Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1se nacht.' Saya/za, in agreement with our version, ' the night at the time of dawn (usha/zkalina ratri) shall chase away (vivasayatu).' In Pada b I read, for the same reason, with one of Shankar Pandit's MSS., apo^atu for apo^antu, making it govern abhikr/tvan^. Weber, ' die zauberspinnerinnen (mogen schwinden) hin ; ' Ludwig, ' weg gehn sollen die bezau- bernden.' Saya?za, retaining the plural, forces, it seems to me, the meaning of abhikr/tvari^ in translating it by abhita^ rogai-anti;^ kurva^a^, 'working a cessation of disease all about.' And recognising the futility of the first, he also, alternatively, takes apoMantu as an intransitive, . . . pua- kyak apaga^antu ! Cf. the note on III, 7, 7. Stanza 3. a, b. According to our translation the words babhror ar^unaka;^asya qualify yavasya ; Kcrava (and Saya^a who repeats Ke^ava's substance) make the two words represent an independentplant: ar^unakash/^a/TZ yavabusa^ tilapi%-ika//z ka. ekatra trmi baddhva. And Darila also recognises three plants, the first of which he describes as babhruvaraasya * r^unasya tasya ka^a^esham (! for ka^avLresham). Ac- cording to these constructions the first substance is a branch from the tree (Saya^a in commenting on the word in our stanza, ar^unakhyavrzlcshavi^eshakash/^asya) ar^una (ter- minalia arjuna). But the construction renders this extremely unlikely, and we prefer to render the text philologically. b. The word te, ' thy/ would seem at first sight to refer to a field, and, as stated in the introduction, this would show that the poet here looks upon kshetriya as a derivative of kshetra, ' field/ and that he therefore introduces the para- phernalia of the field in his incantation. But this cannot stand against the ordinary value of the word, nor is it [42] u 29O HYMNS OF THE ATHARVA-VEDA. impossible to imagine the introduction of these substances simply on the ground of the supposed (etymological) deri- vation of the name of the disease. At any rate we have Kaarika on our side. Stanza 5. a. sanisrasaksha is a7r. Xey. ; sanisrasa occurs once at AV. V, 6, 4 as a designation of the intercalary month (cf. AV. XIII, 3, 8 ; Weber, Nakshatra II, p. 336 note). Our translation is conjectural and etymological ; the only sup- port I find is in srastaksha (Sumita 1, 115, 7), ' with sunken eyes.' Sayana leans with his full weight on the Kaujika's employment of the stanza (27, 2 ; see the translation of it above), in which an ' empty house ' figures, and he identifies the word with sunyagrzhak (sanisrasyamanani atuayena visra/^samanani vLnryama;zani aksha;zi gavakshadidvara/zi yesha^ te
2eight on the Kaujika's employment of the stanza (27, 2 ; see the translation of it above), in which an ' empty house ' figures, and he identifies the word with sunyagrzhak (sanisrasyamanani atuayena visra/^samanani vLnryama;zani aksha;zi gavakshadidvara/zi yesha^ te sanisrasaksha/^, sunyagriha. ity artha^), i. e. in brief, 'the decayed doors of the empty house.' Credat Judaeus ! Does ' with sunken eyes ' refer to the demon of the disease ? b. The difficulty is much increased by the unintelligible sa^dejyebhya/^ which Sayana, who reads sa/^de.yebhya^5 again identifies with the ^aratkhata, ' the old ditch/ in the Sutra, 27, 3. 4: sam dLsyante tya^yante tadgatamr/dadanene *ti samdesak ^aradgartM ! The word seems to refer to some kind of evil (papa) at AV. X, 1, 11. 12 ; in IV, 16, 8 (where it is contrasted with vidcsya, ' foreign ') it refers to the ' fetter of Varima,' i. e. disease. Weber, * den auftrag' ausfiihrenden verneigung sei ; ' Ludwig, ' anbetung den zu beauftragenden (sich fugenden).' The entire stanza is highly problematic ; its relation to the Sutra very obscure. II, 9. Commentary to page 34. The disease which the hymn is designed to exorcise is, according to Darila, possession by the kind of demons called Yisaka. Kesava (followed by Sayana) describes it as due to brahmagraha, a word hitherto not quoted from any text, but reported by the lexicons as equal to brah- II, 9- COMMENTARY. 29 1 marakshasa. The practices connected with the hymn at Kaiu*. 27, 5. 6 are as follows: 5. 'While reciting AV. II, 9 a talisman consisting of splinters (from ten kinds of wood is fastened upon the patient). 6. Ten friends (of the patient) while muttering the hymn rub him down.' The commen- tators (cf. Kaus. 13, 5 ; 26, 40) understand the word jakala to mean ' a talisman made of ten kinds of holy wood/ and these are derived from the list of holy trees catalogued at Kaus. 8, 15. Cf. also the splinters from the (holy) kampila- wood, Kau.9. 27, 7 (see the introduction to II, 10), used against kshetriya (hereditary disease). For similar Germanic uses of nine kinds of wood to allay disease, see Wuttke, Der Deutsche Volksaberglaube der Gegenwart, §§ 121, 538 ; Mannhardt, Baumkultus der Germanen, p. 18. The hymn has been translated by Weber, Ind. Stud. XIII, 153 ff. ; Ludwig, Der Rigveda, III, 506 ; Grill2, pp. 8, 82 ff. ; cf. also the author in Amer. Journ. Phil. VII. 478, and Bergaigne et Henry, Manuel Vedique, p. 137. The hymn figures in the takmana^anaga^a of the Ga/zamala, Ath. Pari.?. 32, 7 (see Kau^.
3III, 153 ff. ; Ludwig, Der Rigveda, III, 506 ; Grill2, pp. 8, 82 ff. ; cf. also the author in Amer. Journ. Phil. VII. 478, and Bergaigne et Henry, Manuel Vedique, p. 137. The hymn figures in the takmana^anaga^a of the Ga/zamala, Ath. Pari.?. 32, 7 (see Kau^. 26, 1 note) ; the Anukrama^i describes it as vanaspatya^ yakshmana^anadaivatam. The Paippalada presents the hymn, the stanzas arranged as follows: 1, 5, 4, 2, 3. Stanza 1. The metre is irregular, pankti (Anukr., vira£ prastara- pankti). The Paippalada has the first half as follows : daicivrzlcsha mu&mam ahi/^sro grahya^ ka.. Stanza 3. a. For adhitir the Paippalada reads adhitam. Saya/za, ' the Vedas, which he has read formerly, or their meaning, which is to be remembered, he has recalled ! ' Cf. KMnd. Up. VI, 7. Ludwig emends adhiter, and translates ' from insensibleness he has come away,' but the translation con- flicts with the meaning of adhi ga ; cf. RV. II, 4, 8. c, d. The Sutra embodies the indefinite large numbers 100 and 1000 in the amulet often kinds of wood, and the U 2 292 HYMNS OF THE ATHARVA-VEDA. ten friends (Brahmans according to the scholia) who attend the patient. Stanza 4. The word kitim occurs only in this stanza, and is very problematic. The Pet. Lex. and Weber, i sammeln ; ' Ludwig, ' pfliickung ; ' Sciya^a, ' covering.' We are con- necting the word with £inoti in the sense of c arrange, build up/ having in mind the peculiar amulet or remedy daj-a- vrzksha, ' consisting of ten woods/ in st. i . The sense then would be that the gods have found out the magic arrange- ment of the woods, while the Brahmans contribute the practical knowledge of the woods which are endowed with the healing property. Cf. Grill's similar exposition. Stanza 5. I have followed Saya^a who, relying alternatively upon RV. II, 33, 4, and Tait. S. IV, 5, i, 2, makes tsvara^, 'lord/ the subject of the sentence, uvara eva he rug^a tubhyam idani^tanabhishagrupe^a bhesha^*ani karotu. But the text of Pada d is awkward, and rendered somewhat doubtful by the Paippalada, whose version of c, d is, sa eva tubhyam bhesha^-a^ £akara bhisha^ati £a. Upon the basis of this reading Grill suggests for Pada d, krzVsavad bhisha^-ati ka. Ludwig suggests suki, Vedic accus. plur. neut. in agreement with bhesha£*ani ; Weber, bhisha^a^ for bhisha^a. Saya^a thinks also of i-u^ina for s\xk\h. I have translated the unanimous text of the 5aunakiya-school. II, io. Commentary to page 14. The practice associated with this hymn at Kaor. 27, 7. 8 is colourless: 7. 'While reciting AV.
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.
1se nacht.' Saya/za, in agreement with our version, ' the night at the time of dawn (usha/zkalina ratri) shall chase away (vivasayatu).' In Pada b I read, for the same reason, with one of Shankar Pandit's MSS., apo^atu for apo^antu, making it govern abhikr/tvan^. Weber, ' die zauberspinnerinnen (mogen schwinden) hin ; ' Ludwig, ' weg gehn sollen die bezau- bernden.' Saya?za, retaining the plural, forces, it seems to me, the meaning of abhikr/tvari^ in translating it by abhita^ rogai-anti;^ kurva^a^, 'working a cessation of disease all about.' And recognising the futility of the first, he also, alternatively, takes apoMantu as an intransitive, . . . pua- kyak apaga^antu ! Cf. the note on III, 7, 7. Stanza 3. a, b. According to our translation the words babhror ar^unaka;^asya qualify yavasya ; Kcrava (and Saya^a who repeats Ke^ava's substance) make the two words represent an independentplant: ar^unakash/^a/TZ yavabusa^ tilapi%-ika//z ka. ekatra trmi baddhva. And Darila also recognises three plants, the first of which he describes as babhruvaraasya * r^unasya tasya ka^a^esham (! for ka^avLresham). Ac- cording to these constructions the first substance is a branch from the tree (Saya^a in commenting on the word in our stanza, ar^unakhyavrzlcshavi^eshakash/^asya) ar^una (ter- minalia arjuna). But the construction renders this extremely unlikely, and we prefer to render the text philologically. b. The word te, ' thy/ would seem at first sight to refer to a field, and, as stated in the introduction, this would show that the poet here looks upon kshetriya as a derivative of kshetra, ' field/ and that he therefore introduces the para- phernalia of the field in his incantation. But this cannot stand against the ordinary value of the word, nor is it [42] u 29O HYMNS OF THE ATHARVA-VEDA. impossible to imagine the introduction of these substances simply on the ground of the supposed (etymological) deri- vation of the name of the disease. At any rate we have Kaarika on our side. Stanza 5. a. sanisrasaksha is a7r. Xey. ; sanisrasa occurs once at AV. V, 6, 4 as a designation of the intercalary month (cf. AV. XIII, 3, 8 ; Weber, Nakshatra II, p. 336 note). Our translation is conjectural and etymological ; the only sup- port I find is in srastaksha (Sumita 1, 115, 7), ' with sunken eyes.' Sayana leans with his full weight on the Kaujika's employment of the stanza (27, 2 ; see the translation of it above), in which an ' empty house ' figures, and he identifies the word with sunyagrzhak (sanisrasyamanani atuayena visra/^samanani vLnryama;zani aksha;zi gavakshadidvara/zi yesha^ te
2eight on the Kaujika's employment of the stanza (27, 2 ; see the translation of it above), in which an ' empty house ' figures, and he identifies the word with sunyagrzhak (sanisrasyamanani atuayena visra/^samanani vLnryama;zani aksha;zi gavakshadidvara/zi yesha^ te sanisrasaksha/^, sunyagriha. ity artha^), i. e. in brief, 'the decayed doors of the empty house.' Credat Judaeus ! Does ' with sunken eyes ' refer to the demon of the disease ? b. The difficulty is much increased by the unintelligible sa^dejyebhya/^ which Sayana, who reads sa/^de.yebhya^5 again identifies with the ^aratkhata, ' the old ditch/ in the Sutra, 27, 3. 4: sam dLsyante tya^yante tadgatamr/dadanene *ti samdesak ^aradgartM ! The word seems to refer to some kind of evil (papa) at AV. X, 1, 11. 12 ; in IV, 16, 8 (where it is contrasted with vidcsya, ' foreign ') it refers to the ' fetter of Varima,' i. e. disease. Weber, * den auftrag' ausfiihrenden verneigung sei ; ' Ludwig, ' anbetung den zu beauftragenden (sich fugenden).' The entire stanza is highly problematic ; its relation to the Sutra very obscure. II, 9. Commentary to page 34. The disease which the hymn is designed to exorcise is, according to Darila, possession by the kind of demons called Yisaka. Kesava (followed by Sayana) describes it as due to brahmagraha, a word hitherto not quoted from any text, but reported by the lexicons as equal to brah- II, 9- COMMENTARY. 29 1 marakshasa. The practices connected with the hymn at Kaiu*. 27, 5. 6 are as follows: 5. 'While reciting AV. II, 9 a talisman consisting of splinters (from ten kinds of wood is fastened upon the patient). 6. Ten friends (of the patient) while muttering the hymn rub him down.' The commen- tators (cf. Kaus. 13, 5 ; 26, 40) understand the word jakala to mean ' a talisman made of ten kinds of holy wood/ and these are derived from the list of holy trees catalogued at Kaus. 8, 15. Cf. also the splinters from the (holy) kampila- wood, Kau.9. 27, 7 (see the introduction to II, 10), used against kshetriya (hereditary disease). For similar Germanic uses of nine kinds of wood to allay disease, see Wuttke, Der Deutsche Volksaberglaube der Gegenwart, §§ 121, 538 ; Mannhardt, Baumkultus der Germanen, p. 18. The hymn has been translated by Weber, Ind. Stud. XIII, 153 ff. ; Ludwig, Der Rigveda, III, 506 ; Grill2, pp. 8, 82 ff. ; cf. also the author in Amer. Journ. Phil. VII. 478, and Bergaigne et Henry, Manuel Vedique, p. 137. The hymn figures in the takmana^anaga^a of the Ga/zamala, Ath. Pari.?. 32, 7 (see Kau^.
3III, 153 ff. ; Ludwig, Der Rigveda, III, 506 ; Grill2, pp. 8, 82 ff. ; cf. also the author in Amer. Journ. Phil. VII. 478, and Bergaigne et Henry, Manuel Vedique, p. 137. The hymn figures in the takmana^anaga^a of the Ga/zamala, Ath. Pari.?. 32, 7 (see Kau^. 26, 1 note) ; the Anukrama^i describes it as vanaspatya^ yakshmana^anadaivatam. The Paippalada presents the hymn, the stanzas arranged as follows: 1, 5, 4, 2, 3. Stanza 1. The metre is irregular, pankti (Anukr., vira£ prastara- pankti). The Paippalada has the first half as follows : daicivrzlcsha mu&mam ahi/^sro grahya^ ka.. Stanza 3. a. For adhitir the Paippalada reads adhitam. Saya/za, ' the Vedas, which he has read formerly, or their meaning, which is to be remembered, he has recalled ! ' Cf. KMnd. Up. VI, 7. Ludwig emends adhiter, and translates ' from insensibleness he has come away,' but the translation con- flicts with the meaning of adhi ga ; cf. RV. II, 4, 8. c, d. The Sutra embodies the indefinite large numbers 100 and 1000 in the amulet often kinds of wood, and the U 2 292 HYMNS OF THE ATHARVA-VEDA. ten friends (Brahmans according to the scholia) who attend the patient. Stanza 4. The word kitim occurs only in this stanza, and is very problematic. The Pet. Lex. and Weber, i sammeln ; ' Ludwig, ' pfliickung ; ' Sciya^a, ' covering.' We are con- necting the word with £inoti in the sense of c arrange, build up/ having in mind the peculiar amulet or remedy daj-a- vrzksha, ' consisting of ten woods/ in st. i . The sense then would be that the gods have found out the magic arrange- ment of the woods, while the Brahmans contribute the practical knowledge of the woods which are endowed with the healing property. Cf. Grill's similar exposition. Stanza 5. I have followed Saya^a who, relying alternatively upon RV. II, 33, 4, and Tait. S. IV, 5, i, 2, makes tsvara^, 'lord/ the subject of the sentence, uvara eva he rug^a tubhyam idani^tanabhishagrupe^a bhesha^*ani karotu. But the text of Pada d is awkward, and rendered somewhat doubtful by the Paippalada, whose version of c, d is, sa eva tubhyam bhesha^-a^ £akara bhisha^ati £a. Upon the basis of this reading Grill suggests for Pada d, krzVsavad bhisha^-ati ka. Ludwig suggests suki, Vedic accus. plur. neut. in agreement with bhesha£*ani ; Weber, bhisha^a^ for bhisha^a. Saya^a thinks also of i-u^ina for s\xk\h. I have translated the unanimous text of the 5aunakiya-school. II, io. Commentary to page 14. The practice associated with this hymn at Kaor. 27, 7. 8 is colourless: 7. 'While reciting AV.
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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