Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ng the diction the passage might stand in any Atharva-ParLrish/a ; cf. below, p. lxviii, note. 3 A dash of popular etymology may have helped the process : a-tharvan, •not injuring;' cf. thurv in the sense of ' injure,' Dhatupa/^a XV, 62, and perhaps Maitr. S. II, 10, 1 ; also the roots turv and dhurv with similar meanings. INTRODUCTION. XXV TB. Ill, is, 9, i ; atharvazza/z, Yank. Br. XVI, 10, 10. The derivative neuter plural atharvazzani (sc. suktani) is common, from AV.XIX, 23, 1 ; Tank. Br. XII, 9, 10 to W/ddhaha- rita-sa//zhita 111,45 (£ivananda, vol. i, p. 213), and later. The same stem, atharvazza, is used in the masculine singular, atharvazza.? (sc. veda/£) /£aturtha/z, Khand. Up. VII, 1, 2. 4 ; 2, 1 ; 7, 1 ; in the plural, mantra atharvazza/z, Ram. II, 26, 21. The stem atharvazza (without vrzddhi of derivation) is found Nrzsizzzhapurvatapani Up. II, 1, atharvazzair mantrai/i ; Mahabh. Ill, 189, 14 = 12963, atharvazza/^ (sc. veda/£). Still another derivative is atharvazza, in atharvazza-vid, Mahabh. XII, 342, 100=13259. The name atharva-veda appears about as early as the corresponding names of the other Vedic categories (rzgveda. &c), vSankh. 5r. XVI, 2, 10; Par. Grzh. II, 1, 7; Hir. Grzh. II, 19, 6; Baudh. Grzh. IV, 5, 1. The form employed in the Cainist Siddhanta is a(t)havvazza-veda (see below, p. lvi) ; that of the Buddhist scriptures is athabbazza-veda (ibid.). In addition to the designations of the Atharvan discussed above there are still others, based upon different modes of 0th viewing this heterogeneous collection of Mantras. designations A single passage, Sat. Br. XIV, 8, 14, 1-4 = Bz'zh. Ar. Up. V, 13, 1-4, seems to hint at the fourth Veda with the word kshatram. The passage is engaged in pointing out the merits of Vedic compositions, stated in the series uktham ( = rzk ; cf. vSat. Br. X, 5, 2, 2c), ya^u/k, sama, kshatram. Inasmuch as the first three ob- viously represent the trayi vidya, it is possible to view kshatram as epitomising the Atharvan 1. If so, the passage is of considerable interest, as it seems to view the fourth Veda as the Veda of the Kshatriyas. More precisely the passage substitutes the act of kshatra, i.e. the characteristic performances of the Kshatriya (through, or with the aid of 1 Cf. also Pra-ma Up. II, 6, where brahma and kshatra figure.
2to view the fourth Veda as the Veda of the Kshatriyas. More precisely the passage substitutes the act of kshatra, i.e. the characteristic performances of the Kshatriya (through, or with the aid of 1 Cf. also Pra-ma Up. II, 6, where brahma and kshatra figure. Both together represent in the epics the best outcome of the life of a kshatriya, ' piety ' and * prowess.* It is possible to conceive the appearance of kshatra alone as an elliptic version of both brahma and kshatra, the two together being the out- come of the trayi preceding, rather than a supplementary statement of additional Vedic types of composition ; cf. Pra^na Up. II, 6. For brahma alone, see below, p. xxxi, note. XXVI HYMNS OF THE ATHARVA-VEDA. his purohita) as Atharvanic by distinction. Recently Pro- fessor Weber x has emphasised the marked relation of the Atharvan to the royal caste. The text of the Sawhita abounds in ra^akarmam, ' royal practices,5 and Weber thinks that the name of Kaiuika, the author of the great Atharvan Sutra, points to a Kshatriya connection, since Ku^ika is identical with Visvamitra, and the latter, as is well known, stands forth among the ancient Vedic heroes as the representative of royalty. None of these points can be regarded as more than possibilities 2. Two other designations of the AV. differ from all the preceding in that they are the product of a later Athar- vanic literary age, neither of them being found in the Sawhita, and both being almost wholly restricted to the ritual text of the Atharvan itself. They are the terms bhrzgvangirasa// and brahma-veda. The term bhrzgvangirasa^ is, as far as the evidence of the accessible literature goes, found only in Atharvan texts. Though bhrzgu takes in this compound the place of atharvan. the terms bhrzgava^ or bhrzguveda do not occur. The term bhrzgvangirasa^, however, is the favourite designation of the Veda in the Atharvan ritual texts3: it makes a show, in fact, of crowding out the other designations. Thus the Kaorika does not directly mention the Atharvan composi- tions by any other name (see 63, 3 ; 94, 2-4 ; cf. 137, 25 ; 139, 6), although vaguer allusions to this Veda and its adherents are made with the stem atharvan (59, 25 ; 73, 12 ; 1 Episches im vedischen Ritual, Proc. of the Royal Academy at Berlin, July 23, 1 89 1 ; nr. xxxviii, p. 785 ff. (especially 787, top) ; Ra^asilya, pp. 4, 23, note. 2 We may note also the prominence allowed in the AV. to the kind of performance called sava.
31 Episches im vedischen Ritual, Proc. of the Royal Academy at Berlin, July 23, 1 89 1 ; nr. xxxviii, p. 785 ff. (especially 787, top) ; Ra^asilya, pp. 4, 23, note. 2 We may note also the prominence allowed in the AV. to the kind of performance called sava. These are elaborate and rather pompous bestowals of dakshiwa, rising as high as the presentation of a house (jalasava, IX, 3) ; or a goat with five messes of porridge, five cows, five pieces of gold, and five garments (a^-audana, IX, 4). There are twenty-two kinds of these sava, and the eighth book of the Kaurika is devoted to their exposition (Ke^ava 64-66 presents a brief catalogue of them). Revenues of this kind are not likely to have been derived from lesser personages than rich Kshatriyas, or kings. 3 In the Sawhita the stem bhrzgvangiras is never employed as the name of the Atharvan writings ; in AV. V, 19, 1. 2 the terms bhrz'gu and angirasa occur as the names of typical Brahman priests. INTRODUCTION. XXV11 125, 2.) The term also occurs in Vait. Su. 1, 5 ; Gop. Br. I, 1, 39 ; 2, 18 (end); 3, 1. 2. 4, and it is common in the Parmsh/as (see Weber, Omina und Portenta, p. 346 ff. ; Verzeichniss der Sanskrit und Prakrit Handschriften, II, 89 ff.), and the Anukrama^i. No valid reason appears why the term bhrigu has succeeded in encroaching so far upon the term atharvan. The following may, however, be remarked. The three words atharvan, angiras, and bhrigu are in general equivalent, or closely related mythic names in connection with the production or the service of fire. Occasionally in the mantras (RV. X, 14, 6) they are found all together 1, or bhrigu is found in company with atharvan (RV. X, 92, 10), or with angiras (RV. VIII, 43, 13). This interrelation of the three names continues in the Ya^us and Brahma?/a- texts, but in such a way that the juxtaposition of bhrigu and angiras becomes exceedingly frequent2, broaching in fact on complete synonymy. The latter is reached in Sat. Br. IV, 1, 5, 1, where the sage ATyavana is designated either as a Bhargava or as an Angirasa3. It is conceivable that the frequency of this collocation sug- gested to the Atharvavedins a mode of freshening up the more trite combination atharvangirasa^ ; of any reason for a conscious preference of the word bhrz'gu the texts show no trace 4. The term brahma-veda whose origin is discussed below (p. lxv) likewise belongs to the sphere of the Atharvan ritual. Outside of the Atharvan there is to be noted only a single, but indubitable occurrence, Sankh. Grih. I, 16, 3. 1 Cf. Weber, Verzeichniss, II, 46. 2 E. g.
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.
1ng the diction the passage might stand in any Atharva-ParLrish/a ; cf. below, p. lxviii, note. 3 A dash of popular etymology may have helped the process : a-tharvan, •not injuring;' cf. thurv in the sense of ' injure,' Dhatupa/^a XV, 62, and perhaps Maitr. S. II, 10, 1 ; also the roots turv and dhurv with similar meanings. INTRODUCTION. XXV TB. Ill, is, 9, i ; atharvazza/z, Yank. Br. XVI, 10, 10. The derivative neuter plural atharvazzani (sc. suktani) is common, from AV.XIX, 23, 1 ; Tank. Br. XII, 9, 10 to W/ddhaha- rita-sa//zhita 111,45 (£ivananda, vol. i, p. 213), and later. The same stem, atharvazza, is used in the masculine singular, atharvazza.? (sc. veda/£) /£aturtha/z, Khand. Up. VII, 1, 2. 4 ; 2, 1 ; 7, 1 ; in the plural, mantra atharvazza/z, Ram. II, 26, 21. The stem atharvazza (without vrzddhi of derivation) is found Nrzsizzzhapurvatapani Up. II, 1, atharvazzair mantrai/i ; Mahabh. Ill, 189, 14 = 12963, atharvazza/^ (sc. veda/£). Still another derivative is atharvazza, in atharvazza-vid, Mahabh. XII, 342, 100=13259. The name atharva-veda appears about as early as the corresponding names of the other Vedic categories (rzgveda. &c), vSankh. 5r. XVI, 2, 10; Par. Grzh. II, 1, 7; Hir. Grzh. II, 19, 6; Baudh. Grzh. IV, 5, 1. The form employed in the Cainist Siddhanta is a(t)havvazza-veda (see below, p. lvi) ; that of the Buddhist scriptures is athabbazza-veda (ibid.). In addition to the designations of the Atharvan discussed above there are still others, based upon different modes of 0th viewing this heterogeneous collection of Mantras. designations A single passage, Sat. Br. XIV, 8, 14, 1-4 = Bz'zh. Ar. Up. V, 13, 1-4, seems to hint at the fourth Veda with the word kshatram. The passage is engaged in pointing out the merits of Vedic compositions, stated in the series uktham ( = rzk ; cf. vSat. Br. X, 5, 2, 2c), ya^u/k, sama, kshatram. Inasmuch as the first three ob- viously represent the trayi vidya, it is possible to view kshatram as epitomising the Atharvan 1. If so, the passage is of considerable interest, as it seems to view the fourth Veda as the Veda of the Kshatriyas. More precisely the passage substitutes the act of kshatra, i.e. the characteristic performances of the Kshatriya (through, or with the aid of 1 Cf. also Pra-ma Up. II, 6, where brahma and kshatra figure.
2to view the fourth Veda as the Veda of the Kshatriyas. More precisely the passage substitutes the act of kshatra, i.e. the characteristic performances of the Kshatriya (through, or with the aid of 1 Cf. also Pra-ma Up. II, 6, where brahma and kshatra figure. Both together represent in the epics the best outcome of the life of a kshatriya, ' piety ' and * prowess.* It is possible to conceive the appearance of kshatra alone as an elliptic version of both brahma and kshatra, the two together being the out- come of the trayi preceding, rather than a supplementary statement of additional Vedic types of composition ; cf. Pra^na Up. II, 6. For brahma alone, see below, p. xxxi, note. XXVI HYMNS OF THE ATHARVA-VEDA. his purohita) as Atharvanic by distinction. Recently Pro- fessor Weber x has emphasised the marked relation of the Atharvan to the royal caste. The text of the Sawhita abounds in ra^akarmam, ' royal practices,5 and Weber thinks that the name of Kaiuika, the author of the great Atharvan Sutra, points to a Kshatriya connection, since Ku^ika is identical with Visvamitra, and the latter, as is well known, stands forth among the ancient Vedic heroes as the representative of royalty. None of these points can be regarded as more than possibilities 2. Two other designations of the AV. differ from all the preceding in that they are the product of a later Athar- vanic literary age, neither of them being found in the Sawhita, and both being almost wholly restricted to the ritual text of the Atharvan itself. They are the terms bhrzgvangirasa// and brahma-veda. The term bhrzgvangirasa^ is, as far as the evidence of the accessible literature goes, found only in Atharvan texts. Though bhrzgu takes in this compound the place of atharvan. the terms bhrzgava^ or bhrzguveda do not occur. The term bhrzgvangirasa^, however, is the favourite designation of the Veda in the Atharvan ritual texts3: it makes a show, in fact, of crowding out the other designations. Thus the Kaorika does not directly mention the Atharvan composi- tions by any other name (see 63, 3 ; 94, 2-4 ; cf. 137, 25 ; 139, 6), although vaguer allusions to this Veda and its adherents are made with the stem atharvan (59, 25 ; 73, 12 ; 1 Episches im vedischen Ritual, Proc. of the Royal Academy at Berlin, July 23, 1 89 1 ; nr. xxxviii, p. 785 ff. (especially 787, top) ; Ra^asilya, pp. 4, 23, note. 2 We may note also the prominence allowed in the AV. to the kind of performance called sava.
31 Episches im vedischen Ritual, Proc. of the Royal Academy at Berlin, July 23, 1 89 1 ; nr. xxxviii, p. 785 ff. (especially 787, top) ; Ra^asilya, pp. 4, 23, note. 2 We may note also the prominence allowed in the AV. to the kind of performance called sava. These are elaborate and rather pompous bestowals of dakshiwa, rising as high as the presentation of a house (jalasava, IX, 3) ; or a goat with five messes of porridge, five cows, five pieces of gold, and five garments (a^-audana, IX, 4). There are twenty-two kinds of these sava, and the eighth book of the Kaurika is devoted to their exposition (Ke^ava 64-66 presents a brief catalogue of them). Revenues of this kind are not likely to have been derived from lesser personages than rich Kshatriyas, or kings. 3 In the Sawhita the stem bhrzgvangiras is never employed as the name of the Atharvan writings ; in AV. V, 19, 1. 2 the terms bhrz'gu and angirasa occur as the names of typical Brahman priests. INTRODUCTION. XXV11 125, 2.) The term also occurs in Vait. Su. 1, 5 ; Gop. Br. I, 1, 39 ; 2, 18 (end); 3, 1. 2. 4, and it is common in the Parmsh/as (see Weber, Omina und Portenta, p. 346 ff. ; Verzeichniss der Sanskrit und Prakrit Handschriften, II, 89 ff.), and the Anukrama^i. No valid reason appears why the term bhrigu has succeeded in encroaching so far upon the term atharvan. The following may, however, be remarked. The three words atharvan, angiras, and bhrigu are in general equivalent, or closely related mythic names in connection with the production or the service of fire. Occasionally in the mantras (RV. X, 14, 6) they are found all together 1, or bhrigu is found in company with atharvan (RV. X, 92, 10), or with angiras (RV. VIII, 43, 13). This interrelation of the three names continues in the Ya^us and Brahma?/a- texts, but in such a way that the juxtaposition of bhrigu and angiras becomes exceedingly frequent2, broaching in fact on complete synonymy. The latter is reached in Sat. Br. IV, 1, 5, 1, where the sage ATyavana is designated either as a Bhargava or as an Angirasa3. It is conceivable that the frequency of this collocation sug- gested to the Atharvavedins a mode of freshening up the more trite combination atharvangirasa^ ; of any reason for a conscious preference of the word bhrz'gu the texts show no trace 4. The term brahma-veda whose origin is discussed below (p. lxv) likewise belongs to the sphere of the Atharvan ritual. Outside of the Atharvan there is to be noted only a single, but indubitable occurrence, Sankh. Grih. I, 16, 3. 1 Cf. Weber, Verzeichniss, II, 46. 2 E. g.
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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