Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1nd finally, in VII, 38, 2, the Asuri attracts to herself Indra from the company of the gods, so that, according to Ka//z. S. XIII, 5, he lives with the Asuras (cf. Ind. Stud. Ill, 479 ; V, 250, 453). The sense of Saya^a's story is therefore not irrelevant. Note also that asun itself is the name of a magic plant (cf. Magoun, Asuri-kalpa, Amer. Journ. Phil. X, 165 ff.). If, on the other hand, ^ita of the text is retained, it is hard to see how she possessed herself of the gall of the supar^a, unless by way of revenge, I, 24. COMMENTARY. 269 or theft. Hence we have, hesitatingly, adopted the emen- dation gltvai. A later transcriber, shocked by the imputation that the Asuri was victorious, might easily have made the change. Weber, 1. c, p. 418, regards supar/za as the sun and asun as the night, who, having been conquered by the sun, with- draws into the forest and assumes the form of trees : ' Der vogel, der zuerst erstand, dessen gall' du gewesen bist. Die Asuri im kampf besiegt machte die baum* zu ihrer form.' But there is scarcely any occasion here for a mythical eagle: the eagle and the boar naturally find plants, the one with his eye, the other with his snout (see II, 27, 2 ; V, 14, 1), and the legend must in some way rest upon this natural fact. This translation, too, establishes no connection between the first and second parts of the stanza. Very similarly Grill. d. For vanaspatin the Paippalada has vanaspatin in accordance with the common usage of the Brahmaf/as, e.g. asvo rupam krz'tva, Tait. Br. Ill,, 8, 12, 2; Apast. Sr. V, 2, 4 ; krishno vupa.ni krztva, Tait. Br. Ill, 7, 4, 8. See Delbruck, Altindische Syntax, p. 103 ; Pet. Lex. s. v. rupa (column 421); Ind. Stud. X 1 1 1, 1 1 1 . This makes a decidedly better construction : ' having assumed the form of a tree/ Ludwig, translating the ^aunakiya-text, '(die Asuri) hat es zur farbe der baume gemacht,' and similarly Saya;za,£-ayena I3bdh3.n1 tat pittas rupam £akre, oshadhyatmana sevyam akaram akarshit, tad eva rupam aha, vanaspatin nilyadin. I have followed their lead, though I am for my part unacquainted with any such construction of kar (with three accusatives ; note also the middle, £akre). Stanza 2. a, b. Saya^a treats idam as follows : ida^ supanzapittena nirmita/^ nilyadikam, which corresponds with his and our interpretation of st. 1. In the later literature asuri is a branch of medicine ; see the Pet. Lex. under asuri 3) and manusha. The metre of the two Padas is irregular : ida/^ kilasanaVanam seems to be a gloss. 27O HYMNS OF THE ATHARVA-VEDA. Stanza 4. a.
2erpretation of st. 1. In the later literature asuri is a branch of medicine ; see the Pet. Lex. under asuri 3) and manusha. The metre of the two Padas is irregular : ida/^ kilasanaVanam seems to be a gloss. 27O HYMNS OF THE ATHARVA-VEDA. Stanza 4. a. The European edition reads jama, which Ludwig puts forth as the title of the hymn. The Paippalada, as also two of Shankar Pandit's MSS., have iyama (cf. j&maka = .yy&maka, Kauj. 8, 11); this is undoubtedly correct, and corresponds with ra£*ani in I, 23, 1. I, 25. Commentary to page 3. The practice which Kaurika reports for this hymn is similar in character, but totally different in detail from those connected with AV. V, 22 and VI, 20. The practising priest, according to Sutra 26, 25, has an axe heated ; then the axe is quenched in water, and the water thus heated is poured upon the patient: yad agnir iti parasum gapams tapayati kvathayaty avasi^ati. Darila renders this quite clear, para^una kvathayaty udakam . . . taptenodakena ^vaslmkati rog'mam. The heated water is supposed doubt- less to draw the heat of the fever out of the patient, as it flowsfromhim(attractiosimilium). Ke^ava describes the performance as a ^varabhaisha^yaz/z, nitya^vare vela^vare satata£*vare ekantarita^vare ^aturthika^vare ka ritugvare ka ; cf. stanza 4 c, d. Similarly Sayana in the introduction, aikahikadi^ita^varasa^tata^varavela^varadi^antaye. The hymn has been treated by Weber, Indische Studien, IV, 419 ff. ; Grohmann, ib. IX, 384 ff. ; Ludwig, Der Rigveda, III, 511 ; Zimmer, Altindisches Leben, pp. 381, 384 ; Bergaigne et Henry, Manuel Vedique, p. 136. It is quoted also at Kau^. 26, 1 note, as one of the takmana- sanagana of the Ga/^amald, Ath. ParLy. 32, 7. Stanza 1. The stanza is not quite clear. Saya/za refers to the practices in the Sutra, which are, of course, themselves based upon suggestions derived from the mantra. ' When Agni having entered the waters burned ' refers doubtless to the circle of well-known legends that deal with Agni's escape to the waters. Two hymns of the Rig-veda, X, 51 and I, 25. COMMENTARY. 271 52, deal with this subject, and it is one of the stock-legends, with protean variations, in the Brahma/zas (cf, Indische Studien, III, 467), e.g. Sat. Br. I, 2, 3, 1 ; 3, 3, 13-16 ; Tait. S. II, 6, 6, 1 ff. ; VI, 2, 8, 4 ff. For later forms of the same legend, see Adolf Holtzmann's essay, Agni nach den Vorstellungen des Mahabharata, p. 11, and especially Mahabh. Ill, 14214 fif. = 222, 7 ff.
3e.g. Sat. Br. I, 2, 3, 1 ; 3, 3, 13-16 ; Tait. S. II, 6, 6, 1 ff. ; VI, 2, 8, 4 ff. For later forms of the same legend, see Adolf Holtzmann's essay, Agni nach den Vorstellungen des Mahabharata, p. 11, and especially Mahabh. Ill, 14214 fif. = 222, 7 ff. The basis of these legends is the plain observation that lightning comes from the clouds, that is, the waters (cf. Nirukta VII, 23), and perhaps, again, that it strikes the water upon earth, and disappears in it. This again connects the takman with lightning, which is conceived as a cause of fever, &c. See our introductions to V, 22, and I, 12. It is perhaps not going too far to suppose that the connection of fever with lightning is another way of saying that fever is associated especially with the rainy season, and that indeed seems to be the purport of the stanza : the period of the lightning is the time when the takman originates. Cf. Grohmann, 1. c, p. 403 ; Zimmer, I.e., p. 384. a. apo, the nominative for the accusative, especially in the AV., as conversely apa^ the accusative appears as nominative ; see Whitney's Sanskrit Grammar, § 393 a. The expression apo . . . pravfoya, as in RV. X, 5T> x> praviv&ritha *pa^. b. dharma-dhr/ta^ with alliteration. The expression does not refer to pious men, as is assumed by Weber, Grohmann, and Zimmer ; and that too, although their translation would seem to receive support from RV. X, 51, 5, ehi manur devayur ya^Tzakama/^ 'come (O Agni), pious men desire to sacrifice.' The meaning of the first two Padas would according to this be as follows : When Agni hid himself in the waters, and men being thus deprived of the carrier of the sacrifice approached him humbly, with the purpose of inducing him to resume his functions 1. . . But 1 Weber, I.e., to be sure, quite differently, refers the humble attitude of the pious to the dread of the supposed consequence of Agni's action, namely, the fever. 2 72 HYMNS OF THE ATHARVA-VEDA. dharma-dhr/ta^ cannot refer to men, and Ludwig is quite correct in his view, ' die erhalter der satzungen (die gotter).' The dharman is upheld by the gods ; so, e. g. Vish/zu is described as dharmam dharayan in RV. I, 22, 18; Indra as dharma-kr/t in VIII, 98, 1 ; cf. also the epithet dhrzta- vrata as applied to Varu/za at AV. VII, 83, 1. Reference is therefore made to the suppliant attitude of the gods3 as they induce Agni by promises to come forth from the waters and attend to his business. c. Weber translates tatra . . .
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.
1nd finally, in VII, 38, 2, the Asuri attracts to herself Indra from the company of the gods, so that, according to Ka//z. S. XIII, 5, he lives with the Asuras (cf. Ind. Stud. Ill, 479 ; V, 250, 453). The sense of Saya^a's story is therefore not irrelevant. Note also that asun itself is the name of a magic plant (cf. Magoun, Asuri-kalpa, Amer. Journ. Phil. X, 165 ff.). If, on the other hand, ^ita of the text is retained, it is hard to see how she possessed herself of the gall of the supar^a, unless by way of revenge, I, 24. COMMENTARY. 269 or theft. Hence we have, hesitatingly, adopted the emen- dation gltvai. A later transcriber, shocked by the imputation that the Asuri was victorious, might easily have made the change. Weber, 1. c, p. 418, regards supar/za as the sun and asun as the night, who, having been conquered by the sun, with- draws into the forest and assumes the form of trees : ' Der vogel, der zuerst erstand, dessen gall' du gewesen bist. Die Asuri im kampf besiegt machte die baum* zu ihrer form.' But there is scarcely any occasion here for a mythical eagle: the eagle and the boar naturally find plants, the one with his eye, the other with his snout (see II, 27, 2 ; V, 14, 1), and the legend must in some way rest upon this natural fact. This translation, too, establishes no connection between the first and second parts of the stanza. Very similarly Grill. d. For vanaspatin the Paippalada has vanaspatin in accordance with the common usage of the Brahmaf/as, e.g. asvo rupam krz'tva, Tait. Br. Ill,, 8, 12, 2; Apast. Sr. V, 2, 4 ; krishno vupa.ni krztva, Tait. Br. Ill, 7, 4, 8. See Delbruck, Altindische Syntax, p. 103 ; Pet. Lex. s. v. rupa (column 421); Ind. Stud. X 1 1 1, 1 1 1 . This makes a decidedly better construction : ' having assumed the form of a tree/ Ludwig, translating the ^aunakiya-text, '(die Asuri) hat es zur farbe der baume gemacht,' and similarly Saya;za,£-ayena I3bdh3.n1 tat pittas rupam £akre, oshadhyatmana sevyam akaram akarshit, tad eva rupam aha, vanaspatin nilyadin. I have followed their lead, though I am for my part unacquainted with any such construction of kar (with three accusatives ; note also the middle, £akre). Stanza 2. a, b. Saya^a treats idam as follows : ida^ supanzapittena nirmita/^ nilyadikam, which corresponds with his and our interpretation of st. 1. In the later literature asuri is a branch of medicine ; see the Pet. Lex. under asuri 3) and manusha. The metre of the two Padas is irregular : ida/^ kilasanaVanam seems to be a gloss. 27O HYMNS OF THE ATHARVA-VEDA. Stanza 4. a.
2erpretation of st. 1. In the later literature asuri is a branch of medicine ; see the Pet. Lex. under asuri 3) and manusha. The metre of the two Padas is irregular : ida/^ kilasanaVanam seems to be a gloss. 27O HYMNS OF THE ATHARVA-VEDA. Stanza 4. a. The European edition reads jama, which Ludwig puts forth as the title of the hymn. The Paippalada, as also two of Shankar Pandit's MSS., have iyama (cf. j&maka = .yy&maka, Kauj. 8, 11); this is undoubtedly correct, and corresponds with ra£*ani in I, 23, 1. I, 25. Commentary to page 3. The practice which Kaurika reports for this hymn is similar in character, but totally different in detail from those connected with AV. V, 22 and VI, 20. The practising priest, according to Sutra 26, 25, has an axe heated ; then the axe is quenched in water, and the water thus heated is poured upon the patient: yad agnir iti parasum gapams tapayati kvathayaty avasi^ati. Darila renders this quite clear, para^una kvathayaty udakam . . . taptenodakena ^vaslmkati rog'mam. The heated water is supposed doubt- less to draw the heat of the fever out of the patient, as it flowsfromhim(attractiosimilium). Ke^ava describes the performance as a ^varabhaisha^yaz/z, nitya^vare vela^vare satata£*vare ekantarita^vare ^aturthika^vare ka ritugvare ka ; cf. stanza 4 c, d. Similarly Sayana in the introduction, aikahikadi^ita^varasa^tata^varavela^varadi^antaye. The hymn has been treated by Weber, Indische Studien, IV, 419 ff. ; Grohmann, ib. IX, 384 ff. ; Ludwig, Der Rigveda, III, 511 ; Zimmer, Altindisches Leben, pp. 381, 384 ; Bergaigne et Henry, Manuel Vedique, p. 136. It is quoted also at Kau^. 26, 1 note, as one of the takmana- sanagana of the Ga/^amald, Ath. ParLy. 32, 7. Stanza 1. The stanza is not quite clear. Saya/za refers to the practices in the Sutra, which are, of course, themselves based upon suggestions derived from the mantra. ' When Agni having entered the waters burned ' refers doubtless to the circle of well-known legends that deal with Agni's escape to the waters. Two hymns of the Rig-veda, X, 51 and I, 25. COMMENTARY. 271 52, deal with this subject, and it is one of the stock-legends, with protean variations, in the Brahma/zas (cf, Indische Studien, III, 467), e.g. Sat. Br. I, 2, 3, 1 ; 3, 3, 13-16 ; Tait. S. II, 6, 6, 1 ff. ; VI, 2, 8, 4 ff. For later forms of the same legend, see Adolf Holtzmann's essay, Agni nach den Vorstellungen des Mahabharata, p. 11, and especially Mahabh. Ill, 14214 fif. = 222, 7 ff.
3e.g. Sat. Br. I, 2, 3, 1 ; 3, 3, 13-16 ; Tait. S. II, 6, 6, 1 ff. ; VI, 2, 8, 4 ff. For later forms of the same legend, see Adolf Holtzmann's essay, Agni nach den Vorstellungen des Mahabharata, p. 11, and especially Mahabh. Ill, 14214 fif. = 222, 7 ff. The basis of these legends is the plain observation that lightning comes from the clouds, that is, the waters (cf. Nirukta VII, 23), and perhaps, again, that it strikes the water upon earth, and disappears in it. This again connects the takman with lightning, which is conceived as a cause of fever, &c. See our introductions to V, 22, and I, 12. It is perhaps not going too far to suppose that the connection of fever with lightning is another way of saying that fever is associated especially with the rainy season, and that indeed seems to be the purport of the stanza : the period of the lightning is the time when the takman originates. Cf. Grohmann, 1. c, p. 403 ; Zimmer, I.e., p. 384. a. apo, the nominative for the accusative, especially in the AV., as conversely apa^ the accusative appears as nominative ; see Whitney's Sanskrit Grammar, § 393 a. The expression apo . . . pravfoya, as in RV. X, 5T> x> praviv&ritha *pa^. b. dharma-dhr/ta^ with alliteration. The expression does not refer to pious men, as is assumed by Weber, Grohmann, and Zimmer ; and that too, although their translation would seem to receive support from RV. X, 51, 5, ehi manur devayur ya^Tzakama/^ 'come (O Agni), pious men desire to sacrifice.' The meaning of the first two Padas would according to this be as follows : When Agni hid himself in the waters, and men being thus deprived of the carrier of the sacrifice approached him humbly, with the purpose of inducing him to resume his functions 1. . . But 1 Weber, I.e., to be sure, quite differently, refers the humble attitude of the pious to the dread of the supposed consequence of Agni's action, namely, the fever. 2 72 HYMNS OF THE ATHARVA-VEDA. dharma-dhr/ta^ cannot refer to men, and Ludwig is quite correct in his view, ' die erhalter der satzungen (die gotter).' The dharman is upheld by the gods ; so, e. g. Vish/zu is described as dharmam dharayan in RV. I, 22, 18; Indra as dharma-kr/t in VIII, 98, 1 ; cf. also the epithet dhrzta- vrata as applied to Varu/za at AV. VII, 83, 1. Reference is therefore made to the suppliant attitude of the gods3 as they induce Agni by promises to come forth from the waters and attend to his business. c. Weber translates tatra . . .
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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