Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1518 ; Weber, Ind. Stud. XVII, 180 ff. The Anukrama/21, senamohanam. Stanza 1. Agni, the fire, figures largely as the typical leader of the vanguard of armies, e. g. in the battle-hymn, RV. X, 84, 2, and in Tait. S. I, 8, 9, 1 ; Tait. Br. I, 7, 3, 4. A special 'army-fire,' senagni, is mentioned at Kaus. 60, 5, and in the 1 Darila, kamkvika^; Kcyava, kamka^; Saya^a, ka/rikikam. 2 Cf. Darila and Kcrava on the Sutra, and emend surye in both texts to jurpe. 326 HYMNS OF THE ATHARVA-VEDA. scholion to Paraskara's Grzhya-sutra 1, 10. The preparation of such a fire is described at Kauj. i6, 9 ff. Professor Weber, 1. c, suggests that the name of the war-god Kumara (Skanda) is in reality one of the manifestations (murti) of Agni-Siva-Rudra ; cf. our introduction to XI, 2. Stanza 2. Professor Aufrecht in Kuhn's Zeitschrift, XXVII, 219, advances very good reasons for believing that this stanza is constructed awkwardly out of Rig-veda reminiscences. Especially noteworthy is his emendation of amimrzVzan to amimrzV/an, ' they have taken pity/ in the light of RV. II, 39, 4 ; VI, 50, 5 ; X, 34, 3. Yet we must question whether the Atharvan versifex did really compose that ideal stanza, suggested by Aufrecht, or the more uncouth performance, handed over to us by the redactors. I incline to the latter view, and have rendered the text as reported unanimously in the vSaunakiya-tradition *, though fully conscious that amimr/^an is the better reading in the abstract. The stanza puns upon marut and the base mma. Stanza 3. The anacoluthon in the two hemistichs can be removed, as Saya^a does, by emending tan in Pada c to tarn. Magha- van in Pada a, in reality goes with Indra in Pada c. Stanza 4. Repeated with variants at RV. Ill, 30, 6. Saya^a com- ments upon the Rig variant pra su ta (te), not upon prasuta^ (Padapa/^a). In P&da d, I have emended (independently from Weber) vishvak satyam to vishvaksatyam, literally, ' having fulfilment away/ i. e. ' bereft of fulfilment/ The Paippalada also has amimrz>zan. Ill, 2. 3. COMMENTARY. 327 III, 2. Commentary to page 121. For the employment of the hymn in the practices, see the introduction to the preceding. Previously translated by Weber, Indische Studien, III, 183 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 139 ff. The Anukrama^i, senamohanam. Stanza 5. Repeated with variants at RV. X, 103, 12. For the variants pratimohayanti and pratilobhayanti see Contri- butions, Fourth Series, Amer. Journ. Phil. XII, 422 ff.
23 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 139 ff. The Anukrama^i, senamohanam. Stanza 5. Repeated with variants at RV. X, 103, 12. For the variants pratimohayanti and pratilobhayanti see Contri- butions, Fourth Series, Amer. Journ. Phil. XII, 422 ff. The goddess Apva (metrically apuva), ' impurity ,' is a drastic embodiment of 'defecation from fear/ The enemy shall not contain themselves from fear. Cf. udarabhedi bhayam at Bhagavata Pura/za, III, 15, 33, and passages like Tait. S. VI, 2, 2, 5 ; 3, 2, 3. Yaska, Nirukta IX, 33, as restored by Weber, clearly explains the word in this way. See in general Ind. Stud. IX, 482 ; XVII, 184 ; and AV. IX, 8, 9. Ill, 3. Commentary to page 112. This and the following hymn are made the basis, at Kaor. 16, 30-33, of a performance that ensures the restor- ation of a king who has been driven out from his kingdom by a hostile king (parara£*ena, according to Darila), to wit : 30. ' In the domain of the kingdom, from which the king has been driven out, a rice-cake in the form of a couch (iciyanavidham) * is placed upon darbha-grass, and sub- merged in water. 31. A lump of earth taken from that 1 This reading is not quite certain : most MSS. of the Sutra, and Darila read ^ayanavidhim. Ke^ava, however, and after him Saya^a, read senavidham (senakaram), ' having the form of an army ; ' cf. for the interchange between aya and e our remarks in Amer. Journ. Phil. V, p. 27. Either reading makes good sense : the couch would symbolise permanent, peaceful possession of the kingdom ; the army, its conquest by force of arms. 328 HYMNS OF THE ATHARVA-VEDA. (region) is spread over the fire-place1, and (the king) con- sumes a mess of porridge, mixed with milk. 32. The utensils are taken from the same place as the lump of earth. 34. On the morning of the fourth day (the king) eats the (submerged) rice-cake, and then he is called (to his kingdom).' Professor Weber remarks that an exiled potentate could scarcely expect to be restored by any more simple device. The symbolism of the practice is obvious : especially the bed and the clod of earth from the native sod (' heimathsscholle ') are suggestive. Cf. Kau^ika's rite at 1 6, 27. 28 in connection with AV. I, 9 (introduction). Stanzas 1 and 2 are rubricated at Vait. Su. 9, 2 and 30, 27. The hymn has been translated by Ludwig, Der Rigveda, III, 441 fT. ; Weber, Indische Studien, XVII, 185 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 140 ff. The Anukrama/zi, nanadevatyam uta«gneyam. Stanza 1.
32 are rubricated at Vait. Su. 9, 2 and 30, 27. The hymn has been translated by Ludwig, Der Rigveda, III, 441 fT. ; Weber, Indische Studien, XVII, 185 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 140 ff. The Anukrama/zi, nanadevatyam uta«gneyam. Stanza 1. Agni figures here as the war-god, capable of bringing vic- tory to the cause of the dethroned king. Cf. Ill, 1 and 2. With him are united the fighting Maruts who hitch up Agni that he may bring (vah) the king. Saya;/a, curiously, makes the king subject of a^ikradat (cf. RV. X, 45, 4), ' the king calls (!) upon thee that he may again enter his king- dom/ In Pada d amiim is perhaps replaced by the name of the king, in the manner of the ritual ; cf. e. g. Va£\ S. IX, 40; Tait. Br. Ill, 2,3, 7. Stanza 2. The stanza is difficult and full of double intent. The crucial word seems to us to be sautrama?/ya. This is a sacrifice originally devised by the gods to cure Indra from the effects of over-indulgence in soma ; see our Contribu- tions, Third Series, Journ. Amer. Or. Soc. XV, 153 ff. ; Oldenberg, Nachrichten von der Koniglichen Gesellschaft 1 The Sutra, ^yotirayatanam ; Darila, ^yotisha ayatana^ sthanam uttaravedim avakirya. Ill, 3. COMMENTARY. 329 der Wissenschaften zu Gottingen, 1893, p. 342 fif. But secondarily this rite is also employed by an exiled king, who is also shaky, as it were (mankur iva £a£ara, like the somatiputa, 6at. Br. V, 4, n, 13)1. Throughout this stanza Indra is both the god, and the dethroned king ; the gods are the heavenly physicians (the A^vins and Sarasvati), as well as the Brahmans who are engaged in the restoration of the king. We have therefore rendered sautrama^ya dadhrzshanta by ' infuse courage with the sautrama;d-sacri- fice.' The veiled sense of the entire passage is : ' However far the king (Indra) is he shall come back to friendly relations with his people, when the priests (deva/i) chant their songs and apply the sautramam to his restoration. Indra is the typical king, AV. IV, 6, 11 ; VI, 98, 1 ; Tait. S. II, 2, 11,6; the Brahma/^as are the human devas, times without end, Sat. Br. II, 2, 3, 6 ; Tait. S. I, 7, 3, 1 ; Maitr. S. I, 4, 6 ; Kaus. 6, %6 ; cf. Indische Studien, IX, 153 ; X, 16, 35, 36- Stanza 3. Varu/za's relation to water appears here as in IV, 16, 3 (see the note there) ; Soma grows upon the mountains (Veda and Avesta). The sense is : Even if the exiled king is separated by mountain and sea from his people, let him quickly, untrammelled by such restraints, as an eagle, come to them. Stanza 4. a.
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.
1518 ; Weber, Ind. Stud. XVII, 180 ff. The Anukrama/21, senamohanam. Stanza 1. Agni, the fire, figures largely as the typical leader of the vanguard of armies, e. g. in the battle-hymn, RV. X, 84, 2, and in Tait. S. I, 8, 9, 1 ; Tait. Br. I, 7, 3, 4. A special 'army-fire,' senagni, is mentioned at Kaus. 60, 5, and in the 1 Darila, kamkvika^; Kcyava, kamka^; Saya^a, ka/rikikam. 2 Cf. Darila and Kcrava on the Sutra, and emend surye in both texts to jurpe. 326 HYMNS OF THE ATHARVA-VEDA. scholion to Paraskara's Grzhya-sutra 1, 10. The preparation of such a fire is described at Kauj. i6, 9 ff. Professor Weber, 1. c, suggests that the name of the war-god Kumara (Skanda) is in reality one of the manifestations (murti) of Agni-Siva-Rudra ; cf. our introduction to XI, 2. Stanza 2. Professor Aufrecht in Kuhn's Zeitschrift, XXVII, 219, advances very good reasons for believing that this stanza is constructed awkwardly out of Rig-veda reminiscences. Especially noteworthy is his emendation of amimrzVzan to amimrzV/an, ' they have taken pity/ in the light of RV. II, 39, 4 ; VI, 50, 5 ; X, 34, 3. Yet we must question whether the Atharvan versifex did really compose that ideal stanza, suggested by Aufrecht, or the more uncouth performance, handed over to us by the redactors. I incline to the latter view, and have rendered the text as reported unanimously in the vSaunakiya-tradition *, though fully conscious that amimr/^an is the better reading in the abstract. The stanza puns upon marut and the base mma. Stanza 3. The anacoluthon in the two hemistichs can be removed, as Saya^a does, by emending tan in Pada c to tarn. Magha- van in Pada a, in reality goes with Indra in Pada c. Stanza 4. Repeated with variants at RV. Ill, 30, 6. Saya^a com- ments upon the Rig variant pra su ta (te), not upon prasuta^ (Padapa/^a). In P&da d, I have emended (independently from Weber) vishvak satyam to vishvaksatyam, literally, ' having fulfilment away/ i. e. ' bereft of fulfilment/ The Paippalada also has amimrz>zan. Ill, 2. 3. COMMENTARY. 327 III, 2. Commentary to page 121. For the employment of the hymn in the practices, see the introduction to the preceding. Previously translated by Weber, Indische Studien, III, 183 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 139 ff. The Anukrama^i, senamohanam. Stanza 5. Repeated with variants at RV. X, 103, 12. For the variants pratimohayanti and pratilobhayanti see Contri- butions, Fourth Series, Amer. Journ. Phil. XII, 422 ff.
23 ff. ; cf. also Bergaigne et Henry, Manuel Vedique, p. 139 ff. The Anukrama^i, senamohanam. Stanza 5. Repeated with variants at RV. X, 103, 12. For the variants pratimohayanti and pratilobhayanti see Contri- butions, Fourth Series, Amer. Journ. Phil. XII, 422 ff. The goddess Apva (metrically apuva), ' impurity ,' is a drastic embodiment of 'defecation from fear/ The enemy shall not contain themselves from fear. Cf. udarabhedi bhayam at Bhagavata Pura/za, III, 15, 33, and passages like Tait. S. VI, 2, 2, 5 ; 3, 2, 3. Yaska, Nirukta IX, 33, as restored by Weber, clearly explains the word in this way. See in general Ind. Stud. IX, 482 ; XVII, 184 ; and AV. IX, 8, 9. Ill, 3. Commentary to page 112. This and the following hymn are made the basis, at Kaor. 16, 30-33, of a performance that ensures the restor- ation of a king who has been driven out from his kingdom by a hostile king (parara£*ena, according to Darila), to wit : 30. ' In the domain of the kingdom, from which the king has been driven out, a rice-cake in the form of a couch (iciyanavidham) * is placed upon darbha-grass, and sub- merged in water. 31. A lump of earth taken from that 1 This reading is not quite certain : most MSS. of the Sutra, and Darila read ^ayanavidhim. Ke^ava, however, and after him Saya^a, read senavidham (senakaram), ' having the form of an army ; ' cf. for the interchange between aya and e our remarks in Amer. Journ. Phil. V, p. 27. Either reading makes good sense : the couch would symbolise permanent, peaceful possession of the kingdom ; the army, its conquest by force of arms. 328 HYMNS OF THE ATHARVA-VEDA. (region) is spread over the fire-place1, and (the king) con- sumes a mess of porridge, mixed with milk. 32. The utensils are taken from the same place as the lump of earth. 34. On the morning of the fourth day (the king) eats the (submerged) rice-cake, and then he is called (to his kingdom).' Professor Weber remarks that an exiled potentate could scarcely expect to be restored by any more simple device. The symbolism of the practice is obvious : especially the bed and the clod of earth from the native sod (' heimathsscholle ') are suggestive. Cf. Kau^ika's rite at 1 6, 27. 28 in connection with AV. I, 9 (introduction). Stanzas 1 and 2 are rubricated at Vait. Su. 9, 2 and 30, 27. The hymn has been translated by Ludwig, Der Rigveda, III, 441 fT. ; Weber, Indische Studien, XVII, 185 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 140 ff. The Anukrama/zi, nanadevatyam uta«gneyam. Stanza 1.
32 are rubricated at Vait. Su. 9, 2 and 30, 27. The hymn has been translated by Ludwig, Der Rigveda, III, 441 fT. ; Weber, Indische Studien, XVII, 185 ; cf. also Bergaigne et Henry, Manuel Vedique, p. 140 ff. The Anukrama/zi, nanadevatyam uta«gneyam. Stanza 1. Agni figures here as the war-god, capable of bringing vic- tory to the cause of the dethroned king. Cf. Ill, 1 and 2. With him are united the fighting Maruts who hitch up Agni that he may bring (vah) the king. Saya;/a, curiously, makes the king subject of a^ikradat (cf. RV. X, 45, 4), ' the king calls (!) upon thee that he may again enter his king- dom/ In Pada d amiim is perhaps replaced by the name of the king, in the manner of the ritual ; cf. e. g. Va£\ S. IX, 40; Tait. Br. Ill, 2,3, 7. Stanza 2. The stanza is difficult and full of double intent. The crucial word seems to us to be sautrama?/ya. This is a sacrifice originally devised by the gods to cure Indra from the effects of over-indulgence in soma ; see our Contribu- tions, Third Series, Journ. Amer. Or. Soc. XV, 153 ff. ; Oldenberg, Nachrichten von der Koniglichen Gesellschaft 1 The Sutra, ^yotirayatanam ; Darila, ^yotisha ayatana^ sthanam uttaravedim avakirya. Ill, 3. COMMENTARY. 329 der Wissenschaften zu Gottingen, 1893, p. 342 fif. But secondarily this rite is also employed by an exiled king, who is also shaky, as it were (mankur iva £a£ara, like the somatiputa, 6at. Br. V, 4, n, 13)1. Throughout this stanza Indra is both the god, and the dethroned king ; the gods are the heavenly physicians (the A^vins and Sarasvati), as well as the Brahmans who are engaged in the restoration of the king. We have therefore rendered sautrama^ya dadhrzshanta by ' infuse courage with the sautrama;d-sacri- fice.' The veiled sense of the entire passage is : ' However far the king (Indra) is he shall come back to friendly relations with his people, when the priests (deva/i) chant their songs and apply the sautramam to his restoration. Indra is the typical king, AV. IV, 6, 11 ; VI, 98, 1 ; Tait. S. II, 2, 11,6; the Brahma/^as are the human devas, times without end, Sat. Br. II, 2, 3, 6 ; Tait. S. I, 7, 3, 1 ; Maitr. S. I, 4, 6 ; Kaus. 6, %6 ; cf. Indische Studien, IX, 153 ; X, 16, 35, 36- Stanza 3. Varu/za's relation to water appears here as in IV, 16, 3 (see the note there) ; Soma grows upon the mountains (Veda and Avesta). The sense is : Even if the exiled king is separated by mountain and sea from his people, let him quickly, untrammelled by such restraints, as an eagle, come to them. Stanza 4. a.
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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