Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 stanza is repeated at V, 23, 9 with the variants trlsirshamm trikakiidam in Pada 1 ; these readings com- bined show that the poet in designating the worms has in mind the demon Vuvarupa who is familiarly known to have had three heads. Cf. also Mantrabr. II, 7, 2. krimi^ dvmrsham argunam dvisirshaz/z ka. ^aturhanum. Professor Kuhn, 1. c. 147, lays especial stress upon the agreement of the Vedic and Teutonic charms, in that they point out the colours of the worms. a. Saya^a, vuvarupaw nanakaram; Ludwig, 'den voll- gestaltigen.' The epithet * four-eyed ' is originally at home with the four-eyed dogs of Yama, and is due, primarily, to some mythological conception ; cf. our note on IV, 20, 7. But in the view of the Hindus ' four-eyed' means * with spots over the eyes ; ' see Contributions, Third Series, Journ. Amer. Or. Soc. XV, 165 note. Saya^a, £aturnetram. b. The Pet. Lexs. render saranga by ' bunt, scheckig ; ' Weber, ' schwarzlich ; ' Ludwig, * braunlich/ The native explanations of the word are stated by Prof. Weber, Indische Studien, VIII, 275. c. The Pada is a catalectic anush/ubh. II, 32. COMMENTARY. 319 Stanza 3. The stanza recurs in V, 23, 10. The Tait. Ar. IV, 36, and Mantrabr. II, 7, 1. 2 have similar stanzas: atri/za tva. krime hanmi ka/zvena ^amadagnina, vuvavasor brahma^a (Tait. Ar.) ; and, hatas te atri^a krimir hatas te ^amadag- nina, gotamena tinikrzto*trai*va tva krime brahmavadyam avadya. bharadva^asya mantre#a sa/^tinomi krime tva (Mantrabr.) Reliance upon the great seers of the past is a common-place expression in charms and exorcisms ; cf. e.g. I, 14,4; IV, 20, 7. c. Hillebrandt and Grill regard va^ as a gloss. But it is written also in V, 23, 10, and its expulsion does not effect good metre, the final cadence being ^ — v. Stanza 4. Recurs in V, 23, 11. The Tait. Ar. reads at IV, 36, hata^ krlminam ra^a, apy esha/7Z sthapatir hata^, atho matcUtho pita, atho sthura atho kshudra^, atho krzsh;/a atho ^veta^r, atho a^atika1 hata^, svetabhi^ saha sarve hata^ ; cf. also the next stanza of our hymn. For sthapati, see Weber, Ind. Stud. XIII, 202 ff. ; Uber den Va^-apeya, 9, 10(769, 770), Sitzungsberichte der Koniglich Preussischen Akademie, XXXIX (1892); Uber die Konigsweihe, p. 65 (Transactions of the same Academy, 1893). Saya/za, sa^iva^. The scholiast at Tait. Ar.
2sthapati, see Weber, Ind. Stud. XIII, 202 ff. ; Uber den Va^-apeya, 9, 10(769, 770), Sitzungsberichte der Koniglich Preussischen Akademie, XXXIX (1892); Uber die Konigsweihe, p. 65 (Transactions of the same Academy, 1893). Saya/za, sa^iva^. The scholiast at Tait. Ar. has anyo*pi ra^avyatirikta/z prabhu^. The etymologies suggested are unsatisfactory (see Pet. Lex. and Weber, 1. c.) ; it has occurred to me that possibly the word might be a loan-word with folk- etymological modification, being Avestan shoithrapaiti (cf. Achemenian khshatrapavan), 'satrap,' a word which later again finds its way into Indo-Scythian coins in the form 1 Scholiast, agatya ^atyamana^ asmabhir eva badhyamana^. Cf, with this also Mantrabr. II, 7, 4. krimim indrasya bahubhyam avankam patayamasi, hata^ krimaya^ sa\ratika^ sanilamakshika^. The scholiast defines sasatika^ by iiratikaya (! for a\ratikaya ?) saha vartamana^. 320 HYMNS OF THE ATHARVA-VEDA. kshatrapa ; cf. Zeitschrift fur die Kunde des Morgenlandes, III, 161 ; IV, 1 86, 200. Stanza 5. Repeated in V, 23, 12. The Mantrabr. II, 7, 3 presents a passage which concerns stanzas 4-6 of our hymn, hata^ kriminani kshudrako hata mata hata pitd, athai*sham bhinnaka^ kumbho ya esham vishadhanaka^. a, b. Saya/za, without regard to the oxytone accent of vcyas (nomen agentis), renders vej-aso . . . parive^asa^ as follows, nivei-asthanani mukhyagrz'ha^ . . . parita^ sthita^ samipagrzha^. Weber renders the two words by ' diener ' and * umdienenden ; ' Grill by * horige ' and ' zugehorige ; ' Ludwig and Hillebrandt by ' horige ' and ' der horigen horige.' Stanza 6. The metre of the stanza is quite irregular ; the Anukra- manl describes it at ^atushpan nivrzdushmk. The first and third Padas are catalectic ; in the second Pada yabhyam is yabhiam, or the like; the fourth Pada may also be sustained as a catalectic anush/ubh by substituting tava for te, or resolving te into tai' or taya. c3 d. The Paippalada reads, atho bhinadmi taw kumbhaw yasmin te nihataw (! for nihitaw ?) visham ; cf. also the parallel stanza RV. I, 191, 15. Saya^a substitutes shu- kambham for kushumbham, and he has the support of some MSS. His comment is avayavavuesha, ' some part of the body.' Ludwig translates kushumbham by ' tail/ but the parallel passages of the Paippalada and Mantrabr.
3stanza RV. I, 191, 15. Saya^a substitutes shu- kambham for kushumbham, and he has the support of some MSS. His comment is avayavavuesha, ' some part of the body.' Ludwig translates kushumbham by ' tail/ but the parallel passages of the Paippalada and Mantrabr. obviously point to some word like ' receptacle.' This word as well as kujumbha and kusumbha, ' water-pitcher of hermits/ seem to me to be extensions of kumbha by popular etymology, introducing the influence of kosha, kosa., ' basket/ and perhaps in the case of kusumbha the stem .mmbha-, 'purify/ Direct etymological analysis of such words is difficult because they become so readily the play-ball of kindred notions ; cf. Weber, 1. c. 204. II, 33- COMMENTARY. ^21 II, 33. Commentary to page 44. The commentators fitly treat this charm as a cure for all diseases (sarvabhaisha^yam). The practices at Kauy. 27, 27-8 are of the simplest sort, and their symbolic relation to the hymn superficially obvious : 27. ' The stanzas of the hymn are recited over the patient while (fetters with which he has been bound) are being torn off. 28. He is sprinkled with wrater mixed with the dregs of ghee from a water- vessel.' The hymn figures also in a list designed to bestow long life (ayushyaga/m) in the Ga/zamala, Ath. ParLr. 32, 4 ; see Kauj. 54, t i note. According to Saya/za the hymn is also a member of the a/zzholingaga/m, ' a list characterised by (driving away) distress/ consisting of II, 33 ; III, 11 ; IV, 13; V, 30; IX, 8. But the Ga^amala, Ath. Paris-. 32, 31, strings together a very different group under the same caption ; see Kau^. 32, 27 note. Cf. also Vait. Su. 38, 1 ; Ath. Park 33, 3. The hymn recurs with variants, RV. X, 163 ; AV. XX, 96, 17-22 ; the first stanza at Par. Grih. Ill, 6, 2. In its Rig- veda form it constitutes also a part of the Apast. Mantra- brahma/za I, 17, 1-6, employed at Apast. Grih, III, 9, 10 ; see Winternitz, Das Altindische Hochzeitsritual, p. 99. The many, often perplexing designations of the parts of the body are paralleled in the catalogues of the parts of the horse's body, at the horse-sacrifice, TS. V, 7, 11 ff. (cf. also I, 4, 36; VII, 3, 16); Maitr. S. Ill, 15, 1 ff. ; Va^. S. XXV, 1 ff. Cf. also AV. X, 2 ; XI, 8. The hymns in question have been translated and com- pared with certain Teutonic charms by Adalbert Kuhn in his ever-charming work on ' Indische und germanische Segens- spriiche/ Kuhn's Zeitschrift, XIII, 63 ff.
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.
1The 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 stanza is repeated at V, 23, 9 with the variants trlsirshamm trikakiidam in Pada 1 ; these readings com- bined show that the poet in designating the worms has in mind the demon Vuvarupa who is familiarly known to have had three heads. Cf. also Mantrabr. II, 7, 2. krimi^ dvmrsham argunam dvisirshaz/z ka. ^aturhanum. Professor Kuhn, 1. c. 147, lays especial stress upon the agreement of the Vedic and Teutonic charms, in that they point out the colours of the worms. a. Saya^a, vuvarupaw nanakaram; Ludwig, 'den voll- gestaltigen.' The epithet * four-eyed ' is originally at home with the four-eyed dogs of Yama, and is due, primarily, to some mythological conception ; cf. our note on IV, 20, 7. But in the view of the Hindus ' four-eyed' means * with spots over the eyes ; ' see Contributions, Third Series, Journ. Amer. Or. Soc. XV, 165 note. Saya^a, £aturnetram. b. The Pet. Lexs. render saranga by ' bunt, scheckig ; ' Weber, ' schwarzlich ; ' Ludwig, * braunlich/ The native explanations of the word are stated by Prof. Weber, Indische Studien, VIII, 275. c. The Pada is a catalectic anush/ubh. II, 32. COMMENTARY. 319 Stanza 3. The stanza recurs in V, 23, 10. The Tait. Ar. IV, 36, and Mantrabr. II, 7, 1. 2 have similar stanzas: atri/za tva. krime hanmi ka/zvena ^amadagnina, vuvavasor brahma^a (Tait. Ar.) ; and, hatas te atri^a krimir hatas te ^amadag- nina, gotamena tinikrzto*trai*va tva krime brahmavadyam avadya. bharadva^asya mantre#a sa/^tinomi krime tva (Mantrabr.) Reliance upon the great seers of the past is a common-place expression in charms and exorcisms ; cf. e.g. I, 14,4; IV, 20, 7. c. Hillebrandt and Grill regard va^ as a gloss. But it is written also in V, 23, 10, and its expulsion does not effect good metre, the final cadence being ^ — v. Stanza 4. Recurs in V, 23, 11. The Tait. Ar. reads at IV, 36, hata^ krlminam ra^a, apy esha/7Z sthapatir hata^, atho matcUtho pita, atho sthura atho kshudra^, atho krzsh;/a atho ^veta^r, atho a^atika1 hata^, svetabhi^ saha sarve hata^ ; cf. also the next stanza of our hymn. For sthapati, see Weber, Ind. Stud. XIII, 202 ff. ; Uber den Va^-apeya, 9, 10(769, 770), Sitzungsberichte der Koniglich Preussischen Akademie, XXXIX (1892); Uber die Konigsweihe, p. 65 (Transactions of the same Academy, 1893). Saya/za, sa^iva^. The scholiast at Tait. Ar.
2sthapati, see Weber, Ind. Stud. XIII, 202 ff. ; Uber den Va^-apeya, 9, 10(769, 770), Sitzungsberichte der Koniglich Preussischen Akademie, XXXIX (1892); Uber die Konigsweihe, p. 65 (Transactions of the same Academy, 1893). Saya/za, sa^iva^. The scholiast at Tait. Ar. has anyo*pi ra^avyatirikta/z prabhu^. The etymologies suggested are unsatisfactory (see Pet. Lex. and Weber, 1. c.) ; it has occurred to me that possibly the word might be a loan-word with folk- etymological modification, being Avestan shoithrapaiti (cf. Achemenian khshatrapavan), 'satrap,' a word which later again finds its way into Indo-Scythian coins in the form 1 Scholiast, agatya ^atyamana^ asmabhir eva badhyamana^. Cf, with this also Mantrabr. II, 7, 4. krimim indrasya bahubhyam avankam patayamasi, hata^ krimaya^ sa\ratika^ sanilamakshika^. The scholiast defines sasatika^ by iiratikaya (! for a\ratikaya ?) saha vartamana^. 320 HYMNS OF THE ATHARVA-VEDA. kshatrapa ; cf. Zeitschrift fur die Kunde des Morgenlandes, III, 161 ; IV, 1 86, 200. Stanza 5. Repeated in V, 23, 12. The Mantrabr. II, 7, 3 presents a passage which concerns stanzas 4-6 of our hymn, hata^ kriminani kshudrako hata mata hata pitd, athai*sham bhinnaka^ kumbho ya esham vishadhanaka^. a, b. Saya/za, without regard to the oxytone accent of vcyas (nomen agentis), renders vej-aso . . . parive^asa^ as follows, nivei-asthanani mukhyagrz'ha^ . . . parita^ sthita^ samipagrzha^. Weber renders the two words by ' diener ' and * umdienenden ; ' Grill by * horige ' and ' zugehorige ; ' Ludwig and Hillebrandt by ' horige ' and ' der horigen horige.' Stanza 6. The metre of the stanza is quite irregular ; the Anukra- manl describes it at ^atushpan nivrzdushmk. The first and third Padas are catalectic ; in the second Pada yabhyam is yabhiam, or the like; the fourth Pada may also be sustained as a catalectic anush/ubh by substituting tava for te, or resolving te into tai' or taya. c3 d. The Paippalada reads, atho bhinadmi taw kumbhaw yasmin te nihataw (! for nihitaw ?) visham ; cf. also the parallel stanza RV. I, 191, 15. Saya^a substitutes shu- kambham for kushumbham, and he has the support of some MSS. His comment is avayavavuesha, ' some part of the body.' Ludwig translates kushumbham by ' tail/ but the parallel passages of the Paippalada and Mantrabr.
3stanza RV. I, 191, 15. Saya^a substitutes shu- kambham for kushumbham, and he has the support of some MSS. His comment is avayavavuesha, ' some part of the body.' Ludwig translates kushumbham by ' tail/ but the parallel passages of the Paippalada and Mantrabr. obviously point to some word like ' receptacle.' This word as well as kujumbha and kusumbha, ' water-pitcher of hermits/ seem to me to be extensions of kumbha by popular etymology, introducing the influence of kosha, kosa., ' basket/ and perhaps in the case of kusumbha the stem .mmbha-, 'purify/ Direct etymological analysis of such words is difficult because they become so readily the play-ball of kindred notions ; cf. Weber, 1. c. 204. II, 33- COMMENTARY. ^21 II, 33. Commentary to page 44. The commentators fitly treat this charm as a cure for all diseases (sarvabhaisha^yam). The practices at Kauy. 27, 27-8 are of the simplest sort, and their symbolic relation to the hymn superficially obvious : 27. ' The stanzas of the hymn are recited over the patient while (fetters with which he has been bound) are being torn off. 28. He is sprinkled with wrater mixed with the dregs of ghee from a water- vessel.' The hymn figures also in a list designed to bestow long life (ayushyaga/m) in the Ga/zamala, Ath. ParLr. 32, 4 ; see Kauj. 54, t i note. According to Saya/za the hymn is also a member of the a/zzholingaga/m, ' a list characterised by (driving away) distress/ consisting of II, 33 ; III, 11 ; IV, 13; V, 30; IX, 8. But the Ga^amala, Ath. Paris-. 32, 31, strings together a very different group under the same caption ; see Kau^. 32, 27 note. Cf. also Vait. Su. 38, 1 ; Ath. Park 33, 3. The hymn recurs with variants, RV. X, 163 ; AV. XX, 96, 17-22 ; the first stanza at Par. Grih. Ill, 6, 2. In its Rig- veda form it constitutes also a part of the Apast. Mantra- brahma/za I, 17, 1-6, employed at Apast. Grih, III, 9, 10 ; see Winternitz, Das Altindische Hochzeitsritual, p. 99. The many, often perplexing designations of the parts of the body are paralleled in the catalogues of the parts of the horse's body, at the horse-sacrifice, TS. V, 7, 11 ff. (cf. also I, 4, 36; VII, 3, 16); Maitr. S. Ill, 15, 1 ff. ; Va^. S. XXV, 1 ff. Cf. also AV. X, 2 ; XI, 8. The hymns in question have been translated and com- pared with certain Teutonic charms by Adalbert Kuhn in his ever-charming work on ' Indische und germanische Segens- spriiche/ Kuhn's Zeitschrift, XIII, 63 ff.
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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