Hymns of the Atharva-Veda — SBE Vol. 42 (Clarendon Press, 1897) — second scan

24 (note 58). Cf. also
Ludwig, 1. c, p. 320.

Stanza 11.

This and the next stanza are members of the svastyayanaga/za of the Ga/zamala, Ath. Park. 32, 11 (Kauj. 25, 36, note). Cf. also Ath. ParLr. 10 ; 181, 1.

Stanza 13.

Cf. Vait. Su. 15, 8 ; Ath. Pam. 10. For parigrzh/zanti, cf.

the parigrzhya (sc. vedi), Kaus. 17, 2, and, in addition to the passages cited in the Pet. Lex. (under pari grah 3),

Tait. S. II, 2, 10, 5 ; Maitr. S. I, 6, 3 (89, 14); Apast. Sr.

IV, 5, 4.

Stanza 14.

c. For purvakrztvari, cf. the note on purvakamakr/tvatie,

VII, 116, ib.

Stanzas 19-21.

The connection of these stanzas with the body of the hymn is a loose one : Agni, not the earth, is their primary subject; cf. Ill, 21, 1. 2. See Kaiu\ 2, 41 ; 120,5; 137,30; cf. also Ath. Paru\ 48, 2.

[42] T t

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Stanza 22. d. Ludwig, ' von svadha (opferspeise wol = I/a) und speise.' We with Pet. Lex. (pâa (dowi).

Stanzas 23-25. They are frequently cited in the Atharvan ritual as the gandhapravada// (sc. rikâh), ' stanzas that mention gandha (fragrance).' At Kau^. 13, 12 a king desirous of lustre is anointed with fragrant substances, the act being accompanied by the recital of these stanzas. Similarly Kau^. 54) 5 (cf. also 24, 24, note) ; Vait. Su. 10, 5. The stanzas figure also in the second var£asyaga;za of the Ga/zamala, Ath. Parij. 32, 27 (Kauj. 12, 10, note), and are cited frequently in the Atharva-parLnsh/as, 4, 1. 3. 4 ; 6, 2 ; 17, 2 ; 22, 3 ; 44, 1. In st. 23, gandha and gandharva(/z) in alliteration.

Stanza 27.
Cf. Vait. Su. 2, 8.

Stanza 28.
Cf. Kaui*. 24, 33 ; Ath. ParLr. 43, 3. Possibly ka is to be
added to Pada b.

Stanza 29.

Cf. Kaar. 3, 8 ; 24, 28 ; 90, 15 ; 137, 40 ; Ath. ParLr. 39, 16.

Stanza 30.

See Kaus. 58, 7 (cf. 24, 24, note), and Vait. Su. 12, 6, both in connection with purification of the body.

Stanza 31.

Repeated with variants at Maitr. S. IV, 14, 11 (233, 16). This and the next stanza are members of the svastyayanaga^a of the Ga/zamala, Ath. Parij. 32, 11 (Kaui*. 25, 36, note).

Stanza 33.

See Kaus. 24, 33 ; Vait. Su. 27, 7.

Stanza 34.

See Kaar. 24, 30. It is curious that this charming verse finds only secondary employment ; it does not even figure among the du/£svapnana,yanani.

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Stanza 35.
See Kau.y. 46, 51 ; 137, 12 ; Ath. Pam. 44, 1. Cf. st. 61.

Stanza 36.

See Kails'. 137, 9 (cf. 137, 4, note). Cf. Tait. S. V, 7, 2, 4.

Stanzas 38-40.

Cf. Ka.us. 24, 37 (cf. 24, 24, note) ; Vait. Su. 10, 8 ; 15, 4 ;
22, 1.

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Stanza 35.
See Kau.y. 46, 51 ; 137, 12 ; Ath. Pam. 44, 1. Cf. st. 61.

Stanza 36.

See Kails'. 137, 9 (cf. 137, 4, note). Cf. Tait. S. V, 7, 2, 4.

Stanzas 38-40.

Cf. Ka.us. 24, 37 (cf. 24, 24, note) ; Vait. Su. 10, 8 ; 15, 4 ;
22, 1. Stanza 38 is counted by the Atharvamya-paddhati
(Kaui*. 19, 1, note) among the pushrika mantra/2.

Stanza 41. b. Cf. V, 20, 9, and the note.

Stanza 42.

See KaiLf. 24, 38 ; 137, 24.

Stanza 44.

Cf. Kam\ 24, 39 ; Ath. Pam. 10, 18, 2.

Stanza 46.

See Kaui". 50, 17 ; 139, 8; Vait. Su. 29, 10; Ath. Pam.
19, 5. Cf. also the raudraga/za of the Ga/zamala, Ath. Pam.
32, 17 (Kau.s\ 50, 13, note). The root^inv in Pada c, as in
st. 3 c, seems to be intransitive, contrary to ordinary usage.

Stanza 47.

Cf. Kaiu. 50, 1 ; Ath. Pam. 19, 2. In Pada d panthanam is a metrically superfluous gloss.

Stanza 49.

For this and the next stanza, cf. Vkg. S. XXX, 8 ; 5at. Br. XIII, 2, 4, 2. 4. For Pada a, see AV. XI, 2, 24, and note. In Pâda c, ula is quotable in addition only at Vag. S. XXIV, 31 ; Maitr. S. Ill, 14, 3 (Mahidhara, ' a kind of wild animal')1. Ludwig, I.e., pp. 166, 548, regards it as an adjective, 'howling/ Ludwig, to rzkshi'ka, 'barin(?).'

1 Cf. ula, Tait. S. V, 5, 12, 1, defined by the commentator in a variety of ways, indicative of perplexity.

T t 2

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Stanza 51.

Pada b recurs at XI, 2, 24 b. Note the parenthesis involved in Pada e. In the same Pada upavam is a gloss, disturbing the metre.

Stanza 52.

See Kaur. 24, 41 ; i37> 23.

Stanza 53.

See Kau.r. 10, 20, in the rite for acquiring wisdom.

Stanza 54.

See Kauj. 38, 30. While reciting this stanza one who wishes to be victorious in debate approaches the assemblyhall from the north-easterly direction (apara^ita, ' the unconquered ' direction),

Stanza 58.

See Kauj. 24, 14; 38, 29. Recited by one who desires to please in the assembly : he addresses the assembly-hall with the mantra, and looks at it. Pada b is obscure : cf. Ke^ava to 38, 29, yak ^akshusha pa^yati tad vadan (Cammu MS. ida^) vighâto na bhavati. Perhaps, 'when I look, then they delight in me.'

Stanza 59.

See Kauj. 24, 31 (cf. 3, 4, note).

Stanza 60.
For the 'mothers/ cf. the introduction to VI, in. The
earth herself is ' mother,' st. 63.

Stanza 61.

See Kauj. 46, 52 ; 137, 13. 14. Cf. for Pada a the brahmodya, Vâg. S. XXIII, 9. 10. 45. 46 ; Sat. Br. XIII, 2, 6,

13 ; Maitr. S. Ill, 12, 19 ; Tait. S. VII, 4, 18, 1. 2 ; Tait. Br.

Ill, 9, 5, 5, and the commentators. For the second hemistich, cf. st.

46, 52 ; 137, 13. 14. Cf. for Pada a the brahmodya, Vâg. S. XXIII, 9. 10. 45. 46 ; Sat. Br. XIII, 2, 6,

13 ; Maitr. S. Ill, 12, 19 ; Tait. S. VII, 4, 18, 1. 2 ; Tait. Br.

Ill, 9, 5, 5, and the commentators. For the second hemistich, cf. st. 35.

Stanza 62.

See Kau^. 50, 10 : a traveller starts on his journey.

Stanza 63.

See Kaus-. 24, 27; 58, 19, note; Vait. Su. 27, 8.

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XII, 3. Commentary to page 185.

This hymn treats of the brahmaudana, the preparation of the porridge for the B rah mans, more elaborately than XI, 1, with which it is worked up in Kaui*. 60-63. See the introduction to XI, 1.

Stanzas 1-4.

The sacrificer, his wife, and children step upon a skin, and seat themselves around a vessel full of water. Kaui". 60, 31 ff. : ' With stanza 1 (the priest) makes (the sacrificer) step upon the skin. 32. The wife (follows^ or takes hold of the husband) as he is calling 1t 33. With the third stanza 2 he calls for his children ... 35. With stanza 4 they along with the children seat themselves around (a vessel containing water which has been placed upon the skin, Sutra 34).'

Stanza 1.

a. ihi is wanting in the Paippalada. The Pada is improved by throwing it out and reading puman trisyllabically.

Stanza 2.

edhas at the end of the third Pada may perhaps be regarded as an instrumental : ' When Agni with his flame, &c. ; ' cf. Lanman, Noun-Inflection in the Veda, p. 562. The second hemistich seems to refer to widow-burning (cf. st. 1 7 c, and RV. X, 18, 7). The word pakvat, rendered f from the (cooked) porridge/ seems to harbour something of a double entente : ' from the cooked remains of the body, after it has been burned upon the funeral-pyre/ The well-cooked porridge anticipates symbolically the successful conclusion of life, to be followed by a happy life hereafter. Cf. also stanzas 7-9, 11, &c.

1 The translation of this Sutra is by no means clear, and does not agree with Ke^ava's treatment, tatra hvayasva iti padena patnfw (Gammu MS. patn?) ahvayita.

2 Ke,?ava, ' with the third Pada : ' yavantav agre prathamam iti padena apatyani anvahvayita. But how can tmiyasyam mean with the third Pada ?

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Stanza 4.

We read ^ivadhanya^ (accented) with some MSS. and RV. I, 80, 4. But the vocative is not impossible : * around this living (father), ye (children) that refresh the living/ The children might be so called in the sense that they continue the life of the parents.