the minority of the MSS. in adopting the regular bhavyad. Stanza 5. a. The edition of Roth and Whitney has ye kr/tvano, an emendation of yak krzshnavo of the MSS., both Sa;/z- hita and Padapa^a. Saya^a comments upon ya rtshnavo (devair nishpadita^ . . . gantaro himsakah purusha^), and XIX, 38. COMMENTARY. 675 this reading has been adopted by Shankar Pandit.
3as ye kr/tvano, an emendation of yak krzshnavo of the MSS., both Sa;/z- hita and Padapa^a. Saya^a comments upon ya rtshnavo (devair nishpadita^ . . . gantaro himsakah purusha^), and XIX, 38. COMMENTARY. 675 this reading has been adopted by Shankar Pandit. I know not how to improve upon the suggestion of the occidental editors. b. The western editors have restored ya uto martye- bhya^, the basis of our translation. The MSS. have ya uto vabhrztenya^ (vabhrztenya^), and vabhr/thenya^. Saya//a's text has ya uto vavrzte^nya^, upon which he comments as follows, ye anye manushyadiprerita badhaka vavrzte va- vrztire (! why does he comment, in the teeth of the grammar, upon the plural, instead of the singular, which would make equally good sense ?). Shankar Pandit has adopted Saya/za's text. XIX, 38. Commentary to page 40. The matter of this little hymn, the guggulu or bdellium, has been made the subject of an exhaustive investigation by Lassen, Indische Alterthumskunde, I2, 339; cf. also Zimmer, Altindisches Leben, p. 28. Saya/za here defines it as, surabhi^ ghra^asa/^tarpako gandha^ ; cf. also his comment at II, 36, 7. The ritual of the Kamika makes no mention of the hymn, but it is rubricated in an unim- portant way in Ath. Parmsh/as 4, 3. 41; 17, 2. A previous translation is that of Grill2, pp. 39, 193. The Anukramam, mantroktagugguludevatakam. Stanza 1. In most of the MSS. the bracketed hemistich forms the first half of st. 1 2 ; next, the last hemistich of our first stanza, together with the first of st, 2, makes up the second ; and, finally, the second hemistich of our st. 2 figures inde- pendently as a third stanza. Some MSS., however, make one stanza of the three last hemistichs (a tryavasana, sc. rik). The bracketed passage is obviously secondary, though it stood in its present place at the time of the composition 1 Cf. the introduction to XIX, 39, note. 2 Thus also both editions. X X 2 676 HYMNS OF THE ATHARVA-VEDA. of the Pamishfes. It seems to have been attracted to its present place by the word yakshma/z in st. 2 a of the text. a. For arundhate, see IV, 12; V, 5; VI, 59, in these translations. Saya;m overcomes the embarrassing presence of the word by turning it into a verb, rodha^z na kurvanti na pi^ayanti (!), and Whitney in the Index, in the same vein, emends the word to arundhata, though it is followed by the present a^nute. The MSS. with accent, arundhate. f. The MSS. have, mr/ga isvk ive*rate, which we have translated. Roth and Whitney emend mrzgad risyk ive*rate, ' as antelopes flee from the wild beast/ XIX, 39.
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.