Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1by Kuhn, I.e. 137 ; Weber, Indische Studien, XIII, 199 ff. ; Ludwig, Der Rigveda, III, 323 ; Grill2, pp. 6, 98. The Anukrama^i describes the divinity to which the hymn is addressed as mahidevatyam 1 The word khalvahga, thus translated, is not altogether clear. It is discussed in Kaurika, Introduction, p. xlix. 2 Thus, not ala#^u ; see Kaurika, Additions and Corrections, and cf. the note on AV. II, 31, 3. 3 But Kcrava very differently, govala(^) ^itritaw ^arasa^dhyaw parivesh/ya, i. e. the hair of a cow's tail is wound about an arrow ! Cf. Sutra 26, and the introduction to II, 32. Cf. also Ke^ava's explanation of Kaur. 29, 20. Saya/za follows Ke^ava. 4 For ga/z</ulaka, cf. perhaps alga/^u, above, and in stanza 2. IT, 31. COMMENTARY. 315 (!cf. the word mahi in st. 1) uta £andram; its author is Ka/zva. Stanza 1. a. In RV. VII, 104, 22 = AV. VIII, 4, 22, Indra is called upon to crush the Rakshas as with a mill-stone : the present passage seems to realise the comparison, so that indirectly Indra's bolt (vagra) is in the mind of the poet; cf. also a^man and parvata in st. 19 of the same hymn. d. Cf. the symbolic crushing of lentils in the practice, Kau.y. 27, 14, where khalvariga takes the place of khalva ; so also in Kaas*. 27, 26 (cf. Kaujika, Introduction, p. xlix). Kcrava defines both khalvahga and khalva as krzsh//a£a- nak&k. Read here metri gratia khaluan. Cf. also V, 23, 8 c, d. Stanza 2. a. At V, 23, 6. 7 adr/sh/a is an epithet of kr/mi ; adr/sh/a by itself is used substantially in AV. VI, 52, 2 (=RV. I, 191, 4), and 3 ; cf. also RV. I, 191, 9 = AV. VI, 52, 1 and AV. V, 23, 6, where the sun is designated as the slayer, adrzsh/ahan, of unseen (vermin) ; cf. Zimmer, p. 98. In AV. VIII, 8, 15 both drzsh^a and adr/sh/a also occur as designations of vermin, and it seems quite likely that drzsh/a is an afterthought in the style of sura after asura ; diti after aditi, and the like. b. The Paippalada and Saya^a read kuriram for kuru- rum; the latter defines it, kuriram galam tadvad antar avasthita//z krzmikulam. c. The MSS., both of the hymn and the Sutra, hesitate between the two writings algandu and alandu, and I had decided in the Additions and Corrections to the Kau^ika (p. 76, Su. 14) in favour of alga/zdii. This is the reading adopted by Saya^a and Shankar Pandit. In the Nagari- character the two forms are almost identical (lga is la as soon as the g-stroke is prolonged downward) ; hence the confusion. Saya^a, .romtama/zzsadushakan ^antun. Saya^a has i-algan for jalunan. Here, as in st.
2dopted by Saya^a and Shankar Pandit. In the Nagari- character the two forms are almost identical (lga is la as soon as the g-stroke is prolonged downward) ; hence the confusion. Saya^a, .romtama/zzsadushakan ^antun. Saya^a has i-algan for jalunan. Here, as in st. 4 c, d, krimin is obviously a gloss ; the Anukrama/zi, uncritically, defines the metre of the stanza as uparish/advinu/brzhati. 3 16 HYMNS OF THE ATHARVA-VEDA. Stanza 3. a, b. The mighty weapon is the charm which is called outright ' thunderbolt ' (va^ra) in VI, 134 and 135. Perhaps the fire of the symbolic bolt is supposed to burn them (duna aduna/j). The ritual (Sutras 16 and 17, above) em- bodies the idea in practice, and we are not in the position to say but what this particular act was associated with the stanza from the start — a question of principle which seems destined for ever to divide the doctors. Saya^a obviously has in mind paritapati in Su. 16 in his gloss paritapta aparitapta//. c, d. To render doubly certain the complete destruction of the disease, even those which are prima facie already driven out are submitted to this phase of the charm. Stanza 4. a, b. Read anvantriam jirshamam atha u, &c. Cf. with this Mantrabrahma/2a (of the Sama-veda) II, 7, 2, krimlm ha vaktratodina^ krimim antranu&irmam. Saya^a (with some MSS.) reads parsh/zeyam, 'in the heel/ and Ludwig, rather arbitrarily, translates ' im Riicken,' as though parsh- /^eyam stood in the text. c. avaskava, like most of the names in the charm, is an, Aey. Weber, I.e. 201, and Zimmer, p. 393, define it as ' he who peels, pares off.' Saya^a, avaggamanasvabhavam. By the side of vyadhvara (this form twice in VI, 50, 3) x we have vyadvara in Sat. Br. VII, 4, 1, 27 (defined by the scholiast as adana^ilo danda.rukadi^) and vyadvari (with different accent) in AV. Ill, 28, 22. One or the other is a folk-etymological modification : vyadhvara, ' piercing,' and vyadvara, * gnawing.' The Padapa/^a divides vi adh- vara (most futile), and Ludwig in his translation of VI, 50, 3 1 So the vulgata. Saya/za and Shankar Pandit with most of his MSS. vyadvara. See the note there. 2 Here Sayawa reads vyadhvari (du^khahetur dush/amarga^ tadvati) ; see the note on the passage. II, 32- COMMENTARY. 3 1 7 has arrived at the same result, c abseits vom wege' (Der Rigveda, III, 500). The same analysis in Saya^a to our stanza, vividhamargopetam, nanadvara/zi krz'tva tatra gakk- antam. — krfmin here, as in 2 c, is a gloss, misunderstood by the Anukrama/zi, as above. Stanza 5. c. Saya/za reads te for ye and tanvas for tanvam. II, 32.
3I, 500). The same analysis in Saya^a to our stanza, vividhamargopetam, nanadvara/zi krz'tva tatra gakk- antam. — krfmin here, as in 2 c, is a gloss, misunderstood by the Anukrama/zi, as above. Stanza 5. c. Saya/za reads te for ye and tanvas for tanvam. II, 32. Commentary to page 23. This charm against worms in cattle (Ke^ava, gokrani- bhaisha^yani) elicits the following treatment in the Kau^ika 27, 21-26: ' (The performer) chants the hymn at sunrise, and pronounces the name of the cow, " O thou, N. N." 1 At the end of the hymn, while exclaiming " the (worms) are slain," he throws darbha-grass (upon the cow). He goes through the same performance at noon. In the afternoon he (throws the darbha-grass) upon the cow, her face turned to the west 2. Having cut off a tuft of the (cow's) tail he continues as in Sutra 14 (the performance in connection with AV. II, 31, which see).' Charms closely related with this are found in Tait. Ar. IV, 36 (cf. Apast. Sr. XV, 19, 5), where verses similar to stanzas 3 and 4 are employed to relieve the cow who yields the milk for the gharma, if she is sick with worms ; further in the Mantrabrahma;za of the Sama-veda II, 7 (see the Calcutta Journal Usha, vol. i, fasc. 7)3, and in Gobh. Grih. IV, 9, 19. 20, where the stanzas of Mantrabr. are employed to destroy worms both in man and cattle. The hymn has been translated by A. Kuhn, in Kuhn's 1 Cf. Gobh. Grili. Ill, 8, 3 ; La/y. St. Ill, 6, 3 ; and Katy. Sr. XXVI, 5, 1, where i</a is mentioned as the typical name of a cow. 2 The implication is that in the preceding steps of the ceremony the cow's head is turned to the east; cf. Darila, p. 77, note 7. 8 The same work has also been printed in Serampore (jaka i794 = a.d. 1872). 318 HYMNS OF THE ATHARVA-VEDA. Zeitschrift, XIII, 138 ff. ; Weber, Indische Studien, XIII, 201 ff. ; Ludwig, Der Rigveda, III, 500 ; Grill2, pp. 7, 100 ; cf. also Hillebrandt's Vedachrestomathie, p. 47. The Anukramam, adityadevatyam, aneno*ktarshir (i.e. Ka//va : cf. the introduction to II, 31) uktakriyam akarot. Stanza 1. The removal of hantu in Pada 1 restores a good gayatri stanza (read, ctditia/^). The Anukrama?/i designates it as tripad bhuriggayatri. a. The rising sun and Ushas, the dawn, are especially calculated to dispel the evils associated primarily with night, and then, generally, misery and disease ; cf. RV. I, 50, 11. 13; AV. I, 22, 1 ; V, 23, 6; IX, 2, 15; 8, 22; XIII, 1, 32. Stanza 2.
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.
1by Kuhn, I.e. 137 ; Weber, Indische Studien, XIII, 199 ff. ; Ludwig, Der Rigveda, III, 323 ; Grill2, pp. 6, 98. The Anukrama^i describes the divinity to which the hymn is addressed as mahidevatyam 1 The word khalvahga, thus translated, is not altogether clear. It is discussed in Kaurika, Introduction, p. xlix. 2 Thus, not ala#^u ; see Kaurika, Additions and Corrections, and cf. the note on AV. II, 31, 3. 3 But Kcrava very differently, govala(^) ^itritaw ^arasa^dhyaw parivesh/ya, i. e. the hair of a cow's tail is wound about an arrow ! Cf. Sutra 26, and the introduction to II, 32. Cf. also Ke^ava's explanation of Kaur. 29, 20. Saya/za follows Ke^ava. 4 For ga/z</ulaka, cf. perhaps alga/^u, above, and in stanza 2. IT, 31. COMMENTARY. 315 (!cf. the word mahi in st. 1) uta £andram; its author is Ka/zva. Stanza 1. a. In RV. VII, 104, 22 = AV. VIII, 4, 22, Indra is called upon to crush the Rakshas as with a mill-stone : the present passage seems to realise the comparison, so that indirectly Indra's bolt (vagra) is in the mind of the poet; cf. also a^man and parvata in st. 19 of the same hymn. d. Cf. the symbolic crushing of lentils in the practice, Kau.y. 27, 14, where khalvariga takes the place of khalva ; so also in Kaas*. 27, 26 (cf. Kaujika, Introduction, p. xlix). Kcrava defines both khalvahga and khalva as krzsh//a£a- nak&k. Read here metri gratia khaluan. Cf. also V, 23, 8 c, d. Stanza 2. a. At V, 23, 6. 7 adr/sh/a is an epithet of kr/mi ; adr/sh/a by itself is used substantially in AV. VI, 52, 2 (=RV. I, 191, 4), and 3 ; cf. also RV. I, 191, 9 = AV. VI, 52, 1 and AV. V, 23, 6, where the sun is designated as the slayer, adrzsh/ahan, of unseen (vermin) ; cf. Zimmer, p. 98. In AV. VIII, 8, 15 both drzsh^a and adr/sh/a also occur as designations of vermin, and it seems quite likely that drzsh/a is an afterthought in the style of sura after asura ; diti after aditi, and the like. b. The Paippalada and Saya^a read kuriram for kuru- rum; the latter defines it, kuriram galam tadvad antar avasthita//z krzmikulam. c. The MSS., both of the hymn and the Sutra, hesitate between the two writings algandu and alandu, and I had decided in the Additions and Corrections to the Kau^ika (p. 76, Su. 14) in favour of alga/zdii. This is the reading adopted by Saya^a and Shankar Pandit. In the Nagari- character the two forms are almost identical (lga is la as soon as the g-stroke is prolonged downward) ; hence the confusion. Saya^a, .romtama/zzsadushakan ^antun. Saya^a has i-algan for jalunan. Here, as in st.
2dopted by Saya^a and Shankar Pandit. In the Nagari- character the two forms are almost identical (lga is la as soon as the g-stroke is prolonged downward) ; hence the confusion. Saya^a, .romtama/zzsadushakan ^antun. Saya^a has i-algan for jalunan. Here, as in st. 4 c, d, krimin is obviously a gloss ; the Anukrama/zi, uncritically, defines the metre of the stanza as uparish/advinu/brzhati. 3 16 HYMNS OF THE ATHARVA-VEDA. Stanza 3. a, b. The mighty weapon is the charm which is called outright ' thunderbolt ' (va^ra) in VI, 134 and 135. Perhaps the fire of the symbolic bolt is supposed to burn them (duna aduna/j). The ritual (Sutras 16 and 17, above) em- bodies the idea in practice, and we are not in the position to say but what this particular act was associated with the stanza from the start — a question of principle which seems destined for ever to divide the doctors. Saya^a obviously has in mind paritapati in Su. 16 in his gloss paritapta aparitapta//. c, d. To render doubly certain the complete destruction of the disease, even those which are prima facie already driven out are submitted to this phase of the charm. Stanza 4. a, b. Read anvantriam jirshamam atha u, &c. Cf. with this Mantrabrahma/2a (of the Sama-veda) II, 7, 2, krimlm ha vaktratodina^ krimim antranu&irmam. Saya^a (with some MSS.) reads parsh/zeyam, 'in the heel/ and Ludwig, rather arbitrarily, translates ' im Riicken,' as though parsh- /^eyam stood in the text. c. avaskava, like most of the names in the charm, is an, Aey. Weber, I.e. 201, and Zimmer, p. 393, define it as ' he who peels, pares off.' Saya^a, avaggamanasvabhavam. By the side of vyadhvara (this form twice in VI, 50, 3) x we have vyadvara in Sat. Br. VII, 4, 1, 27 (defined by the scholiast as adana^ilo danda.rukadi^) and vyadvari (with different accent) in AV. Ill, 28, 22. One or the other is a folk-etymological modification : vyadhvara, ' piercing,' and vyadvara, * gnawing.' The Padapa/^a divides vi adh- vara (most futile), and Ludwig in his translation of VI, 50, 3 1 So the vulgata. Saya/za and Shankar Pandit with most of his MSS. vyadvara. See the note there. 2 Here Sayawa reads vyadhvari (du^khahetur dush/amarga^ tadvati) ; see the note on the passage. II, 32- COMMENTARY. 3 1 7 has arrived at the same result, c abseits vom wege' (Der Rigveda, III, 500). The same analysis in Saya^a to our stanza, vividhamargopetam, nanadvara/zi krz'tva tatra gakk- antam. — krfmin here, as in 2 c, is a gloss, misunderstood by the Anukrama/zi, as above. Stanza 5. c. Saya/za reads te for ye and tanvas for tanvam. II, 32.
3I, 500). The same analysis in Saya^a to our stanza, vividhamargopetam, nanadvara/zi krz'tva tatra gakk- antam. — krfmin here, as in 2 c, is a gloss, misunderstood by the Anukrama/zi, as above. Stanza 5. c. Saya/za reads te for ye and tanvas for tanvam. II, 32. Commentary to page 23. This charm against worms in cattle (Ke^ava, gokrani- bhaisha^yani) elicits the following treatment in the Kau^ika 27, 21-26: ' (The performer) chants the hymn at sunrise, and pronounces the name of the cow, " O thou, N. N." 1 At the end of the hymn, while exclaiming " the (worms) are slain," he throws darbha-grass (upon the cow). He goes through the same performance at noon. In the afternoon he (throws the darbha-grass) upon the cow, her face turned to the west 2. Having cut off a tuft of the (cow's) tail he continues as in Sutra 14 (the performance in connection with AV. II, 31, which see).' Charms closely related with this are found in Tait. Ar. IV, 36 (cf. Apast. Sr. XV, 19, 5), where verses similar to stanzas 3 and 4 are employed to relieve the cow who yields the milk for the gharma, if she is sick with worms ; further in the Mantrabrahma;za of the Sama-veda II, 7 (see the Calcutta Journal Usha, vol. i, fasc. 7)3, and in Gobh. Grih. IV, 9, 19. 20, where the stanzas of Mantrabr. are employed to destroy worms both in man and cattle. The hymn has been translated by A. Kuhn, in Kuhn's 1 Cf. Gobh. Grili. Ill, 8, 3 ; La/y. St. Ill, 6, 3 ; and Katy. Sr. XXVI, 5, 1, where i</a is mentioned as the typical name of a cow. 2 The implication is that in the preceding steps of the ceremony the cow's head is turned to the east; cf. Darila, p. 77, note 7. 8 The same work has also been printed in Serampore (jaka i794 = a.d. 1872). 318 HYMNS OF THE ATHARVA-VEDA. Zeitschrift, XIII, 138 ff. ; Weber, Indische Studien, XIII, 201 ff. ; Ludwig, Der Rigveda, III, 500 ; Grill2, pp. 7, 100 ; cf. also Hillebrandt's Vedachrestomathie, p. 47. The Anukramam, adityadevatyam, aneno*ktarshir (i.e. Ka//va : cf. the introduction to II, 31) uktakriyam akarot. Stanza 1. The removal of hantu in Pada 1 restores a good gayatri stanza (read, ctditia/^). The Anukrama?/i designates it as tripad bhuriggayatri. a. The rising sun and Ushas, the dawn, are especially calculated to dispel the evils associated primarily with night, and then, generally, misery and disease ; cf. RV. I, 50, 11. 13; AV. I, 22, 1 ; V, 23, 6; IX, 2, 15; 8, 22; XIII, 1, 32. Stanza 2.
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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